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FROM THE LIBRARY OF 
 
 REV. LOUIS FITZGERALD BENSON, D. D 
 
 BEQUEATHED BY HIM TO 
 
 THE LIBRARY OF 
 
 PRINCETON THEOLOGICAL SEMINARY 
 
 
 
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 Digitized by the Internet Archive 
 in 2013 
 
 http://archive.org/details/transfiguratiOOdunn 
 
"THE TRANSFIGURATION" 
 
 AND OTHER SERMONS. 
 
^M OF PR/V^. 
 OCT 20 1931 
 
 "The Transfiguration, 
 
 Jlnb other §crmons, 
 
 TT 
 
 BY THE LATE 
 
 VENERABLE SAMUEL DUNN, 
 
 Of the Methodist Episcopal Church, New York East Conference. 
 
 WITH A 
 
 BIOGRAPHICAL SKETCH OF HIS LIFE 
 
 BY THE 
 
 REV. J. DUNN DINNICK. 
 
 PUBLISHED BY 
 
 James B. Knapp, 6, Sutton St., Commercial Road, E. ; 
 
 And 26, Paternoster Row, E.C. 
 
 Toronto : W. BRIGGS, METHODIST BOOK ROOM 
 Richmond Street West. 
 
HAYMAN, CHRISTY AND LILLY, LTD., 
 
 PRINTERS, 
 
 HATTON WORKS, 113, FARRINGDON ROAD, 
 
 AND 20, 22, ST. BRIDE ST., E.C. 
 
PEEFACE. 
 
 TT has long been recognised in Methodist circles that it 
 was dne to the high character and sterling qualities of 
 the revered Samuel Dunn that his grandly-conceived sermons 
 and a record of his still grander work should be handed down 
 to posterity for the emulation of those who are following on. 
 No apology is, therefore, needed for the publication of this 
 book, in so far, at least, as the collection of sermons is con- 
 cerned. Their merit commends themselves; and I leave 
 them for the perusal of the public, well assured that that 
 part of the volume will meet with the highest appreciation. 
 I confess, however, with reference to the accompanying 
 sketch of the old Methodist's life, that I approached the task 
 with a feeling closely akin to trepidation. Mr. Dunn's was 
 so great, so noble a character, so transcendently superior to 
 many of his contemporaries, that it was perhaps presumptuous 
 on my part to attempt an outline of so grand a life from the 
 scrappy and meagre details at my disposal. I considered, 
 however, and others echoed my opinion, that it was fitting 
 that a sketch of his life, if brief and incomplete, should be 
 published in consort with his brilliant and Scriptural sermons, 
 and knowing the old-time Methodist intimately, his methods 
 of work and mode of living ; and ardently admiring as I did 
 his nobility of character, capabilities and life-work, I have 
 ventured to give a curtailed biographical sketch. It is not 
 my intention that the sketch shall be regarded as anything 
 
riii, PREFACE, 
 
 but a brief general resume, written to give an idea or insight 
 into the life of one of the most revered, most admired, 
 and certainly one of the most successful ministers ever asso- 
 ciated with Methodism. Materials may hereafter be forth- 
 coming sufficient to furnish a fairly exhaustive account of 
 the life of this venerable minister, notwithstanding his 
 reticence concerning himself and his accomplishments. When 
 it appears, the religious world will probably receive it with 
 gladness, for Samuel Dunn, as preacher, moralist, worker, 
 thinker and author, was one of those men of whom it may 
 be said we may never "look upon his like again." 
 
 JOHN DUNN DINNICK. 
 
 Brighton, September, 1890 
 
CONTENTS. 
 
 •SERMON. PAGE. 
 
 Biographical Sketch of Life 1 
 
 I. The Transfiguration of Christ . . . .41 
 
 II. The Love of God 51 
 
 III. A Trumpet Call, or Plain Things for Those Who 
 
 Need Them 5D 
 
 IV. Souls under the Altar, or The Separate State 73 
 V. Angels Instructed by the Church ... 86 
 
 VI. The Holiness of God 101 
 
 VII. Perfect Love ........ 110 
 
 VIII. The Witness of the Holy Spirit .... 118 
 
 IX. The Heavenly State 133 
 
 X. The Glorified Body 146 
 
 XI. Degrees of Glory 157 
 
 XII. Brotherly Love ........ 166 
 
 XIII. The Mother of Us All 171 
 
 XIV. The Fruitfulness of the Church . . . .178 
 XV. Christ's Last Saying on the Cross . . .186 
 
 XVI. The Woman Drunken with the Blood of the 
 
 Saints— being an Exposure of Popery . . 194 
 
 XVI L Judas and His Bag 207 
 
 XVIII. Glorious Prospects 218 
 
 XIX. The Song of the Spirit's Love . . . .227 
 
 XX. Realities of Eternity . 234 
 
 XXL Christ's Love , . 245 
 
 XXII. Christ an Intercessor 263 
 
 XXIIL Looking for the Saviour ...... 261 
 
A BIOGRAPHICAL SKETCH 
 
 OF THE LATE 
 
 VENERABLE REV. SAMUEL DUNN. 
 
 ■e>J=S^-<»«=~ 
 
 VERY few men have attained an altitude in Methodism 
 equal to that of the Rev. Samuel Dunn, either as a 
 preacher, theologian, or evangelist. He was born at 
 Mevagissey, a seaport situated six miles south of St. Austell, on 
 the margin of the sea, in the English Channel. It is encircled 
 by an extensive bay, whose cliffs and jutting headlands are so 
 picturesque that a celebrated artist once stated that he could 
 remain years on the spot and find his whole time occupied with 
 fresh objects of beauty suitable for his brush. 
 
 The town is very ancient. Its name is to be found in records 
 reaching far back into the twilight of modern history. The 
 inhabitants ever possessed strong characteristics and are known 
 for their pushing, restless, energetic lives ; priding themselves 
 more on daring, hazardous deeds than on monetary benefits. 
 
 John Wesley, who visited Mevagissey in 1753, speaking of 
 the inhabitants, says, ' The men were like lions.' 
 
 Dr. Adam Clarke was appointed to this Circuit in 1784. The 
 excellency of his character and his successful labours endeared 
 him to the hearts of the people of Mevagissey, and a deep and 
 lasting affection existed between him and the Dunn family. 
 
 The father of Samuel Dunn was a ship captain, remarkable 
 for his intrepidity and self-command in a storm or when exposed 
 to any danger. One interesting trait of his character was 
 remembered with gratitude by Dr. Adam Clarke to the very 
 close of his life. During the Doctor's early itinerancy in 
 Guernsey he was assaulted by a ferocious mob, but was nobly 
 and successfully protected by Captain Dunn and his valiant 
 crew. Ever afterwards Captain Dunn was denominated by the 
 Doctor his * Guardian Angel.' The Doctor would often narrate 
 this incident when dwelling retrospectively on the scenes of bis 
 
2 BIOGRAPHICAL SKETCH. 
 
 eventful life; and it is possible that something of the almost 
 fatherly affection which, in later years, he was wont to entertain 
 towards the young minister, Samuel Dunn, might derive its 
 warmth and steadfastness from the unfading impress of the 
 Captain's deed of daring love. Samuel Dunn's early childhood 
 was spent peacefully enough. Throughout his life he always 
 evinced a strong affection for his mother. The following 
 circumstance fully illustrates this, as also that determination 
 of purpose which was one of his special characteristics. 
 
 At an early age, under the care of his uncle, Stephen Dunn, 
 he was sent to Wadham House School, Liskeard. His uncle 
 accompanied him, and having delivered the customary in- 
 junction, was in turn accompanied as far as the centre of the 
 town by his nephew on his homeward journey. Having there 
 bade Sammy farewell, he naturally supposed that he would 
 immediately return to the school. That, however, was not the 
 youth's intention. A strong desire had arisen to see his mother 
 and he could not quell the impulse. Leaving his uncle he darted 
 across the fields to make for Mevagissey ; but, after a sharp run, 
 he had, from fatigue, to rest and recoup his strength. His uncle, 
 taking the road, soon reached the spot where Sammy sat tired 
 and jaded, and naturally surveyed the now sobbing boy with 
 surprise mingled perhaps with dissatisfaction. Interrogating 
 the little fellow as to the cause of his presence there, the tearful 
 answer came that he ' wanted to see his mother.' To retrace 
 his steps then he could not, business at home was urgent. To 
 leave the boy on a strange country road he dare not, so taking 
 him up on his horse and pityingly wiping the perspiration and 
 tears from his face, he brought him back to Mevagissey. The 
 surprise of his parents was great, to be followed by a greater the 
 next day. His father determined that he should return with him 
 the next morning, but little Samuel was on the quay among 
 the fishermen very early enquiring what time it would be ' high 
 water.' Learning that the tide would be high about 10 o'clock, 
 he climbed over the rocks, made his way under the cliff, and 
 rested on a prominent rock, which would be surrounded, but not 
 covered, at high tide. On this craggy spot he perched himself 
 like a sparrow on the house-top. A hue and cry was raised for 
 him in the little town, and it was not until near noon that he 
 
BIOGRAPHICAL SKETCH. 3 
 
 was discovered by the fishermen, who brought him off in a boat ; 
 but he had accomplished his object — it was then too late to 
 proceed to Liskeard. In relating this when eighty- two years of 
 age, he concluded : ' I had one more day with my mother ; 
 but was I not a naughty little boy ? ' 
 
 After he had left school he resided in St. Austell, where, in 
 the spring of 1814, as in other parts of Cornwall, there was * a 
 great revival.' It was in this revival he was converted. 
 
 Speaking of this period, and the commencement of his 
 ministerial career, he says : ' At sixteen years of age I joined 
 the Wesleyan Methodist Society, and soon took part in the 
 establishment of Sunday Schools in the towns of St. Austell, 
 Mevagissey and Garren-Haven, and while still in my teens I was 
 called to preach the glorious gospel of the blessed God, and 
 before I attained full age, entered the general work of the 
 ministry.' 
 
 To the distinguished Samuel Drew, the metaphysician, he 
 was greatly indebted for counsel and encouragement ; and by 
 him was treated as one of his own family. 
 
 On leaving St. Austell in 1816, Samuel Dunn was followedjby 
 the regrets and affections of a wide circle of friends, who 
 testified their attachment, Christian love and esteem, by the 
 presentation to him of a testimonial. 
 
 It was in 1819 that he presented himself for examination for 
 the ministry to the intelligent and excellent Rev. Richard 
 Treffry, a minister who occupied a high place in his esteem and 
 affection, and whose funeral sermon and memoir he afterwards 
 published. (See Sermon No. X. in this volume.) 
 
 In 1822, at the London Conference, he alone, of the four 
 hundred ministers present, offered himself as the first Methodist 
 missionary to the Shetland Isles. 
 
 The discriminating judgment of the President of the Con- 
 ference, Dr. Adam Clarke, pronounced him to have a clear call 
 to that mission, and he accordingly proceeded thither. During 
 his sojourn on these dreary islands, he fulfilled the self-denying 
 duties with such earnest devotion and success that he was 
 pronounced to be ' the Apostle of the Shetland Isles.' There, 
 under the auspices of the Doctor, he laboured for three years 
 with unvarying and remarkable success. 
 
4 BIOGRAPHICAL SKETCH. 
 
 He heroically endured the greatest hardships, and often 
 privations ; and his constitution received such a very serious 
 shaking through his laborious efforts that the greatest fears 
 were entertained among' his friends as to his recovery. Like 
 his Divine Master, he toiled much in the open air by the seaside, 
 and in fact at any time and place where he could reach the ear 
 and heart of the people with the message of eternal life. 
 
 On his arrival in the Islands, he procured an unused loft, 
 formerly a carpenter's shop, which he utilised as a chapel. He 
 then made a systematic visitation of the district, modestly 
 telling the people ' that a man is going to preach, will you come 
 and hear him ? ' The response was general, and this first 
 Methodist sanctuary was packed with an eager audience. This 
 first sermon was the real beginning of a glorious evangelical 
 work. The Lord was continually with him, made his way 
 prosperous, and gave him great and good success. We shall 
 best learn the success he achieved by reading a few extracts from 
 his journal : 
 
 * Nov. 23, 1824. — I went to Dunrossness for a week where I 
 preached two and three times every day, besides meeting the Society 
 Classes* In walking back, I had to face a strong north wind 
 and rain, which was the means of completely laying me aside. 
 I was obliged to take to my bed, where I remained for nearly a 
 month. For three days I was, to all appearance, very near death 
 and little hope was entertained of my recovery. I was attended 
 by Dr. Edmonston, who is very skilful in his profession and paid 
 me every attention. He says my disorder was occasioned by a too 
 great exertion, that nature was quite exhausted, and that I was 
 like an old worn-out man. But through the good hand of my 
 God upon me, my strength is returning; I have walked out 
 twice this week, and preached in the house last Sabbath, being 
 too weak to get to the chapel. The classes all came to my house, 
 and we have had some refreshing seasons. On the next Sabbath 
 I hope to ' tread the courts of the Lord.' . . . . * In 
 Dunrossness we have a society consisting of above a hundred 
 members and have no place of meeting but a cottage, the 
 
 dimensions of which are twenty feet by eleven The 
 
 Sandwick Chapel is nearly finished and I expect will be ready 
 
 * The italics are ours. 
 
BIOGRAPHICAL SKETCH. 5 
 
 for opening in about three weeks' time. . . . The cause of 
 God is prospering in Lerwick ; it is going on from the least to 
 the greatest. About a month ago I formed a Sunday School, 
 where we have about sixty children, and their numbers increase 
 every week. We have, therefore, plenty of work for the new 
 converts.' 
 
 Along with the growth of these new societies there was 
 created a need of local preachers. The need was great and Mr. 
 Dunn, exerting the energy so typical of his whole character, at 
 once commenced the work of training the natives to perform 
 ministerial pulpit duties. He had great aptitude for this work, 
 and this aptitude and diligence distinguished him, in a remark- 
 able manner, throughout his entire ministry. The plan he 
 adopted in these lonely Isles, during this great revival, is worthy 
 of consideration. Class-leaders were trained to conduct prayer- 
 meetings, to read in public, and in the lack of local preachers, 
 they read a sermon of Mr. Wesley's on Sunday evenings to the 
 congregations assembled. 
 
 The Rev. John Lewis, his colleague, writing at this time to 
 the President of the Conference, says : — 
 
 ' During the illness of Mr. Dunn, great anxiety was manifested 
 on his account among all our societies ; hundreds of pious souls 
 were continually praying for his life.' 
 
 Mr. Dunn writes, Jan. 2nd, 1825 : — ' My strength is increasing 
 very fast, indeed I am quite recovered, with the exception of the 
 soles of my feet, which are very tender. My lungs were never 
 affected, so that I can preach with as much ease as ever I could. 
 To God be all the praise ! The Sandwick Chapel is now finished, 
 and I hope to be able to open it on the next Sabbath. 
 Blessed be God ! He is still prospering the word of His grace. 
 The cloud continues to spread along the sky. Between thirty and 
 forty persons have been converted within the last month. The 
 older members stand fast beyond all my expectations. I believe 
 not one in fifty of those converted twelve months ago has back- 
 slidden. This is certainly very remarkable, as they have not had 
 those helps which many other societies have enjoyed. In the 
 classes and love-feasts they speak well, and I have every reason to 
 believe that their conduct agrees with their profession.' 
 
 The following is a letter sent by him to Dr. Adam Clarke 
 
6 BIOGRAPHICAL SKETCH. 
 
 containing further extracts from his journal about the conduct of 
 his important work :— 
 
 ' Lerwick, Feb. 16th, 1825. 
 
 'My dear Dr. — I did not undertake the journey West, which 
 I was intending the last time I wrote. After I had put on my 
 great coat and boots, and was just going to set off, Messrs. Lewis 
 and Wears almost insisted on my remaining in town a little 
 longer, until I had acquired more strength. I have since, how- 
 ever, visited the parishes of Nesting, Lunnasting, Delting and 
 Northmavin, in two of which places I had never preached before. 
 The weather has been such as the aged say they never recollect ; 
 and I am certain it has not been so severe for the three winters that 
 I have been in Shetland, so that I am thankful I got through so 
 well. The prospects in every place are cheering ; and the preach- 
 ing services are well attended. I formed two new societies, and 
 admitted nearly thirty to the classes, who had never met before. 
 I believe in a very short time the number in each place will be 
 two or three times that amount. The valley of dry bones is al- 
 ready beginning to heave ; and if we can only obtain suitable men 
 to prophesy, I have no doubt we shall soon see a great army 
 raised up, the living, the living to praise God. An extract from 
 my journal will give you the best idea of our proceedings and 
 prospects in these places. 
 
 ' Jan. 22nd, 1825. I left Lerwick this morning in an open 
 boat with six men, and after rowing thirty- five miles in a northern 
 course, we arrived, about seven at night, very cold and hungry, 
 at Northroe, a part of the mainland I had not visited before. 
 Mr. Gardner kindly received me, and offered ground if we would 
 build a chapel in Tell. I feel for that large island, and am 
 sorry my time will not permit me to visit it. 
 
 Jan. 23rd. At ten this morning, and two in the afternoon, as 
 no house could contain the people, I was obliged to preach on the 
 beach. Many appeared to feel the word ; two new members 
 were joined to the class. I walked to Sandroe, and preached at 
 six in a large cottage, which was crowded with attentive hearers, 
 and met the class ; two persons were there who had not been 
 before. 
 
 Jan. 24th. I was prevented this morning from going to Uyea 
 by the storiaa, and preached in the house, but never with such 
 
BIOGRAPHICAL SKETCH. 7 
 
 pain before; the effect probably of preaching yesterday in the 
 open air. I baptized a child, met the class, and joined two new 
 members. In the evening I attempted to preach again, as a 
 large congregation was assembled, and met the class, when an- 
 other new member was present. 
 
 Jan. 25th. I felt liberty in preaching this morning from 2 Tim. 
 iv. 6, 7, 8, and two others attended the class. In the evening 1 
 preached in a cellar on the beach to a large company, and met 
 the class, and added another to it. 
 
 Jan. 26th. After preaching this morning, I met the class, at 
 which were two new members, and I left Northroe. This district 
 is in Northmain ; it contains, within a compass of three or four 
 miles, about 700 inhabitants, who are distant from the parish- 
 kirk from eight to twelve miles. As they have to pass over very 
 dreary hills, where there is not the least appearance of a road, 
 very few are able to attend, and those who do, a respectable gen- 
 tleman informed me, are frequently injured in their health. There 
 are few places where a small chapel is more needed. I left 
 exactly fifty persons in society, who are all living within two 
 miles of each other. In walking to Lochend, I had to face a strong 
 wind and heavy rain, but was able to preach at six. I attempted 
 to form a class and four remained for that purpose. 
 
 Jan. 27th. We have had such a storm all the day as I have 
 never witnessed; we all feel thankful that the house is still 
 standing. I have preached thrice in Mr. Lawrenceson's kitchen, 
 and met the class. 
 
 Jan. 28th. After preaching this morning, and meeting a few 
 members, I took boat for Ollaberry, and met with a very hearty 
 reception from Arthur Cheyne, Esq., and preached at seven 
 o'clock. 
 
 Jan. 29th. I preached at ten, and told those who wished for 
 more advice about their souls, that I would meet them in class? 
 and two remained. I preached again at night. 
 
 Jan. 30th. I preached to about 200 very attentive persons in a 
 large booth, and met the class, which contained two new members. 
 At four, I preached again to nearly the same number ; and two 
 more remained to meet in class. 
 
 Jan. 31st. At ten I preached for the last time in Ollaberry, 
 and seven new members were added to the class. May they be 
 
8 BIOGRAPHICAL SKETCH. 
 
 faithful ! I took boat to Bray in Delting, and preached to a 
 good number in the school-house. 
 
 Feb. 1st. I preached at nine, and then examined some of the 
 scholars. I walked through the snow to the venerable old man- 
 sion of Busta, the seat of Arthur Grifford, Esq., and was politely 
 received by that very respectable gentleman, with whom I spent 
 a very pleasant evening. I preached at six. He generously gave 
 me half an acre of ground in JSTorthroe, a most eligible situation 
 for a chapel, and a dwelling-house if required. He did it in such 
 a noble manner as I shall not soon forget. May my God remem- 
 ber him for good ! 
 
 Feb". 2nd. I left Busta this morning, crossed the Yoe to 
 Wethersta, walked two miles to West Scour, and took a boat five 
 miles to Lunna ; but such a voyage I never had : the wind blowing, 
 the snow descending, and the waves dashing over the side of our 
 little skiff, rendered our situation dangerous, and the cold was 
 almost intolerable. When I landed, I was completely exhausted 
 and wet to the skin, but knew not where to go. I found out a 
 cottage, immediately took off my clothes, lay down on a straw 
 bed, and slept soundly until nearly seven, when I arose and 
 preached. I told the people I would meet privately those who 
 were concerned for their soul's salvation : seven remained. 
 
 Feb. 3rd. Such a storm of wind and snow I never witnessed; 
 and as the people could not venture on the outside of their doors, 
 I preached to the family. 
 
 Feb. 4th. I preached to a good number in the morning, took 
 boat to Yidling and preached. I walked to Skelberry, and preached 
 again at night. 
 
 Feb. 5th. I preached in Skelberry, and walked three miles 
 through deep snow to Oatfirth, and preached at seven. 
 
 Feb. 6th. I preached twice in Catfirth to large congregations, 
 and met the class ; two new members were present. In the even- 
 ing I took boat to Loxfirth, and was warmly received by James 
 Hay, Esq., a very friendly and intelligent gentleman ; he was often 
 in company with Mr. Wesley as long ago as the year 1768. I 
 preached at six, and the next day travelled through the snow to 
 Lerwick, seldom better pleased with a journey. I think, upon the 
 whole, that Methodism was never in such a flourishing state in 
 Shetland, nor our prospects more cheering. I hope our kind 
 
BIOGRAPHICAL SKETCH. i) 
 
 friends in England will still send us help, that we may be able to 
 maintain the ground we have, and to go on to possess what yet 
 remains. I am satisfied that there are but few places of the same 
 size, in our Missionary field, of greater importance than this. I 
 heard from Mr. Lewis yesterday; a good work is going on. The 
 dwelling-house is just finished : it is a most excellent building ; 
 but as it is not yet sufficiently dry, I have taken our present 
 lodging for another quarter. 
 
 Yours very affectionately, 
 
 Samuel Dunn.' 
 
 The following letter to the same divine speaks eloquently of 
 his mission in the Orkneys : — 
 
 ' April 18th, 1825. After labouring nearly three years in the 
 Shetland Isles, and I trust not without some success — in compli- 
 ance with the direction of the last Conference, I took my depar- 
 ture for the Orkneys this afternoon in a small sloop. 
 
 April 20th. About noon we made land; and as none on board 
 were well acquainted with the Islands, we were glad to run into a 
 large bay, which we found to be the Isle of Sandy, and above thirty 
 miles north of Kirkwall. With one man I ventured on shore in 
 our little boat, entered the first cottage, prayed with the family, 
 bought a dozen eggs, and came on 2 again to the vessel, thankful 
 that we were in a place of safety. 
 
 April 21st. As the wind prevented us from getting out of the 
 bay, I preached on board at twelve o'clock, and in the evening on 
 shore, in a large barn, — which I obtained from the Rev. Mr. Trail, — 
 to about sixty attentive hearers. He kindly offered me a bed, 
 but I was obliged to return to the vessel. Sandy is twelve miles 
 long, and contains 1800 inhabitants. 
 
 April 22nd. I was to have preached in the barn this morning 
 at seven ; but about five our anchor broke, and had we not been 
 very active in getting under way, and putting off to sea, we must 
 have gone ashore, and probably have been wrecked. The wind 
 increased and the sea rose. About noon our boat was carried 
 from the stern, and we saw it no more. However, by the kind 
 care of Him ' whom winds and waves obey,' we entered Kirkwall 
 Pier before night ; but had again to sleep on board. 
 
 April 23rd. I met with a suitable little house, which I have 
 
10 BIOGRAPHICAL SKETCH. 
 
 taken for one quarter, the rent is £2 10s. ; but if I keep it the 
 year, £8. 
 
 April 25th. As I was not able to obtain a place in which to 
 preach, I stood before our door this evening, and addressed about 
 sixty hearers on the ' Excellency of the Knowledge of Christ.' 
 
 April 26th. I preached in our kitchen. 
 
 April 27th. At one p m., about sixty children, to whom I 
 spoke last evening, came for tracts, which may the Lord accom- 
 pany with His blessing ! I then went to Stromness, the second 
 town in the Islands, and situated fourteen miles west of Kirkwall. 
 I knew not a person in the place, nor had I an introduction to 
 any one. I prayed earnestly to God for direction, and about 
 eight o'clock obtained a large loft, sent round the bell-man and 
 preached with freedom to 200 attentive hearers. 
 
 May 1st. This morning, at half-past nine o'clock, I preached 
 in aloft. Then went to the Cathedral, where divine service is 
 performed twice every Lord's day. When the time in which it 
 was erected, the place where it stands, and the people by whom 
 it was raised, are all taken into account, it certainly must be 
 considered an astonishing building. It is said to have been 
 founded by Ronald, Count of Orkney, about the year of our 
 Lord 1138, in honour of his uncle, St. Magnus, to whom it was 
 dedicated. It stretches in a line from east to west, 236 feet : its 
 breadth 56 feet ; the arms of the cross are 30 feet long, and 33 
 feet broad; the height of the main roof is 71 feet. It is sup- 
 ported by twenty-eight pillars, 15 feet in circumference, besides 
 four larger ones which support the spire. Only one end of it is 
 set apart for worship, and this was not half filled. In the evening, 
 as the loft could not contain one-third of the people, I was obliged 
 to stand in the street, and felt some liberty, though the weather 
 was unfavourable, in directing their attention to the ' precious 
 seed,' the ' weeping sower,' and the ' joyful reaper.' During 
 the week, I preached in the loft three times, and gave tracts to 
 the children every other day. 
 
 May 8th. In the morning I preached in the loft; and in the 
 evening, preached on the quay to about 500 hearers. I felt 
 freedom in sowing the seed, may God give the increase ! 
 
 May 11th. After having waited long for an opportunity to 
 visit some of the other islands, I this morning met with a boat 
 
BIOGRAPHICAL SKETCH. 11 
 
 from South Ronaldsa, where I arrived about five in the after- 
 noon, after a very unpleasant passage. I preached at seven in 
 a large room, kindly lent by Mr. Banks. 
 
 May 12th. In the morning I preached in Hope ; in the after- 
 noon in Mr. Durran's parlour, Widewell ; and in the evening at 
 Mrs. Cromirty's, a mile further south. 
 
 May 13th. In the morning I preached in Sandwick ; and, in 
 the afternoon and evening, in Mr. Reiny's convenient school- 
 room, in the south part of the island, to very good congregations. 
 
 May 14th. I preached this morning at five o'clock, and had 
 even more hearers than I had last evening ; in the afternoon, in 
 Sandwick ; and in the evening, in Mr. Gray's parlour, Hoxey. 
 
 May loth. I preached this morning in a field, to about 300 
 nearers ; then went to the church on the east side of the island ; 
 and, after the service, nearly all the congregation remained on 
 the outside of the door, while I directed them to the balm of 
 Gilead. I then returned to Hope, and preached at six to, I 
 think, 500 hearers. 
 
 May 16th. I preached at ten, in a yard, to about 300 very 
 serious hearers; several of whom, after the sermon, came to me, 
 and, with tears in their eyes, earnestly besought me soon to pay 
 them another visit. I then left South Ronaldsa, where I met 
 with much kindness, and was highly pleased with the largeness 
 and attention of the congregations, as it was about the middle 
 of the labouring season. The island is seven miles long and 
 contains 2,000 inhabitants. Three other islands belong to 
 the same ministry. I then took boat for Burra, an island three 
 miles long, with about 300 inhabitants : a kirk was in it formerly 
 but has long since gone to decay. I preached at five in a corn- 
 yard, then crossed a sound two miles wide, where the current 
 was very strong, and walked eight miles alone to Kirkwall, 
 thankful to God for strength, and much gratified with my 
 journey. 
 
 Before I entered on the work in Orkney, it appeared very 
 formidable ; and since my arrival I have not been without my 
 trials. I had no introduction to anyone. Methodism was here 
 unknown. A person, a few years ago, who called himself a 
 Methodist, preached in the islands for some time, until it was 
 clearly proved that he was an impostor. He gave an occasion to 
 
 B 
 
12 BIOGRAPHICAL SKETCH. 
 
 the enemies of God to blaspheme. I need not tell you what it is 
 to be a stranger in a strange land, and the difficulties a preacher 
 meets with in going into the highways and hedges. 
 
 Were it not for the special help of God, and the encourage- 
 ment and assistance which I have received from my dear wife, 
 who has in general been my precentor, I should have sunk under 
 them. But, from what I have already seen and heard, I will 
 take courage and go forward. The congregations, especially in 
 the country, notwithstanding it is about the middle of the seed 
 time, have been large ; and I have, blessed be God, often felt much 
 enlargement of soul in preaching the glad tidings of great joy.' 
 
 In reference to this gracious work of God under the labours 
 of the Rev. Samuel Dunn in the Shetland Isles, Dr. Adam 
 Clarke remarks : ' Who but those who have given their lives to 
 the Lord will go through all the dangers and miseries of these 
 travels in order to reach and feed those lost sheep ? ' 
 
 Writing at another date, he says : — 
 
 ' O Sammy ! how highly has God favoured you, to employ 
 you in this work ! How glad I should be to be your companion ! 
 When I could, I was a missionary ; and many hardships have I 
 suffered, and I feel the same spirit still. Chasms, and bogs, 
 and voes, and men, and devils would be nothing to me. I have 
 met all such in the name of Jesus, and have suffered, and have 
 conquered.' 
 
 And in another letter : — 
 
 ' Were God to restore me to youth again, I would glory to be 
 your companion; to go through your thick and thin, — to 
 lie on the ground, herd with the oxen, or lie down on a bottle 
 of straw, as I have been obliged to do in former times. I do 
 envy you. Where duty is concerned, winds, waves, and hyper- 
 borean regions are nothing to me. I can eat even the mean- 
 est things. I can dine heartily on a few potatoes and some 
 salt, or half a pint of milk. I can wear a sack if necessary ; for 
 fine clothing I never affected. The S. P. are all " gentlemen." 
 I thank God I bore the yoke in my youth. You do not take too 
 much upon you. If God spare life, I will stand by you : and He 
 will, should He be pleased to take me.' 
 
 And in another letter : — 
 
 'My dear Sammy, — When I had but one sovereign in the 
 
BIOGRAPHICAL SKETCH. 13 
 
 world for Shetland, I prayed, called earnestly upon God and sat 
 down and wept — and wept till I could scarcely see to read or 
 write. Well, I once more thought I must lay the whole before 
 our best earthly friend. With a full heart, I stated the matter 
 in a letter to Mr. Scott, which letter was watered with fast-fall- 
 ing tears. He wrote me word, that he and Mrs. S. would be up 
 in a fortnight and see me. They came; and I set off in very ba.l 
 health to London to meet them ; and oh, what a meeting ! 
 Their hearts were nearly as full as mine. Says Mr. S., " Coin.;, 
 let me have a cheque; I will give orders on my bank for £100." 
 Says Mrs. S., "And I will, out of my private purse, give five 
 pounds." " And I am desired," says Mr. S., " by my sister-in- 
 law, Miss Grainger, to give five pounds ; and lest any chapel 
 begun should be impeded, here is ten pounds more; and thus 
 I will give the cheque for £120. And this is not all that I will 
 do : I tell you again, I will give ten pounds to every chapel or 
 house begun under your direction in Shetland." O my Sammy ! 
 you can hardly tell how much I rejoiced. I thanked God ; I 
 thanked them, and could have kissed the ground on which tliey 
 trod. I said in my heart, " O my poor Shetlanders, whom 1 have 
 never seen, and now never shall see ; but God has laid you upon 
 my heart ! God has not forgotten you." I sent my cheque to 
 the bankers, got the cash, £'120, and immediately wrote to you, 
 and told you what God had done, to take courage and go for- 
 ward. Mr. Scott has written to me two or three days ago, stating 
 that he is very poorly, and wishes to make a trust deed in be- 
 half of the Shetlands, and to do this immediately, and wishes me 
 to give him the names with which I wish it to be filled. Old as 
 I am, I must be one, Mr. Butterworth will be another, and you 
 shall be the third. 
 
 * Yours, my dear Sammy, affectionately, 
 
 Adam Clarke.' 
 
 For Samuel Dunn the doctor had a strong and undying affec- 
 tion, and referring to that love, Mr. Dunn, writing in later years, 
 says : — 
 
 ' At an early period I had the satisfaction of becoming per- 
 sonally acquainted with him (Dr. A. Clarke) and of enjoying his 
 friendship. His dignified simplicity and beautiful transparency 
 of character could not but excite admiration and kindle love. 
 
 b2 
 
14 BIOGRAPHICAL SKETCH. 
 
 He took me to liis bosom, opened to me his heart, freely gave me 
 his opinion on many interesting and delicate subjects, and dis- 
 played such kindness and confidence, notwithstanding the dis- 
 parity of years, as at times surprised me. . . . When I was a 
 young man, I asked him if he would advise me to apply myself 
 to the study of geology and mineralogy, when he promptly 
 replied, " Yes ; a Methodist preacher should know everything." ' 
 
 The result of Mr. Dunn's labours to the Methodist Church 
 on these islands was six hundred precious souls brought into 
 membership, and the erection of numerous places of worship. 
 His name was revered by the thousands among whom he laboured. 
 
 As a further sample of the Rev. Samuel Dunn's mode of work- 
 ing and success in soul saving, we give the following descriptive 
 letter referring to a later period of his ministry, and published 
 in the Wesley an Magazine in 1839. 
 
 The editor, the late venerable E-ev. Thomas Jackson, wrote 
 regarding his work : " We gladly insert the following letter. It 
 will be read with deep interest and with great thankfulness and 
 joy. We trust it will be the means of encouraging both effort 
 and expectation in other parts of the Connexion.' 
 
 'Camborne, March 16ft, 1839. 
 
 * Last evening we terminated our quarterly visitation in this 
 Circuit, and found that we have an increase on the number given 
 in at the last Conference, of three hundred members ; and that 
 we have given notes of admittance, this quarter, to one thousand 
 one hundred and twenty persons, the greater portion of whom, we 
 have reason to believe, have now their names written in the 
 Book of Life. A revival of equal extent and depth I have never 
 witnessed. Shortly after the Conference the congregations 
 began to increase, until our large chapel was filled to overflow- 
 ing. We also occasionally met with persons who appeared 
 thankful for an invitation to the class-meeting, feeling desirous 
 of being instructed in the ways of God more perfectly. But 
 since the commencement of this year, there has been a greater 
 " flow " into the Church of Christ, more resembling, however, the 
 steady river than the mountain torrent. As near as I have been 
 able to ascertain, for the last eleven weeks, we have had about 
 one hundred conversions weekly; and the last week has been 
 
 The italics are ours. 
 
BIOGRAPHICAL SKETCH. 15 
 
 equal to any of the former. Men two hundred fathoms under 
 the surface of the earth have been found on their knees, calling 
 on the God of heaven to bring them up out of the horrible pit 
 and miry clay of sin ; and many Rachels, in their private dwell- 
 ings, have had their mourning turned into joy. There have not 
 been many children, as yet, brought under a serious concern for 
 their souls ; three-fourths of those who have joined us are, I 
 judge, from twenty to forty years of age, while a few still more 
 advanced have been converted, and become as little children. 
 From the commencement of the work no means of an extraor- 
 dinary kind have been employed. Perhaps I should remark that 
 we preached a few sermons on the nature of a revival ; the 
 necessity of revivals ; the hindrance of revivals ; the means 
 to be used for revivals. We strongly urged our people to 
 attend the prayer-meetings, and reminded them that, if they 
 would unite in fervent, believing supplication, God would 
 assuredly pour out His Spirit, and revive His work. They 
 answered to the call, and at each meeting we had generally three 
 or four hundred present. My colleagues and myself made a 
 general canvass of the town, calling from house to house, and 
 testifying to the people the necessity of repentance towards God 
 and faith in our Lord Jesus Christ. We have met about 
 seventy children every Saturday afternoon, and have a large 
 public class of young women, and another of young men ; but in 
 order to meet them have been obliged to hold three meetings on 
 the same evening. The Lord's Supper has been administered 
 every six weeks, instead of once a quarter, and the new converts 
 have been, on two occasions, privately instructed in the nature, 
 the obligation, and the advantages of this holy sacrament. They 
 have been furnished with copies of the rules of the Society, and 
 exhorted by a variety of motives to be consistent Methodists. 
 
 We have grappled with the difficulty of dividing large classes, 
 and have been particularly careful in appointing new leaders, 
 examining them, first privately and then before a leaders' meeting, 
 as to their personal piety, belief of our doctrines, and cordial 
 attachment to our discipline. In conducting the public services, 
 we have discountenanced noise and confusion, have not allowed 
 more than one person at a time to engage in prayer, and hence 
 have been always able to keep the reins in our own hands ; and 
 
16 BIOGRAPHICAL SKETCH. 
 
 scarcely anything bordering npon levity or extravagance Las 
 been witnessed from the beginning. We have now in this little 
 town, with a population of three thousand souls, above one 
 thousand meeting in class ; and within two miles of my house, 
 two thousand five hundred in Church fellowship with us. The 
 Lord hath done great things for us, whereof we are glad. But 
 we rejoice with trembling. Our spirits daily quail under the 
 tremendous responsibility. O the wisdom and diligence it 
 will require to keep those who have entered our ranks, and to 
 train up " the sacramental host of God's elect ! " The eyes of 
 heaven, earth and hell will be upon us. Still our sufficiency is 
 of God. Pray for us. My bodily strength has been often 
 exhausted. I have not had one vacant night for the quarter, but 
 dear Dr. Clarke used to say " We are immortal till our work is 
 done." — I am, yours affectionately, Samuel Dunn. 5 
 
 It is almost imperative that a little personal description of 
 this wonderful zealous worker should be given. 
 
 Mr. Dunn was a man of medium height and possessed of a 
 fine, erect bearing. His temperament was equable, his manner 
 kind and affable, and he was, moreover, gifted with excellent 
 conversational powers. He exhibited on all occasions a great 
 firmness of character, and in the face of desperate opposition 
 maintained his indomitable courage. Endowed with more than 
 ordinary brain capacity, he sedulously cultivated the talent. His 
 sermons were substantial, sound and practical, and always gave 
 evidence of careful preparation. He used rich and elegant 
 diction and his manner of address was fervent and impressive. 
 He was often inspiriting and vehement in his delivery, and 
 always distinct in his utterance. Devout in his manner, he was 
 faithfully conscientious, inflexible in his argument— a real, 
 honest workman ' rightly dividing the word of truth.' A 
 preacher of the old Methodist school, he united doctrinal 
 and practical teaching, and blended them imperceptibly, but 
 harmoniously. Firmly grounded in Christian doctrine, his know- 
 ledge and intimacy with the Word of God and Christian 
 experience were very extensive — almost unrivalled. 
 
 From the commencement to the close of his lengthened, 
 honourable ministry, he earned and sustained the character of 
 
 The italics are ours. 
 
BIOGRAPHICAL SKETCH. 17 
 
 an able, effective preacher, and a zealous, faithful pastor. 
 
 He was especially unsurpassable for his affection and attention 
 to the religious education of the young. In every circuit he 
 exhibited a rare and untiring diligence in the organization and 
 conduct of Catechumen Classes. He preached many special 
 sermons to children and young people, and made them peculiarly 
 interesting and fascinating, and he prepared for their guidance 
 a catechism which had a large and extensive sale. 
 
 For conspicuous energy, plodding and unflagging industry, 
 in all seasons, at all times, and under the most discouraging and 
 disadvantageous circumstances, ea^ly and late, he has only been 
 surpassed, if at all, by John Wesley and Dr. Adam Clarke. 
 
 He laboured successively and successfully in some of the 
 largest and most influential circuits of the Wesleyan Connexion, 
 including : Newcastle-on-Tyne, Rochdale, Manchester, Sheffield, 
 Tadcaster, Edinburgh, Camborne, Dudley, Halifax, Newcastle-on- 
 Tyne (second time) and Nottingham. He was appointed by 
 Conference secretary to several districts. In every circuit God 
 abundantly blessed his labours, hundreds of precious souls were 
 saved, and he could say, ' Now thanks be unto God, which always 
 causeth us to triumph in Christ, and maketh manifest the savour 
 of His knowledge by us in every place.' 
 
 His ministry in these circuits covered a period of thirty 
 years and throughout the whole time he worked with uniform 
 zeal. That he stood high in the estimation of his brethren as a 
 disciplinarian and possessing good administrative ability may 
 be gathered from the fact that during the Centenary Year of 
 Methodism, the late venerable Rev. Thomas Jackson and Dr. 
 Jabez Bunting, when visiting Truro, took Samuel Dunn aside 
 and, addressing him with much seriousness, said : ' We shall 
 look to you for the working of Methodism in Cornwall.' 
 
 About this time Mr. Dunn wrote in defence of ' Revivals of 
 Religion,' referring particularly to the work in Cornwall, from 
 which we give the following extract : — ' During the last thirty 
 years, Cornwall perhaps has been more favoured with revivals 
 of religion than any other part of the kingdom. It has 
 however, been frequently remarked " that this has been of no 
 real advantage, that after such large accessions the decrease 
 has been nearly equal to the increase." The following state- 
 
18 BIOGRAPHICAL SKETCH. 
 
 ments, however, of members in the Cornish District will show 
 that this is not correct : — 
 
 In 1810 the number was 6,601. 
 In 1840 „ „ 22,871. 
 
 Or take the three circuits in which there have been the most 
 extensive revivals during that period : — 
 
 First— Redruth, including Camborne and Tucking Mill — 
 In 1810 the number was 1,741. 
 In 1840 „ „ 5,720. 
 
 Second — Truro, including St. Agnes and Gwennap — 
 In 1810 the number was 1,403. 
 In 1840 „ „ 4,012. 
 
 Third — Penzance, including St. Ives and St. Just- 
 In 1810 the number was 1,384. 
 In 1840 „ „ 5,200. 
 
 Total number of members in these circuits — 
 In 1810 the number was 4,528. 
 In 1840 „ „ 14,932. 
 
 In these three Circuits there were in 1810 only ten travelling 
 preachers ; there are now (1840), on the same ground, twenty- 
 one. 
 
 From the above you will perceive that we have no cause to 
 fear revivals, but earnestly to pray that they may increase yet 
 more and more, till the millions of the human family be gathered 
 into the fold of Christ. I may add that, as far as my observation 
 has extended, a large proportion of the persons brought into the 
 Society during revivals have been more soundly converted to God 
 than of those who have entered in the ordinary way. 
 
 W =7? '/? ^? 7? 
 
 In conclusion let me remark, that if revivals of religion be of 
 God, and so beneficial to the Church, all legitimate means should 
 be used for their promotion. Every obstacle connected with the 
 ministry, the members, and the discipline of the Church, should 
 be removed ; and thus, according to the prophet, should we 
 ' Prepare the way of the Lord, and make straight in the desert a 
 highway for our God,' that ' The glory of the Lord may be re- 
 vealed, and all flesh see it together.' And as we have seen that 
 intercessory prayer is so availing, we should ' give the Lord no 
 
BIOGRAPHICAL SKETCH. 19 
 
 rest until He establish Jerusalem, and make a praise in the 
 whole earth ; ' nor should we refuse co-operation in a revival be- 
 cause it may not come in the way just suited to our taste and 
 educational prejudices. God is a Sovereign, is not to be dictated 
 to by man. His operations are diversified in grace, as well as in 
 nature, and to His pleasure we should implicitly bow. If the 
 water of life be given, ' the city of God ' should be ' glad,' what- 
 ever may be the channel of its communication, and, whether as 
 ' a rushing mighty wind ' or as ' a small, still voice,' the Holy 
 Spirit may accomplish His saving design, the children of Zion 
 should ' rejoice in their King.' No views of Church order 
 should be allowed to interfere with a manifest work of God. In 
 the early part of Mr. Wesley's life, his views of Church order were 
 such that he tells us he should have thought the saving of souls 
 almost a sin, if it had not been done in a Church, and had he, as 
 a bigoted Churchman, tenaciously adhered to these views, either 
 must the world have suffered incalculable loss, or some other man 
 must have taken Wesley's crown. It would be a great advantage 
 to spiritual religion if all Wesleyans, like their honoured founder, 
 would allow God to work in His own way in the regeneration of 
 our fallen world. 
 
 In conducting the religious services of a revival, much discre- 
 tion is required, and we hesitate not to say, that those ministers 
 who commit them to the direction of incompetent persons incur 
 a tremendous responsibility. By such a step real confusion fre- 
 quently ensues, good is evil spoken of, the Holy Spirit is grieved, 
 and the visitation is like that of ' a wayfaring man that turneth 
 aside to tarry for a night.' Never is the wisdom from above more 
 needed than in the management of revivals, and should therefore 
 be diligently sought by earnest prayer, that neither the animal 
 feeling, nor the favourite theories of men, may be allowed to ob- 
 struct or mar the work of God.' 
 
 Mr. Dunn was himself a revivalist of a high order, though 
 he never appropriated such a title, nor would he have done so 
 had he been honoured with tenfold the success in soul- winning. 
 In this greatest of all labour the promi.-e of our Divine Lord was 
 verified in him, ' Your fruit shall remain.' 
 
 Not only as a revivalist and preacher was he distinguished, 
 but also as a theologian and voluminous author. His reading 
 

 20 'BIOGRAPHICAL SKETCH. 
 
 was extensive. His love for Methodism unabating. He pub- 
 lished at various times at least a dozen different pamphlets in 
 defence of Methodism to repel the attacks of infidels, Socinians, 
 Papists, High Episcopalians and others, in addition to numerous 
 separate sermons, pamphlets, and memoirs. He also published 
 five octavo volumes of ' Systematic Theology ' which bear the im- 
 print of thoughtful study and careful argument. The first was, 
 ' Christian Theology, by Dr. Adam Clarke, selected from his pub- 
 lished writings and systematically arranged, with a life of the 
 author, also similar volumes with lives of the separate theologians, 
 John Calvin, John Howe, John Goodwin, John Fletcher,' also 
 * Christian Theology for every day in the year.' The others were 
 'The Gospels Harmonised, with numerous notes, explanatory, 
 experimental and practical,' ' Lectures on Popery,' ' Memoirs 
 of the seventy Divines whose discourses form the morning exer- 
 cises at Cripplegate, St. Giles -in- the -Field and in South wark — 
 with eighty outlines of sermons,' ' A Dictionary of the Gospels 
 with lessons for Bible and Catechumen Classes,' and ' Lessons on 
 the Gospels.' 
 
 These, with others, made altogether twenty octavo volumes. 
 Each of them had a large sale, many passing through several 
 editions. They were highly reviewed, and recommended by the 
 religious magazines of the day. 
 
 Mr. Dunn, however, did not covet literary work; he was not 
 ambitious, but merely wrote to establish Christian doctrine. 
 
 The Pev, Dr. Adam Clarke, not long before his decease, 
 offered the copyright of his incomparable Commentary to Mr. 
 Dunn, but Mr. Dunn says : — 
 
 * I was not prepared to take the responsibility of its pub- 
 lication.' 
 
 Writing again the Doctor says : ' I have laid the foundation 
 of a Biblical Dictionary.' . . . ' I may possibly write some Insti- 
 tutes ' . . . ' If you were stationed in the south and would assist 
 me, I could do many things ; but my eyes will not now bear any 
 intense application.' . . . ' O that my strength were as in days 
 that are past ! While writing it seems as if whispered to me, 
 ''Your time is at hand. Samuel Dunn shall be your proxy in 
 My work." ' 
 
 In referring to another period of Mr. Dunn's life, that of his 
 
BIOGRAPHICAL SKETCH. 21 
 
 expulsion from the Wesleyan Conference and what is now known 
 as the 'Reform Agitation,' we can only look Luck with sincere 
 regret on the Conference of 1849 as a black page in the history 
 of Methodism. 
 
 That Conference, and particularly its chief and influential 
 members, adopted methods which caused to be expelled three of 
 the most gifted and useful ministers, against whom there existed 
 not the slightest charge as to their moral and ministerial char- 
 acter. Without any trial, much less an impartial trial, they were 
 expelled, merely on suspicion of being in secret sympathy with the 
 sentiments and opinions of the famous 'Fly-sheets.' 
 
 It is not desirable to enter into details respecting the argu- 
 ments contained in the anonymous pamphlet advertised in the 
 Wesleyan Methodist Magazine, ' Wesleyan Matters,' on the one 
 hand, and the ' Fly-sheets ' on the other — both were a great dis- 
 credit to Christianity. 
 
 The reprehensible attitude of the Conference culminated in 
 the wanton expulsion of three of its leading lights, and revealed 
 a state of ministerial spiritual declension and degeneracy unpar- 
 alleled in the annals of Methodism. The power of absolute minis- 
 terialism is now happily much diminished, and the proportional- 
 infusion of lay members provides a certain and sure safeguard 
 against a repetition of the design and intrigue practised in 1849. 
 
 The disastrous sequences of the expulsion are best seen in the 
 following extract from the work of a well-known Methodist 
 historian : — ' The effects of the expulsion were very extensive, 
 leading to the loss of nearly 100,000 members, and as many 
 pounds.' This secession also included hundreds of local preachers, 
 officials, Sunday-school teachers and the loss of numerous chapels 
 and Sunday-schools. 
 
 It is only too evident that the blunder which the Conference 
 made was deeply regretted when too late to overtake the error, 
 and a prominent Wesleyan minister, Dr. Dixon, writing to Mr. 
 Dunn, Feb. 18th, 1869, says :— 
 
 ' I have often made the remark, which I first made to Dr 
 Bunting : "That to inflict the heaviest penalty either for an un- 
 proven offence, or contumacy, as the case might be, was not wise," 
 referring to these " disciplinary acts of 1849," to which the 
 Doctor replied : — ' " You will know it is easy to be wise after events. 
 
22 BIOGRAPHICAL SKETCH. 
 
 Had we to deal with the subject again, perhaps we should not 
 go so far." Such are the remarks of the sagacious Dr. Bunting. 
 
 A new branch of Methodism was thus forced into existence, 
 but Mr. Dunn did not unite with the new body. His line of con- 
 duct accorded with the following advice given him by the late 
 Rev. and Venerable James Dixon, D.D., ex-President of the 
 Wesleyan Conference : — ' Not to join any sect, but hold yourself 
 at liberty to preach wherever Providence makes an opening. You 
 cannot do better than go to your own county, dwell among your 
 own people, who esteem and love you, and preach for all who may 
 invite you.' 
 
 Mr. Dunn ultimately settled in his native county at Cam- 
 borne, as pastor of the ' Free Church,' where he laboured with 
 great success for nine years. Here he experienced a difficulty 
 which most preachers have in finding a hymn always suitable to 
 the subject of his discourse. This led him to compose one him- 
 self every week based on the text of his morning sermon. Very 
 soon the hymns he had composed began to multiply, and most of 
 those sung in his church were finally published in a neat 
 volume of 525 hymns, entitled — ' Hymns for Pastor and People.' 
 
 In nearly all of them the leading thoughts of his sermons 
 may be traced from the text heading the hymn. They are not so 
 much hymns on subjects, as on texts. Mr. Dunn says in his pre- 
 face : ' My object has been to exhibit the great truths of God's 
 Word correctly, distinctly, and forcibly.' 
 
 The following are selections from the volume before us: — 
 
 THE SPIRIT POURED. 
 
 Joel ii. 28. 
 
 Come, Thou soul-refreshing Spirit, 
 
 Water now the precious seed, 
 Bought for us by Jesu's merit, 
 
 And we shall be blessed indeed. 
 Come and quicken, come and nourish, 
 
 Heal the sick and raise the dead ; 
 Cause our barren souls to nourish, 
 
 Let the hungry ones be fed. 
 
 Come, Thou soul-transforming Spirit, 
 
 Faith, and hope, and joy impart 
 Let all flesh Thy grace inherit, 
 
 Fill with love each longing heart. 
 
BIOGRAPHICAL SKETCH. 
 
 father, now Thy Spirit pour, 
 Turn the desert to a field ; 
 Send the fertilizing shower, 
 
 Richest fruits we then shall yiel 1. 
 
 A TIME TO PLANT. 
 Ecclesiastcs iii. 2. 
 
 What ought we to implant? 
 
 In every youthful heart, 
 That God J lis grace may grant, 
 To quench each fiery dart, 
 The principles of truth and love, 
 Thai just and upright they may prove 
 
 How should we early plant ? 
 
 With wisdom and with care ; 
 Avoiding foolish cant, 
 
 Yet watching unto prayer : 
 Firmness with tenderness display, 
 And persevere from day to day. 
 
 When should we plant the truth, 
 
 That it may stately grow '.-' 
 In early days of youth 
 
 When they will sooner how : 
 Grace will their youthful ardour suit, 
 Ere evil habits can take root. 
 
 Why plant in early da} r s ? 
 
 That they may love their God ; 
 And live unto His praise, 
 Spreading His fame abroad : 
 A comfort unto us be found, 
 And bearing fruit to all around. 
 
 At the conclusion of his ministry in the Free Church of 
 Camborne, he writes : — 
 
 'June 16, 1865. — I take my final departure from Camborne 
 
 on Monday, for a time in the United States My 
 
 people have united with the 'Methodist New Connexion.' He 
 then left for America, where he visited the Methodist Churches 
 in the Dominion of Canada and the United States, and was 
 everywhere received with open arms and granted free access to 
 the pulpits of all their churches. 
 
 Speaking of the event of his visit to the States, he says : — 
 
24 BIOGRAPHICAL SKETCH. 
 
 ' When I arrived in New York, a perfect stranger, without a 
 letter to any one, I made my way to the book-room of the 
 Methodist Episcopal Church, and there met with the distinguished 
 ministers, the acute Dr. Curry, the sagacious Dr. Porter, and the 
 eloquent and devoted Bishop Simpson. I told them that I had 
 just arrived from England, was a Methodist of the third 
 generation, had known their first Bishop, Thomas Coke, who had 
 been entertained at my father's house ; that I had been familiar 
 with Samuel Drew, the celebrated metaphysician ; and, I might 
 say, had been taken to the bosom of Adam Clarke; that for 
 thirty years 1 had laboured with head and heart, pen and purse, 
 in connection with the Wesleyan Conference ; that in 1849, 
 without any trial or evidence that I had violated any law, human 
 or divine, I was expelled ; and that my name was Samuel Dunn. 
 Upon this the good Bishop, with great heartiness, seized my 
 hand, saying * Samuel Dunn ! why I have known you from a 
 child. You are welcome to America. Our churches will be 
 open to you, and I shall have pleasure if you will this afternoon 
 accompany me to my home in Philadelphia.' I said ' I am not 
 a representative of any Church, nor have I any wish to make 
 any further reference to the acts of the old Conference.' The 
 Bishop answered, ' You need not ; I know all about them. I was 
 editor of the Western Christian Advocate at the time, and read 
 extensively on the subject. I have since attended the English 
 Conference, talked with the leading members about those acts, 
 and about you, have formed my opinion of them, and assure you 
 that you will be cordially received as a reverend minister.' 
 
 Here he laboured with voice and pen, preaching the ever 
 blessed Gospel of the Son of God. He wrote a series of articles 
 on ' Anecdotes of Wesley, chiefly from the papers of Dr. Adam 
 Clarke ; ' also ' Original Wesley Papers,' which appeared in the 
 New York Christian Advocate. The articles have, from time to 
 time, appeared in various religious newspapers in England, but 
 their authorship remains unacknowledged. He says ; For three 
 years, every Sabbath I proclaimed the Gospel of Christ, preached 
 at seven of their Conferences, was admitted on my known 
 character a member of the New York East Conference.' He 
 continued a member and minister in connection with this Con- 
 ference to the close of life. 
 
BIOGRAPHICAL SKETCH. 25 
 
 Mr. Dunn took with him to the Methodist Episcopal Church 
 a collection of various relics of the founders of Methodism, 
 including original manuscripts of Wesley, John Fletcher, 
 Carvosso, David S toner and Adam Clarke ; the original bust 
 taken from life of John Wesley ten years before his death; two 
 original manuscripts of Mrs. Susanna Wesley, beautiful speci- 
 mens of penmanship and every way characteristic of the mother 
 of the Wesleys ; and a variety of other interesting and curious 
 articles of special interest to the lovers of Methodism. 
 
 These numerous articles were deposited in the Lyceum of 
 the Missionary Society of the Methodist Episcopal Church. 
 
 On Mr. Dunn returning to England, the following resolution 
 was passed and forwarded to him : — 
 
 • At the Xew York Preachers' Meeting, May 11, 1868, the 
 following preamble and resolution were unanimously adopted : 
 Whereas the Rev. Samuel Dunn, of England, who has sojourned 
 among us for the space of nearly three years, preaching with 
 great constancy and ability the glorious Gospel of the Blessed 
 God, taking a deep interest in all that concerns our beloved 
 Methodism, and in various ways, by his presence and labours 
 and offerings, promoting its prosperity, has now returned to his 
 native land, there probably to spend the residue of his days : 
 Therefore resolved by the Preachers' Meeting of Xew York that 
 we express the pleasure we have experienced in his intercourse, 
 and the profit we have received under the intelligent, Scriptural 
 and able ministry of Mr Dunn; that we will cherish a grateful 
 memory of his devout life and of his assiduous labours, and we 
 pray that everywhere, as among us, his services may be crowned 
 with divine honour.' 
 
 Preaching was truly his loved employment — one to whieh 
 God had specially gifted him and set him apart. He was no 
 sooner in England than open doors were accorded him in the 
 pulpits of his brother ministers. For a time he stayed with his 
 long-tried and faithful friends, Mr. James Drummond and family, 
 Bradford, Yorkshire, and subsequently made a journey into 
 Cornwall and also along the south coast, everywhere preaching 
 with acceptance and blessing. In some of his letters, speaking 
 of the tour, he says : — 
 
 ' Camborne, March 23, 1869. — I preached twice at Croydon 
 
26 BIOGRAPHICAL SKETCH. 
 
 on Sunday, and yesterday travelled alone 300 miles to this to^n 
 in 13 hours ; but stood the journey well and after a good night's 
 rest feel no ill effects. ... 1 shall now have a little time 
 to prepare for my five services, which commence on Friday 
 morning. Things around here look yerj natural to me, but as 
 yet I have not called on the friends. . . .' 
 
 'St. Just, Cornwall, June 1, 1869. — Here I am "on the narrow 
 neck of land," in the neighbourhood of which I preached last 
 Sabbath. The great Atlantic stretches before my view in all 
 grandeur, but the weather is very cold for the season. I have 
 now been ten weeks in the county, and have preached on every 
 Sabbath — at Camborne, Mevagissey, St. Ives and St. Just, and 
 have lectured four or five times on America, but all my services 
 have been free. My old friends at Camborne wish me to become 
 their pastor, but all around appears so lifeless and dull that I 
 cannot make up my mind to it. I have preached for the New 
 Connexion, Primitives, United and Bible folks, and shall likely 
 remain in the county during the summer a servant of all the 
 Churches, willing to take any services. My dear and faithful 
 friend, Bromley, died on the 19th ult. He had many excellencies. 
 I wrote to dear Dr. Dixon yesterday. . . .' 
 
 ' June 24. — Next Sabbath I think of improving the death of 
 honoured James Bromley, in the chapel here, which he opened 
 nine years ago. On the following Sabbath preach anniversary 
 sermons, on Monday I lecture on America, and on May 5th am 
 expected to lecture on the Americans. . . .' 
 
 ' St. Just, Aug. 26, 1869.— . . . Nearly six months have 
 fled since I said adieu. . . . My health has been good, and I 
 have not been idle. On every Sabbath I have unfurled the 
 banner of the Cross and frequently on the week-day, and not 
 without good results. . . .' 
 
 ' St, Just, Dec. 1, 1869. — I have preached on every Sabbath 
 since I left Bradford and frequently on week-days, and as all my 
 services are gratuitous. I am not likely to be left idle for want 
 of invitations. My health was never better, and it suits my 
 mind to be in this very quiet spot within a few yards of the 
 broad Atlantic. We have occasional storms, but it is not so 
 cold here as with you. When you write in future call first on 
 
BIOGRAPHICAL SKETCH. 27 
 
 my dear old friend, Dr. Dixon, that I may know how he is. I 
 had a charming letter from him two months ago. . . . On 
 Sabbath I am expeeted to preach missionary sermons for 
 the New Connexion at St. Ives, and on Good Friday and Easter 
 Sunday for our chapel here, and then, having given them, for the 
 third time, five months' gratuitous service, I think I shall leave. 
 . . . . I had thought of another visit to America. My New 
 York East Conference opens April 10th, and the general four 
 years' Conference May 1st, but it is rather formidable to take 
 such a journey alone.' 
 
 'Helston. — .... I have got through some heavy 
 work at several places in this county, having preached for no less 
 than ten different parties— " the friend of all, the enemy of 
 none." Last Tuesday the place was densely crowded, and the 
 night was keen and boisterous.' 
 
 ' Scilly Isles. — .... Yesterday I came from St. 
 Ives to these isles of the Atlantic, twenty-five miles off Land's 
 End. I have taken quiet lodgings, and am engaged for the 
 Wesleyan pulpit twice on Sabbath.' 
 
 ' St. Just. — .... The weather has been excessively 
 trying. I have been graciously borne up, and have preached three 
 times a week without a failure. My last text in 1870 was 
 " Ebenezer," and my first in the New Year, " The goodness of 
 God." And are we not under ten thousand obligations to thank 
 Him from whom all blessings flow.' 
 
 1 Croydon. — The five weeks I have been here, I have given some 
 ten sermons to United Free Methodists and the Primitives. Two 
 days ago the Wesleyan Superintendent invited me to preach 
 in his chapel here, next Sabbath evening ; and I have consented 
 if all be well. 
 
 * Penzance. — I have had a cold for ten days, but preached 
 yesterday for the Primitives. On Wednesday I expect to leave 
 for St. Austell, forty miles east. Services there for the United 
 Methodists on Good Friday and Easter Sunday. I remain a few 
 days, when I return west twenty-five miles to St. Agnes, for a 
 missionary sermon in the large Wesleyan Old Conference Chapel. 
 1 aui quite undecided after that as to my course, whether to Meva- 
 gissey, or Plymouth, or Torquay, which my niece Rickett 
 reached on Wednesday last. How I shall get through the 
 
28 BIOGRAPHICAL SKETCH, 
 
 various services, time will show. From the enclosed bills you 
 will see that I am not left to be idle. How much better it is to 
 wear out than to rust out. The winter is past, and the time of 
 the singing of birds is come ; I think therefore of taking my 
 departure from this town in a fortnight.' 
 
 ' St. Just. — I left this place for Croydon. It has many 
 attractions, and my beloved friends strongly urged my remaining 
 there ; but I could not satisfy myself to give up my preaching, 
 and having evidence that I might be useful to the little Church 
 here, I tore myself away from Croydon last Friday, and after a 
 cold lonely journey of 350 miles, arrived at St. Just late on 
 Saturday night, yet had strength to preach twice on the 
 Sabbath, without inconvenience. I may remain, if spared, to the 
 commencement of next year. My health is still very good.' 
 
 ' St. Austell. — I have been here, only six miles from 
 Mevagissey, my native place, since Christmas, and have had 
 remarkably good health, which 1 have employed in preaching 
 without much interruption for the different denominations — 
 seven times within the last eight days.' 
 
 ' I am still pretty fully engaged. Last Sabbath I preached to 
 large congregations of the Bible Christians. Next Sabbath the 
 Congregationalists expect two sermons from me. Then the 
 Primitives. Yesterday an invitation from the Free Church, and 
 am announced for the Bible Christians in Camborne a fortnight 
 hence. The Wesleyan Conference there the following week. 
 Whether I shall tarry awhile, I cannot now determine. My early 
 friends have passed away, and I am left nearly alone.' 
 
 'I have nothing extraordinary to comin unicate, but for 
 ordinary blessings we ought to be grateful. My health is still 
 good, and opportunities of preaching the Word of Life are 
 numerous, which I gladly embrace. Last Sabbath week I preached 
 for the Wesleyans twice, at a large village six miles distant, that 
 I had not visited for sixty years. The next night for the Bible 
 Christians. Last Sabbath for the United Methodists, and again 
 last evening for the Bible Christians.' 
 
 * St. Just. — . . . Our sympathising High Priest, Jesus 
 Christ, is the same yesterday, to-day, and for ever. I have 
 lately thought much of the heavenly world, but oh, what 
 "abundance of grace" must be necessary to adapt us to its 
 
IU OCR. 1 PI1ICAL SKETCH. 21 \ 
 
 mansions, society, services and enjoyments. ... I am 
 announced for sermons on Good Friday and Easter Sunday, 
 but how long I may remain here after that I cannot say. The 
 friends will not hear of my leaving, but they have no claim, as 
 I have given them nearly two years' labour gratuitously. Our 
 New York East Conference sits next week. I have sent the 
 brethren my annual epistle. I heard from dear Dr. Dixon last 
 week, who keeps up wondrously. My health has been 
 through the winter, so that I have been able to attend to all my 
 public duties.' 
 
 'Portmelon, near Mevagissey, Cornwall, May 6th, 1873.— 
 My dear Brother Drummond, — I purpose remaining here until, 
 if spared, the beginning of June, and then to inform you how 
 matters stand as to Shetland. Since I came to my native town 
 I have preached for the Wesleyans, the United Methodists, and 
 the Congregationalists, also in the village three miles distant, 
 where I preached my first sermon fifty-six years ago, and estab- 
 lished a Sunday-school, teaching forty boys and forty girls without 
 any assistance from others. At the close of my sermon I said " I 
 know not if any of those scholars are in the congregation," 
 when a grey-headed man shouted, " 1 was one of them." Then a 
 second man, and then a woman — the scene was affecting. I am 
 also affording the Wesleyans some assistance in removing a 
 heavy debt from their chapel, with which they have been long 
 distressingly burdened. 
 
 1 To yourself, Dear Sister D , and all, in love, 
 
 'Samuel Dunn. 5 
 
 Writing again to Mr. Drummond from Mevagissey a little 
 later he said, — ' The fugitive moment refuses to stay. While I 
 have been waiting to see the way clear, and to have something 
 decisive to say, hours, days, and weeks have fled. Nine days 
 ago, my niece Rickett, and her daughter and niece, arrived from 
 Torquay. We have apartments in the house which my dear 
 father had built in 1790 ; and /occupy the room in which I was 
 bom, in February, 1798. My visitors are much pleased and 
 improving in health. But what shall I say of our visit to Shet- 
 land? I really am perplexed, so let me know as early as 
 convenient your present views and wishes Much hould 
 
30 BIOGRAPHICAL SKETCH. 
 
 like to visit the scenes of my early labours, I am aware of the 
 inconveniences of travelling so many miles by land and water. 
 Yet if you are decided for it, a trifle will not keep me back. 
 Should, however, the door be closed, I would advise you and dear 
 
 Sister D to come to my native town, and, be assured, nothing 
 
 shall be wanting on my part to make you happy. To-morrow I 
 am expected to preach for the Old Wesleyans and Bible Chris- 
 tians. On ascertaining the day on which the steamer leaves Leith, 
 we might set out from Bradford to Shetland in three days, and 
 remain two, or four, or six weeks, as most convenient. I regret 
 that you are out of health. Do not undertake more work, 
 physical or mental, than your strength will allow. Make haste 
 slowly. Do a little at a time, that you may do much. The 
 Lord grant you a peaceful spirit in a healthy body, and every 
 blessing.' 
 
 It will thus be seen from his letters that he had arranged for 
 a visit to the Shetlands, to preach among the scenes of his early 
 missionary successes. He also contemplated a second visit to 
 America, but his companion-elect was prevented from going 
 through the death of a relative, so these journeys were abandoned. 
 It is necessary that some idea should be given of the interest 
 he took in all that pertained to Methodism. In private con- 
 versation his soul was often stirred within him when he talked 
 of the Wesleys, Clarke, Watson and other of the worthies who 
 laboured 'to spread Scriptural holiness through the land.' He 
 loved to dwell on the glories and historic records of revivals; 
 and seemed familiar with the men, noble and true, who had 
 passed to their reward. He never tired of relating anecdotes 
 of those early preachers, bearing on Divine providence and soul- 
 saving. His memory was tenacious and retentive to the last. 
 When past fourscore years — without any effort of memory — on 
 being asked, he could immediately tell who was President of the 
 Wesley an Conference during any given period for the past sixty 
 years, and could also give particulars of their birth, ministerial 
 life, and death. He could further ,with equal ease, accurately 
 relate where he preached, and from what text, &c, on any Sab- 
 bath during the same period. 
 
 He rarely lost an opportunity of imparting information. 
 Seldom did a young minister have the privilege of his society 
 
BIOGRAPHICAL SKETCH. 1 
 
 but he was asked what text he preached from hist, how he dealt 
 with it, what were its divisions, and results. He would point out 
 defects, if any, suggest improvements, open channels of thought, 
 and give forth valuable instruction from his fund of theological 
 knowledge. Wherever he found a young man open to instruc- 
 tion, whether one in the full ministry, or a local preacher, he 
 generously offered his manuscript sermons for his use, always 
 however with the caution — 'Do not mention to any one that you 
 have received sermons from me.' The subjoined paragraphs, 
 extracted from letters written to a young preacher, fully illus- 
 trate the affectionate regard he entertained towards young 
 ministers, and tells beautifully, in his own succinct language, of 
 his deep interest in their mental improvement : — 
 
 'Let us all gird our loins and work while it is day, the night 
 cometh when no man can work. Always keep in mind that the 
 heavenly reward from the fountain of mercy will be regulated 
 by a principle of justice, and hence will be in proportion to the 
 (/race you obtain and retain, and to what you do and suffer for 
 your Lord . . . Read- sound theology. Study prayerfully 
 the Scriptures, and be very careful in the selection of texts. 
 There are three things necessary to a good sermon. 
 
 ' 1st. The matter must be important. 
 
 ' 2nd. It must rise out of the text. 
 
 ' 3rd. It must be naturally arranged. 
 
 ' No sermon is good that lacks any one of these. They are 
 essentials. I enclose three of my MSS. — written above fifty years 
 ago. Read them carefully until you understand them— then 
 write a good outline, making what use you think necessary of 
 mine. They will afford you good matter and in a clear sermonie 
 form. However, make the trial, and if you succeed, I can send 
 you others. Rather than totally fail you may read one to the 
 congregation. Be calm, and do not make any apology if you 
 attempt it.' 
 
 'I think you will be able easily to deliver the two you have, 
 if you study and understand them, always carefully observing 
 the several divisions and the order in which they stand; so that 
 if at any time your memory fail, you can pass on to the next 
 without serious injury to the sermon, and if you do not tell your 
 hearers, they will not likely discover it. Master your subjeet 
 
32 BIOGRAPHICAL SKETCH. 
 
 before you go into the pulpit, and there be calm. Do not aim at 
 high things— fine sermons — but a clear, pointed, affectionate 
 statement of important truths, keeping humble and in entire 
 dependence on God, and then by His blessing you will be useful 
 — whether you preach fifteen minutes or fifty. I have sent you 
 some additional remarks on the Great Salvation, Heb. ii. 3, and 
 three more sermons. Study them and do not overburden your 
 memory.' 
 
 'Redeem your time; stir up your gifts; watch for oppor- 
 tunities of usefulness; devise plans; put forth your energies, 
 physical, intellectual, religious, to lessen misery ; strive to increase 
 the sum of human happiness, to be a blessing to the world, the 
 Church, your family, and to augment the revenue of glory to the 
 great Lord of all. Do, my dear young friend, do something that 
 will bear reflection in after life, and that will be felt in its bene- 
 ficial influence when you shall have passed away to give your 
 account of the deeds done in the body.' 
 
 It is impossible, in the limited space at disposal here, to give 
 other examples of his interest in the young or to deal with 
 other incidents in his exceptionally successful career. However, 
 it is essential, to give completeness to this sketch, that something 
 should be said of the closing years of the venerable minister. 
 
 His life deepened with mellowness as his years increased. 
 Those who knew his private life loved him most. We never 
 heard him indulge in an unkind remark, not even against the 
 men who took paxt in the regrettable acts of the Conference 
 of 1849. He always avoided the subject and would not be 
 drawn into conversation on the point at issue. He possessed 
 a deeply sympathetic nature, full of sincere solicitude for the 
 afflictions and sorrows of others, and this sublime side of his 
 character cannot, perhaps, be better shown than in quoting the 
 annexed extracts from a private letter to an afflicted young lady, 
 in which he refers eloquently to the bright hopefulness of the 
 Christian's glorious prospects. 
 
 ' St. Just, Cornwall, 
 
 ' March teh, 1870. 
 
 ' My Dear Young Sister,— Deeply do I sympathise with you 
 in your severe and protracted affliction, and gladly, were I able, 
 would I minister to your cares and comfort, nor do you doubt 
 
BIO GRA PHICA L SKE TCH. 33 
 
 but that your dear parents would make any sacrifice, that your 
 malady might be removed, and you restored to health. But it is 
 not possible for them to love you with the eonsiderateness, ten- 
 derness, and sympathy with which Jesus loves you. He cannot 
 make a mistake, or do wrong, or be unkind. He has given Him s elf 
 for you — is now thinking of you — interceding for you. Amid the 
 splendour of heaven, is looking down, and amid its melody and 
 harmony, hears your every sigh and prayer. You are under the 
 care of this merciful and loving Saviour, and it is because He 
 loves you, that He chastens you. He wants you to have a bright 
 crown, and a seat near Him in glory ; and such seats are reserved 
 for those who come up out of much tribulation, and wash their 
 robes white in the blood of the Lamb. 
 
 ' If your continuance on earth will be for your good, it will be 
 so. He who has all diseases under His control, and the keys of 
 the invisible world in His custody will say: "This sickness shall 
 not be unto death, but for the glory of God." Believest thou 
 this ? Do not of His goodness doubt. Have unbounded con- 
 fidence in Him. You cannot please Him better than by coming 
 to Him, as a little child to an indulgent parent, for all you want. 
 Open your heart freely to Him. Lay hold of His cross. Appro- 
 priate to yourself the merits of His death. Welcome Him to 
 every apartment of your soul. 
 
 •• My Jesus to know and feel His blood flow, 
 Is life everlasting, is heaven below.*' 
 
 ' This will comfort you in your heaviest affliction, extract the 
 sting of death, and prepare you for the heaven above, where thy 
 God shall be thy glory, and the days of thy mourning shall be 
 ended. Till then may the beauty of the Lord our God be upon 
 you. 
 
 ' My love to dear mother, and believe me, 
 
 ' Yours affectionately, 
 
 'Samuel Dunn.' 
 
 On the death of the young lady he wrote the following 
 letter to the parents and family : 
 
 ' St. Just, 
 
 ' May 9th, 1870. 
 'My Dear Brother and Sister Drummond, — So our beloved, 
 
34 BIOGRAPHICAL SKETCH. 
 
 thoughtful, dutiful, attentive, gentle, patient Elizabeth has 
 peacefully passed away : 
 
 "She hath left her mates behind, 
 She hath all the storms outrode, 
 Found the rest we toil to find, 
 Landed in the arms of God." 
 
 ' Your hearts bleed, you cannot but deeply feel, and I cannot 
 but deeply sympathise with you, and yet we sorrow not as those 
 who have no hope. All your ardent wishes and highest hopes 
 concerning her are now realised. You desired that she might 
 have a comfortable residence, and she has entered the palace of 
 angels and God ; that she might have a suitable maintenance, 
 and the Lamb now feeds her and leads her to living fountains of 
 water; that she should have agreeable companions, and she is 
 now associated with the wise and pure ; that she should be neatly 
 clothed, and she is now arrayed in the fine linen, clean and 
 white; that she should have all her wants supplied, and holy 
 desires gratified, and she is admitted to His presence where 
 there is fulness of joy, and pleasures for evermore. 
 
 " Can we weep to see the tears 
 Wiped for ever from her eyes." 
 
 ' Let us all be increasingly diligent in preparing to meet her 
 in that serene and blissful region, where pain and parting shall 
 be no more. There thy sun shall no more go down, nor the 
 moon withdraw itself ; for the Lord shall be thine everlasting 
 light and the days of thy mourning shall be ended. 
 
 * Every blessing on you all, and believe me, 
 
 ' Your affectionate friend, 
 
 ' Samuel Dunn.' 
 
 He corresponded with several of the Presidents of the Con- 
 ference and while the Wesleyan Conference was holding its 
 sittings in Bradford in 1878, Mr. Dunn visited the town and 
 was present as a visitor. He was quickly discerned by brethren 
 who knew him and it was soon whispered around, ' that Samuel 
 Dunn is in the Conference.' The President gave him a very 
 hearty invitation to the platform ; to which he respectfully 
 responded, amidst the hearty applause of the assembly. 
 
 The delegates from the Methodist Episcopal Church of the 
 
BIOGRAPHICAL SKETCH. 35 
 
 United States present at this Conference were Bishop Bowman, 
 D.D., and Dr. Havan, and they sought, and obtained, an oppor- 
 tunity to spend some time with Mr. Dunn, when the prospects 
 of Methodism in general, in all parts of the world, were freely 
 discussed. 
 
 The following editorial we take from the Methodist Recorder 
 relative to this event : — 
 
 ' Is Samuel also among the prophets again ? Yes, — strange 
 as it may seem, the Rev. Samuel Dunn, of " Everett, Dunn and 
 Griffiths," has attended the opening of the Conference, and actu- 
 ally sat on the platform. He is a hale old man of more than 
 eighty years, although he looks many years younger. He seemed 
 delighted to be once more among Methodist preachers, and we 
 may hope that, despite all the bitterness of the past long struggle, 
 his coming in friendliness to the old Conference may be regarded 
 as a promise that in future war-weapons shall be strangers to 
 all our hands when face to face with each other, and that the 
 various Methodist Churches shall be brotherly, united in spirit 
 and on " visiting terms." " Ephraim shall not vex Judah ; Judah 
 shall not envy Ephraim." ' 
 
 He visited various places, but in each while he rested he al- 
 ways found opportunity to proclaim the glorious gospel of our 
 Lord and Saviour Jesus Christ, as the following letter will show : — 
 
 1 Dane Farm, Margate, Aug. 28th, 1879. 
 1 Dear Dinnick, 
 
 'I have been twenty weeks in Margate, and have preached 
 thirty sermons. For many weeks I felt the severe east winds 
 trying, and saw it would not be wise to spend the winter here. 
 What think you of Hastings for me ? . . . Goodness and mercy 
 still follow me. I am now in my eighty-second year and my 
 removal from the scenes of earth cannot be distant. While I had 
 strength I willingly used it in the best of services. I now seek 
 retirement and quiet. Peace be with you. 
 
 ' Yours affectionately, 
 
 1 Samuel Dunn.' 
 
 1 Croydon, March 17th, 1880. 
 'You will not wonder that I have not answered your kind 
 letters, when I tell you that I have been confined to my bed a 
 
36 BIOGRAPHICAL SKETCH. 
 
 sufferer for 137 days. During autumn that I preached at Mar- 
 gate and the neighbourhood, I was intending to pass from it to 
 Hastings ; but a worthy Wesleyan family induced me to accom- 
 pany them home to Lower Norwood — Nov. 2nd. I preached in 
 the Primitive Methodist Chapel here, and while preaching had a 
 sudden shock that staggered me — I was however enabled to get 
 through the service. I had to take to bed at my nephew's, Charles 
 Brown, and there never once moved out of the room for four 
 months. Three weeks ago the doctor thought a change of resi- 
 dence would be beneficial, and I was removed to this house. My 
 strength increases, and my appetite improves, and there is hope 
 that in a few weeks I may get out and walk. The attack of 
 rheumatic neuralgia commenced and has continued in my left leg 
 and foot. If my strength still increases until able to walk, I 
 think of Hastings; but all as yet is uncertain . . . writing is now 
 labour and pain, and I must conclude. Every blessing on you 
 both, and all. 
 
 ' Affectionately, Samuel Dunn.' 
 
 ' Croydon, April 5th, 1880. 
 ' Here I am still confined to my bed, after above 150 days suffer- 
 ing, and as many wearisome nights. The peculiarity of the malady 
 is, that favourable and unfavourable symptoms change altern- 
 ately — almost daily. Hence my hesitancj^ in writing to kind 
 inquirers lest I have to contradict what I had said the previous 
 day. However, there can be no doubt as to my improvement the 
 last month. My health is good. I have had no disease — no out- 
 ward wound, scar, scratch, or pimple. The attack at first was in 
 my left foot and leg, and there the terrible warfare has been 
 carried on. They are considerably improved, but not sufficiently 
 to enable me to use them in walking. The doctor is very sanguine 
 as to my restoration to my former health and strength. I am 
 exceedingly sorry to have to put you to inconvenience and es- 
 pecially to keep you in such uncertainty. The doctor forbids 
 my reading or writing, but I have again ventured. Let me 
 hear from you. 
 
 * Affectionately, Samuel Dunn.' 
 
 Accompanied by his doctor he came to us at Hastings, May, 
 1880, where he improved so much in health as occasionally to be 
 
BIOGRAPHICAL SKETCH. M 
 
 able, with assistance, to take short walks, but more frequently he 
 was drawn in a bath -chair to the sea-front. We felt it no mean 
 privilege to minister to his wants. Hundreds of profitable hours 
 we spent in his company while he imparted useful information. 
 He delighted to sit in the twilight, or by the light of the fire of 
 an evening, when he would lead in an instructive conversation, 
 or join us in singing some of his favourite hymns by Charles 
 Wesley, to old and tried tunes of solidity and power. His inter- 
 course with God was habitual. He seemed to realise in a very 
 devout sense the Divine presence. He spoke of the Lord Jesus 
 his Redeemer and Saviour with deepest veneration, and would 
 frequently ejaculate His praise. He would often break the 
 moments of silence with a reference to his decease, saying : — 
 ' It is a solemn thought that I shall soon have to meet my God ! ' 
 . . . ' To enter into the presence of Deity is an overpowering 
 thought.' ..." I shall see my Redeemer ! ' . . . ' My departure 
 cannot be far distant. I have lived more than the allotted time 
 of man.' He would then enumerate the ages of the Scripture 
 characters, and of those who figured prominently in the ministry 
 of the Lord Jesus whom he had known, giving dates of birth and 
 death of each, making reference to their triumphant finish, say- 
 ing : 'I shall soon join them.' 
 
 'E'en now. by faith, we join our hands 
 
 With those who went before, 
 And greet the blood-besprinkled bands 
 
 On the eternal shore.' 
 
 In the division and use of his time he was methodical to the 
 end of his life. Although eighty-two years of age he usually 
 commenced the day at four o'clock a.m., in reading the Scriptures 
 and prayer until seven o'clock. Breakfast at half -past seven. Fam- 
 ily prayer at eight. After this until ten o'clock he generally made 
 himself acquainted with the leading topics of the day from the 
 morning papers, and answered his numerous correspondents, 
 then took refreshment in the form of a cup of warm milk and 
 bread. Dined at twelve. Tea at four, and filled in the day witli 
 close reading and study, and retired to rest at eight o'clock. He 
 read much although an invalid, and his mental faculties were 
 vigorous, active, and unimpaired. 
 
 In his intercourse with his friends and visitors he was genial 
 
38 
 
 BIOGRAPHICAL SKETCH. 
 
 and considerate. His birthdays were always observed with 
 methodical regularity. The two letters below demonstrate this : — 
 
 1 Penzance, Feb. 17th, 1872. 
 
 ' Last Thursday, the 13th, I completed my seventy-fifth year in 
 this quiet cottage alone. 1 spent the time in meditation, and in 
 reading Charles Wesley's touching and instructive Birthday 
 Hymns, and those portions of the Word of God which show the 
 vanity of things earthly, and the reality and importance of things 
 unseen and eternal. 
 
 *|I am thankful that, as yet, my strength is not labour and 
 sorrow; but I must not expect it to continue long. I think I 
 preach with as clear a voice, and with as great freedom and 
 energy, as at any former period of life. Last evening I had un- 
 usual liberty for one hour, preaching for the Bible Christians, 
 from " And let the whole earth be filled with His glory : Amen 
 and Amen. The prayers of David the son of Jesse are ended." 
 On Tuesday I preached for the United - Methodists, and next 
 Sabbath I am to give the New Connexion at St. Ives two mission- 
 ary sermons. I have also assisted the Baptists and Congrega- 
 tionalists.' 
 
 1 Brighton, Feb. 22nd, 1873. — I passed my birthday in quiet 
 retirement. It was with me a day of humiliation. But I would 
 not be unthankful. Goodness and mercy have followed me eighty 
 years through the wilderness. My health is much as usual, 
 though I must be getting feebler, yet when preaching I have not 
 felt it. I preached fewer sermons the last year than during any 
 year of the sixty of my ministry ; but not for want of strength, 
 for I delivered fifty-four sermons, and could have doubled the 
 number had I received invitations. I obtrude myself on no one. 
 I preached for the Wesleyans last Sabbath — Hargreaves is the 
 Superintendent.' 
 
 During his stay at Hastings the (Ecumenical Methodist 
 Conference was held in the City Hoad Chapel, London. In this 
 gathering he took a deep interest, corresponded with many lead- 
 ing Methodist ministers in America as well as in England, and 
 would have even ventured to have attended it as a hearer had he 
 been residing there. He, however, addressed a lengthy epistle to 
 that assembly which was full of deepest anxiety for the pros- 
 
BI OCR A PI 1IC A L SKE TCII. 31 1 
 
 purity of the Church; which letter was not formally presented 
 
 to that Conference by the President, on the ground that it came 
 from a private individual. 
 
 Dr. Dewart, editor of the Christian Guardian, of Toronto, 
 Canada, who, among others, visited him, and, making reference to 
 him after his return to Canada from England, said: 
 
 'His long white beard and venerable appearance made him 
 look extremely patriarchal. A painter would have found in him 
 a good subject to represent Abraham, Job, or Elijah. He was 
 in his eighty -fourth year, and the day we were there was the 
 sixty-fourth anniversary of his beginning to preach, and the sixty- 
 eighth of his membership. He kept up an intelligent, sympa- 
 thetic interest in all that was going on in the world; but he was 
 a perfect repository of Methodist history for the last seventy 
 years. He greatly interested us by relating personal incidents 
 about Adam Clarke and Gideon Ouseley. He told us that when 
 he began to preach he had a list of the 900 ministers in the 
 English Wesleyan Conference, and as their deaths occurred he 
 marked them off. ' How many/ he asked, ' do you suppose 
 remain? Just one.' Mr. Dunn, how r ever, survived this one. Of 
 the sixty-eight Presidents of the Wesleyan Conference (covering 
 a period of seventy- two years) he was personally acquainted with 
 all but two.' 
 
 In July, 1881, according to Conferential appointment, we re- 
 moved from Hastings to Rochester, where Mr. Dunn intended to 
 follow as soon as we were settled, and arrangements were made 
 for his reception. In the interval he writes : — 
 
 ' I am not well, I miss you much. O that I had wings like a 
 dove, I would fly to you, but for the present I must postpone my 
 coming.' 
 
 On January 18th, 18S2, I went to see him, and found him 
 cheerful and entertaining as usual. The following day he was 
 taken with a severe attack of biliary calculus, followed by 
 peritonitis. The attack placed him beyond medical aid. His 
 sufferings were continuous and severe, all was done to relieve him 
 that could be done. He was much in prayer, frequently ejacu- 
 lating : ' My Saviour.' . . . ' My precious Saviour.' . . . 'I know 
 that my Redeemer li vet h. 5 . . . 'Jehovah, take me ! My Saviour, 
 Jehovah, take me ! ' lie frequently repeated many of his favourite 
 
40 BIOGRAPHICAL SKETCH. 
 
 verses of "Wesley's hymns, and within half an hour of his depar- 
 ture we read the Scriptures to him, and united in prayer, 
 commending him to God onr Father and Lord. He fully entered 
 into this devotional exercise as we knelt around his bed, for he 
 was fully conscious and seamed to retain all his mental faculties. 
 He whispered with much earnestness, ' The unutterable bliss ! ' 
 ' The unutterable bliss ! ' He asked to be lifted out of bed, 
 which request was granted. As he rested his feet on the floor 
 and his head on my shoulder, he sweetly and quietly entered into 
 that fuller realisation of the ' unutterable bliss,' into that rest 
 prepared for the people of God. Thus this great and good man 
 departed on the evening of January 24th, 1882. His remains 
 were interred in Abney Park Cemetery, London, in the family 
 vault of his nephew, J. Compton Hickett, Esq., there to rest until 
 the morning when the trumpet shall sound, and the dead shall be 
 raised in incorruption and glory. 
 
KKU'MON I. 
 
 THE TRANSFIGURATION OF CHRIST. 
 
 'Lord, it is good foil us to be eerb.' — Matthew xvii. 1 
 
 THE Transfiguration is one of the most remarkable transactions recorded 
 in the history of our Lord. It is given at length by three of the evange- 
 lists, — Matthew, Mark, and Luke ; alluded to by the fourth, and noticed 
 by Peter in his Second Epistle. It must be obvious to every attentive 
 reader that an event of so singular and splendid a nature could not 
 have been intended merely to astonish and please His disciples ; while 
 an ostentatious display of glory would have been unworthy of Himself. 
 Some end — some important end must have been proposed, correspondent 
 to the magnificent means employed for its accomplishment. 
 
 By referring to the circumstances which immediately preceded, we 
 shall, perhaps, more clearly perceive its design. Peter, a few days before, 
 made his noble confession, that Jesus is ' the Christ, the Son of the 
 living God.' Our Lord then took occasion to intimate to His disciples 
 the strange and unprecedented scenes through which He was shortly to 
 pass — ' how that He must go unto Jerusalem, and suffer many things of 
 the elders and chief priests and scribes, and be killed.' This communi- 
 cation was so unexpected, and so opposed to all the notions that they 
 entertained of the Messiah's kingdom, that it filled them with astonish- 
 ment and sorrow. He, however, not only informed them that lie must 
 suffer, but added, ' if any man will come after Me, let him deny himself, 
 and take up his cross, and follow Me.' And then, to induce them to 
 comply with these terms of discipleship, He spake to them of the glory 
 which should follow His sufferings, and of the reward which awaited His 
 faithful followers. But still finding, perhaps, that even this did not en- 
 tirely remove their prejudices, and reconcile them to Bufferings, Be c 
 descended, six days after, to give them an ocular demonstration <»f 1 1 is 
 glory. ' He taketh Peter, James, and John ' — the law required two or 
 three witnesses to establish any important fact ; and we may add. to 
 three disciples, our Lord appears to have been particularly attached — 
 ' He bringeth them up into a high mountain apart, and was tran 
 
42 THE TRANSFIGURATION OF CHRIST. 
 
 before them.' Let us now, by the assistance of Him, whose office it is 
 to take of the things of Christ, and to show them unto us, contemplate 
 the following particulars : — the station selected ; the glory displayed ; 
 the parties assembled ; the subject discussed ; and the effects produced. 
 
 First. The station selected. 'A high mountain' — said by tradition 
 to be Tabor. Satan once took Christ up into a high mountain to tempt 
 Him with all the kingdoms of the world and the glory of them ; Christ 
 now takes Himself up into a mountain to be free from all its tempta- 
 tions and distractions ; for He doubtless chose the scene for the greater 
 convenience of retirement and devotion. There is, indeed, something in 
 the sublimity, the silence, the solitude of a lofty mountain that seems 
 calculated to awaken devotional feelings. Remote from our fellow- 
 creatures, raised above the sin, and noise, and hurry of the world, our 
 minds become composed and solemnized, and we appear to breathe 
 celestial air, and to be admitted more directly to an audience with the 
 Deity. And Christ, between whom and the Father there was a perfect 
 oneness of affection ; whose mind, as appears from His frequent ejacula- 
 tions, was continually upon God ; who had so oft retired to the shades 
 of Gethsemane, and spent whole nights in the solitudes of the wilderness, 
 and in a way at which we can be at no loss to know ; now goes up into 
 a mountain to pray ; and ' as He prayed,'' while He was engaged in the 
 heavenly exercise, ' The fashion of His countenance was altered.' Here 
 He exhibits Himself not only for our admiration, but for our imitation. 
 He reminds us that if we would be transfigured in our affections we must 
 oft retire from the world, and pray unto Him who seeth in secret. 
 There are three remarkable mountains to which we shall do well very 
 frequently to follow our Lord. To the one where He delivered His un- 
 paralleled sermon — to Calvary — and to Tabor. If we follow Him to the 
 first of these, we shall hear Him, as the Prophet sent from God, 
 deliver the pure, the sublime, the heavenly precepts of Christianity. If 
 we stand on the second, we shall behold Him, as the great High Priest 
 of our profession, by the voluntary presentation of Himself upon the 
 cross, make a free and a perfect atonement for the sins of the whole 
 world. If we repair to the third, we shall witness a manifestation of 
 that dignity which gave authority to His instructions as a Prophet, and 
 infinite efficacy of His atonement as a Priest. 
 
 Secondly. The glory displayed. 'He was transfigured, and His 
 face did shine as the sun, and His raiment was white as the light : ' or as 
 St. Mark expresses it, ' His raiment became shining, exceeding white as 
 snow ; so as no fuller on earth can white them.' There was a change, 
 not in the substance of His body, for He was still mortal, and had to 
 die, but in its outward form and appearance ; a glorious change ; for no 
 
THE TRANSFIGURATION OF CHRIST. 43 
 
 term could have been employed th.it would have given us astronger idea 
 of His splendour — : His face did shine as the gun,' the most resplendent 
 object amid the whole astonishi uificence of unintelligent crea- 
 
 tion, lie received from God 'honour and glory.' He resumed some 
 rays of that glory which He had with the Father before the world was. 
 The Godhead displayed itself through the veil of His humanity. He 
 showed those who beheld the body in which He tabernacled what an 
 illustrious guest it had the honour to contain. The enshrined Divinitv 
 burst forth and arrayed His form with an intense and dazzling splendour, 
 and communicated its radiance to His very garments, till mortality was 
 all but swallowed up of life. The face of Moses was glorious when he 
 came down from the mount, but it hashere ; no glory, by reason of the 
 glory that excelleth,' only 'the skin of his face did Bhine,' but the 
 whole body of I lie sun in his meridian splendour. The 
 
 glory of Mo>e> could be covered with a Veil, but that of Christ darted 
 through His very its ; so that they, whatever was their colour before, 
 
 were now of a splendid white ; the emblem of innocence, purity, joy, 
 and glory. He invested Himself with light — put it on as His beautiful 
 dress. • Our Lord became exceeding glorious, He was clothed with 
 majesty and honour. He decked Himself with light as with a garment.' 
 
 This was, perhaps, intended to convince us of the dignity of Hi* 
 clharacter. Under the Old Testament, the manifestation of light was 
 the appropriate symbol of the Divine presence. Thus it was to Moses in 
 the bush ; and to the Israelites as they journeyed through the wilder- 
 
 - ; for there was a cloud, which they called ' the glory of the Lord,' 
 from the midst of which a wonderful brightness sometimes blazed forth 
 with inexpressible splendour. Such a cloud filled the tabernacle, and 
 afterwards the temple ; and the splendour was so great at its dedication 
 1 that the priests could not stand to minister before the cloud ; for the 
 glory of the Lord had rilled the house of the Lord.' The Jews termed it the 
 Shekinah, or habitation of the Deity. It was a special symbol of His 
 immediate presence, a peculiar, striking manifestation of the Divinitv, 
 
 ht was the consecrated sign of Deity. With what propriety then ■ 
 Christ assume it — did He array Himself in it who was emphaticallv 
 1 the light of the world. 1 He had given other proofs of His Divinity ; for 
 He had given sight to the blind ; unstopped the ears of the deaf ; caused 
 the lame to lea]) as a hart ; cleansed lepers by a touch ; fed thousands 
 with a few loaves and fishes ; walked on the sea as on a pavement of 
 marble ; hushed the tempest into a calm ; raised the dead to life ; and 
 even forced infernal spirits to abandon their conquests, and relinquish 
 their habitations. But here He gives a more splendid, or at least a n 
 kind of evidence — a sensible display of His Godhead. Let us then turn 
 
 D 
 
U THE TRANSFIGURATION OF CHRIST. 
 
 aside and see ' this great sight,' but let us take off our shoes, for the 
 ground whereon we stand is holy, when we contemplate glory — the 
 glory as of the only begotten of the Father ; and doubt, if we can with 
 such evidence flashing upon us, the supreme and eternal Divinity of our 
 Lord and Saviour, Jesus Christ. 
 
 But this astonishing manifestation of glory was perhaps intended to 
 give us a more affecting view of the wonderful humiliation of 
 our Lord. It has been well said, that the condition in which 
 He appeared among men, humble, poor, weak, and despised, was 
 a true and continual transfiguration ; whereas the transfiguration 
 on Tabor, in which He showed Himself in the real splendour of 
 His glory, was His true and natural condition. ' He was rich ' in all 
 the infinite perfections and glories of the Godhead ; ' but for our sakes 
 He became poor.' He emptied Himself, and took upon Him the form 
 of a servant — was houseless, homeless, friendless. His humiliation and 
 sufferings were necessary — necessary to the accomplishment of the great 
 work of redemption which He had undertaken ; but it is only when we 
 contrast them with His dignity and glory, that we can take a correct 
 view of them. Here then this manifestation of glory serves to throw His 
 humiliation into deeper shades, and to heighten our astonishment at His 
 condescension in assuming it — condescension that must fill all heaven with 
 amazement. It was also, perhaps, intended to give us some idea of the 
 splendour with which He is now arrayed, and of the future glory of His 
 followers. It is true that He again underwent a momentary obscuration ; 
 but He now shines forth in all His native splendour. That glory was 
 seen by Saul of Tarsus, on his way to Damascus ; and by John, in the 
 Isle of Patmos, when His ' countenance was as the sun shining in his 
 strength.' But if He was, on a sudden, while on earth ' a Man of sor- 
 rows,' so gloriously transformed, what language can describe, what finite 
 mind can conceive, the glory in which He appears, now that all His 
 sufferings and humiliations are ended ! A glory not transient, but per 
 manent — a glory that infinitely transcends all the glory of this world ; 
 and that completely eclipses the glory of cherubim and seraphim. And 
 surely that power which, in an instant, thus changed the appearance of 
 His own body, can easily raise the bodies of the saints, and array them 
 in glory and beauty, in incorruption and immortality. And 'we know 
 that we shall be like Him.' His resplendent body is to be the illustrious 
 model after which ours shall be conformed. For He ' shall change 
 our vile body, that it may be fashioned like unto His glorious body, ac- 
 cording to the working whereby He is able to subdue all things unto 
 Himself.' 
 
 Thirdly. The parties assembled. Angels were not summoned to 
 
THE TRANSFIGURATION OF CHRIST. 45 
 
 be His attendants on this memorable occasion. They indeed felt the 
 most intense interest in all that He did on earth for mankind. They 
 announced His birth, they ministered to Him in the wilderness, they 
 strengthened Him in the garden, they proclaimed His resurrection, 
 and when He ascended, they shouted Him welcome to the skies ; and 
 they arc represented as looking, with profound attention and adoring 
 wonder, into the mysteries of redemption. And here, had they received 
 permission, legions, clothed in celestial radiance, would have covered 
 the mount, and considered it their highest honour to pay homage to 
 Him as their Lord. But as 'He took not on Him the nature of 
 angels, bnt the seed of Abraham,' so lie chose to be attended not by 
 angelic beings, but by glorified saints. And out of the general assembly 
 and Church of the first-born, that were then written in heaven, Jle 
 selected but two — Moses and Elijah^ who 'appeared in glory,' — array 
 in splendour resembling that of Christ, though doubtless inferior to it. 
 As there is but one Moses mentioned in the Bible, there can be no 
 doubt but that he who appeared on Tabor was the leader and lawgiver 
 of Israel, whom ' the Lord knew face to face,' and who departed on 
 Nebo according to the word of the Lord. There is not, however, the 
 same certainty as to the Elijah who appeared on the occasion ; for 
 there are two Elijahs mentioned both in the Old and Xew Testament — 
 Elijah the Tishbite, and Elijah the forerunner of our Lord — John the 
 Baptist. I am inclined to think it was the latter, for the following 
 reasons. The forerunner of our Lord was the greatest of all the 
 prophets ; for so Christ speaketh. ' John was a prophet ; yea, more than 
 a prophet. For this is he of whom it is written. Behold, I send My 
 messenger before thy face, which shall prepare thy way before thee. 
 Verily, I say unto you. among them that are born of women, there hath 
 not arisen a greater than John the Baptist ' (Matt. xi. 9-11). The J' 
 indeed, expected that Elijah the Tishbite was to appear before the 
 coming of the Messiah; but Christ shows that John was the promised 
 Elias. • For all the prophets and the law prophesied untilJohn. And 
 if ye wiil receive it, this is Elias which was for to come ' (Matt. x\ 
 13-15). The harmony of construction seems to require it. For in all 
 the other passages of St. Matthew's Gospel, in which the name Elias 
 occurs, it is applied to John. In this paragraph it occurs t trice. The 
 first time there is no intimation of its being a different person, and the 
 second, it is explained of the Baptist. 'Then the disciples understood 
 that He spake unto them of John the Baptist' (ver. 13). Had Elijah 
 the Tishbite appeared, we can see little propriety in that question of 
 the disciples, as they came down from the mount ; * Why then, say the 
 Seribes, that Elias must first come I ' But much, if it be explained of 
 
 d2 
 
46 THE TRANSFIGURATION OF CHRIST. 
 
 the Baptist. And lastly, the subject of their conversation is more 
 applicable to the Baptist than to the Tishbite. ' They spake of the 
 decease which Christ should accomplish at Jerusalem.' This was 
 suitable to the Mosaic economy ; for in it the sacrificial death of Christ 
 more particularly and openly had its ' beginning.' It continued to be 
 the thread of 'all the prophets'' testimony, until John saw 'Jesus 
 coming unto him, and saith, Behold, the Lamb of God, which taketh 
 away the sin of the world.' There was nothing in the ministry of the 
 Tishbite which particularly marked it as having any special reference to 
 the death of Christ : but John's expressly pointed to Him as ' the 
 Lamb of God.' For these reasons we think it was John, the New 
 Testament Elijah, that was admitted, in company with Moses, to this 
 solemn interview with our Lord. They may here be viewed as dele- 
 gates from the Church triumphant — to intimate the interest which 
 glorified saints still feel in 'the things of Christ.' We know that, 
 ' There is joy in the presence of the angels of God over one sinner that 
 repenteth,' and surely the redeemed subjects in the heavenly kingdom 
 will not be indifferent to the triumphs of Christ on earth. ' The 
 kingdoms are but one.' 
 
 But Moses and Elijah must be considered as ' the natural and 
 proper representatives of the Law and the Prophets.'' The transfigu- 
 ration was the solemn recognition of our blessed Lord as the great 
 Teacher, Saviour, and Lawgiver. The Scribes and Pharisees opposed 
 Moses to Christ. And even the disciples thought that the ceremonial, 
 as well as the moral, law was to continue in force for ever. But it was 
 to ' be done away ; ' and here, the same authority that instituted it 
 abrogates it. This is done in the most solemn and impressive manner. 
 ' A bright cloud overshadowed them,' — casting a kind of veil over the 
 splendours with which they were surrounded,; ' and behold a voice out of 
 the cloud, which said, this is My beloved Son,' — one greater than Moses, 
 one greater than Elijah, — they were My servants, this is My Son, — they 
 spake of Him as ' the Lamb of God ; ' and I, with the light of this 
 excellent glory, can see in Him neither 'blemish nor spot': — 'This is 
 My beloved Son, in whom I am well pleased, hear ye Him.' Can this 
 mean anything less than that Moses and Elijah were now to transfer 
 their authority to Christ ; and that Peter, James, and John were to 
 receive their commission, as apostles, from Him ? That the Mosaic 
 institutions are abolished, the predictions of the prophets fulfilled, 
 the light-bringing, life-giving dispensation of the Gospel established ? 
 That Jesus is now the great Teacher, the exclusive Lawgiver, the only 
 Sacrifice for sin, and the grand Mediator between God and man ? Thus 
 the same voice, from the same Shekinah, that gave to Moses his com- 
 
THE TRANSFIGURATION OF CHRIST. 17 
 
 mission and called Elijah to the prophetic office, filling him with the 
 Holy Ghost from his m- romb, commands them to deliver up the 
 
 keys, the badges of their authority, into the hands of Christ. And now, 
 behold Moses, whose symbols had received an explanation — whose 
 types had met their antitype; and Elijah, whose saying was f ulfiUed, 
 'lie must increase but I must decrease;' having ushered in the 
 resplendent sun, retiring from the mount, and leaving Him as the sole 
 object to whom we should apply for salvation, and who is to be ex- 
 clusively heard and obeyed in all matters of faith, worship, and 
 practice. Have you listened and obeyed I Again, consider His claim*. 
 He is God's Son — the appointed Teacher and Lord. Consider the dangt r 
 of refusing. It shall come to pass, that whosoever refuseth to hearken 
 unto Him shall be cut off from among the people. 
 
 The presence of Moses and Elijah served other subordinate purposes. 
 It taught the immortality of the soul; for though they had long been 
 dead — Moses for upwards of 1400 years — yet. here they were. It taught 
 that the state of separate spirit* is a state of conscious existence; and 
 that the saints will know each other in the next world. Moses and 
 Elijah were known by the disciples, whether by their appearance or 
 conversation is not said ; and will not Moses be known to Elijah, and 
 Elijah to Moses, in heaven ] And if so, is it reasonable to suppose that 
 all the rest of the saints will be ignorant of each other? How 
 shall there know each other ; it doth not yet appear;' but we are 
 justified in cherishing the thought, from the very strong presumptive 
 evidence before us, as well as from other portions of Holy Writ, that 
 our pious friendships formed on earth shall be renewed and perpetu- 
 ated in eternity. What Christian bosom does not respond to the 
 sentiment of the poet ? — 
 
 ' Yet if, as holiest men have deem'd, there he 
 
 A land of souls beyond that sable shore, 
 To shame the doctrine of the Sadducees 
 
 And Sophists, madly vain of dubious lore ; 
 How sweet it were in concert to adore 
 
 With those who made our mortal labours light ! 
 To hear each voice we feared to hear no more ! 
 
 Behold each mighty shade revealed to sight, 
 The Bactrian, Samian sage, and all who taught the right.' 
 
 Fourthly. The subject discussed. ' They spake ' — not of the rise 
 and fall of empires — of the inventions of art. and the discoveries of 
 science ; not of the scenes celestial, on which no human eye has gazed ; 
 but of a subject infinitely more important than any of these : — 
 ; they spake of that decease which He should accomplish at Jerusalem ' 
 — that going out — that departure of His ; of that death t so Bpecial and 
 
43 THE TRANSFIGURATION OF CHRIST. 
 
 peculiar in its nature, necessity, circumstances, and design, which He 
 should fulfil at Jerusalem ; where in a few months He was to be 
 betrayed, and forsaken, and denied, and mocked, and buffeted, and 
 scourged, and condemned, and crucified — of that painful, that linger- 
 ing, that ignominious death which He was shortly to endure, amidst the 
 insults of men, the machinations of devils, and the hidings of His 
 Father's face. But they would not dwell on the mere tragical cir- 
 cumstances, but on the glorious purposes to be accomplished by it. 
 ' They spake ' of that death, which had been foreknown and determined 
 from the foundation of the world ; which patriarchs desired, prophets 
 foretold, and thousands of slaughtered lambs typified ; of ' that death ' 
 in which He should exhibit a perfect example for imitation, confirm 
 the truth of the doctrines He had taught, magnify and make honour- 
 able the law we had broken, atone for the unnumbered sins of the human 
 race, uphold and vindicate, and illustriously display the Divine per- 
 fections, make a show openly of principalities and powers, strike the 
 sceptre from the hand of the king of terrors, shut up the gates of hell, 
 and open the kingdom of heaven to all believers. Yes, they spake of 
 ' that death ' which should bring life to the world, and be the means of 
 conducting an innumerable company out of every nation, and people, 
 and tongue, to the new Jerusalem ; and which shall afford them a theme 
 for praise throughout eternity. 
 
 Here then was an event well deserving the attention of this august 
 and venerable assembly ; an event that combines in it all that is inter- 
 esting in the past, the present, and the future ; involving alike the 
 interests of time and eternity ; an event which beggars description, 
 and bewilders our loftiest conceptions. 
 
 But are you not taught by the interest which those glorified saints, 
 who were saved in anticipation of the death of Christ, felt, and still 
 feel in it, the claims which it has on your attention ? Have you con- 
 sidered it ? Have you looked upon Him whom you have pierced, and 
 mourned ? Have you personally apprehended and appropriated the 
 merits of His death 1 Are you looking through it to be cleansed from 
 all sin ? Is it the daily subject of your meditation, conversation, triumph ? 
 Are you determined to know nothing but Jesus Christ, and Him 
 crucified ? God forbid that you should ever glory, save in the cross of 
 our Lord Jesus Christ ! May that be the object of your faith, the 
 foundation of your hope, the topic of your converse on earth, which is 
 to be the subject of your loftiest anthems in heaven ! 
 
 Fifthly. The effects produced. The disciples would first be filled 
 with surprise. They were asleep at the commencement of the vision. 
 Whether they were awoke by the voices, or by the glory with which 
 
THE TRANSFIGURATION OF CHRIST. 49 
 
 they were surrounded, we cannot tell ; nor can we conceive of their 
 astonishment when, on opening their eyes, they beheld the dazzling 
 splendour of their Lord, saw Moses and Elijah in their celestial robes 
 and heard them talk of His decease. You may gather what their 
 pleasure was, from Peter's expression, 'Lord, it is good for us to be 
 here.' The disciples were in heaven for the time. Everything around 
 them was good. The scene was good. Tabor's top was never before 
 capped with such splendour, — a splendour that eclipsed every other on 
 this terrestrial ball. The company was good : Moses, Elijah, and 
 Christ. The exercises and employment were good. They were con- 
 templating the glory of their Lord, and listening to a conversation 
 on the most interesting and important of all subjects. And Peter said 
 ' Let us build here three tabernacles, one for Thee, one for Moses, and one 
 for Elijah ; ' so enraptured was he, that he wanted the heavenly 
 visitants to remain, that he might enjoy the felicity of this unexpected 
 manifestation. ' But he knew not what he said.' It would not have 
 been good for iMoses and Elijah to have exchanged 'the building of 
 God ' for earthly tabernacles. Nor for Peter, James, and John to 
 have remained there. They had to attest the truth of His mission, to 
 preach His Gospel, and to suffer for His name's sake. Nor for Christ. 
 Another, and a very different scene was awaiting Him in Gethsemane ; 
 Calvary was now calling for Him. Had He, therefore, remained on 
 the Mount of Transfiguration, where would have been the glorious 
 objects accomplished by His death ? The world could not have been 
 saved. For Christ effected our redemption, not on Tabor, but on Cal- 
 vary : not by displaying, but by shrouding His glory. Tabor is the 
 mount that the Christian will occasionally visit ; but Calvary is the 
 mount on which he would dwell. It is here that he finds obligations 
 the most binding, and pleasures the most pure ; that he learns 
 lessons the most important, and secures blessings the most valuable. 
 
 The sentiment then of Peter must be guarded. It would not have 
 been good for them to have remained on the mount. He soon thought 
 so himself ; for when the bright cloud overshadowed them, he with James 
 and John fell on their face and were sore afraid. Here was a sudden change 
 from joy and ecstasy to terror and amazement. They were not able to 
 bear the glory that surrounded them, but were overwhelmed and con- 
 founded. In condescension to their weakness and frailty, Jesus, who 
 felt no terror, being familiar to such glory, came and touched them and 
 said, 'Arise, and be not afraid' — strength was instantly communicated, 
 and their fears dispelled. 
 
 But there are scenes even on earth in which, with propriety, we may 
 adopt the language, ' Lord, it is good for us to be here.' 
 
50 THE TRANSFIGURATION OF CHRIST. 
 
 In the sanctuary. There He yet 'manifests His glory, and blesses 
 His people, shedding light on their understandings, and filling their 
 hearts with gladness. At His table, where our faith has so often been 
 increased, our hope confirmed, our love inflamed, our joy cherished, and 
 our brotherly affection strengthened. And in the closet, when we 
 have shut the door to the world, and He has ' come in,' and talked with 
 us, as a man talketh with his friend, — how good ! Yet it would not be 
 good for us always to continue in these scenes. Here we wait upon the 
 Lord to renew our strength ; we go out to employ it, retaining, like 
 Moses, the lustre upon our countenance ; we must let our ' light shine 
 before men ; ' and also surfer for Christ before we can reign with Him. 
 
 But there are scenes in which the sentiment shall he fully realised. 
 ' With Him we on Zion shall stand.' 
 If it then be so good to be here, even here, what must it be in hear en, 
 that glorious palace of our King ! If so good to witness & partial dis- 
 play of His glory, what must it be, when we shall see Him ' as He is,' 
 in all His uncreated beauties and divine majesty ! If so good to see 
 Him attended with only two of His saints, what must it be to see Him 
 encircled by ten thousand times ten thousand and thousands of thou- 
 sands ! If so good to listen to a conversation about sufferings and death, 
 what must it be to join in shouts of triumph, and songs of praise, when 
 the former things shall have passed away ! If so good when their 
 bodies were torpid through sloth, and their souls agitated by fear, what 
 must it be when this corruptible shall have put on incorruption, 
 and the faculties of our spirits be strengthened to bear the ' weight of 
 glory ' to be revealed ! If so good to witness the manifestation on 
 Tabor for a few minutes, or at the longest for a few hours, what 
 must it be to stand under His direct rays, to catch the splendours to 
 which we shall be exposed, to resemble the brilliance with which we 
 shall be filled, to enjoy communion the most intimate and delightful, 
 to be favoured with a vision and fruition uninterrupted and eternal ! 
 That will be heaven. 
 
SERMON II.* 
 
 THE LOVE OF COD, 
 
 God is Love. — 1 Joint iv. 16. 
 
 We have here, with one stroke of the pencil, a correct, attractive, and 
 finished portraiture of Deity ; such as philosophy never furnished after 
 its most laborious and lengthy researches. It totally eclipses, and 
 reduces to utter insignificance, every conception of the Supreme Being 
 found in the writings of the ancient poets and philosophers, statesmen 
 and historians. God is love. The axiom is unique. How simple, yet 
 sublime ; compressed, yet comprehensive ; so self-evident as to require 
 no argumentation, transparent without analysis, beautiful without 
 embellishment, pure without a taint, perfect without a defect, fixed 
 without the least tendency to change. It is a description of God by 
 His own inspiration ; as if specially intended, as it is admirably adapted, 
 to arrest attention, excite admiration, generate affection, kindle adora- 
 tion, afford consolation, and facilitate imitation. We approach it with 
 fear and trembling, lest we darken it by unmeaning words, tarnish it 
 with our breath, mar it by our touch, and weaken the impression its 
 announcement may have made, by an}' attempt at explanation or ampli- 
 fication. Yet it is written for our instruction, edification, and comfort : 
 we take the shoes from our feet, for the ground is holy, and draw near 
 to see this great sight. May strength divine be afforded. What in us is 
 dark, illumine ; what is low, raise and support. 
 
 God is love. God — the very name is music in our ears. It cheers 
 the heart, expands the vision, and gives a loftier note to our loftiest song. 
 It means good. God and good are convertible terms. When our pious 
 Saxon ancestors thought, or spoke, or wrote of God, they meant the Good 
 Being, who devises, diffuses, and promotes happiness ; the Great Foun- 
 tain of benevolence, beneficence, and all blessings. 
 
 God is. He exists. There is such a being. The inspired penmen do 
 not attempt to prove His existence ; they assume it. The Bible opens 
 
 * Preached in the Bible Christian Jubilee Chapel, London, April 9th, 187G. 
 
52 THE LOVE OF GOD. 
 
 with this magnificent language, ' In the beginning God created the 
 heavens and the earth.' His existence forms the broad, firm, immovable 
 basis on which our hope of immortality rests. If there is no G-od, the 
 pillared firmament is rottenness, and earth's base built o 1 ! stubble. If 
 no God, there can be no religion ; no system can be binding, every 
 person is at liberty to think, speak, and do as seemeth good in his own 
 eyes. There can be no agreement in faith, morals, or worship, if there 
 is no Supreme Being to whom all may appeal as an authority. We do 
 not, however, suppose that there are any innate ideas of God existing in 
 our minds at birth, growing with our growth, and strengthening with 
 our strength. Nor do we think that any inspection of the visible, 
 material creation would ever lead to the vast conception of an invisible, 
 immaterial, spiritual, incorruptible, infinite, and eternal Being. We 
 cannot by searching find out God. He can only be known as He is 
 pleased to reveal Himself ; can only be seen in His own light. But He 
 left not Himself without witness. He came forth from the thick dark- 
 ness. No doubt, the instant He called our first parent into being He 
 made known unto him his Creator, and the idea once possessed, proofs 
 multiplied in every direction. 
 
 If God is, He must be our Moral Governor, the Being with whom we 
 have to do, and to whose scrutinising eye all our thoughts, words, and 
 actions are exposed ; at whose bar we must stand ; to whom we must 
 give an account ; and by whom our characters will be dissected, and our 
 eternal destinies weighed and fixed. To know His character must be to 
 us a matter of supreme importance, and of universal interest ; whether 
 He is good or evil, benevolent or malevolent. i The fool hath said in his 
 heart, there is no God.' Some only use His sacred name to give point to 
 their coarse, senseless jokes, and emphasis to their horrid falsehoods and 
 blasphemies. And there are would-be philosophers, who profess to 
 believe there is a God, but their God is not our God ; they deny His pro- 
 vidence, shut Him out of His own world, or impugn the wisdom with 
 which He governs it ; snatch from His hand the balance and the rod ; 
 rejudge His justice ; be the god of God. Professing themselves to be 
 wise, they become fools. If they speak not according to this word, it is 
 because there is no light in them. The text tells us, not only that God 
 is, but what He is. 
 
 God is love, and that not merely lovely or loving, but emphatically 
 love. We cannot comprehend the love of an infinite nature ; but from 
 all the representations of it in the Scriptures we gather that it is some- 
 what analogous to human affection. We dare not attempt a formal defi- 
 nition of it, yet we may profitably meditate on some of its peoperties. 
 God is essential love, His love is not an adventitious acquisition, an 
 
THE LOVE OF GOD. 53 
 
 arbitrary principle, a transient emotion, a mere appendage. I f a contin- 
 gency, it must have had a beginning, and if so, it may be dispensed with, 
 and then it will be possible for JLim to act in opposition to it, and 
 become hatred. But the perfections of His nature render this imp - 
 Bible. Love is not something implanted in Him from without, but 
 inherent; not something attached to Him, but His nature, Himself, 
 unoriginated, underived, of which He cannot divest Himself. He can no 
 more cease to be love, than He can cease to be God. No evil can possibly 
 proceed from II im ; as darkness is not from the sun. 
 
 God is eternal love. Whatever is essential to any being is c >-existent 
 with that being. If God is eternal. His love is eternal. Like Himself. 
 it no beginning knew : it was before the first archangel sang an 
 anthem, or the first star poured its rays where all before was dark: 
 and desolation. There never was a period in which God was not love. 
 J) ) you ask. What could He love, when no creatures were in existence ? 
 we answer. Love Himself. The perfection of beauty, possessed of all 
 3sible excellence, lie was the supreme object of His love. But there 
 were three Persons equally Divine end glorious in the undivided God- 
 head, and with them love was displayed in immanent acts of com- 
 placency and delight, — ineffable, unutterable, and full of glory. Christ 
 said, when on earth — ' Father, Thou hast loved Me before the founda- 
 tion of the world.' Again, • Glorify Thou Me with the glory I had with 
 Thee before the world was.' And before : His works of old,' His delights 
 were with the sons of men, intending their creation, and, in case of their 
 fall, making provision for their redemption. His loving heart pre-- • 1 
 forward to embrace them ; Christ was the Lamb slain before the founda- 
 tion of the world. He thus loved us with an everlasting love. 
 
 God is infinite love. What is essential to any being must be co- 
 extensive with that being. In every point of the immensity of space 
 God is, and He is there in the fulness of His love. It therefore can have 
 no bounds or dimensions. It is a vast, unfathomable sea. bottom: 3S, 
 shoreless, illimitable ; nnconfmed by friend-hips, relationships, or par- 
 tialities ; knowing nothing of geographical boundaries ; forgetting none, 
 passing by none, whatever their colour or outward condition, but 
 embracing every creature that He has made. I cannot go where 
 universal love smiles not around. ' Do not I fill heaven and earth, sait i 
 the Lord.' Above all, for all, through all, and in you all. An every- 
 where present Deity, in the void waste as in the city full, and where 
 He vital breathes there must be joy. 
 
 God is disinterested love. In Him it is absolutely spontaneous. He 
 is under no obligation or constraint to love. Indebted to n >ne, depen- 
 
 r on none, He isself-suffici m\ :o- happy in 
 
54 THE LOVE OF GOD. 
 
 the possession and contemplation of His own matchless excellencies, He 
 can have no accession to His bliss, no augmentation of His glory, no 
 increase to His wealth, from the exercises or objects of His love. In one 
 sense the love of the creature is voluntary. Love cannot be forced ; yet 
 the love of no creature is absolutely spontaneous. He is under law to 
 love. He cannot select the objects of his love. He is amenable to a 
 higher tribunal for its exercise. Motives from without prompt him ; — 
 the attractiveness of the object, or benefits received or expected. The 
 love of God soars away above all such considerations. He is a law unto 
 Himself, and cannot be referred to any higher authority than His own. 
 If you ask the source of Divine love, you must rise above all heights to 
 God. and you will find that it owns no reason but Himself, no motive 
 but Himself. He loves, because He is love. 
 
 God is unchangeable love. If essential, it can admit of no interrup- 
 tion, transition, diminution, exhaustion, or cessation. Love, like Him- 
 self, is the same yesterday, to-day, and for ever. What He once loved, 
 He still loves, and will continue to love. You are not to draw from this 
 glorious truth the conclusion that once in grace, you are necessarily 
 always in grace ; once a child of God, you cannot possibly cease to be 
 such ; that sonship is unchangeable. If this were true, Adam could not 
 have fallen, for he was originally a son of God, and no sinner can be 
 converted, for we are by nature children of the wicked one. Again, it 
 should be remembered, that faith is the condition of sonship. ' Ye are 
 all the children of God by faith in Christ Jesus. As many as received 
 Him, to them gave He power to become the sons of God. even to them 
 that believe on His name. And because ye are sons, God hath sent forth 
 the Spirit of His Son into your hearts, crying, Abba, Father,' So long, 
 therefore, as you live by faith, and hearken to the dictates, yield to the 
 influences, and cultivate the graces of the Holy Spirit, He will continue 
 to witness to your sonship ; but if you make shipwreck of faith, and 
 grieve the Spirit, He will take His departure from you. i And if any 
 man have not the Spirit of Christ he is none of His.' It is moral char- 
 acter that God loves, and not merely flesh and blood. Saints are lovely 
 in His sight, and so long as you remain such, and He sees Ills image in 
 you, you are objects of His love ; but if you yield to temptation and fol- 
 low that which is evil, you forfeit His favour, and lose His image ; and 
 He, who is of purer eyes than to behold iniquity, can no longer delight 
 in you. While you are under the direct rays of the material sun you 
 have light and heat, but close your eyes, or shut yourself in an under- 
 ground cellar, and you are in darkness and coldness ; but the sun has not 
 changed, it is you that have changed. Thus it is that while you do the 
 will of God you walk in the light ; disobey Him and you are in darkness 
 
THE LOVE OF GOD. 
 
 .loom. Were God to love a holy character to-day and an unholy 
 one to-morrow, I lis love would be chanj This, wo have 
 
 is impossible, for it is an essential perfection. Be Bays, ; I love them 
 that love Mo ;' so that if you continue in His love. He will love you 
 unto the end. and you may take up the triumphant Ian if the 
 
 tie : * I am persuaded that neither death, nor life, nor angels, nor 
 principalities, nor powers, nor thi. sent, nor thii 
 
 height, nor depth, nor any other creature, shall be able to separate us 
 from the love of God, which is in Ch i is our Lord.' 
 
 God i< pre-eminent love. Men often speak of the attribute- 
 as if they were distinct from Himself, or separate portions of Himself, 
 ire perfections inhering in one infinite, undivided 
 spiritual Essence. Men a ik of the harmon Divine attri- 
 
 . If they mean that all I mtial 
 
 attributes of an infinite Being are infinite, they are correct. Or if 
 mean that one attribute of Deity is never displaye i at the expense, the 
 obscuration, enfeeblcment, or abandonment of the others, i. 
 true. But if they affirm that all His attributes are equally display 
 all times, in all places, in His every action, or manifestation, they are in 
 From the text, and from other representations of God, love is 
 conspicuous. It shines with a lustre peculiarly its own. We say of the 
 perfections of the Creator as of the graces of the creature, the greatest 
 of these is love. It has often been remarked, that though God is wise, 
 powerful, and just, He is never represented as wisdom, power, or justice 
 in the abstract. Love appears to be the combination of His perfecti ras, 
 and to stand in equal relation to them all. It adorns, connects, regu- 
 lates, pervades, sustains, and perfects all the rest. Wisdom never d 
 a plan, but in love ; power is never put forth, but in love ; and ju 
 is never displayed, but in love. These are all essential to love ; di 
 fications or modifications of the same excellency. Love includes them 
 all. According to the character of those on whom it is set, and the 
 manner in which it is displayed, various terms are employed to rep: 
 it. If the objects are holy, love is complacency ; if poor and wretched, 
 love is compassion ; when it showers i .it is g ; when it 
 
 grants pardon, it is mercy. Bat in all these respects love is trar 
 dental. He takes pleasure in His saint-, is full of compassion, abundant 
 in goodness, delighteth in mercy, is the Father of mercy, is rich in mercy, 
 mercy rejoiceth against judgment. When Moses prayed. ; Show me Thy 
 glory,' God said, Come up to Me in the holy mount, and I will can- 
 My goodness to pass before thee. Thus showing that goodness is His 
 glory, and His highest honour ; that love is the brightest, richest gem in 
 His diadem, the crowning attribute of His character, the sum of His 
 
56 THE LOVE OF GOD. 
 
 excellences,, and the perfectness of His perfections. But I lose myself 
 in Him, in light ineffable. His love recedes as we approach it, enhances 
 its splendour as we contemplate it, arid increases its riches as we attempt 
 to calculate them. Its height we cannot reach, its breadth we cannot 
 span, its depth we cannot fathom. God only knows the love of God. 
 
 We now pass from the consideration of its properties to trace a few 
 of its manifestations. Here the evidences are innumerable and over- 
 whelming. Creation is a proof that God is love ; — what could have 
 induced Him, who was infinitely happy in Himself, with omnipotent 
 resources, to create us, but a desire to communicate happiness to His 
 creatures ? Providence is a proof. He openeth His bountiful hands, and 
 sripplieth all things plenteously. ' The earth is full of His goodness,' 
 His long-suffering is a proof. He is * slow to anger, ready to forgive, not 
 willing that any should perish, but that all should repent and live.' The 
 Bible is a proof. It contains everything necessary to be believed, in 
 order to our present and everlasting salvation. The ministry He has 
 established, and the various means of grace He has appointed, for our 
 edification and consolation, are all clear, striking proofs ; but we cannot 
 linger : we press on, ascend the heights of Calvary, stand under the hal- 
 lowed shade of the cross, look up at the great, glorious, spotless, and infi- 
 nite victim ; and here we find the greatest display of His love in the 
 bestowment of His greatest gift. Every other manifestation is dimmed 
 by the brighter splendours of His love in our redemption. God gave His 
 Son, His only Son, His well-beloved Son : gave Him unasked and for a 
 world of sinners, in whom there was nothing lovely or meritorious. 
 Gave Him to all the innocent infirmities of our nature ; to sufferings and 
 death, ignominious, excruciating, indescribable, unknown. 
 
 But I must not enter further into this great subject. I only ask 
 your attention to a few passages of Scripture, from which it will still 
 more strikingly appear, that as love was the brightest attribute of God, 
 the gift of His Son was the highest possible expression of it. 
 
 Mark the peculiarity of the language, as expressive of the super- 
 excellence, surpassing greatness, of this display of His love. ' God so 
 love I the world, that He gave His only begotten Son.' Again, ' He that 
 spared not His own Son, but delivered Him up for us all, how shall He 
 not with 11 im also freely give us all things.' Again, ' God commendeth 
 His love toward us, in that, while we were yet sinners, Christ died for 
 us.' Again, ' Behold, what manner oi: love the. Father hath bestowed 
 upon us. In this was manifested the love of God toward us.' Again, 
 ' Herein is love,' as if before it had never been seen. ' Herein is love, 
 not that we loved God, but that He loved us, and sent His Son to be the 
 propitiation for our sins.' Illustration, manifestation, commendation, 
 
THE LOVE OF GOD. .37 
 
 demonstration can go no farther. Heights, depths inite 
 
 minds, denied, cherubim, to you ; it is mystery. 
 
 But what lessons are we to learn from the entire subject I 
 
 God is lore. We are, therefore, under a thousand obligations to love 
 
 Him. This e inclusion is irresistible. To deny it is to invert the very 
 order of things,and to open a door for confusion and every evil work. 
 Yet love to God is but in partial operation among men. Christ, when on 
 earth, said to s >me of His hearers, 'I know you, that you have not the 
 love of God in you.' If this is the case with any present, we speak it to 
 your shame. His beauty beaut dies heaven. The excellences of all the 
 angels are but faint emanations of His glory : before it, they veil their 
 feces, and cast their crowns, filled with reverenee, admiration, and 
 delight. Vet you, His own offspring, have not His love in you. He lias 
 given you life, and breath, and all things richly to enjoy ; watched over 
 you by day and by night, preserve! from dangers, and extricated you 
 from perplexities ; yea, sent His Son to die for you, His Spirit to strive 
 with you, and His Word to guide you, and you have not His love in you. 
 He has endowed you with understanding and will, and breathed into 
 you a soul capable of love, possessed of love, and yet you have not His 
 love in you. You take the gifts, and fjrget the Giver. Love the crea- 
 ture, yet not the Creator : the world, and the things of the world, but 
 the love of the Father is not in you. His first and great commandment 
 is. -Thou shalt love the Lord thy God with all thy heart, and with all 
 thy soul, and with all thy mind, and with all thy strength.' Yet you 
 deliberately violate it, and dash it under your feet. Unnatural conduer. 
 horrid ingratitude, unaccountable stupidity, audacious rebellion, danger- 
 ous proceeding. Yet, because He is a God of love, He asks your love, 
 and waits to be gracious. Then at once drop your weapons, and 
 acquaint yourselves with Him. Grieve for having grieved Him, return 
 penitentially, and by faith in the great Atoning Sacrifice, and, : being 
 justified by faith, you shall have peace with Go 1 through our Lord Jl- - 
 Christ, and the love of God will be shed abroad in your heart by the 
 Holy OJhost given unto you.' Then you will say with the beloved dis- 
 cip'e, in a verse following — 'We ljve Him, because He first loved u<." 
 And now, having had much forgiven, love much. Surrender yourselves 
 entirely unto Him. Concentrate your affections on Him. Seek in all 
 things to please Him. Delight yourselves in Him. Let Him be your all 
 in all : your theme, your inspiration, and your crown, 
 
 God is love. Then imitate Him. You do violence to your nature 
 not to do it. ' Be ye therefore followers of God, as dear children.' Love 
 what He loves, and hate what He hates ; do what He enjoins and avoid 
 what He prohibits. 'If God so loved us, we ought also to love one 
 
58 THE LOVE OF GOD. 
 
 another.' ' He that loveth not knoweth not God.' ' He that loveth not 
 his brother whom he hath seen, how can he love God whom he hath not 
 seen. But if we love one another, God dwelleth in us, and His love is 
 perfected in us.' But God is loving to every man, and His tender mer- 
 cies are over all His works. Like Him, breathe the purest benevolence 
 to every human being. Strive to lessen the dreadful aggregate of human 
 misery, and to increase the sum of human happiness. Open your hearts 
 wide, and be enriched to all bountif illness. By your instructions, invi- 
 tations, and example thin the ranks of the enemy, and swell the army 
 of our Great Captain. God is ready to forgive, and His command to you 
 is, ' Love your enemies, bless them that curse you, do good to them that 
 hate you, and pray for them that despitefully use you, and persecute 
 you ; that you may be the children of your Father which is in heaven.' 
 
 God is lore. Then diligently seek & preparation to dwell with Him 
 in His own heaven. There love finds its native soil, and rises to perfec- 
 tion. If you have not the love of God in you, heaven you can never 
 enter. There His splendour would b3 insufferable to you. With pure 
 spirits you could hold no intercourse ; you would be solitary in the 
 presence of the great multitude. Your impure feet would pollute the 
 golden streets, and your corrupt breath poison the fountain of life. But 
 the experiment will never be made. ' Without holiness no man shall see 
 the Lord.' Then make it the great object of your pursuit. Love is its 
 element. The pure in heart shall see God; shall be received, com- 
 mended, glorified, beautified, by the greatest and loveliest of Beings. 
 ' In His presence there is fulness of joy, at His right hand there are plea 
 sur.s for evermore.' 
 
 'Entranced in glory's peerless blaze, 
 Conformed to Him, on Him to gaze.' 
 
SERMON III. 
 
 A TRUMPET CALL; OR, PLAIN THINGS FOR 
 THOSE WHO NEED THEM. 
 
 Cby aloud, spare not, lipt up thy voice like a trumpet, 
 am) shew my people their transgression. and the house 
 of Jacob their sins/ — Isaiah lviii. 1. 
 
 • But who is sufficient for these things ] ' What minister has sufficient 
 wisdom, zeal, courage, to expose the besetments of his hearers, to bring 
 to light the hidden things of darkness, and to denounce the judgments of 
 
 i against all ungodliness and unrighteousness of men ? It is the 
 faithful minister's consolation, that the grace which Christ supplies is 
 sufficient. Yet it must be acknowledged that this is one of the most 
 difficult and unpleasant duties which he has to perform. For though 
 men generally love and practise iniquity, yet they wish to appear other- 
 wise, both in their neighbours' estimation, and in their own. Hence, 
 they dislike, if they do not condemn, plain, pointed, powerful,! heart- 
 searching sermons ; they would have preachers to be gentle, calm, and 
 dispassionate, — to avoid everything calculated to harrow up the careless 
 soul, to terrify th2 guilty conscience, and to wound the polluted heart. 
 It is true, were we to hearken to such persons, we might spare our 
 strength, perhaps procure the character of being charitable preachers, 
 and avoid the censure of those who love ' smooth thin 
 
 But, ah, my hearers ! do you not know that dreadful dis quire 
 
 dreadful remedies, that obstinate cases require powerful Were 
 
 you all of a teachable and quiet spirit, we would simply say. i Learn of 
 Him who is meek an 1 lowly of heart, and you shall find resi unto your 
 Were you all' going on weeping, enquiring the way to Zion, 
 with your faces thitherward." we would gladly say, ' This is the v 
 walk ye in it.* Were you each enquiring. • What must I do to be saved .' ' 
 you should at once receive the answer, ' Believe on the Lord Je<u- Christ 
 and thou shalt be saved.' If you were alive to your spiritual malady, 
 we would immediately direct you to ' the Fountain open for sin and un- 
 cleanness.' Tint, alas ! this i> not the case with many of you. You are 
 
 ased, and yet you will not believe it. Every means, therefore, should 
 
 E 
 
60 A TRUMPET CALL; 
 
 be employed, calculated to discover unto such their real character, and 
 to save them from their danger. We should ' cry aloud and spare not, 
 lift up our voice like a trumpet, and show them their transgressions and 
 their sins.' We cannot, but at our peril, refuse to do it ; for this is the 
 commission which every minister receives from God. We shall, there- 
 fore, by His assistance, attempt, first, an explanation of this commis- 
 sion ; and secondly, the execution of it. 
 
 I. Let us explain the commission. 
 
 Cry aloud. That is, either literally, Speak with a loud voice ; or 
 figuratively, Be plain, faithful, and earnest in thy addresses, remon- 
 strances, and reproofs among the people ; let the manner of thy speaking 
 intimate the importance of thy subject, 
 
 Spare not. Spare not thyself: Do not be afraid of a little labour or 
 fatigue, or a few hardships. It is better to wear away by labour than 
 by rust ; therefore throw thy soul into thy work ; exert all thy strength. 
 Spare not thy hearers : Do not forbear to speak whatever I command 
 thee, for their conviction and their conversion. Accept no man's person. 
 Show no partiality. Spare neither rich nor poor, old nor young, learned 
 nor illiterate, though their contempt and ill-will be the consequence. 
 But spare not : Do not touch them as if afraid of giving a little pain, 
 but firmly apply the instrument, probe the wound, search it to the 
 bottom, lay it bare to the bone. 
 
 Lift up thy voice like a trumpet. This is either synonymous with, 
 ' Cry aloud ; ' or, it means, Let thy voice be like that of a trumpet — a 
 warning voice. Let it be loud and shrill, that it may be heard far and 
 wide. Let it be intelligible, not giving any uncertain sound ; but let it 
 send forth such alarms as all may hear and understand. 
 
 Show My people their transgression. The Jews were frequently 
 designated ' the people of God,' without reference to their personal good- 
 ness or badness ; but, simply, because they acknowledged Jehovah, and 
 were chosen by Him to certain external privileges. To them ' pertained 
 the adoption, and the glory, and the covenants, .and the giving of the 
 law, and the service of God.' 
 
 The house of Jacob. They were so called, because they were the 
 descendants of the venerable patriarch of that name. But show even 
 them their transgression. Do not hesitate because of the relation in 
 which they stand to Me. Flatter them not with honourable titles. 
 Daub them not with untempered mortar. Cry not, ' Peace, peace,' 
 when 1 have not spoken peace. Do not conceal or extenuate ; but show 
 them their sins, their ingratitude, treachery, rebellion, pride, avarice, 
 hypocrisy, formality, adultery, idolatry. Show them the heinous char- 
 
0R t PLAIN THINGS FOR THOSE WHO NEED THEM. 61 
 
 outer of their sins ; that they are committed against the light of their 
 understandings, the convictions of their e msciences, and the tenderest in- 
 stances of Divine Mercy. Show them the transgression of their sin ; that 
 it is opposed to My nature, law, government, and design ; that it attacks 
 the rights of My throne, and obscures the glory of My attributes ; that 
 it disrelishes My holiness, contemns My wisdom, viliii \s My goodn 
 defames My justice, denies My omniscience, and insults My power. 
 Show them those sins which they have committed and forgotten, and 
 those which they are now committing, but which they will not acknow- 
 ledge to be sins. Tierce, with the two-edged sword, even to the dividing 
 asunder of soul and spirit, and of the joints and marrow, and discover t > 
 them the thoughts and intents of their hearts. Show them the conse- 
 quences of their sins ; that ; the wages of sin is death ; ' that ; the soul that 
 sinneth shall die ; ' that My law requires this ; that My justice demands 
 i ; that My woj'd declares it \ and that even reason teach ,\s it. Thus 
 show them their transgression and their sins. Set them before their 
 eyes — use every means within the power of speech to exhibit them in 
 all the aggravated circumstances that have rendered them so flagrant. 
 Taint them in as striking colours as possible, and hold the frightful pic- 
 ture up to their view, till they shudder at the sight, start back with 
 horror and amazement, and resolve to put away all their abominations. 
 
 The propriety of our doing this must appear, if you will but con- 
 sider 
 
 The value of your souls. Souls that came from God ; that are capa- 
 ble of knowing, fearing, loving, serving, and enjoying God ; souls which 
 possess the most astonishing intellectual faculties and moral capabili- 
 ties ; souls that have been purchased by the blood of Christ, - a price all 
 price beyond,' and for the salvation of which a most wonderful appara- 
 tus of means has been appointed ; souls which are the objects of keen 
 contest, and for an ascendancy over which there is, this moment, a 
 mighty struggle between Jehovah and the powers of darkness : souls 
 that may smile at the drawn dagger, and defy its point ; that shall out- 
 live the attacks of disorder, and the assaults of death ; that shall survive 
 the injuries of time, and the funeral of nature ; that will live and act, 
 separate from the body ; and which, throughout eternity, will either be 
 indescribably happy or inconceivably miserable. But these souls of 
 yours are guilty and depraved, infected with a dreadful disease, 
 oppressed by a base usurper, and bound down by twice ten thousand 
 chains. And would you have us to trifle with these souls 1 to sport 
 with your immortal spirits? to have an effectual remedy in our posses- 
 sion, and yet refuse to apply it, for fear of giving you a momentary 
 pain ? Would you forgive that physician, who, while you were labour- 
 
62 A TRUMPET CALL; 
 
 ing under a dreadful bodily distemper, made light of it, seemed quite 
 unconcerned about it, because he would not put you to a little uneasi- 
 ness ? In proportion as the soul is more valuable than the body, would 
 be the guilt of him who trifled with the former, compared to his who 
 evinced unconcern about the health of the latter. But consider, while 
 you live in sin, 
 
 The blessings which you are losing. A free, full, and uni- 
 versal pardon of your past iniquities, an adoption into God's family, 
 the witness of God's Spirit, a participation of the Divine Nature, 
 spiritual illumination and consolation, a peace that passeth un- 
 derstanding, and a joy that is unspeakable. And are these blessings 
 of so little worth, that they may be wisely given up for mere sensual 
 gratifications? And when you come to die (and die you must!) 
 you will not be admitted into the society of saints and angels, to the 
 vision and fruition of God, to that fulness of joy which is in His presence, 
 and to those pleasures for evermore which are at His right hand. Sin 
 must incapacitate you for the felicity of heaven. While you commit it, 
 you can have no title ; for 'the unrighteous shall not inherit the king- 
 dom of God.' You can have no meetness ; nothing in you adapted to 
 the kind of happiness that is current there. All — all will be lost if you 
 continue in sin. Xow suppose you saw some of your friends or neigh- 
 bours indifferent about some worldly emolument, of which they stood 
 much in want ; or if you heard of a feast provided for the poor and 
 needy, and perceived them careless and unconcerned about it ; would you 
 not feel some warm emotion in your breast ? would you not endeavour, 
 by some means or other, to convince them of their folly, their ingrati- 
 tude, their danger? And shall ministers be indifferent, when they 
 see you neglecting the unsearchable riches of Christ, and despising 
 glory, honour, immortality, and eternal life ? Consider 
 
 The evils to which you are exposing yourselves. If you live in sin 
 it will continue more and more to darken your understanding, to blind 
 your judgment, to pervert your will, to harden your heart ; and you must 
 he miserable^ for there is a necessary connection between sin and misery. 
 It will throw your passions into tumult, render your appetites ungovern- 
 able, raise a war in your breasts, and change the temple of peace into a 
 den of dragons. Conscience, that was intended to be your guardian 
 angel, will become an avenging fiend ; an ever-present, mysterious, but 
 impalpable enemy ; that can dart its arrows from an invisible hand, 
 and transfix them in your bosom. To attempt to escape from its indig- 
 nation will be in vain. If you take the wings of the morning, and fly 
 to the uttermost parts of the earth, it is titer e. If you shroud yourself 
 in darkness, ' as a spirit it will pass before you, and the hairs of your 
 
Oh\ PL l/N THINGS FOR THOSE WHO NEED 'THEM. 63 
 
 ilesh will stand on end.' But when you have done with earth, you will 
 'be turned into hell,' to spend an eternity in thinking of happiness for 
 ever lost, in disordered conceptions, cutting reflections, in stinging re- 
 morse, the upbraidings of old companions, the scoffs <»i* devils, and in 
 
 drinking the cup of the wrath of Almighty God, that will be poured out 
 without mixture, — misery without bounds and without termination ! 
 Now suppose you saw a fellow-creature exposed I i - >me dreadful 
 calamity, would you not warn him of it? If you saw a blind man on 
 the brink of some awful precipice, about, the next step, to fall over, 
 would you not cry aloud to him in order to prevent the evil I How much 
 more then should we call on those of you who are standing on the break- 
 ing brink of perdition ; or rather, who arc hair-hung, breeze-shaken, 
 hanging over the burning lake ! Again : If you saw a neighbour's house 
 <>!i fire, while he was asleep, unconscious of danger ; you would not 
 think it improper to alarm him, by any means you could employ, if so 
 be his life might be saved. The cold and apathetic saying of one, 
 • Why take so much pains .' ' or that of another listless creature, ' lie is 
 asleep, let him alone ! ' would not stop you. No, you would cry out 
 the more, ; Awake, thou that sleepest ! ' And ds it not just, right, and 
 merciful, for ministers to sound an alarm upon the holy mountain, that 
 fearfulness and trembling may seize the sinners in Zion } And we also 
 remind you, 
 
 That ministers themselves are interested in your salvation. They 
 are the ambassadors of God, the messengers of the Churches, and the 
 glory of Christ. And are they to hear the name of that God. to whom 
 they feel an inviolable attachment, blasphemed ; to see His laws violated, 
 His Sabbaths profaned, and His sanctuaries treated with contemptuous 
 neglect ; and yet sit as those in whose mouth there is no reproof, and 
 
 not labour to swell the army of their Captain with recruits from 
 the enemy's party ? They know that though their success may not be 
 equal to their wishes, ; though Israel be not gathered, their judgment is 
 with the Lord, and their reward with their God.' But ministers watch 
 for souls, as they that must give up an account. It is not optional with 
 them whether they will do this part of their work or not. If they 
 sleep at their post, and neglect to 'lift up their voice like a trumpet ; ' 
 or daub their hearers with untcrnpered mortar, tremendous will be the 
 consequences. That was a weighty saying of an English Archbishop, 
 when dying : ' I have passed through many places of honour and trust, 
 both in Church and State, more than any of my order for seventy years 
 before ; but were I sure, that, by my preaching, I had converted but one 
 soul to God, I should herein take more comfort, than in all the honours 
 and offices that have ever been bestowed upon me.' But what account 
 
64 A TRUMPET CALL; 
 
 will he have to give at the last tribunal who neglected to sigh and cry 
 for the abominations in the land, and to warn sinners of their danger 
 There stands the unfaithful preacher, most wretched, most contempti- 
 ble, most vile ! On his hands is seen the blood of souls. He prophesied 
 smooth things, and even told lies for gain. What cursing now is heaped 
 upon his head, by ruined souls, who charge him with their murder ! 
 
 But if ministers >are faithful, and succeed in turning you from dark- 
 ness to light, from the power of Satan unto God, they effect a work with 
 which nothing that the mere men of this world achieve can bear a com- 
 parison ; and between the latter and the former there must be a differ- 
 ence, as great as there is between the light of a glimmering taper and 
 of the sun when he goeth forth in his strength. ' Let him know, that he 
 which converteth a sinner from the error of his way shall save a soul 
 from death, and shall hide a multitude of sins.' And must not this 
 afford him pleasure the most exquisite ? a joy which no man knoweth, 
 saving he that receiveth it ? And will it not ensure, in the world to 
 come, a reward which no mortal language can describe, and no finite 
 mind can conceive 1 l What is our hope, or joy, or crown of rejoicing ? 
 Are not even ye in the presence of our Lord Jesus Christ, at His coming ? ' 
 ' 1 hey that be wise shall shine as the brightness of the firmament ; and 
 they that turn many to righteousness, as the stars for ever and ever. 
 
 If such be the nature and reasonableness of the commission, we pro- 
 ceed 
 
 II. To the execution of it. To cry aloud and lift up our voice 
 like a trumpet, and show you your transgression and your sins. 
 
 You stand in nearly the same relation to God as the Jews of old 
 stood. ' He hath not so dealt with any other people.' You may have 
 copies of the word of God at the most moderate price. His 
 ministers have not removed into a corner. You have an open vision ; 
 line upon line, and precept upon precept. But, after having 
 been thus graciously exalted to heaven, you may be judicially 
 brought down to hell. To prevent this, we would show you your 
 sins. That you are all sinners, both by nature and practice, is evident 
 from the whole tenor of revelation, and is incontrovertibly proved by 
 matter of fact. Look around you on the complicated abominations and 
 miseries of mankind ; or rather look within you. Do you not feel 
 averse from good, and prone to evil ? that your carnal mind is enmity 
 against God ? that your heart is a spiritual Babylon, where every sin, 
 however heinous, lies as it were in embryo ; where you may discover the 
 seed and principle of all those lusts which have produced such mischief 
 in every age ; where you may find an abridged history of the most 
 
0R> PLAIN THINGS FOR THOSE WHO NEED THEM. 65 
 
 notorious offenders I Enter into its chambers of imagery ; follow it 
 through its various intricate windings ; go down into its deep, dark 
 caverns ; and is it not a hold of every foul spirit, a cage of every unclean 
 and hateful bird ; ' deceitful above all things, and desperately wicked ' I 
 But. perhaps, you all acknowledge that you are sinners, yet some of you 
 do not like to have your particular sins exposed ; if. however, a know- 
 ledge of a disease is half its cure, we must enumerate different classes, 
 and sliowyow your transgression. 
 
 The Profane We trust there are not many in this assembly who 
 are so depraved as to glory in their shame, to count it pleasure to riot 
 in the day-time, and to declare their sin as Sodom. But if there be here 
 a daring infidel, a bold blasphemer, an open Sabbath-breaker, a beastly 
 drunkard, a lascivious adulterer ; we would immeiliately warn such of 
 their wickedness and danger. You are sinning against God, against 
 society, against yourselves. You are disgracing your characters, destroy- 
 ing your health, wasting your property, breaking the hearts of your 
 wives, beggaring your children, and ruining body and soul. Reason 
 and conscience, the word of God and the Spirit of God, all combine to 
 declare, that you are ol your father the devil ; for his works ye do ; true 
 sons of Belial, the first-born of Satan. Verily, ye are in the highway to 
 perdition, fattening for the day of slaughter, ripening for the fire which 
 never shall be quenched. There can be but one opinion respecting you. 
 We do not see any ground on which, in your present state, you can hope 
 for salvation. You may talk of the mercy of God, of the death of 
 Christ, and of what you please ; but we ask, What has that man to do 
 with mercy, who lives in the open violation of the laws of his country, 
 who determines to persevere in such proceedings, and who even offers 
 insults in the face of his Judge / God will by no means clear the guilty 
 He will rain upon the wicked, snares, fire and brimstone, and a horrible 
 tempest : this shall be the portion of your cup. 
 
 Pharisees. The character of such is described in the verses follow- 
 ing the text, and shown to be very defective. xVnd how many are there 
 in the present day, who, trusting in themselves that they are righteous, 
 despise others ! Do not some of you think, that God must esteem you, 
 and will at last save you, because you are not as other men ] because 
 you attend a place of worship, occasionally read your Bibles, and say 
 your prayers ? because you are industrious, frugal, and 'pay every man 
 his due ' ? But the essence of religion docs not consist in mere forms of 
 worship, and acts of morality. Your outward ceremonies bear no nearer 
 resemblance to vital religion itself than the picture of a man does to a 
 living man. Your righteousness is as unlike the righteousness which is 
 by faith in Christ as the garments which now cover you are unlike the 
 
66 A TRUMPET CALL ; 
 
 white robes which adorn the saints in glory. If yours be real religion, 
 why did the Son of God come into the world ? ' I am come,' said He? 
 ' that ye might have life.' But you have a form, and deny its life, its 
 power. Why did He die, if you can be saved by your own goodness ? 
 What need was there of atonement, if your self -righteousness will answer 
 the end ? Why was the fountain opened for sin and for uncleanness, if 
 you require no washing, or if you can cleanse yourselves 1 And why is 
 the Holy Spirit sent down from heaven, if you can raise yourselves 
 thither by your own exertions ? reflect for a moment ! Is not pride 
 or impenitency at the bottom of all your morality ? Like Jonah's gourd , 
 it has a worm at the root ; and when the sun of temptation shall shine 
 upon you, or the cold hand of death shall seize you, your boasted morality 
 will wither, and afford you neither comfort nor safety. ' There is no 
 other name given under heaven whereby ye can be saved ' than the name 
 of Jesus. Unless, therefore, you come to Him, renouncing dependence 
 upon every other prop, and cast your guilty, polluted, naked, helpless, 
 hell-deserving souls on His infinitely meritorious sacrifice, you cannot 
 find the gate of heaven. 
 
 Antinomians. Ye who make void the law through faith, who pro- 
 fess to know Christ, but in works deny Him, who enjoy the pleasures of 
 sloth on the couch of unbelief under pretence that God must do all 
 without you, who, while in the mire of sin, are perhaps absurdly boast- 
 ing that you cannot fall, who make yesterday's faith a reason for shun- 
 ning the cross to-day, — we show you your transgression. You are 
 attempting to put asunder what God hath joined together. Your faith 
 can never save you. It as little resembles saving faith as a sun depicted 
 upon paper resembles the sun that shines upon the evil and upon the 
 good. As the body without the spirit is dead, so faith without works is 
 dead also. It is spurious, a mere speculation, an empty notion, that 
 will neither enlighten the mind, purify the heart, nor save the soul. Good 
 works are absolutely necessary, to show your obedience to God, and to prove 
 that your faith is genuine ; to evince your love and gratitude to Christ, 
 and that your friends and neighbours may be induced to seek Him ; that 
 your faith may be nourished and strengthened, — for ' by works is faith 
 made perfect.' We beseech you, then, no longer turn the grace of God 
 into lasciviousness, nor make Christian liberty a cloak for maliciousness. 
 * Not every one,' says Christ, ' that saith unto Me, Lord ! Lord ! shall 
 enter into the kingdom of heaven, but he that doeth the will of My 
 Father which is in heaven.' 
 
 Hypocrites. You who have taken upon yourselves the Christian name 
 for some sinister end ; — perhaps, to obtain acts of charity, or support in 
 business ; to retrieve a lost character, or acquire that honour which in 
 
OR, PLAIN THINGS FOR THOSE WHO NEED THEM. 67 
 
 some cases is attached to the service of God ; that your pride may be 
 flattered, and your ambition gratified,iby a display of your talents; if 
 
 not that you may the more secretly indulge in some vices and passions, 
 without being suspected by others ; — ye baptized infidels, washed to 
 
 fouler stains ! You have put on the garb of piety, as a cloak to eon 
 your deformity. You have stolen the livery of heaven, that in it you 
 may serve the devil. At the sacred feast you sit among the saints, and 
 with your guilty hands touch the holiest things. Though you are the brood 
 of the old serpent, you would, like him. transform yourselves into angels 
 of light. You know that your hearts are full of depravity ; that no 
 thoughts are too bad to find a place within ; no deeds too abominable to 
 be practise 1 by you in secret ; and that you are ever ready to take ad- 
 vantage of another's ignorance or necessity in buying or selling. But 
 God shall expose you, ye whited walls, ye painted sepulchres ! All things 
 are naked and open before Him, with whom you have to do. Your 
 attempt at seeresy has been all delusion, folly, madness ! Your thoughts 
 have been heard in heaven. Your breath has ascended like thunder 
 before the throne of God. His eye has been upon you. He lias 
 surrounded you. He has penetrated your souls, and developed your 
 motives ; has darted through that impenetrable veil with which you have 
 hitherto deceived your fellow-creatures. Your odious deformity is per- 
 fectly known ; known to Him who could this moment proclaim it upon 
 the house-top, and who will one day expose it before assembled worlds, 
 and make you stand in all your 'naked ugliness.' 
 
 Backslider*. Ye did run well ; who hath hindered you? Ye once 
 did say, ■ Come and hear, all ye that fear God, and I will tell you what 
 He hath done for my soul.' Where is now the blessedness ye spake of? 
 The fine gold is become dim ; the light that was in you is become dark- 
 ness. You have lost your relish for the things of God. Secret prayer, 
 serious meditation, and close examination are now neglected by you. 
 Your delight is no longer with the excellent of the earth, and with such 
 as excel in virtue. You can now associate with mere men of the world, 
 if not with 'lewd fellows of the baser sort.' And is there any sin like 
 unto this ! Do not the inspired writers paint it in the blackest colours, 
 and give it the most detestable epithets ? Your guilt is in proportion to 
 the light you have extinguished, the mercies you have abused, the obliga- 
 tions you have violated, and the blessings you have forfeited. And 
 what are you now doing, but saying to your friends and neighbours, ' I 
 have tried religion, and have found it unsatisfying / I commenced to be 
 a follower of Christ, but I found the cost and labour to preponderate 
 against the pleasures. I would therefore advise you to have nothing to 
 do with the matter ; it is all a delusion — I speak from experience.' Such 
 
68 A TRUMPET CALL 
 
 is the language, at least, of your conduct. And do you wish your friends 
 not only to embrace, but to act upon, an idea like this ? Will you be 
 guilty not only of ingratitude against God, or trampling under foot the 
 blood of the Lord Jesus Christ, of doing despite to the Spirit of grace ; 
 but of giving such an occasion to the enemies to blaspheme ? Will you 
 throw such difficulties in the way of those who are ignorant and out of 
 the way 1 Will you minister to the ruin of your relatives, and hasten 
 your own damnation ? For they ' who bear thorns and briers are rejected^ 
 and are nigh unto cursing ; whose end is to be burned.' But why should 
 this be ? It need not be. God is willing now to return unto you, if 
 you return unto Him. Hear His language : { How shall I give thee up, 
 Ephraim ? how shall I deliver thee, Israel 1 how shall I make thee 
 as Admah ? how shall I set thee as Zeboim ? Mine heart is turned 
 within Me, My repentings are kindled together.' 
 
 Half -lie art eel Professors. And how common are these ! I fear that 
 many of you, who are in Zion, are there at ease. You feel little interested 
 in her prosperity. You put not your shoulders to the work. You labour 
 not to strengthen her stakes, and lengthen her cords. You ought, 
 long ere this, to have been leaders of classes, visitors of the sick, distribu- 
 tors of tracts, teachers of babes, collectors for the missions. But, — no ; 
 you do just nothing. When you are called to duty, you can always find 
 some excuse,— can see 'a lion in the way.' Your attendance on the 
 means of grace is very occasional : a shower of rain, a slight bodily in- 
 disposition, the call of a friend about the time of public worship, will 
 keep you from the house of God. Some of you are never seen there on a 
 week evening ; you almost think it beneath you to attend the prayer- 
 meeting ; you oft turn your faces from the table of the Lord ; and as to 
 your class, your leader has perhaps to mark you twice absent for once 
 present. Hence your religious experience is low ; you are ever complain- 
 ing of your ' leanness.' And well you may ; because, ' when for the time 
 ye ought to be teachers, ye have need that one teach you again which 
 be the first principles of the oracles of God ; and are become such as 
 have need of milk, and not of strong meat.' Your conduct also is not the 
 most consistent. You are too frequently mere accommodators and time- 
 servers. Like the chameleon, you catch the colour of the object presented 
 to your view. Like the thermometer, you are governed by the atmosphere 
 of the place in which you have your residence. You ebb and flow with 
 circumstances, like the tides with the phases of the moon. You can take 
 your ' comfortable glass,' your c pipe,' your * pinch,' with as much zest as 
 those ' whose God is their belly, and who mind earthly things.' The line 
 of demarcation between you and the world is nearly obliterated. In 
 your attention to family worship, and to the government of your children 
 
OR, PLAIN THINGS FOR THOSE WHO NEED THEM. GO 
 
 and servants, you are scarcely more excellenl than your ungodly neigh- 
 bours. In your dress you arc not to be distinguished ; for your adorning 
 is t hat outward adorning of curling the hair, and the wearing of gold and 
 costly apparel. These things ought not so to be. They are spots in our 
 feasts of charity. Read Mr. Wesley's admirable sermons on these sub- 
 jects. Such examples as those which you afford must teem with mischief ; 
 will endanger your own peace and safety, will be destructive of your 
 usefulness, will stumble the weak, pain the pious, and be offensive to 
 God. ' I would,' saith He, ; that you were cold or hot ; but because yon 
 are lukewarm, I will spew you out of My mouth.' Then shake your- 
 selves from the dust ; stir up the gift of God that is within you ; rouse 
 your energies, awaken your desires, put forth your strength. If religion 
 18 anything, it is everything. You cannot have too much of it, nor be 
 too diligent in the pursuit of it. Ask not, how little will do for you, and 
 with what slender qualifications God will admit you into heaven, but 
 how much it is your privilege to enjoy, and how high, a station you may 
 occupy around the throne of the Eternal. 
 
 In the several classes of sinners already addressed, there are no doubt 
 individuals of every age and of every condition. There are, however, 
 sin- peculiar to the several stages and conditions of life, and these musl 
 not be passed over. 
 
 Young Sinners. We must show you your transgressions. Holy Job 
 bitterly lamented his juvenile iniquities; and the Psalmist devoutly 
 prayed, ' Remember not against me the sins of my youth ! ' You were 
 shapen in iniquity, and in sin did your mothers conceive you ; and that 
 depravity, entailed upon you by your parents, has grown with your 
 growth, and strengthened with your strength. You have not always 
 spoken the words of truth. Pride has appeared in a thousand forms. 
 When you ought to have been humble, you have been haughty ; when 
 gentle, you have been obstinate ; when forgiving, revengeful. You have 
 been proud of your persons and of your clothes. And what precious 
 time you have trifled away, in reading novels and romances, in shuffling 
 cards and throwing dice, in attending the dancing-room, the play-house, 
 the race-ground ! Disobedience to parents is another sin of which some 
 of you have been guilty. You have pained the mind of that father, who 
 has perhaps wrought many a day, exposed to the winter's blast and to 
 the summer's heat, to provide you with food, and raiment, and educat ion. 
 You have wounded the heart of that mother, who has oft stilled your 
 infant clamours at her breast ; and you are now bringing down their grey 
 hairs with sorrow to the grave. And how have you robbed God 1 You 
 say, ' It is time enough yet to serve llim.' You think sickness, death, 
 and judgment far away ; and that you shall live yet many years. Put 
 
70 A TRUMPET CALL; 
 
 boast not yourselves of to-morrow. Many as young as you are now 
 mouldering in the dust. Think not of paying off the Best of Beings 
 with a mere remnant of your time. ' Kemember now thy Creator in the 
 days of thy youth, while the evil days come not, nor the years draw nigh, 
 when thou shalt say, I have no pleasure in them.' And then, fearing Him 
 from thy youth, serving Him in the midst of ' a crooked and perverse 
 generation,' thou shalt appear as a lily among thorns, as a bright star in 
 a dark night ; and thy ' first fruits ' shall be peculiarly acceptable to Him 
 to whom thy more than all is due, and whose solemn declaration is, 
 ' 1 love them that love Me ; and those that seek Me early shall find 
 Me.' 
 
 The Middle-aged. Some of you have changed 'youthful lusts' for 
 lusts not less injurious to the soul. The cares of the world, the deceitful- 
 ness of riches, and a thousand other things choke the good seed, so that it 
 becomes unfruitful. You permitted your early days to pass away unim- 
 proved ; but with the promise that you would attend to religion when 
 you had grown up and were settled in life. And now you allege the 
 multiplicity of your secular concerns as an excuse for neglecting it. 
 ' There are,' says a father, ' the calls of a rising family.' ' My work in the 
 house,' says a mother, 'is never done, so that I can seldom get to church 
 or chapel.' 'My business,' says a master, ' requires all my care and at- 
 tention.' ' And all my hours,' says a servant, 'are occupied about other 
 matters ; so that 1 have no time to attend to religion.' 0, worse than 
 madness ! to sell thus your souls for your bodies, religion for sin, God for 
 the devil, heaven for hell ! But you know that what you say is not true ; 
 that you have time for these things, if you will only employ it. When 
 you have a call to agreeable company, or to a favourite amusement, you 
 can easily give up business for a while; but you can never do it for God 
 or for your souls. How is it that your worldly or domestic concerns are 
 ahvays in danger, when He calls for your services ; but that you see no 
 difficulties when your companions call you, though you spend not only 
 your time, but your substance with them ? ' Be not deceived, God is not 
 mocked.' You may find time to attend the ' tea-party,' or to hear the 
 ' philosophical lecture ; ' you may remain nearly buried in }^our shops and 
 counting-houses, with ' pounds, shillings, and pence,' from early on Mon- 
 day morning till late on Saturday night ; and yet grudge one hour for 
 seeking 'the true riches.' You may amuse yourselves for a while with 
 the trifles of earth. Your souls immortal may spend all their fires, waste 
 their strength in strenuous idleness, 'be thrown into tumult, enraptured or 
 alarmed ; but what will it at last profit you, if you gain the whole world, 
 and lose your own souls ? 
 
 The Aged. Ye grey-headed sinners ! I venerate your grey hairs. 
 
OR, PLAIN THINGS FOR THOSE WHO NEED THEM. 71 
 
 Would to God, that I had no need to reprove you ! Bui shall I Buffer you 
 to go down into the grave, and perish eternally, out of a false res] 
 and an improper delicacy ? Nay, I will speak and spare nor. Whal a 
 heap of Bins have you gathered together! Four childhood was spenl 
 
 in vanity, your youth in folly. youT mature days in seeking ■ \vl:at you 
 should eat, what you should drink, and wherewithal you Bhould be 
 clothed;' while querulousness, impatience, discontent, suspicion, and 
 
 itousness are the sins which have characterised your old age. that 
 I could at last alarm your guilty fears. Four sins rise like mountains. 
 and reach to heaven. Millions arc forgotten byyou, but theyai 
 God. Your work is indeed great ; — dark minds to be enlightened, hard 
 hearts to be - >ftened, stubborn wills to be subdued, unholy affections to 
 be purified, old habits and prejudices to be overcome, numerous graces to 
 be obtained and exerci ed. And you have but a short time in which to 
 
 orm it. You have one foot lifted p into the grave. O go to 
 
 Him, though it be al the eleventh hour! It is now or never. Make 
 •. and delay not to keep His commandments. 
 
 The Poor. And are you all pious, and humble, and patient, ami 
 thankful, and diligent in seeking after durable riches and honours .' 
 Alas I you are murmurers and complainers, you take the name of your 
 God in vain. You are discontented with your lot, and are impatient under 
 Bufferings : you hate the rich through envy, or you flatter them for gain, 
 think, because you suffer in this world, you shall escape suffering in 
 the next. But be not deceived ; if you live and die without the pardon 
 of sin, and a change of heart, you cannot enter into the kingdom of 
 heaven. 
 
 The Rich. Bui who will dare to say plain things to you ? Four 
 property, dignity, and appearance, all seem to forbid. The command, 
 however, is, 'Charge them that are rich.' Allow us then to tell yov, 
 that your riches expose you toserious dangers. Areyounof high-minded 
 Do you not think that there should be one way of salvation for you. and 
 
 theF for the lower orders ty? Do you nor oppress the 
 
 and tyrannise ever your inferiors? Do you nol Live in pleasure on 
 the earth, and are wanton .' Dm you not, \\}\<-n consuming your wealth 
 upon your lust, impiously say. ■ 1 have a right to do what 1 will with my 
 own - .' No, ye rich, it is not your own; you are not proprietors, but 
 stewards: and if you waste upon yourselves what God has given you 
 His cause and for the poor, you will have a tremendo ant to give. 
 
 1 Go to, now, h men, weep and howl for your miseries that shall 
 
 come upon you. 5Tour riches are corrupted, and your garments are moth- 
 eaten. Your gold and silver is cankered : and the rust of them shall 
 a witness against you. and shall eat your flesh as it wen- fire,' I 1 " 
 
73 A TRUMPET CALL. 
 
 then ; shut up your bowels of compassion,' but ' draw out your souls ; ' 
 ' open your hands wide ; ' ' scatter abroad ; ' 'be enriched in every- 
 thing to all bountifulness ; ' and so lay up in store a good foundation 
 against the time to come, that you may lay hold on eternal life. 
 
 But time and strength fail. Who would undertake the task of showing 
 the sins of mankind ? nay, of one individual ? How little have I said ! 
 how much remains to be told ! sinners, of every description, hear, fear, 
 and turn to God ! Your all is at stake. Your eternal destinies will soon 
 be weighed and fixed. Y^ou must now turn or burn. Delay no longer. 
 Procrastination is the thief of time, the kidnapper of hell, the destroyer 
 of souls. Shortly you will get beyond the reach of warnings and admoni- 
 tions and beyond every possibility of salvation. Do you say, we are 
 severe ? Woe unto us if we .declare not the whole counsel of God. 
 But the lui'c of Christ constraineth us. 'It is a faithful saying, and 
 worthy of all acceptation, that Christ Jesus came into the world to save 
 sinners.' He shed His precious blood for you. He now pleads your 
 cause in heaven. He can save to the very uttermost. Though your sins 
 be as scarlet, He can make them white as snow ; though red like crimson, 
 He can make them as wool. He now waits to be gracious. then come 
 to Him ; corneas you are, in your real, and not in any assumed character. 
 Confess your manifold sins and wickedness ; and, giving up every plea 
 beside, unhesitatingly cast your souls upon His atoning sacrifice ; and 
 the guilt of your sin shall be cancelled, the power shall be broken, the 
 bent to it shall be taken away, the pollution of it shall be cleansed ; 
 and, being made free from sin, and become the servants of righteous- 
 ness, your fruit shall be unto holiness, and the end everlasting life. 
 
 
SERMON IV. 
 
 SOULS UNDER THE ALTAR; OR, THE SEPARATE 
 
 STATE. 
 
 • I 3AW UNDEB THE ALTAR THE SOULS OF THEM THAT WERE SLAIN 
 FOR THE WORD OF GOD, AND FOR THE TESTIMONY WHICH 
 THEY HELD: AND THEY CRIED WITH A LOUD VOICE, BAYING, 
 
 How long, Lord, holy and true, dost Thou not judge 
 
 AM) AVENGE OUR BLOOD ON THEM THAT DWELL ON Till: 
 
 EARTH? And white robes were given unto every one 
 
 OF THEM ; AND IT WAS SAID UNTO THEM, THAT THEY SHOULD 
 REST YET FOR A LITTLE SEASON, UNTIL THEIR FELLOW-SER- 
 VANTS ALSO AND THEIR BRETHREN, THAT SHOULD BE KILLED 
 AS THEY WERE, SHOULD BE FULFILLED.'— IteV. vi. i), 10, 11. 
 
 The ciicumstances of John at the [time that he penned these words 
 were deeply interesting and affecting. He was above ninety years of 
 age, anl the last surviving apostle. Sixty years had elapsed since ho 
 stood on the heights of Calvary, as his divine Master expired amid the 
 mockings of men, the malice of demons, and the convulsions of nature. 
 During this period John had witnessed the triumphs of the cross over 
 every form of ignorance and vice, superstition and idolatry. Where- 
 ever its banners had been unfurled, oracles were struck dumb, idols fell, 
 temples were overthrown, devils were confounded, souls, by thousand^, 
 felt its power, and exulted under its hallowing influence. Pliny, who 
 wrote only about seven years after the death of this apostle, and 
 from Asia Minor, the scene of his labours, states, in a letter to the 
 Emperor Trajan, that 'great numbers were Christians, of all ages, 
 ranks, and sexes ; that they were found not only in the cities, but in the 
 smaller towns and open country ; that the temples of the gods were 
 almost forsaken, and few victims were purchased for sacrifice.' 
 
 But these victories had not been cheaply won. At every step the 
 Gospel had met with the most formidable opposition. John himself, at 
 the commencement of his ministry, had been unjustly imprisoned, and 
 ignominiously scourged. He had witnessed the violent storm of perse- 
 cution under which Stephen fell. He had been deprived of his beloved 
 brother James, by the sword of Herod. He had seen the infant Church 
 
74 SOULS UNDER THE ALTAR; 
 
 driven, by ungoverned fury, out of Jerusalem, and had survived the 
 destruction of that guilty city. All the other apostles had, ere this, 
 been removed by martyrdom from the scene of their labours, and John 
 was banished to Patmos, a small desolate island in the iEgean Sea. 
 Most of the persecutors of the first Christians had been summoned from 
 earth, had passed disembodied to the flaming throne of Jehovah, had 
 heard their decisive sentence, and gone to their own place. Pilate was 
 dead ; Caiaphas was dead ; Herod was dead ; Caligula was dead ; Nero 
 was dead ; Domitian was dead. But, for the support and consolation of 
 the apostle, and for the encouragement of the persecuted followers of 
 Christ in all ages, John is favoured with a vision of those who had 
 suffered in the cause of the Redeemer, not counting their lives dear unto 
 them. 1 1 saw under the altar the souls of them that were slain for the 
 word of God, and for the testimony which they held.' To these meek 
 followers of the Lamb, Ave now direct jour serious attention. Let us 
 consider 
 
 The Death they had endured, and the State on which they had 
 entered, 
 
 I. The Death they had Endured. Death itself is an evil, the 
 effect of sin, the consequence of the fall ; and under whatever circum- 
 stances it takes place it is deeply affecting,— whether you die at home 
 or abroad ; by land or by sea ; surrounded by weeping friends, or in 
 solitude ; quietly on your own bed, or unexpectedly on the public way ; 
 by a wasting consumption, or sudden stroke of paralysis ; whether in 
 a state of perfect consciousness, or of total insensibility. We speak not 
 of the troop of diseases, the wearisome nights, the agonising pains, the 
 dimness of eyes, and the trembling of joints, which frequently, as fear- 
 ful harbingers, proclaim and prepare for the approach of the king of 
 terrors. But as death prostrates human strength and beauty, demolishes 
 your tabernacle, dissolves nature, reduces one part of you to a mass of 
 corruption, a heap of dust : cuts asunder whom love had knit, and 
 sympathy made one ; separates parents and children, brothers and 
 sisters, husbands and wives ; breaks off all your purposes, and removes 
 you from all worldly enjoyments, terminates your opportunities of use- 
 fulness, and days of grace and probation ; whenever, ivherever, or how- 
 ever it may arrive, you will find it a solemn thing to die. You have 
 perhaps stood by the bedside of a dying friend, and seen the heart- 
 strings rending, the lungs ceasing to breathe, the eye to sparkle, and 
 the tongue to converse ; — you have then seen a little of death ; but it has 
 been but a little ; through the valley none of you have passed, and of 
 it I can give you no adequate description. 
 
OR, THE SEPARATE STATE. 75 
 
 But the death which those whom John saw had endured was 
 Violent. It was unnatural, unjust, cruel, painful, agonising. They 
 were c slain,' slaughtered, sacrificed for ' the Word of God.' Christ 
 had told them before His departure from earth, that they should be 
 hated of all men for His name's sake. That they should be put out of 
 the synagogues, and that whosoever killed them would think that they 
 did God service. That the brother should deliver up the brother to 
 death, and the father the child ; and that the children should rise 
 up against their parents, and cause them to be put to death. All this 
 was very soon verified. The Christians w T ere subjected to the severest 
 hardships and sufferines. and were called to lay down their lives for 
 Christ's sake and the Gospel's. Jews and Gentiles combined against 
 them. Kings forgot the dignity of their character, philosophers their 
 boasted moderation, relations all the ties of consanguinity, and men all 
 their feelings of humanity. If the seasons proved cold, or the vineyards 
 fiand elds were unproductive ; if fire consumed any of their cities, or earth- 
 quakes desolated the provinces, the Christians were instantly accused, for 
 the purpose of instituting against them a ferocious persecution. They were 
 deprived of their property, transported to deserts, doomed to labour in 
 the mines, suffocated in the stench of dungeons, drowned in the sea, 
 thrown to the wild beasts, suffered the application of burning oils, were 
 placed on plates of hot iron, roasted before slow tires, arrows w^ere 
 driven into their bodies, and their flesh torn off by instruments made 
 for the horrible purpose. They were beheaded, they were stoned, they 
 were nailed to the cross, they were tied to the stake, the smoke of 
 which ascended in thick volumes to the skies. The capricious, the 
 cowardly, the cruel Xero, that master-spirit of persecution, had the 
 Christians sewn up in skins of wild beasts, and then exposed to the 
 fury of dogs ; he had them rolled in garments saturated with pitch, and 
 set up as lamps to illuminate his gardens ; others he employed to draw 
 his chariot, while he would sit and torture them. Human and infernal 
 barbarity exhausted its ingenuity in devising means for the infliction of 
 suffering and of death. But we dwell no longer on the tragic circum- 
 stances of their death. We consider their martyrdom 
 As a powerful attestation to the truth of the Gospel. 
 1 They were slain for the word of God,' — for their faith in the Gos- 
 pel, and the profession which they courageously made. It was not a 
 natural hardihood of mind, a stoical apathy, a philosophic pride, or a 
 spirit of fanaticism, that enabled them to bear such horrid tortures, but 
 a linn conviction of the truth of Christianity. With the facts on which 
 that truth was founded, the apostles, and many of the first Christians, 
 were acquainted. They had known the Lord ; listened to the gracious 
 
 F 
 
76 SOULS UNDER THE ALTAR; 
 
 words that proceeded out of His mouth ; witnessed His stupendous 
 miracles ; they saw His spotless life and unprecedented death. He 
 showed Himself alive to them after His passion by many infallible 
 proofs, being seen of them forty days, and speaking of the things per- 
 taining unto the kingdom of God. They beheld Him taken up into 
 heaven, and ten days afterwards received the gift of the Holy Ghost, as 
 He had promised. And then in His name, through faith in His name, 
 they were able to perform various miracles. These were matters con- 
 cerning which it was not possible for their senses to be imposed upon ; 
 and facts, the certainty of which they must have known. And all these 
 Christians had had the evidence of their personal experience, that Christ 
 was exalted a Prince and a Saviour, to give repentance and remission of 
 sin. As therefore in these matters it was not possible for them to be 
 deceived, and as they could have no inducement to deceive others, their 
 profession which exposed them to such reproach, and suffering, and 
 death, must have arisen from an untrembling conviction of the truth of 
 the Gospel. But we view their death as affording 
 
 A "beautiful exemplification of the spirit of their religion. 
 
 It enabled them calmly, patiently, and perseveringly to bear all the 
 privations and tortures to which their profession exposed them. How- 
 ever numerous, complicated, keen, or heavyi their sufferings, theyi found 
 that ' Grace was sufficient for them.' Their enemies desperately resolved 
 either to affright or to crush them. They selected the most delicate 
 females as the fittest subjects, as they thought, on whom to make their 
 infernal experiments, but after trying a thousand, and a thousand times, 
 they utterly failed. They found that no danger could alarm, that no 
 opposition could quell, that no ridicule could abash the spirit of these 
 saints. The derision of the scorner, and the fury of the persecutor, were 
 alike powerless before it. Through Christ strengthening them, they 
 were incapable of fear, and insensible of weakness. They might fall, but 
 they could not fly. They might suffer, but they could not yield. Their 
 bones might be broken, their blood poured out, their names traduced, 
 and their freedom crushed ; but their honour could not be trampled in 
 dust, their innocence could not be tainted, the imperishable principle 
 within them could not be impaired. ' This, like electric fire, acquired 
 force by resistance, and intensity by repression — borrowing increase of 
 splendour from surrounding gloom. The planets might have grown 
 weary in their orbits ; — the lamps of heaven gone out in utter darkness ; 
 but this living flame could never languish, — this ethereal spirit could 
 never expire.' One of them exclaimed as he lay extended on the burn- 
 ing pile, ' I feel as if I were stretched on a bed of roses.' And another 
 martyr of later days, Bishop Ferrar, who was born in Halifax parish, 
 
OR, THE SEPARATE STATE. 77 
 
 Baid when going to the stake in the time of popish, persecuting Mary, 
 
 ' If you sec me once stir through the pains of my burning, then give no 
 credit bo the doctrine I have taught. 1 And yet, observe, that amidst all 
 this firmness, this steadiness with which they walked up to the stake, 
 there was no proud feeling, no unholy boasting, nothing of the madden- 
 ing bravado of an earthly warrior; much less did they indulge any 
 revengeful feeling towards their bitter enemies. No imprecations fell 
 from their lips, no malice burned in their hearts. Though persecuted 
 without a cause, loaded with foul imputations which they did not 
 ve. deprived of life unjustly, and instead of being pitied under their 
 sufferings, they were insulted. Such were wrongs too irritating 
 human nature of itself to endure. But, by the grace which I 
 supplied, these Christians were enabled to bless them that cursed them, 
 and to pray for them that despitefully used and persecuted them. 
 They were calm amidsl the fury of their enemies; they breathed the 
 purest benevolence, while their adversaries breathed revenge and blood ; 
 they cherished in the same bosom the most invincible courage, and the 
 tenderest affections; they encountered dangers with more than the 
 firmness of philosophers, and yet melted away with compassion towards 
 their persecutors, saying, Lord, lay not this sin to their charge ! This 
 spirit was so unearthly, so very different to everything that occupied the 
 breasts of the adversaries, that it often excited their astonishment and 
 admiration. We marvel not, that the blood of the martyrs was the seed 
 of the Church. That their death often preached more successfully than 
 their life ; that many who considered the one, madness, retired from the 
 scene of the other, exclaiming, ' How goodly are thy tents, Jacob, and 
 thy tabernacles, Israel ! Let me die the death of the righteous, and 
 let my last end be like his I ' 
 
 1 Say, noble martyr, when thy breath 
 Was struggling with the grasp of death, 
 When every tortured nerve was rending, 
 
 And death with life 
 
 In bitter strife 
 And aL r ony, contending, 
 Wert thou not borne in soul awa 
 Par from the weak consuming clay ? 
 Aid o'er thy calm, unruffled soul 
 Did not celestial visions roll? 
 The martyr's stake is strewn with flowers, 
 And earthly and infernal powers 
 May try their little force in vain 
 To plant a thorn, or cause a pain ! ' 
 
 We may now view their martyrdom 
 
 As an evidence of their love to Christ, They had discovered that I 
 
 F 2 
 
78 SOULS UNDER THE ALTAR; 
 
 were not their own, for they were bought with a price. They had' yielded 
 to the claims of the Kedeemer, and placed themselves entirely at His dis- 
 posal. To Him they felt an inviolable attachment. With a sense of 
 obligation to spread abroad His fame, and to suffer for His name's sake, 
 they were deeply impressed. They saw that it was impossible for them to 
 be neutral. That if they were not for Christ, they were against Him. And 
 the question to be decided was, whether His cause, or the cause of Satan 
 should prevail in the world. The heathens said to them again and again, 
 We have no wish to injure you, your life shall be spared, if you will only 
 go into one of our temples and offer a little incense upon the altar. Did 
 these Christians comply ? Did they say, there cannot be much harm in 
 casting a few grains of incense to an idol, if we do not bow to it in our 
 heart, and especially as such a trifling act will save our life? No: 
 they knew that an idol was nothing in the world, and that to present 
 any sacrifice to it was to insult their rightful Lord, to compromise their 
 profession, to renounce their religion, and place an obstacle in the way 
 of the Gospel, to encourage idolatry, to defile their consciences, and to 
 ruin their souls. They therefore resolutely refused. They would 
 rather die than commit sin. When the venerable Polycarp was called 
 upon to revile the blessed Saviour, or to go to the stake, he nobly 
 replied : " Sixty and eight years have I served Him, and He has never 
 forsaken me ; how then shall I revile my Lord ! ' But they were not 
 only willing to suffer for Christ ; they considered it a high honour. 
 They longed to have fellowship with Him in His sufferings. They 
 counted all things but loss, so that they might win Him. They were 
 willing not only to be bound, but to die for the Lord Jesus. When 
 Ignatius, another disciple of our apostle, was about to be exposed to the 
 wild beasts, he said, ' Let them rush upon me, for I long to be united to 
 Jesus.' We now consider their martyrdom 
 
 As a proof of their faith in a tetter ivorld. The testimony of God 
 gave them a positive assurance of the existence of that world. Their 
 faith penetrated its invisibilities. Scenes the most lovely and majestic 
 rose in distant but luminous perspective to its gaze. It caused a new, 
 a brighter, and a more blissful world to rise above the damps, and 
 shadows, and pollutions of this ; in comparison with which every- 
 thing earthly sunk into utter insignificancy. Their hearts beat with 
 a holy ardour as they saw the starry crown glittering through the 
 sky ; and kindled into rapture at the thought of wearing it. They had 
 indeed the same feelings as other men ; and they could not but naturally 
 fear death ; but there was a principle more absorbing than fear : an 
 indemnity that made the terrible loss, gain : a counteraction that turned 
 the dreadful evil into good. Hence they groaned earnestly, and wero 
 
OR, THE SEPARATE STATE. 79 
 
 willing rather to be absent from the body, and to be present with the 
 Lord. Though death approached them in such appalling forms, they 
 knew that however painful the rending straggle of the mortal strife, the 
 Bame step that took them from earth would appropriate heaven; that 
 when mortals would say, 'a man is dead,' angels would sing, ' a child is 
 born.' This will lead us to consider 
 
 II. The State ox which they had entered. And we observe 
 that it was 
 
 I State of Consciousness. 
 
 * The dead are like the Btars by d i v - 
 
 Withdrawn from mortal eye ; 
 But not extinct; they hold their way 
 
 Of glory through the sky. 
 Spirits from bondage thus set free 
 Vanish amidst immensity ; 
 "Where human thought, like human sight, 
 Fails to pursue their lofty flight.' 
 
 1 But I saw,' says John, 'the sou's of them that had been slain for the 
 word of God. And they cried with a loud voice.' Death had not anni- 
 hilated them. It had neither extinguished their being, nor terminated 
 their existence. Their bodies had been slaughtered ; but their souls, 
 secure in their existence, had smiled at the drawn dagger, and defied its 
 point. No wounds could injure them, and no violence destroy them. 
 The soul and death are the very antipodes of each other, hence they can 
 never approximate towards each other, hence they can never meet, hence 
 death can never effect the soul's destruction. The spirit is immaterial, 
 and therefore indivisible, indissoluble, and indestructible ; except, by 
 the power of Him who created it. The soul existed, and possessed 
 understanding, will, and memory, before it was breathed into the body. 
 It is perfectly distinct from the body, and is not dependent upon the 
 body for any of its faculties. The dissolution therefore of the body has 
 no more tendency to destroy the soul than the taking out the wires of a 
 lias to destroy the bird enclosed in it. The sword, the rack, the 
 fire may destroy the material part of man, but : — 
 
 ' Lo ! the heavenly spirit towers, 
 
 Like flame, o'er nature's funeral pyre, 
 Triumphs in immortal powers, 
 And claps his wings of fire.' 
 
 The materialist, then, who says that death causes the entire destruc- 
 tion <>f man's thinking property, is in egregious error. And so also are 
 those who think that death totally incapacitates the soul for the exercise' 
 of its powers ; which suspension they call the 'sleep of the soul,' from 
 
80 SOULS UNDER THE ALTAR; 
 
 death to the morning of the resurrection. But is not thought as essen- 
 tial to mind, as figure is to matter ? And if so, would not a real suspen- 
 sion of thought be the destruction of the mind 1 As the soul is perfectly 
 distinct from the body, it will survive it, and subsist without it, not only 
 retaining its vital existence, but its consciousness, reflection, and activity. 
 That this is possible we think plain from the fact that God exists, who 
 is a purely spiritual Being. And angels exist ; and who dares assert that 
 they are material beings, or, that they are in the least dependent for 
 their thoughts on any organization of matter 1 But the Bible throws a 
 flood of light on this highly interesting subject. 
 
 The Lord said to Moses, ' I am the God of Abraham, the God of Isaac, 
 and the God of Jacob ; ' holy men who had been dead many years ; but 
 Christ said, when quoting these words, ' God is not the God of the dead, 
 but of the living.' Solomon says, that at death the spirit of a man 
 goeth upwards ;— and returns unto God who gave it. Christ said to His 
 disciples, ' Fear not them that kill the body, but are not able to kill the 
 sonl : ' thus shewing that the power of persecutors was limited, that their 
 instruments of torture could not reach the soul ; but if by the death of 
 the body, the soul were deprived of perception, activity, and enjoyment, 
 it would be as truly ' killed' as the body, even should all its powers be 
 restored at the last day. Again, Moses and Elijah appeared with Christ 
 on the Mount of Transfiguration long after their departure from this 
 world. ' Lazarus died and was carried by angels into Abraham's bosom.' 
 Christ said to the penitent thief, ' To-day shalt thou be with Me in para- 
 dise.' And they stoned Stephen, calling upon the Lord Jesus, and say- 
 ing, ' receive my spirit.' Paul said that he had been caught up into 
 paradise, and there heard unspeakable words, and that he had ' a desire 
 to depart, and to be with Christ, which is far better.' And all these pas- 
 sages are confirmed by our text. John, to whom a ' door was opened in 
 heaven/ saw the souls of those who had been slain. They were ' under 
 the altar,' which intimates that they had been sacrificed for the truth, 
 and that their constancy unto death was well pleasing to their Lord. 
 
 Paradise is not only a state, but a place. Where it is situated, we 
 cannot tell : — how near to, or how distant from our earth. But whatever 
 be its distance, we think the happy spirit on quitting the body will reach 
 it in the shortest period of time. It will be no sooner absent from the 
 body, {than it will be present with the Lord. So that wherever the 
 locality of the intermediate state may be, from it Christ will be visible, 
 and with Him departed spirits shall hold intimate communion. It may 
 be difficult to say, how the soul when enfranchised by the body's death, 
 will hold correspondence with external objects ; whether immediately , or 
 by some vehicle provided to supply the place of senses ; but we have no 
 
OR, THE SEPARATE STATE. 81 
 
 doubt but that its powers will theo be greatly strengthened.; its know- 
 ledge will be inconceivably clearer, and more extensive; memory will 
 more easily call up the past, and hope anticipate the future. Bui we 
 
 must observe thai the si ate on which these Christians had entered v. 
 
 A State of Holiness. There were given untoevery one of them ' white 
 robes ; ' — the emblems of purity. Not thai you are to suppose that their 
 moral stains had been removed by any purgatorial fires. Sin has produced 
 Buffering, and therefore suffering cannot destroy .-in. forno effect can des- 
 troy its own cause. Bui were it even possible for penal sufferings to 
 effect a moral purgation, we have no evidence, as Dr. A. Clarke justly 
 
 erves,ofany such place as purgatory. It is a mere fable, either collect' 'I 
 from spurious and apocryphal writings, canonized by superstition and 
 ignorance; or it is the offspring of pious visionaries, early converts from 
 heathenism, from which they imported this part of their creed. Theri 
 nol one text of Scripture that gives the least countenance to a doctrine 
 as dangerous to the souls of men as it has been gainful to its inventors. 
 
 Wo may also remark that the ' white robes' of these martyrs had not 
 been washed in their own blood. Their righteous souls would have 
 abhorred the idea that there was anything meritorious in their severest 
 sufferings. No : they washed their robes in the blood of yonder Lamb. 
 They felt and loathed their depravity while on earth, by faith they came 
 to the fountain open for sin and uneleanness, and there found redemp- 
 tion, and had their defilement removed. But while here their graces were 
 immature, and their infirmities numerous. The persons around them 
 were polluted, the place was polluted, the very atmosphere they breathed 
 was polluted, and as they were then on trial, they were in danger of 
 being contaminated. But they are now as incapable of sinning, as of 
 Buffering. They have entered a region where there is nothing that 
 defileth : — the asylum for pure spirits. No one there smites upon his 
 breast, and says, God be merciful to me a sinner. No one retires into 
 secret and weeps bitterly. No one exclaims, wretched man that I am, 
 who shall deliver me from the body of this death. No one feels shame 
 or grief on account of barrenness of spirit, and hardness of heart. They 
 have neither spot nor wrinkle nor any such thing, but are holy and with- 
 out blemish. There is not even the presence of sin. And holiness, which 
 here was in its first dawn, like the morning twilight, dim and obscure, 
 now shines refulgent as the sun. There is in them no principle or affec- 
 tion contrary to love to God. They love what God loves, and hate what 
 He hates. Hence, in their supplication, 'How long, Lord, holy and 
 true, dost Thou not judge and avenge our blood on them that dwell on 
 the earth } ' there is nothing vindictive, no feeling of revenge, or any 
 impure affection. It was a holy desire, and agreeable with the will of 
 
82 SOULS UNDER THE ALTAR; 
 
 God. They were concerned for the honour of their Master, and the suc- 
 cess of His truth. They refer to His sovereignty, ' Lord,' — the supreme 
 Kuler. To His holiness and faithfulness, * holy and true : ' — when will it 
 please Thee to bind Satan that he may no more deceive the nations,* and 
 to break the power of bloody persecutors, that Thy gospel may have free 
 course and be glorified ? Hence, in the nineteenth chapter, when the 
 enemies of the cross are punished, the cry of these souls is turned into a 
 song of praise : ' Alleluia ! Salvation, and glory, and honour, and power 
 unto the Lord our God ; for true and righteous are His judgments : for 
 He hath judged the great whore which did corrupt the earth with her 
 fornication, and hath avenged the blood of His servants at her hand. 
 And again they said, Alleluia.' They thus shout the justice, as well as 
 the mercy of God : sing the song of Moses, who overthrew Pharaoh and 
 his host, and of the Lamb, who redeemed them by His own blood. We 
 next observe, that they had entered into 
 
 A State of Ilajtyintss- It was said unto them that they should 'rest.' 
 They there ' rest ' as weary travellers rest when they have finished their 
 journey, and find themselves at home. ; Rest ' as soldiers rest when the 
 battle is fought, and they feel themselves in a state of security and peace. 
 ' Rest ' as mariners rest after having escaped the perils of the ocean, and 
 anchored in the calm and secure haven. What comfortable words ! Christ 
 says to His persecuted followers, you have had a hard time of it, a severe 
 struggle, through blood you have the entrance gained ; come, ' rest a 
 little.' You have long had to wander about in sheepskins an goatskins, 
 in dens and mountains, and in caves of the earth ; — ' rest a little.' You 
 have had to be in ; fasts oft,' but hunger now and thirst no more. You 
 have had to contend with principalities and powers, but you are now out 
 of the reach of all their fiery darts. You have been afflicted and tor- 
 mented ; but here the wicked cease from troubling, and the weary are at 
 rest. Thus, the moment they enter that state, they are free, entirely and 
 eternally free, from all the afflictions, temptations, and persecutions, to 
 which, while here, they were exposed. But they are rewarded with some- 
 thing more than a mere continuation of being, from which is excluded 
 all sorrow, and pain, and want a mere negative happiness. They are in 
 Paradise, — a state and a place of actual, rich enjoyment. They are 
 ' present with the Lord ; ' and in His presence there is fulness of joy. 
 They have more complete and sensible communion now that they are 
 delivered from the burden of the flesh. The influence of the Holy Spirit 
 is more powerful and rapturous than they were capable of receiving while 
 in these scenes of mortality. It appears from the text that they know 
 what is passing on earth ; and that they take a deep interest in the mili- 
 tant embodied host. They also may minister to the heirs of salvation. 
 
OR, THE SEPARATE STATE. 
 
 And as there is joy in the presence of the angels of God over one .-inner 
 that repenteth, so the saints in the intermediate Btate may have their 
 bliss augmented by every fresh accession to the blood-besprinkled bands. 
 
 But we remark farther, that these Christians had entered into 
 
 A Temporary State. They v.erc to rest for a little season, until 
 their fellow-servants also, and their brethren, that should be killed 
 as they were, should be fulfilled. There were others who would 
 have to bear a like honourable testimony to the cause, and they were 
 to wait until their brother martyrs should come to them. Whether 
 this refers to any additional honour or happiness which they were 
 to receive at any period before the end of the world, we know not; 
 but it is certain that their present state is to be succeeded by a 
 higher and a happier one. But a ///'///of them is happy now. Their 
 souls are in Paradise, their bodies in this world. The spirit cannot 
 be perfectly happy without her partner. Both have been bought 
 with a price; and the souls under the altar are now waiting for the 
 adoption, to wit, the redemption of the body. They may say, if the Spirit 
 of ITim who raised up Christ from the dead dwell in us, He who raised 
 up Christ from the dead shall also quicken our mortal bodies— raise 
 them up bright and beautiful, vigorous and active, incorruptible and 
 immortal, like unto Christ's glorious body. And ! with what astonish- 
 ment and delight will these souls, after long being absent, return and 
 re-enter such bodies. What, the spirit may say, is this my body that I 
 found such a suitable organ and instrument while on earth ! That was 
 bruised, broken, burned, and from which I was violently driven ? It is 
 mine, and now we meet, never to sunder more. Then shall they mount 
 up to meet their Lord. From Him they shall receive a public acquittal, 
 and hear the plaudit, Well done, good and faithful servants, enter ye into 
 the joy of your Lord. The present improvement of their souls will then 
 be vastly exceeded ; their present happiness immeasurably augmented. 
 Every vacuum will now be tilled, every want supplied, every desire grati- 
 fied. The body will assist rather than hinder the sotil in the search of 
 truth, and yield exquisite pleasure, instead of producing pain. The 
 employment will be suited to the loftiness of their glorified powers, and 
 the society wise, holy and happy. But they shall see the King in His 
 beauty, stand amid the irradiations of His throne, celebrate in loftiest 
 anthems His praises, and dwell in His embraces through a blissful 
 eternity. 
 
 Sufficient, I trust, has been said to convince you that the Christian is 
 the highest style of man. He meets death with composure, he is happy 
 in the intermediate state, he will have boldness in the day of judgment. 
 and be blissful throughout eternity. But different, widely different will 
 
84 SOULS UNDER THE ALTAR 
 
 be the condition of all those who refuse to hearken to Christ as their 
 Teacher, believe in Him as their Saviour, follow Him as their Pattern, 
 and submit to Him as their King. 
 
 In Death. No riches can bribe, no flatteries soothe, no power oppose, 
 and no eloquence persuade this inexorable foe. He will remove you, sin- 
 ners, from all your pleasures ; will draw aside the curtain, and let in on 
 your soul the searching light of eternity. You may live fools, but fools 
 you will not die. Memory will then prove terribly tenacious, and open 
 her secret stores. Your sins will be brought to your remembrance, with 
 all the aggravating circumstances which have rendered them heinous. 
 Whether you look backward or forward, upward or downward, nothing 
 will be presented but what will fill you with horror and dismay. You 
 may shriek for help, but shriek in vain. You must die, and dying with- 
 out pardon and holiness, ~yo\\ go out of the world in a state of destitution, 
 a thousand times more affecting than that in which you were born. And 
 what will be your condition 
 
 In the Separate State ? You will go, not into Paradise, but into Tar- 
 tarus, — a frightful prison. Stripped of the flesh, you will there stand 
 naked before an offended God. You will be in a land of darkness and 
 the shadow of death. A land of wretchedness and obscurity, where sem- 
 piternal horror dwells. A mu in ky land, where death rules, over which he 
 projects his shadow, intercepting every ray, but such as makes darkness 
 visible. You will there have evil substantially and awfully present. 
 Pteflection on the past will dreadfully augment your condition. Con- 
 science will woefully torment you. The ceaseless tempest of unholy pas- 
 sions, and the terrible suspense as to what awaits you, will tremendously 
 increase your misery. 
 
 In the Day of Judgment ? The apostle tells us in the following 
 verses, that then you will be filled with surprise and terror, shame and 
 confusion, and despair. With bitter moans, and piercing cries, and 
 dreadful shrieks, you will say to the mountains and rocks, Fall on us and 
 hide us from the face of Him that sitteth on the throne, and from the 
 wrath of the Lamb ; for the great day of His wrath is come ; and who 
 shall be able to stand ? 
 
 And while the saints through eternity will be enjoying a blissful rest, 
 You — in Hell, will have { no rest day nor night,' and the smoke of your 
 torment will ascend up for ever and ever. But this need not be your 
 portion. You are under no necessity of going into that place of torment. 
 A Saviour has been provided. Christ has tasted death for you. He is 
 interceding in heaven for you. He is waiting to receive you. Fly, sin- 
 ners, fly, into those arms of everlasting rest. 
 
 And does not the conduct of these first Christians reprove lukewarm 
 
OR, THE SEPARATE STATE. 
 
 professors of the present day/ They kept as far as possible from the 
 principles, maxims, fashions and practices of the world, you try how near 
 yon can come to it without endangering your salvation. They enquired 
 how much religion they might enjoy, you are anxious to know how little 
 will suffice. They considered it a high honour to stand 'faithful among 
 the faithless, 1 to maintain the great principles of truth and righteousn 
 in the midst of a crooked and perverse generation, holding last the helm, 
 while others were riven away by the tempest, not counting their lives 
 dear unto them. You are terrified at the world's grim Laugh, the curling 
 lip of ridicule, — are never called to duty but you see a Lion in the way, 
 carefully shun every cross, and would Bell your very birthright fora m< 
 of pottage. May God show you your danger, rouse you from your 
 apathy, inspire you with courage, and may you never more be slothful, 
 but followers of those who through faith and patience inherit the pro r 
 mis< 
 
 Ye valiant soldiers of the cr< ;h the mantle of the Elijahs who 
 
 are now so rapidly ascending from the scene of their labours; take up 
 the torch of truth which they have dropped, and actively carry it for- 
 ward to illuminate and to bless the world. A great battle has yet i. 
 fought between light and darkness, truth and error, holiness and sin. 
 heaven and hell. The enemies of the cross are numerous, powerful, active, 
 and malignant. They shall make war against the Lamb, but the Lamb 
 shall overcome them, for He has upon His vesture and upon His thigh a 
 name written. KING OF KINGS AND LORD OF LORDS. Fight under His 
 banner, be obedient to His commands, depend on His strength, breathe 
 no longer than you breathe your souls in prayer and praise to Him, and 
 you shall soon join the general assembly and Church of the first-born, 
 which arc written in heaven. 
 
SEKMON V. 
 
 ANGELS INSTRUCTED BY THE CHURCH* 
 
 ' TO THE INTENT THAT NOW UNTO THE PRINCIPALITIES AND POWERS 
 IN HEAVENLY PLACES MIGHT BE KNOWN BY THE CHURCH THE 
 MANIFOLD WISDOM OP God.' — Ephesians iii. 10. 
 
 ' Lord, how manifold are Thy works : In wisdom hast Thou made 
 them all.' Such was the rapturous exclamation of the Psalmist, and 
 such will be the acknowledgment of all who attentively and devoutly 
 contemplate the works of God. The heavens, sun, moon, and stars, in 
 their light and influence, their magnitudes, revolutions and distances, 
 their relations, connections, arrangements, and dependencies, strikingly 
 display the glory of His wisdom. So does this earth —its different strata, 
 various elements, diversified scenery of hill and dale, sea and sky ; its 
 various productions — grain, shrubs, trees, fruits, flowers. See it also dis- 
 played in the various tribes of animals — the beasts, birds, fishes, reptiles, 
 insects ; in their shapes and sizes, motions and instincts, internal and 
 external organization, weapons for attack and defence, you will discover 
 a marvellous adaptation to the element in which they live, the food they 
 eat, the dangers to which t\\Qj are exposed, the purposes they are intended 
 to answer. More striking still is that wisdom displayed in man — with a 
 body fearfully and wonderfully constructed, with a soul still more won- 
 derful. How close their connections ! how mutual their sympathy ! 
 How admirably adapted is the soul, by its various faculties and affections, 
 to be the director of the body ! How equally suited is the body, by its 
 various members and senses, to be the instrument of the soul, the 
 minutest parts being capable of receiving impressions, conveying in- 
 formation, and yielding pleasure ! 
 
 The wisdom of God is also seen in providence — in that regular chain 
 by which causes and effects are linked together in God's government of 
 individuals, families, churches,, nations, the earth, the universe ; and 
 especially in so controlling events apparently disconnected, discordant, 
 
 * Preached before the New York Eas L , Conferenca in the Summerfielcl Church 
 rrocklyn, Sunday morning, April 5 th, 1868. 
 
ANGELS INSTRUCTED BY THE CHURCH. ' 87 
 
 con dieting, mere casualties, to illustrate His own perfections, to facilitate 
 His movements, to accomplish His benevolent purposes. But these are 
 not the books to which Paul refers in the text; for with Creation and 
 Providence, principalities and powers must be better acquainted than we 
 
 are. But there is a volume for which those lofty spirits are indebted 
 unto us — the volume of redemption — and to it Paul refers in our text. 
 The subject of study, and the character of the students are the two par- 
 ticulars to which we invite your attention. 
 
 I. THE SUBJECT OF STUDY is, the wisdom of God as displayed in 
 tin 1 redemption of a world of rebels, creatures who had yielded to the 
 seduction of the great apostate spirit, attacked the throne of the Eternal, 
 disturbed the tranquillity of His government, insulted His majesty, and 
 
 thereby forfeited His favour, lost His image, exposed themselves to Jlis 
 displeasure, and to the everlasting abandonment of His presence and the 
 glory of His power. Now, redemption was not intended to call God's at- 
 tention to the human race ; it was not intended to produce the love of 
 His heart toward them ; it was not intended to make God generous. It 
 was impossible that a Being whose nature and whose name is Love should 
 not feel compassion for His own offspring involved in ruin : there was 
 never any difficulty in God's loving mankind. The difficulty lay here — 
 how love could be shown them consistently with the other attributes of 
 the Godhead ; how He could be a just God and yet a Saviour ; how He 
 could show mercy to such a set of rebels against His majesty consistently 
 with justice ; how He could pardon sin, and yet at the same time dis- 
 courage the commission of it ; how such wanderers could be recovered; 
 how such sinners could be saved. This was the knot which neither the 
 wit of men nor the wisdom of angels could solve. God, in His infinite 
 wisdom, undertook its solution, and He has displayed His wisdom. Of 
 course, all the other perfections of the Godhead were vindicated and dis- 
 played in our redempt ion. 
 
 Our attention, however, is confined this morning to the display of in- 
 finite wisdom in the redemption of the human race. And this will 
 appear, first, when you consider the person of our Redeemer. It was 
 necessary that He should be divine ; that He should bring infinite merit 
 to atone for our infinite demerit ; infinite strength to bear the infinite 
 load ; to overcome the enemies, numerous, powerful, subtle, and malignant, 
 by whom we had been seduced. But death was the penalty of sin, and 
 without shedding of blood there could be no redemption. Deity had no 
 blood to shed. Deity was incapable of suffering, for the very idea that 
 we must ever entertain of Jehovah is a Being of perfect, absolute per- 
 fections, and hence perfect in blessedness as in every other excellency 
 
88 ANGELS INSTRUCTED BY THE CHURCH. 
 
 which is utterly inconsistent with any measure of pain or suffering. It 
 therefore became necessary, if we were to be redeemed, that our Redeemer 
 should be also human ; for it is of the very essence of penal suffering that 
 there be an adaptation of the punishment to the sensibility of the nature 
 of the transgressor. 
 
 Now, observe, it was human nature that had sinned ; it was on human 
 nature only that justice had a claim ; it was for human nature alone that 
 justice could receive the satisfaction. Two natures were therefore re- 
 quired in our Eedeemer. There was no such being in the universe. 
 What was to be done in the exigency ? God, in His infinite wisdom 
 constituted a new person. He sent forth His Son made of a woman. 
 That Christ was divine is evident from the titles given to him, the divine 
 perfections ascribed to Him, the divine works performed by Him, the 
 divine adoration rendered unto Him ; we find it resting on a basis, broad 
 and immovable, which all the devils in hell and all the sinners on earth 
 can neither undermine nor overthrow. That He was also human, really 
 a man — the heart of a man, the feelings of a man, the finer sensibilities 
 of a man, all the properties of a man — is equally certain. Object not 
 that this is all mystery. We acknowledge its mystery ; we glory in the 
 mystery; it is a mystery of the richest comfort. If there were no 
 mystery in the person of Jesus Christ our Redeemer, there would be 
 wanting an evidence that He was the Messiah, the Redeemer of the 
 world. ' Without controversy, great is the mystery of godliness — God 
 manifest in the flesh.' 
 
 Now, the constitution of His person is unparalleled. There never was 
 one like Him from eternity ; there never will be another being so con- 
 stituted throughout eternity. He stands out perfectly unique ; He unites 
 in Himself the most dissimilar conditions of existence — all that is lofty 
 and glorious in the adorable Godhead, all that is lovely, attractive, and 
 endearing in the manhood — both united in Him without being con- 
 founded. There is no transubstantiation in the matter ; there is no inter- 
 mixture of substance here. Deity was not humanized by its connection 
 with humanity ; humanity was not deified by its connection with Deity 
 Divinity lost none of its perfections in consequence of its assumption of 
 our nature ; humanity lost none of its properties by its being connected 
 with Divinity. The both natures remain perfectly distinct, and yet they 
 are inseparably joined in the one person — the perfection of beauty, the 
 model of purity, the source of felicity, Christ Jesus our Redeemer. 
 
 2. Second, observe the wisdom of God as displayed in the work of re- 
 demption. Redemption was not a casualty ; it was not an afterthought 
 in the mind of Jehovah ; it was not a supplemental arrangement to meet 
 an emergency that had sprung up unexpectedly : the whole was devised 
 
ANGELS INSTRUCTED BY THE CI1URC1E 39 
 
 in the council of heaven ere stars began to Bparkle; and bo clearly did 
 God, whose understanding is infinite, perceive all the Bufferings thai 
 i Christ would have to endure for the accomplishment of ourre- 
 
 demption, thai , hundreds and thousan rs before the incarnation, 
 
 He had types of those sufferings struck off , and He inspired proph 
 portray them. And now Bee the wisdom of God in bringing about events 
 so admirable as to lit in and fill up those types, and accomplish all the 
 ancient predictions, and thai by free agents, and that without those free 
 agents knowing at the time that they were accomplishing the great pur- 
 poses of heaven ! 
 
 We dwell not on the sufferings of the Redeemer this morning; bul 
 whether you consider by whom He was betrayed, the price at which He 
 »ld, th" mock trial to which He was subjected, the time, during the 
 passover, when tens of thousands of persons were gathered together at. 
 the spot ; the place — Jerusalem — where for centuries sacrifices had been 
 offered to prefigure the necessity and the efficacy of His death ; the man- 
 ner of the crucifixion ; the marvellous circumstances that attended His 
 execution — the darkening of the sun at noonday, the trembling earth, the 
 rending of the veil of the temple, the opening graves, the bursting rocks 
 around the hill — all point out to you and clearly show the display of in- 
 finite wisdom ; but especially when you remember that that shameful, 
 cruel, painful, lingering death accomplished objects the most difficult, 
 the most painful, the most sublime, the most heavenly, the most Clodlike ; 
 that the death of the Son of God should have been the means of bringing 
 life to the world ; that, by being made a curse, He should have redeemed 
 us from the curse of the law, and that His precious blood should have 
 re-adjusted all the jarring claims in the divine administration ; that our 
 redemption should be accomplished, not by a mere act of sovereignty, not 
 by a mere stroke of omnipotence, not by the instructive teachings of the 
 Saviour, not by the stupendous miracles which He wrought, nor by the 
 spotless life which He lived, but by His precious blood ; that the blood 
 should have been the price, that the blood of Jesus Chrisl should have 
 been the consideration on account of which the God who made you can 
 have mercy upon you consistently with all His other attributes ; that the 
 ' - - • ' - should have cut the channel broad and deep for the 
 salvation of God to flow down unto guilt}' man ; that it -hould have re- 
 moved all the barriers otherwise insurmountable in the way ot the egress 
 of salvation, and opened a passage for its full flow ; that here, at Calvary, 
 justice should have been satisfied, the sins }-ou had committed at oiied for 
 the law that you had violated upheld and made honourable, the enemies 
 by whom you had been seduced defeated, the blessings that you had for- 
 feited again be recovered ; that mercy and truth, in the death of Jesus 
 
90 ANGELS INSTRUCTED BY THE CHURCH. 
 
 Christ, should have been brought together, righteousness and peace have 
 entered into fellowship, and all this should have been accomplished — we 
 do not dwell at any length upon the great work of the atonement this 
 morning by the shedding of the blood of the Son of God, without any 
 right conceded, without any demand rescinded, without any rule of equity 
 invaded, without any truth abandoned, without any attribute of the 
 Godhead obscured— that here all should have been upheld, vindicated, 
 illustrated, displayed, and the discordant notes blended into a chorus 
 more melodious than the fancied music of the spheres ! 
 
 See you not the wisdom of God in the way in which He caught the 
 wise in their own craftiness ? How He turned the counsel of men into 
 foolishness ! How, the very moment when the hosts of hell were about 
 to set up a shout of triumph, as He hung upon the cross, He wrested 
 victory from them and held those devils up to the derision of the whole 
 universe ; at the very moment that they had brought Him to execution 
 He made a show of their principalities and powers, openly triumphing 
 over them on the cross. Jesus Christ at that moment inverted the whole 
 machinery of hell, rolled it back upon the infernals, threw the whole host 
 into utter confusion, and sent them back confounded and defeated, all 
 but annihilated, to their own dark cell. Oh ! how wonderful that He 
 should have thus stooped to conquer ! how wonderful that, by dying, 
 He should have destroyed death and limited the power of death — that is, 
 the devil ! 
 
 He could not get at death but by dying ; He could not crush the 
 monster unless He had come fairly down to him ; he could not have 
 extracted his sting otherwise than by destroying his power by dying ; He 
 destroyed the destroyer ; He went down into the territories of the grave 
 to proclaim His mediatorial authority, to issue the proclamation to the 
 slumbering millions in their tombs, ' Come forth ! ' and then, as He had 
 declared, on the morning of the third day He rose from the cold sepulchre, 
 threw off His graveclothes, burst the seal, opened the door, shook the 
 earth, terrified the soldiers, and came forth with dyed garments from 
 Edom, the earth, from Bozrah, its capital, where He had lain for three 
 days in state, travelling in the greatness of His strength, glorious in His 
 apparel, mighty to save ; and then, when He had finished His work on 
 earth, ascended, in placid majesty, amid the acclamations of the celestial 
 hierarchy, through the gates of yonder city, walked its golden pavement, 
 stepped on its loftiest throne, and seized the sceptre of universal dominion, 
 while every eye in heaven turned up toward Him, every heart in heaven 
 glowed with love unto Him, every tongue in heaven shouted His praise, 
 and every crown in heaven was cast at the feet of Him who died and 
 revived and ever liveth to make intercession for us. 
 
 
ANGELS INSTRUCTED BY THE CHURCH. 91 
 
 3. Sec the wisdom of God displayed in the benefits of redemption. 
 Our time will not allow us to attempt an enumeration of the benefits of 
 redemption. We call your attention to these facts, how the wisdom of 
 God is displayed therein — that from that supernatural darkness around 
 yonder hill should have beamed forth a light to lighten the Gentiles and 
 the glory of His people Israel. How wonderful that God should have 
 laid amidst the earthquakes of Calvary the foundation on which we may 
 all build our hope of everlasting happiness ! How wonderful that that 
 precious blood trickling from His brow, and back, and hands, and feet, 
 and side should have formed the pool in which millions unnumbered 
 have washed and been sanctified and glorified; that that blood which 
 they drew from my Saviour should have become the price of a sinner's 
 redemption through the blissful ages of eternity ! As if God had said : 
 ' They have killed my well-beloved Son ; slaughtered the Lamb at Calvary : 
 now I will never pardon a sinner until that sinner comes to Calvary ; 
 I will make the human race ascend its tragic heights, get within the 
 hallowed shade of the ei oss, renounce dependence on every other foundation,' 
 
 1 Give up every plea beside, 
 Lord, I am lost, but Christ hath died.' 
 
 God has determined that He will pardon no man who rejects the atone- 
 ment by our Lord Jesus Christ ; God has determined that all men shall come 
 to Calvary, shall bow at the foot of the cross, shall repose on the infinitely 
 meritorious sacrifice. Oh ! how wonderful that that Golgotha, that place of 
 skulls, that horrid, hideous, loathsome spot, covered with bleached bones and 
 saturated with blood, should be transformed, by the wisdom of God, into 
 the most attractive spot in the whole universe ! More eyes turn to 
 Calvary than to any other place in our world ; more songs are poured 
 forth, from day to day, about Calvary than about any other spot. 
 Calvary shall never be forgotten ; Calvary shall have a place in the 
 memories, the affections, and the anthems of the redeemed through a 
 blissful eternity. Oil ! the wisdom of God seen in all this ! Whether 
 you look at our absolute need of those blessings of redemption, or their 
 value, the price beyond all price paid for them, their admirable 
 adaptation to our character and circumstances, the universality of their 
 offer, the simplicity of the conditions on which our interest in them is 
 suspended, the mode of their communication, the beautiful variety, 
 including the peace that passeth understanding, a hope that blooms with 
 immortality, a joy unspeakable and full of glory, restoration to the 
 favour and image of God which we had forfeited by sin ; fa] Jen by un- 
 belief, raised again by faith ; fallen through pride, exalted by humility ; 
 borne up by the benefits that flow from the atonement of Christ amid all 
 the trials of life ; armed with confidence in the immediate approach of 
 
 G 
 
92 ANGELS INSTRUCTED BY THE CHURCH. 
 
 death ; enabled to go down with a steady step into the grave, in sure and 
 certain hope of a resurrection to eternal life through Him who is the 
 first-fruits, and there to meet our glorious Redeemer, to be gathered 
 together from the East, from the West, from the North, and from the 
 South — persons of all classes and configurations, from all climes and 
 from all conditions, to stand in the presence of that Redeemer, to 
 celebrate His praises, to share in His triumphs, to partake of His bliss, 
 to be assimilated into His likeness, the transcendent original of all 
 possible perfection — all clearly show the ineffable, infinite, and manifold 
 wisdom of God. 
 
 II. But I hasten to remind you of the character of these students — 
 ' principalities and powers in heavenly places ' — expressions evidently 
 referring to angelic beings and angelic orders. Hence, we remark 
 at once that they are liwmole students. That they should approach with 
 prof oundest reverence the shrine of splendour in which Jehovah dwells, 
 as they watch the evolutions of His perfections, catch the outbeamings of 
 His glory, benignity, and beneficence, to fill their hearts with gladness 
 and to tune their lips with praise, is not all surprising. 
 
 The marvel brought out in the text is that these principalities and 
 powers, notwithstanding the dignity of their person, the loftiness of 
 their station, the extent of their influence, should bend from their seats 
 in heaven, or quit those seats and come down to the Church on earth to 
 be instructed in the wisdom of God, as displayed in our redemption. 
 There are persons that we have met with, so perched up on the pinnacle of 
 their pride, and so wrapt up in their own conceit, that they live and die 
 in ignorance, rather than receive instruction from any that they imagine 
 to be of lower rank than themselves. Let them be ashamed 
 by the example of these principalities and powers in heavenly places 
 coming down among us, coming down to the Church as their preceptor, 
 and learning lessons from us that they cannot learn anywhere else — 
 through the Church getting information respecting the manifold wisdom 
 of God. If you inquire how this is done, we answer, first, that they get 
 information on this subject from the facts in the history of the Church. 
 With all of them they have been, doubtless, well acquainted. They 
 knew about the fall ; they knew that cherubim were placed at the east 
 gate to keep the way unto the tree of life ; they knew all the law given 
 on Sinai, for it was given by the disposition of angels, and they were 
 there in attendance in twenty thousand chariots ; and while God was 
 engraving the commandments on the two tables of stone, those angelic 
 beings were hovering around, and were arranging the whole of that 
 wondrous scenery, impelling the clouds, rolling the thunders, and 
 flashing the lightnings, and waiting upon their Lord and ours. They 
 
 
ANGELS INSTRUCTED BY THE CHURCH. 93 
 
 receive information of the miracles and wonders that were wrought in 
 behalf of the Church, and of the separation of one nation from the reet 
 of the world, among whom a pure form of worship was established, 
 through the revelations thai have been made to the Church from time to 
 time. 
 
 When holy men wrote as they were moved by the Holy Ghost, those 
 angels were there watching every sentence that came from their pen as 
 fast as it was thrown on the vellum. Hebrew roots ami Greek verbs were 
 alike easy to those angelic beings. All that was written in the Old Testa- 
 ment and the New has been closely studied by those dignified beings ; but 
 frequently they were employed directly from the privy council of heaven 
 witli messages to the Church on earth. Everything connected with the 
 Lord, your Redeemer, deeply interested those principalities and powers. 
 They announced His birth ; they ministered to Him in the wilderness ; 
 they strengthened Him in the garden ; they hovered around the cross ; 
 they were present at the sepulchre in the morning of the resurrection ; 
 ami when your Redeemer had completed His work below, cherubic 
 legions guarded Him home, and shouted Him welcome to the skies. 
 They get information on this subject by their ministry in the Church. 
 Are they not all ministering spirits, sent forth to minister unto them 
 who shall be heirs to salvation ? The cherubim of glory covered the 
 mercy-seat ; and wherever there is a house erected for the worship of 
 God, where His name is proclaimed, where His ordinances are adminis- 
 tered, where His Gospel is preached, where His glory is displayed, there 
 are the angels. Why, Paul tells the women to come into the temple in 
 modest apparel because of the angels. 
 
 ' Angels now arc hov'ring round us, 
 Dnperceived they meet the throng, 
 V, nnd'ring at the love that crown'd a , 
 Glad to join the holy song. 
 
 Hallelujah ! 
 I. ive and praise to Christ belong.' 
 
 They have heard more Gospel sermons than any of us. They are present 
 wherever the Gospel is preached. In those churches where the Gospel is 
 most simply, plainly, pointedly, faithfully, and affectionately preached 
 are these angels of God — not to admire the preacher, the gracefulness of 
 his gesture, the elegance of his diction, the skill of his argumentation, 
 hat angels are present to ascertain the effects which the Gospel is making 
 on the minds and hearts of the hearers. They think little about the 
 language of the speaker; they catch his announcement; they watch 
 whether the great truths are finding a lodgment in your hearts ; whether 
 they are producing godly sorrow in your souls, and a loathing of the 
 
94 ANGELS INSTRUCTED BY THE CHURCH. 
 
 depravity the devil has generated in your hearts ; whether you are 
 beginning to deprecate the penalty to which your sins expose you, and to 
 supplicate the mercy that you need, whether you are willing to comply 
 with the simple, expeditious method of salvation by faith in the great 
 sacrifice. They are here observing whether the Gospel to which you are 
 listening is producing a new creation ; whether they can see the clean 
 thing arising out of an unclean, and your entire surrender of your- 
 selves to the great Redeemer. 
 
 They are, secondly, intelligent students. At first, they were created 
 with vast capacities, endowed with faculties for appreciating, acquiring, 
 and relishing knowledge. As with the force of instinct, as with the 
 faculty of intuition, these mighty spirits gather up information, and 
 every accession to their stock of useful knowledge is an increase to their 
 blessedness. They are represented in my text as dwelling at the seat of 
 knowledge ; they are principalities and powers in heavenly places, 
 looking at all surrounding objects, and all subjects for investigation in 
 the clear, strong, steady light that shines from the throne, in the 
 midst of whose radiations they perpetually stand ; they hear in their 
 first utterances commands that regulate the movements of the universe ; 
 they catch in their first dispersion from the central fountain of light 
 rays that diffuse glory and joy throughout their Lord's domain. 
 They may have witnessed the creation of another and another sun as 
 bright and beautiful as that great one that is shining down upon us this 
 morning, as it poured forth its splendours for the first time, when up to 
 that moment all was darkness and desolation. 
 
 All the beauties of nature are spread out before the angels, all the 
 footsteps of providence they are permitted to track, but the scene of 
 redemption would arrest an angel in his flight to witness the creation of 
 another sun or another system. He would hove#r round it ; he would 
 gaze upon it ; he would discover in it an effulgence of Deity not to be 
 discovered elsewhere, that would lead him to pronounce redemption to 
 be the favourite, the master- work of the great Jehovah. What the men 
 of this world call foolishness, these principalities and powers proclaim to 
 be a display of the manifold wisdom of God ; a display of the perfections 
 of Jehovah in their greatest assemblage, and in their most diversified 
 aspects. It is from redemption that they catch a radiance that throws a 
 light on every other subject of their study. It is here that their 
 capacious powers can find room for their expansion, and for constant 
 investigation. 
 
 Though bold, bad men of our days pronounce the Gospel to be a 
 fiction, though they declare that there is much in it offensive to taste 
 and repugnant to reason — men who, one-half of them, have never read 
 
ANGELS INSTRUCTED BY THE CHURCH. 95 
 
 the Gospel attentively in their lives, throw bitter ridicule and scorn 
 
 against the GospeL My sainted friend, Adam Clarke, said to one of this 
 class : • Have you ever read this Gospel you are condemning thus ? ' Be 
 was obliged to acknowledge that he had never read it in his life. This 
 is the character of the men — men of empty heads and of rotten hearts — 
 men daring to hold their farthing candle to the sun. and who dare to sit in 
 judgment on God's revelation, snatching from His hand the balance 
 and the rod. judging His justice. Now, these men, wrapped up in their 
 own conceit, pronounce the Gospel to be foolishness; and here are 
 principalities and powers, full of eyes, who, after an investigation of 
 
 - and close application in the study of the Bible, pronounce, as the 
 result of their investigation, that they cannot find a single error in the 
 whole of the Gospel — that they have met with no contradiction, thai 
 there is no such thing as a guess on the part of the inspired writers of 
 this blessed book. These beings of mighty intellectual perspicacity of 
 mind are bending awe-struck under it ; they are intent upon under- 
 standing it ; they are wrapped in its vision and entranced by its charm-. 
 • Which things the angels desire to look into.' 
 
 I remark, next, that they are devout students. The subject is about 
 God ; the wisdom of God. They study the subject not to gratify vain 
 curiosity. Their desire is to know more of God, more of the wisdom of 
 God, to obtain clearer, brighter, loftier, more impressive, and more 
 influential views of God, that they may love Him more intensely, and 
 that they may serve Him more faithfully. Some of them are called 
 seraphim, which means the burning ones, to intimate that love to God 
 burns clearly, intensely, and perpetually in their every breast. Love to 
 God sits enshrined in them. There is no beauty that so fascinates thovc 
 angels as that moral beauty that throws a softening lustre over the 
 sterner attributes of the Godhead : they do always see His face, in whose 
 presence there is fulness of joy and pleasures for evermore. Oh ! the 
 bliss of those lovely beings as they stand amid the splendours of that 
 throne, as they engage in the high services of that temple, as they sing 
 the heavenly hosannas, as one cherub echoes to another, or when they are 
 rising in full chorus, until their voices are as the sound of many waters, 
 making the high arches of the great temple ring. The glory of God is 
 the element of their being. Xow they are engaged in this study, then 
 they are wrapped in its vision, then they strike their harps to its praise. 
 Every disclosure of purpose, every development of the attributes of the 
 Godhead, is a source of joy to those angels, whether they are engaged in 
 contemplation, in acclamation, or, at their Lord's command, fly to distant 
 worlds. Now, if their great object is to know God, where can they know 
 Him as in the scheme of redemption 7 Where can they behold the light 
 
96 ANGELS INSTRUCTED BY THE CHURCH. 
 
 of the knowledge of the glory of God but in the face of our Lord Jesus 
 Christ ? Where can the principalities and powers behold with open face 
 the convergence of its brightest beams but in the glorious Gospel of the 
 blessed God ? 
 
 I remark, further, that they are interested students. I could quote 
 passages, I think, in support of this statement. Our Wesley beautifully 
 expresses it in a couplet from one of the most splendid hymns in the 
 English language (and I regret, bishop, that you have not transferred it 
 from our old English hymn-book to yours). The couplet is this : 
 
 ' The blood that did for us atone 
 Conferred on them [angels] some gift unknown.' 
 
 What the gift was, we may not exactly determine. It 'was not 
 redemption, for, having never sinned, they needed not to be redeemed ; 
 but this is probable — that, though they are not the subjects of redemption 
 personally, they are benefited by our redemption, and the blood that pro- 
 cured heaven for us has secured heaven throughout eternity to those 
 angels. They were once on probation ; some of their associates abused 
 their free agency ; there was war in heaven — the rebels were hurled over 
 its battlements, and cast down to hell to surfer the vengeance of eternal 
 fire. Those angels who kept their first estate are now probably con- 
 firmed in that state. And how are they confirmed ? Wherein lies the 
 impossibility of those angels sinning ? They are not confirmed in that 
 state by force ; they are not confirmed by being deprived of their free 
 agency ; they are free, and yet they cannot sin, and that arises from the 
 fact that there have been brought to bear upon their judgments, and upon 
 their affections, arguments and influences so strong of the character of 
 God, His inflexible justice, His inviolable faithfulness, His immaculate 
 purity, His boundless goodness, as well as the tremendous evil of sin, as 
 to render it impossible, while those arguments and influences are bearing 
 upon them from the redemption of the world by our Lord Jesus Christ, 
 for them now to break away from the throne of the Eternal, and rebel 
 against His Majesty. They are, therefore, benefited by this scheme of 
 redemption. This scheme of redemption gives royalty to their throne, 
 extension to their dominions, and strength to their powers. 
 
 I remark, finally, that they are benevolent students. Love to God sits 
 supreme in their breasts. In heaven they have the purest affection, one 
 toward another. But the bond to which I here refer is that they extend 
 their benevolent regards to the inhabitants of those distant rebellious 
 provinces of their Lord's domain. Love is the very element of their 
 being. It is love that beautifies their robes and gives radiance to their 
 crowns, that gilds the sphere in which they move, and tunes the 
 harmonies that they are perpetually warbling : love to us so generous in 
 
ANGELS INSTRUCTED BY THE CHURCH. 97 
 
 its origin, and so perpetual in its continuance. They likely knew thru 
 God was about to create a being in His own image and after His own 
 
 likeness, and that that race would occupy a nearer circle to the throne of 
 the Eternal than they themselves occupied. And yet. if they had this 
 knowledge, there was no1 a particle of envy or jealousy in the hn 
 those principalities and powers at our creation. Those morning stars 
 sang together, and the sons of God Bhouted for joy. At the birth of our 
 Redeemer the voice of song from all the cherub choirs and seraphs 1 
 burning lyres, poured from the hosts of heaven the charmed clouds along, 
 ' Glory to God in the highest ! ' they shouted when our Redeemer was 
 born, ' Peace on earth, good-will toward men ; ' and they were t hrown into 
 a very ecstasy at your conversion. "I -ay unto you, there is joy in the 
 presence of the angels of God over one sinner that repenteth.' There is 
 no gem ever dug from earth's mine, or that ever adorned the diadem of 
 the monarch, so beautiful in the eyes of those angel- as the penitential 
 tear dropping from your cheeks. There is no music in the whole sym- 
 phonies of the universe so melodious to those principalities and powei 
 the sigh of that contrite one, or the groan of such as are sorrowful. Let 
 but a prodigal in the church this morning be heard saying. ; I will a 
 and go to my Father ; ' let compunction seize any of your hearts, godly 
 sorrow be indulged, and the enquiry made. ; Where is He that is born 
 King of the Jews ? ' and angels are by your side in the twinkling of an 
 eye, with all their sympathies. 
 
 If this is the case, how are you to be brought to repentance but by 
 the Gospel 1 How is your pride to be humbled, your rebellion subdued, 
 your apathy destroyed, your impurity washed away, your sins pardoned, 
 your hearts regenerated, and your souls entirely sanctified, but through the 
 Gospel ? The Gospel contains the only remedy for your malady ; the 
 
 pel, and the Gospel only, is the power of God unto salvation to those 
 who believe. The angels, desirous of knowing more of God, are anxious 
 to witness the effects of this Gospel in your salvation. If any of you this 
 morning by an act of faith will grasp the cross, apprehend and appropri- 
 ate to yourselves the merits of the Redeemer's blood, instantly will those 
 angels encamp round about you. taking you in charge, bearing you up in 
 their arms, conducting you through the difficulties of life, warding off the 
 attacks of the infernal spirits, cheering you in the hour of death, and, 
 when your spirits shall be enfranchised, angels shall be in attendance to 
 cond'iot you to the upper regions, as they did poor Lazarus, who died at 
 the gate of the rich man, and shall introduce you into the presence of 
 their Lord and yours, and shall be your associates in that better world. 
 You shall hear from their own lips information that you cannot acquire 
 here. 
 
98 ANGELS INSTRUCTED BY THE CHURCH. 
 
 I have designedly avoided entering, minutely, at least, on the duties, 
 discouragements, or encouragements of our younger brethren about to 
 enter into this ministry. May the directions given be engraved by the 
 Spirit of God in the minds and hearts of all our young brethren, and even 
 on their seniors. I cannot close the subject without reminding them that 
 I have called their attention to the studies of those principalities and 
 powers, not to excite mere admiration, but for their imitation. I wish 
 ministers here this morning to imitate these angelic beings, first in their 
 estimation of the Gospel, and in their attachment to it. They have re- 
 fined taste, keenness of intellect, and the greatest powers of ratiocination, 
 they can enjoy the beauties of scenery around, but the Gospel, as I have 
 shown you, is the great subject they delight to study. The Bishop well 
 observed last Thursday that you should keep up with the times, that you 
 should read various books, that you should get your minds well furnished 
 with important information, and here let me add, but let all bear upon 
 the pulpit. All the reading, all the studies, all the observations of 
 Christian ministers, in one way or other, should be made to bear on their 
 pulpit ministrations. Nothing must you ever substitute for the Gospel. 
 No scraps of history, no metaphysical disquisitions, no specimens in botany, 
 no discoveries in astronomy, or what else, must you ever substitute for 
 the Gospel. This Gospel, the subject of angelic studies, you must make 
 prominent. Infidelity is awfully prevalent up and down some of your 
 States. I have found there are wicked men going through your country, 
 slyly going into houses and offering to sell books and maps for the pur- 
 pose of subverting, if possible, our heavenly Christianity. They would 
 pluck the crown from my Redeemer's head ; they would snatch the sceptre 
 that He has wielded ; they would overthrow, if they could, the everlasting 
 throne on which He is seated. See that you stand up for this divine 
 Gospel ; see that you maintain and bring out very clearly the glorious 
 doctrine of atonement. Let me add another word, that you are never by 
 any means to hide the great sacrifice. It is possible, by the flowers of 
 rhetoric, by the desire to display skill in logic, by even telling in the pul- 
 pit sensational anecdotes, to hide the Redeemer. I don't care by what 
 you hide Him — by flowers of rhetoric, or metaphysical disquisitions, or 
 politics, or scraps of history, or poetry — if you hide my Saviour, majestic as 
 He hangs there on the cross, uplifted in His own simplicity, you damage 
 me. Whatever diverts my attention from the cross, whatever dims 
 my vision of the cross, whatever chills my affections to the cross, what- 
 ever would cover the glory of the cross and tend to envelop me in 
 darkness, whatever shakes my confidence in that cross, tends to hurl me 
 from the rock into the dark, stormy waters. Deprive people of the 
 Atonement in your ministry, and they will be beggared and bankrupt 
 
 
ANGELS INSTRUCTED BY THE CHURCH. 09 
 
 through eternity. Bring it out, and imitate these angels in their pro- 
 found humility. Display no haughtiness in your investigation of the 
 Bible ; let there be the profoundest reverence as you turn over the 
 pages. Do not for a moment allow the thought to have occupancy of 
 your mind, that you have detected any error in the Bible. If there be a 
 passage the depth of which you cannot fathom, the height of which you 
 cannot reach, always attribute it to your ignorance, not to any error on 
 the part of the great Author. There is no contradiction in the Bible, from 
 the first verse in Genesis to the last of Revelation ; it is pure truth, the 
 whole truth, and nothing but the truth — connected, comprehensive, com- 
 plete truth — everything necessary to the salvation of the people. Do not 
 
 in judgment on the Gospel ; let all rule, and authority and power, bow 
 down submissively to the authority of its great Author. 
 
 And, then, imitate the angels in their devotional spirit ; let all your 
 studies of the Bible tend to draw you more closely to God, and assimilate 
 you to Him. ' Sanctify them through Thy truth ; Thy Word is truth.' 
 Feel the sanctifying influences of the Gospel, as you study it from time 
 to time, until you are drawn into the most intimate, delightful, unbroken, 
 and transforming fellowship with its Author, and realise, in your indivi- 
 dual experience, the delightful sentiment : ' God is love, and he that 
 dwelleth in love dwelleth in God and God in him.' 
 
 Again, imitate them in their perseverance. These angels for 
 thousands of years have been studying this Book, and are not tired yet, 
 but are still bending down and examining it. There are glories in the 
 Gospel which no angel in heaven has yet discovered ; there are 
 treasures in this dear old Book that those principalities and powers have 
 not yet fathomed. Young ministers, dread more than you dread an 
 attack of paratysis, the loss of a relish for the great truths of the Gospel. 
 The Bishop told you last Thursday that you were in danger of it. lie 
 stated that, after a few years passed away, and you lost the buoyancy of 
 youth, you might sink down into a very ordinary class of ministers. That 
 profound theologian — Richard Watson — remarked to me, ' Brother Dunn, 
 you have attended Conference some" years ; you have heard, annually, 
 superintendents recommend forty or fifty young men to the ministry, 
 with characters as if they were perfect prodigies ; ' and then he signifi- 
 cantly said : ' Can you tell me what has become of all these young 
 prodigies 1 ' Those young men, so popular the first, second, or third year 
 of their ministry, when they travel eight or ten years, and lose the buoy- 
 ancy and elasticity of youth, have lost their relish for preaching, they 
 give ui) Btudy, and preach their old sermons over and over again, till they 
 are a burden to themselves and a burden to the Church. 
 
 I observe once more, imitate the angels in their benevolence. Oh ! 
 
100 ANGELS INSTRUCTED BY THE CHURCH. 
 
 catch their announcement, which they made on the plains of Bethlehem : 
 1 Behold ! we bring you good tidings of great joy, which shall be to all 
 people, for unto you is born this day, in the city of David, a Saviour, 
 which is Christ the Lord.' Let this be the burden, my young friends, of 
 your ministry. Go out with the Saviour in your hearts, and the Gospel 
 in your hands ; rush into every open door ; rush on the assailing foe, and 
 valorously take his strongholds ; wave the banner of the cross before all 
 your enemies, in spite of all discouragements, persecutions, and opposi- 
 tions ; proclaim the Gospel ; be willing to subject yourselves to any in- 
 convenience ; feel that while you arc an ambassador of Christ, even the 
 Bishop cannot send you to an appointment where the Lord Jesus would 
 not have you go. Do not count your life dear unto you, so that you may 
 finish your course with joy, and the ministry you have received of the 
 Lord Jesus. 
 
 One word more. I recently completed my seventieth year, and the 
 fiftieth of my ministry. I have been blessed during the whole of that 
 time with remarkable health — not with a very robust constitution, but a 
 very sound one. I have not been weary, during those fifty years, of 
 preaching this glorious Gospel of our Lord Jesus Christ. I have preached 
 it in sunny climes, and by the snow-capped mountains ; in the silent 
 plain, and in the market-place, in fields, in halls of science, and on the 
 decks of ships, and am not weary. But you must increase, and I must 
 decrease : 
 
 ' Happy if, with my latest breath, 
 I may but gasp His name— 
 
 rreach Him to all, and cry in death 
 "Behold ! behold the Lamb ! " ' 
 
SERMON VI 
 
 THE HOLINESS OF GOD.* 
 
 Globious in holiness.' — Exodus xv, 11 
 
 Such a conception of the Deity as this never entered ilio mind of an 
 idolator. The most renowned gods of the heathen have been the 
 greatest models of impurity. Gods hateful, changeful, passionate, 
 
 unjust, whose attributes were rage, revenge, or lust. Their own 
 philosophers dared not to propose for imitation the objects of the people's 
 adoration. Idolatry has not improved by age. There are still millions, 
 even in our Queen's dominions, lately visited by her son, who daily 
 prostrate themselves before objects the most filthy, abominable, and 
 cruel. How totally debased must man have become before the spirit 
 of adoration could be excited by a sight of sin. "\Vc should have 
 thought that when he had sunk to the lowest point of degradation, 
 whatever opinion he might have of himself, there would be the im- 
 pression that the object of his worship was pure. The reverse of this 
 is the case, and the essence of the crime of idolatry is not in worship- 
 ping a piece of wood, metal, or ivory, but in substituting for the ever- 
 blessed God, personifications of sin. I Fere it is that we see its horrid 
 turpitude, and man in nearest approximation to the great apostate 
 spirit who said, ' Evil, be thou my good.' 
 
 It is when we contrast the religion of the Bible with every system 
 of idolatry that we discover its infinite superiority. Our text is from 
 the song sun g by Moses and the Israelites, in commemoration of their 
 wonderful deliverance from numerous and powerful foes. Re contrasts 
 the objects of the Egyptians' idolatry with the God we adore. The 
 greater portion of them were fictions, nonentities, and the genealogy 
 of the remainder monstrously fabulous. They all had a beginning : 
 Jehovah is from eternity. They were inventions, or supposed to be 
 the offspring of blind uncertainty : our God is self-existent. They 
 were circumscribed : our God is everywhere. They were so powerless 
 
 not to be able to prevent the plagues directed against them, nor to 
 
 * A sermon preached in the Free Church, Islington, London, June 11th, 187G, by 
 Samuel Dunn, of the Methodist Episcopal Church, New York East Conference. 
 
102 THE HOLINESS OF GOD. 
 
 save their votaries from destmetion in the Red Sea, but were utterly 
 confounded and rendered despicable : our God has all the elements 
 under perfect control, and the resources of omnipotence at command. 
 ' He hath triumphed gloriously.' The gods of Egypt and the surround- 
 ing nations were ferocious and villainous, worshipped amid horrid 
 yells, impostures, and obscenities. Our God is immaculately pure. 
 Well did Moses take up the triumphant challenge : ' Who is like unto 
 Thee, Jehovah, among the gods ? Who is like Thee ? Glorious 
 in holiness, fearful in praises : ' — so holy as not to be approached 
 without the deepest reverence and fear. Attend to this proposition. 
 God is glorious in holiness. We shall attempt, by His aid, an ex- 
 planation, illustration, and application of this great and interesting 
 truth. 
 
 Explanation. 
 
 Holiness in God is His utter abhorrence of all evil, and perfect 
 love of all righteousness. The absolute, universal, and unchangeable 
 rectitude of His nature. 'He is of purer eyes than to behold evil.' 
 He cannot look upon iniquity. Sin is the abominable thing that He 
 hateth. He is the negative of all that is not good. Fury is not in 
 Him, nor guyj, hatred, malice, revenge, tyranny, cruelty, falsehood, 
 or injustice, and with whatever else is sinful holiness can have no 
 fellowship. If at any time you meet with a delineation of Him, or His 
 acts, that appears to imply vice or imperfection, it is your duty at once 
 to repel the thought, saying, ' This is not God, this cannot belong to 
 Him.' If you cannot explain it, owing to the feebleness of your 
 faculties and poverty of language, as mists from earth may obscure the 
 rays of the sun while he goes forth in his own splendour, so when 
 clouds are round about Jehovah, rest assured that He is ' glorious in 
 holiness.' And holiness in Him is something more than the mere 
 absence of sin. He forbids it, abhors, repels, and condemns it, is at an 
 infinite distance from it, and in eternal opposition to it. The negative 
 quality involves a positive excellence ; an intense, unvarying disposition, 
 tendency, propension in all His thoughts, feelings, words, and actions, 
 to that which is good, and a perfect delight therein. ' The righteous 
 Lord loveth righteousness.' 
 
 Primitive. It was in the beginning with Him, and so without a 
 beginning, original, co-existent, underived, and independent. It be- 
 longs to Him absolutely in His eternal essence. As His will is the 
 standard and rule of holiness, so His nature is necessarily character- 
 ised by it ; His being made up of it as light is of the nature of the 
 sun. As it ' is impossible for God to lie, and cannot deny Himself,' 
 so He cannot but be holy. He might as easily cease to exist as cease 
 
THE HOLINESS OF COD. 103 
 
 to be holy. It has not been acquired and added to I lis nature, nor is 
 it separable from it. Not an acquisition, but Bis essence; not distinct 
 from Himself, but Himself ; a principle inhering in the one infinite, 
 
 undivided Godhead, peculiarly and inalienably a perfection of Deity, 
 admitting of no compromise of principle or character. To be deprived 
 of it by others, or to relinquish it Himself, is alike impossible from the 
 very perfection of ilia nature. Self-sufficient, He is infinitely happy 
 in the possession and contemplation of His own glorious excellences. 
 
 Immutable. If an essential perfection, it can have ' no variableness, 
 nor shadow of turning.' The holiness of creatures is conformity to J lis 
 will, and is derived and dependent. The nature of angels is mutable. 
 Some of them lefc their first estate ; and the security of those who 
 retain their holiness arises not from any immutability in themselves, 
 but from the purpose and power of Jehovah. He is the sum and 
 standard, the author and maintainer of holiness. Out of His fulness 
 we receive. From Him the crystal streams flow. He lights the lamp, 
 and feeds the flame. He is the great fountain ever flowing, and yet 
 ever full. The resplendent sun, perpetually diffusing His rays, yet 
 without any diminution of splendour. Were His holiness an arbitrary 
 principle, depending on something else, then it might be dispensed 
 with, and He act in opposition to it, and become an object of dread, 
 but not of love and confidence. Power might then degenerate into 
 tyranny, wisdom into subtlety, justice into vindictiveness, mercy into 
 partiality, and patience into indifference to sin. But it is our happiness 
 to know that the God we worship is original, eternal and unchangeable 
 holiness, possessed of it in perfection and in inexhaustible treasures. As 
 He exists universally, is partially existent nowhere, but is perfectly 
 existent everywhere, holiness must be inseparable from Him at all times 
 and under all circumstances. From everlasting to everlasting immu- 
 tably the same. 
 
 Transcendental. We would not forget that all the attributes Divine 
 perfectly harmonise. One is never exercised at the expenseof the others. 
 Each is perfect in its kind, and in its degree. All exist in. and are in- 
 separable from, His simple indivisible and pure essence. But it does 
 not follow that they are all alike displayed. Wisdom, or mere ability 
 to devise, is not a moral excellence ; nor is power, or mere ability to 
 execute. Satan has these, without a single good principle. But there 
 can be neither justice nor truth without holiness. This is necessary to, 
 and comprehensive of, whatever qualities are really excellent. In our 
 text God is said to be ' glorious in holiness,' infinitely resplendent in holi- 
 ness. This He considers His glory. Arrayed in it, He is the perfection 
 of beauty. We do not view it so much a distinct attribute, as an 
 
104 THE HOLINESS OF GOD. 
 
 essential character or quality of the Divine Being. Like majesty, 
 dignity, greatness, glory, it may be considered as the brilliance that 
 arises from the assemblage of all His perfections. The other moral 
 qualities depend on His holiness. It is supreme, and from it the others 
 flow. i God is light and in Him is no darkness at all.' Supremely holy, 
 without the least shade of error or taint of impurity ; infinitely distant 
 from the possibility of anything foul or impure, or unworthy of Himself. 
 Only holiness expresses the perfection of moral excellence as existing 
 in G-od alone. ' Thou only art holy.' Essentially, absolutely, pre- 
 eminently. He is enthroned in holiness. This dignifies wisdom, secures 
 the exercise of power, directs goodness, and guards faithfulness. It 
 adorns and perfects all the rest ; 'connecting, regulating, sustaining, 
 restraining, and consummating all. A perfection arising from all the 
 others, and is the assurance of the rectitude of His administration, and 
 of His impartiality in all His dealings with His creatures. It has an 
 equal relation to all His natural and moral attributes, is the sum total 
 of His excellences, the combination of His perfections, and the spring 
 and guide of His own conduct. 
 
 Illustration. 
 He never created a rational creature — the only creature capable of 
 holiness — without impressing him with holiness the instant He brought 
 him into being. The angels were created holy ; and while they retained 
 their holiness, they were privileged to stand in His presence, witness the 
 evolutions of His perfections, and to receive communications from Him, 
 seated in His pavilion of light, a shrine of splendour, and on a throne of 
 unapproachable magnificence, that filled their hearts with gladness, and 
 tuned their lips to praise. To them, with their lengthened history, the 
 station they have occupied, and the service in which they have been 
 engaged, the evidence that God is ' glorious in holiness ' must be over- 
 whelming. There is no undue familiarity. They worship with pro- 
 foundest reverence. 
 
 ' Dark with excessive light His skirts appear, 
 Yet dazzle heaven": that brightest seraphim 
 Approach not; but with both wings veil their eyes.' 
 
 What is their testimony to the holiness of Him they adore? When 
 they would set forth His highest honours, on what do they fix ? On His 
 eternity ? No. On His power or wisdom 1 No ; but on His holiness. 
 They cry, ' Holy, holy, holy, is the Lord of hosts ; the whole earth is 
 fall of His glory.' Thus showing that holiness is the object of their 
 highest admiration, the theme of their loftiest songs, and the brightest 
 jewel in Jehovah's crown. But when sin was introduced into heaven, 
 
 
THE HOLINESS OF GOD. 105 
 
 lie, who is ' glorious in holiness,' immediately showed His abhorrence of 
 the evil by expelling the introducers of it from the regions of purity, 
 
 and casting them down to hell, to be 'reserved in chains of darkm 
 unto the judgment of the greal day.' 
 
 When our First Parent was to be brought into being, God said, ' Lei 
 us make man in our image, after our likeness ; ' in holiness and right- 
 eousness ; and his Maker pronounced him to be very good; and while 
 he remained holy God delighted to hold communion with him. The 
 moment holiness was lost, intercourse terminated, and he was driven 
 out of Paradise, and the earth cursed because of sin. And here we 
 may remark that Tie not only created man holy, but bo constituted him 
 that he must derive happiness from holiness, and misery from sin, 
 thereby showing that His intent was, that he should practise the one 
 and avoid the other. 
 
 God's holiness throws a glory on, and gives a sanctity to, every- 
 thing with which it is connected. The day set apart specially f of His 
 service is called a 'holy day:' His people are called a 'holy people;' 
 the ground on which God admitted Moses to an audience is called ' holy 
 ground;' the mountain where He manifested His presence is called 
 the 'holy mount;' the temple, in which He was worshipped, His 
 ' holy temple ; ' and heaven, as His palace, is called His ' holy heaven. 
 Again, the emblem of His power is called His 'holy arm;' of His 
 omniscience, 'the eyes of His holiness ; ' of His presence. 'the holy of 
 holies; ' of His majesty, 'the throne of His holiness.' 
 
 He Himself assumes it : ' My name is holy.' ' Holy and reverend is 
 His name.' By His own designation He is the ' Holy One of [srael.' 
 Saints are called to 'give thanks at the remembrance of His holiness : * 
 to worship Him in the 'beauty of holiness;' to lift up their hands 
 towards His ' holy oracle.' The language of the sanctuary is, ' Thou art 
 holy, Thou that inhabitest the praises of Israel.' • I!oj;ne-s becometh 
 Thine house, Lord, for ever.' 
 
 How impressive the Scripture testimony. From beginning to end it 
 is an illustration of His holiness. Emphatically designated, l Holy 
 
 ipture, given by inspiration of God,' and exactly suited to 'make us 
 perfect, throughly furnished unto all good works.' The writers v. 
 holy men of God, who spake as they were moved by the Holy Ghost. 
 The law it proclaims is, 'holy, and just, and good.' a transcripl of His 
 unsullied mind, a revelation of His righteous will. The first and great 
 commandment is, ' Thou shalt love the Lord thy God with all thy heart, 
 and with all thy soul, and with all thy mind.' ' Be ye holy, for I am 
 holy.' The exhortations and prohibitions: 'Cleanse your hands, ye 
 sinners; and purify your hearts, ye double-minded. Wash you, ma 
 
106 THE HOLINESS OF GOD. 
 
 you clean ; put away the evil of your doings from before Mine eyes ; cease 
 to do evil ; learn to do well ; ' and all the terrible judgments it records, 
 such as the general deluge, the overthrow of Sodom and Gomorrah, all 
 display His aversion to sin, and love of what is true, honest, just, pure, 
 and lovely. So the promises. These are exceedingly great and precious, 
 and their special design is, that we may be * partakers of the Divine 
 nature, having escaped the corruption that is in the world through lust.' 
 Again, ' Having these promises, let us cleanse ourselves from all fllthiness 
 of the flesh and spirit, perfecting holiness in the fear of God.' The 
 prayers teach the same truth, ' Create in me a clean heart, God, and 
 renew a right spirit within me.' Likewise the examples. The bad, as 
 beacons to warn us of evil ; the good, to encourage us to follow holiness. 
 Chastisements. We have had fathers of our flesh, who chastened us 
 after their own pleasure, but the Father of spirits for our profit, that 
 w r e might be ' partakers of His holiness.' 
 
 The life and death of Christ. He was the personification of holi- 
 ness. He conversed with sinners without contracting any defilement : 
 while surrounded by masses of depravity, remained as pure as the drifted 
 snow of the mountains : ' Holy, harmless, undefiled, separate from 
 sinners.' Without sin, incapable of sin. From His bitterest foes He 
 extorted the confession of His innocence. Judas : ' I have betrayed 
 innocent blood ; ' Herod : ' He hath done nothing amiss ; ' Pilate : ' I can 
 find no fault in Him.' Even the demons exclaimed, ' We know Thee, 
 who Thou art, the Holy One of God.' 
 
 The death of Christ was the most illustrious proof that God is 
 ' glorious in holiness.' Some speak of it as if at variance with love, as 
 if love would have granted a gratuitous pardon ; but holiness refused 
 without a compensation. This is a perversion of the truth. Love never 
 desired what holiness was not ready to grant. They are in perfect 
 harmony. There is no pre-eminence of either. Holiness, that no 
 encouragement might be given to sin, demanded an atonement : love 
 sent Jesus to make it. Holiness saw the evil and desert of sin, love 
 provided a deliverer from it. Christ came as much to illustrate the 
 holiness as to display the love of God : ' Lo, I come to do Thy will, 
 God ; yea, Thy law is within my heart.' God sent His Son Jesus to 
 bless us, in turning away every one of us from his iniquities. Again, 
 ' Whom God hath set forth to be a propitiation through faith in His 
 blood, to declare His righteousness for the remission of sins that are 
 past. It is certain that Christ's death was voluntary, and equally clear 
 is it, that He submitted to His unprecedented sufferings to manifest 
 God's holiness, by atoning for the sins we had committed and magnify- 
 ing the law we had violated. It is expressly declared that ' He gave 
 
THE HOLINESS OF GOD. 107 
 
 Eimself f or as, thai Be might redeem as from all iniquity, and purify 
 
 unto Himself a peculiar people, zealous of good works.' In all Hi- 
 sufferings God had a direct and holy agency. The voice from heaven 
 had been heard again and again, ' This is My beloved Son, in whom f 
 
 am well pleased;' and yet it is written. • Ii pleased the Father to 
 bruise Him, and to put Him to grief.' How can this be explained, 
 unless the sufferings of Christ for the world's redemption were neces- 
 sary ; and that Jehovah, rather than holiness should be stained, would 
 stain the cross. 
 
 The means for the communication of holiness. The Holy Spirit is 
 the great and only efficient agent; lie. in gracious condescension, con- 
 vinces t lie world of sin, of righteousness, and of judgment. His design 
 in all His illuminating, regenerating, and purifying in fir,' i" 
 
 transform us into the Lord's image, from glory to glory. 
 
 The ministry is instituted for the awakening of sinners, the perfect- 
 ing of the saints, and the edifying of the body of Christ: 'To turn 
 men from darkness to light, and from the power of Satan unto God. 
 that they may receive forgiveness of sins, and inheritance among them 
 which are sanctified.' All the other ordinances arc intended to be 
 channels for the conveyance of holiness to the believing soul, until 
 we all come unto the measure of the stature of the fulness of 
 Christ. 
 
 The final judgment. Men may now deny it ; but the day will 
 declare it. This life is probationary and disciplinary ; hence, there is 
 not an exact distribution of sufferings and comforts : many are the 
 afflictions of the righteous. The wicked have often all their hearts can 
 desire. But • the Lord is righteous in all His ways, and holy in all His 
 works.' He will at last adjust everything according to the rules of 
 strictest equity. All His dispensations He will submit to the inspeel 
 of the universe ; and when the joyful or appalling sentence shall be 
 pronounced: the 'Come, ye blessed,' or ' Depart, ye cursed,' there will 
 nut be one on the right hand, or the left, but will acknowledge that the 
 Judge of all the earth has done right; ' Even so, Lord God Almighty, 
 true and righteous are Thy judgments.' And it is worthy of remark, 
 that the saints who have gotten the victory, and stand upon the sea of 
 glass, Rev. xv., refer to this very chapter. The}' sing the song of M< - 
 who overthrew Pharaoh and his hosts, as well as the song of the Lamb, 
 who redeemed us by His blood. So in chapter xix., when Babylon the 
 great has fallen, they shout mightily, ; Alleluia : salvation, and glory, 
 and honour, and power, unto the Lord our God ; for true and righteous 
 are His judgments.'' Thus celebrate His justice and His mercy : His 
 holiness and His love. 
 
 H 
 
108 THE HOLINESS OF GOD. 
 
 Application. 
 
 If God is ' glorious in holiness,' then seek you to be holy, that you 
 may please Him. Your prayers may be lengthy, offerings expensive, 
 sacrifices painful, ceremonies imposing ; but without holiness they are 
 more offensive than sounding brass, or a tinkling cymbal. We often 
 admire persons on account cf their wealth, power, or position in society : 
 God never does. Holiness is man's highest perfection, and sin his 
 lowest debasement. The poor righteous man is more excellent than his 
 ungodly rich neighbour. Holiness is for glory and beauty. Let it be 
 thy adorning, and thy name shall be Hephzibah, for then the Lord 
 delighteth in thee. 
 
 Serve Him. ' The Lord hath set apart him that is godly for Him- 
 self ; ' but to the wicked He saith, ' What hast thou to do to declare 
 My statutes ? ' You must be clean if you would bear the vessels of the 
 Lord ; sanctified, before you can be meet for the Master's use, prepared 
 unto every good work. Destitute of holiness, you have neither the will 
 nor the power to labour in extending His cause. Holiness is the 
 principle that begets and the fountain from whence flows the strength 
 necessary to enable you to do and suffer His will ? The good and 
 faithful servant will hear Him say, l Well done ; ' but the slothful 
 servant He will cast into outer darkness. 
 
 Resemble Him. Holiness is conformity to His will, the participation 
 of His nature, the impress of His image. Your possession of wealth 
 and honour constitutes no likeness to Him. Angels are not distinguished 
 from devils by their wisdom or strength, but by holiness ; and it is only 
 as this is written on your hearts, and exemplified in your tempers and 
 conduct, that the beauty of the Lord our God will be upon you, and He 
 will dwell in you, and be your God, and you shall be His people. 
 
 Hold communion with Him. Even here only the pure in heart can 
 see God. Eighteousness can have no fellowship with unrighteousness. 
 This, those of you who are living in sin know by sad experience. You 
 have no desire for His favour, or delight in His service. You try to 
 forget Him, would hide yourselves from Him like your first parents in 
 the garden, after their loss of holiness. The contemplation of it dis- 
 turbs your peace ; its splendour irritates like the rays of the sun falling 
 upon a diseased eye ; and it is not possible for Him, who is ' glorious in 
 holiness,' to hold communion with an unholy soul. Sin first separated 
 man from his Maker, and a continuance in sin must prevent a union ; 
 but He loves His people, and all His saints are in His hand. 
 
 Be prepared to enter His presence, where there is fulness of joy 
 Everything connected with that palace of our glorious King is holy ; 
 
THE HOLINESS OF GOD. 109 
 
 the employment and the enjoyment. ' There shall in no wise enter any 
 thing that defileth, or that loveth andmaketh a lie.' The inhabitants 
 
 are all without fault before the throne, and are arrayed in the fine linen, 
 clean and white. The entrance of the unclean would pollute the city, 
 disturb the harmony, impair the bliss of its inhabitants, and dishonour 
 
 its Lord. But this cannot be ; His stainless purity must be opposed to 
 all impurity. Sin was the cause of man's expulsion from the earthly 
 paradise, and will assuredly exclude you from the paradise above. 
 1 Without holiness no man can see the Lord.' 
 
 Holiness is the same in essence wherever it exists: but in God and 
 the creature it widely differs. In Him, as we have seen, it is essential, 
 absolute, immutable. In us derived, dependent, and changeable. Hence 
 you are commanded to seek it. Be ye holy. Feel your need of it, 
 earnestly desire it, and diligently use the appointed means. On these 
 we cannot enlarge. We only remark, that as God is the chief good, the 
 supreme excellence, the perfection of beauty, the model of purity, 
 1 glorious in holiness ; ' the devout contemplation of Him is promotive of 
 holiness. We are naturally assimilated to the object with which we are 
 familiar ; but let it be with the profoundest humility and reverence. 
 In worship, when thoughts wander, and pride would rise, place yourself 
 in the light of His holiness, and blemishes will be detected, and defects 
 in your best services, that will make you cry out, with Job, ' I have 
 heard of Thee by the hearing of the ear ; but now mine eye seeth Thee ; 
 wherefore I abhor myself, and repent in dust and ashes.' And when 
 emptied of sin and rilled with holiness you will be prepared to join the 
 saints and angels before the throne who rest not day and night, saying, 
 i Holy, holy, holy, Lord God Almighty, which was, and is, and is to 
 come.' 
 
 ' The God who reigns on high, 
 
 The great archangels sing ; 
 ■ I "Holy, holy, holy," cry, 
 Almighty King. 
 
 The whole triumphant host 
 
 Give thanks to God on high ; 
 " Hail, Father, Son, and Holy Ghost," 
 They ever cry.' 
 
 H 2 
 
SERMON VII. 
 
 PERFECT LOVE.* 
 
 Perfect love casteth out fear.'— 1 John iv. 18. 
 
 In a preceding verse of this chapter, the apostle gives us such a simple, 
 and at the same time so finished a portraiture of the Divine Being, as 
 was never furnished, nor even conceived, by philosophy after its long 
 and most laborious researches. ' God is love.'' This is an axiom the 
 most interesting, important, and sublime, that was ever penned. It is 
 broad, deep, and high, beyond the imagination or understanding of any 
 finite nature. It is clear without illustration, beautiful without embel- 
 lishment, and fixed without any tendency to change. Did it require 
 any proof, we would say that the law which He has given to us having 
 made love the only object of its requisitions is sufficient ; for if love be 
 ' the fulfilling of the law,' if nothing else is deemed excellent and 
 rewardable, then it must be the object in which the great Lawgiver 
 supremely delights, and consequently is His own moral character. 
 
 In the context St. John enforces our love to God from God's love to 
 us. He so loved us as to give His only begotten Son, therefore let us 
 love Him. He hath pardoned and adopted us ; 'we therefore love Him 
 because He hath first loved us.' And this love to Him must not be 
 languid, immature, occasional, but ' perfect.' ' Perfect love casteth out 
 fear.' 
 
 Let us examine the characteristics and the operations of this 
 principle. 
 
 I. Its Properties. Love considered naturally is a genuine and pre- 
 dominant affection of the soul, an affection of which we cannot possibly 
 divest ourselves, and an affection of universal operation. But love to God 
 is not under the control of man. The human heart in its natural state is 
 in possession of no principle analogous to the love of God : it is not right in 
 the sight of G-od ; it never contemplates Him with delight ; it has no devout 
 aspirations after Him ; it breathes forth no warm desires for His favour ; 
 it evinces no solicitude to do His will. Principles directly hostile to this 
 love are uninterruptedly in operation in unregenerate men ; enmity 
 
 * Printed from the author's notes. 
 
 
PERFECT LOVE. Ill 
 
 against God, contempt for J lis character, rebellion against His authority, 
 and practical violation of His holy laws, are their essential character- 
 istics. Nor is it possible, if left to themselves, ever to generate the 
 'love of God' in their souls. The power is not there. 'The carnal 
 mind is enmity against God.' As the love of God is, therefore, not the 
 product of nature, nor essential to our being, nor under the control of 
 human efforts, nor even originated by any serious or devout meditations 
 of our own, we conclude that the love of God must be communicated 
 by God, is the result of a divine agency to a mind previously prepared 
 for its reception. ' The fruit of the Spirit is love,' not the passion of 
 love, for that is the fruit of nature and inseparable from our being ; but 
 love to God, and it is not the fruit of the ' spirit of bondage.' bnt of the 
 Spirit, as a Spirit of adoption, whereby we cry, ' Abba, Father' ; ; for the 
 Spirit itself beareth witness with our spirit,' and 'we love Him because 
 He hath first loved us.' Hence they who love God are justified. Thus 
 Christ said concerning a 'certain woman'' to whom He had showed 
 merc} r , 'Her sins, which are many, are all forgiven.' Therefore 'she 
 loved much.' And St. Paul, after having spoken of being justified, adds, 
 ' We rejoice in hope of the glory of God,' because ' the love of God is 
 shed abroad in our hearts.' Hence we come to the conclusion that our 
 love to God is a reflection of His love to us, a fruit of His adopting love, 
 a principle that can exist only in the regenerate mind, for • every one 
 that loveth is born of God and knoweth God.' 
 
 Now this love is never imperfect in itself but it may be in degree. 
 It may exist in the soul in a state of infantile weakness ; it may be 
 genuine and yet immature. 'New-born babes' love sincerely but not 
 vigorously. There are different degrees of love. Some love much ; 
 others, differently circumstanced, love little. 
 
 The apostle in this epistle speaks of 'little children,' 'young men.* 
 and 'fathers,' to show the different stages of the Christian life. Now 
 the 'little child' whose * sins are forgiven ' him, has the love of God; 
 and many of you have no doubt as to your love to God, yet at the same 
 time you are painfully conscious that your love, though perfect in its 
 nature, is imperfect in its degree. You feel an undue attachment to the 
 world, an improper fondness for the creature, or an inordinate degree 
 of self-love. Your confidence is sometimes disturbed by doubts, 
 harassed by cares, and molested by fears ; and ' he that feareth is not 
 made perfect in love.' But the father in Christ has that 'perfect love 
 which casteth out fear.' 
 
 Supreme. Indeed love to God cannot exist as a subordinate principle. 
 A He possesses, from His being our Creator and Preserver, a right of 
 absolute proprietorship in tu ; as He is supremely great and good in Him- 
 
112 PERFECT LOVE. 
 
 self, and alone capable of making us happy ; our love to Him must be 
 superlative, it must have the ascendency in the soul. It can admit of 
 no rival to the glorious object on which it is set, it can mix with no 
 principle unlike itself. It cannot be subordinated to the love of the 
 world. ' Love not the world, neither the things of the world.' ' For if 
 any man love the world,' — its honours, riches, pleasures — ' the love of 
 the Father is not in him.' It cannot be subordinate to the love of any 
 creature, to the love of any of the necessaries or comforts of life. ' For 
 if any man love houses, or land, father and mother, more than Me he is 
 not worthy of Me.' He goes even further than this : ' If any man love 
 his own life more than Me, he is not worthy of Me.' It must be the 
 ascendant, the ruling principle. It esteems God as pre-eminently lovely. 
 It more earnestly desires to enjoy Him than any other object. It has 
 greater satisfaction and delight in the enjoyment of Him than any 
 other enjoyment ; would regret the loss of such enjoyment more than 
 any other loss, and wishes above all things that His name may be 
 glorified. 
 
 Pure. As St. Paul expresses it, 1 Tim. i. 5 : * The end of the com- 
 mandment is charity out of a pure heart, and of a good conscience, 
 and of love unfeigned.' Where the heart is not entirely under the 
 dominion of grace, and the body of sin totally destroyed, there the love 
 of God is not perfected, it has not the complete occupancy of the heart ; 
 depraved principles maintain a struggle for the mastery ; the motions of 
 sin work powerfully in the members, and while any portion of the 
 carnal mind remains, so much of that which is at enmity against 
 God continues in operation. Hence, before love can be perfected, 
 before it can reign sole monarch in the soul, the ' old man ' must be 
 destroyed. There is no way of dealing with enmity, but by its abolition 
 or destruction. As every drop of poison is poison and will infect, and 
 every spark of fire is fire and will burn, so everything of sin, the last 
 and least of it, is enmity and will destroy. But when that promise is 
 fulfilled — ' I will sprinkle clean water upon you and ye shall be clean ; 
 from all your filthiness and from all your idols will I cleanse you. A 
 new heart also will I give you, and a new spirit will I put within you ; 
 I will take away the stony heart out of your flesh, and I will give you 
 an heart of flesh. And I will put My Spirit within you and cause you 
 to walk in My statutes and do them ; ' when sin becomes extinct, when 
 the infection of our nature is healed, when every evil passion, every 
 principle of rebellion, every contrary disposition, is destroyed ; then, and 
 not till then, we love God perfectly. 
 
 Entire. It will not only admit of no rival, allowing neither the 
 allurements of the world nor the charms of the creature to alienate it 
 
PERFECT LOVE. 113 
 
 from the objed thai has engrossed it ; but it admits of no comparison. 
 
 The sacrifices which men have oft made to gratify the objects of their 
 affections have almost exceeded credibility. Vows have been pledged, 
 riches lavished, danger encountered, and health wasted at the shrine 
 of earthly sensual love. But the Christian, when the Divine love is 
 perfected in him, ' loves the Lord his God with all his heart, and mind, 
 and soul, and strength.' His understanding to contemplate His infinite 
 perfections, his will to submit to His wise dispensations, his affections 
 to adore His matchless goodness ; all he is and all he has, everything in 
 him, about him. or in any way belonging to him, is consecrated to God. 
 Notajwwtfof the heart is given to the Lord, it is filled with love, so 
 that there is no room left for any other passion. The will is completely 
 subjugated to His authority. The understanding is employed on no 
 subject but what refers to God and tends to promote His glory. The 
 body i> a habitation of the Holy Spirit, and all its members are 
 instruments of righteousness. 
 
 Thus the whole man is consecrated to God : nor does one part inter- 
 fere with another. Some have considered love to God a mere principle, 
 while others have regarded it as nothing more than a blind passion. 
 The mystics have employed their imagination rather than their under- 
 standing, and have addressed Jehovah in terms unsuited to His spiritu- 
 ality — in the mere language of passion. While others endeavoured to 
 expel the passions from religion, until nothing remained but a cold, 
 barren speculation, calculating religion as a mathematical problem, 
 which sheds a moonlight beam upon the judgment without melting 
 the heart. 
 
 Now true love to God is both a principle and a passion, a principle 
 which regulates the passions ; the affections are exercised but they are 
 led and guided by the reason or judgment. Our love to God is founded 
 in our experimental knowledge of God ; but when we know Him it 
 places the affections on Him, it lifts the soul to Him. it leads the mind 
 to seek its happiness from Him, to exercise the greatest complacency 
 in Him, to realise Him as its supreme good, in the enjoyment of whom 
 the soul meets with a supply of her every want, the gratification of 
 every desire, a portion adapted to every need. 
 
 The perfect Christian lives in God and God lives in him. He b 
 
 with unutterable pleasure in the beams of His love. 
 
 4 Plunged in the Godhead's deepest sea, 
 And lost in Thine immensity.' 
 
 Constant. It admits of no interruption. It is not a spark emitted 
 from the blaze of worldly prosperity and fanned by the softness of 
 worldly pleasure, but a flame enkindled by the Sun of Righteous] 
 
114 PERFECT LOVE. 
 
 which many waters cannot quench, and like the fire on the altar it 
 never goes out ; it may not always burn with -an equally perceptible 
 intensity. There may be seasons of temptation, when the soul is in 
 heaviness, when the enemy comes in like a flood, when the body loaded 
 with pains and infirmities may weigh down the mind ; but the extent 
 of love must not be estimated by any ecstasy of feeling or flights of 
 rapture, for these are often accidental circumstances attendant on this 
 love rather than properties essential to its existence. Perfect love, how- 
 ever, cannot be interrupted by adversity, health, or ills of life. ' What 
 can separate us from the love of Christ ? Shall tribulation, or distress, 
 or persecution, or famine, or nakedness, or peril, or sword ? Nay, in all 
 these things, we are more than conquerors, through Him that loved us. 
 For I am persuaded that neither death, nor life, nor angels, nor princi- 
 palities, nor powers, nor things present, nor things to come, nor height, 
 nor depth, nor any other creature, shall be able to separate us from the 
 love of God which is in Christ Jesus our Lord.' The river may be 
 obstructed, but our obligation is ever the same. What is due to Him to- 
 day will be due to Him to-morrow, and to all eternity. 
 
 Practical. i This is the love of God, that we keep His command- 
 ments,' — cheerfully and universally. Love to God will produce love to 
 the brethren. ' If a man say, I love God, and hateth his brother, he is a 
 liar.' ' By this shall all men know that ye are My disciples, if ye have 
 love one to another.' You will love His Sabbaths, His house, His 
 ministers, His word, His ordinances, and your meditation of Him will 
 be sweet. 
 
 Progressive. For though perfect it does not preclude the possibility 
 of increase, or enlargement. The perfection of all finite beings is limited. 
 The seraphims which surround the throne are capable of improvement : 
 reason is progressive, it is ever on the advance ; new ideas will be 
 formed, sources of new enjoyment opened, habits of holiness 
 confirmed, and love be more intense. So in the heart of the Christian the 
 Holy Spirit, who is the sole Agent by which the love of God is there 
 shed abroad, can shine with clearer light, communicate more profound 
 discoveries of the exceeding riches of divine grace, and impress it with 
 a deeper consciousness of the debt of endless gratitude it owes to God ; 
 this love will know no bounds to its existence, nor period to its increase. 
 Imjjrov ability is a property of the soul. Eeligion, as a principle emanat- 
 ing from an infinitely perfect Being, can have no limitations. 
 
 II. Its Operation. 'It casteth out fear.' Here it will be necessary 
 to enquire what hind of fear it casteth out. A reverential fear of 
 God, a deep and humbling sense of the Divine Majesty arising from 
 
PERFECT LOVE, 115 
 
 devout meditations upon \\\< glorious perfect ions, and on the manifesta- 
 tions of these glories in the works of creation, providence and grace, is 
 certainly consisteni wit h ' perfect love.' So also is a cautionary fear of 
 the holiness, justice, and power of G-od,arising from a suitable impression 
 of our spiritual dangers, and of our conditional liability to incur His dis- 
 pleasure. This rest rain- our faith from degenerating into presumption, our 
 love into familiarity, and our joy into carelessness. It nurtures humility. 
 watchfulness, and prayer. It induces a reverent habit of thinking 
 and speaking of God, and gives solemnity to the exercises of devotion. 
 It presents tin to us in its true aspect ; and it gives strength and efficacy 
 to that most important, practical, moral principle, the constant reference 
 of our inward habits of thought and feeling, and our outward actions, to 
 the approbation of God. Hence we are exhorted, ' Be not high-minded, 
 but fear.' ' Fear lest a promise being left us of entering into His rest, any 
 of you should seem to come short of it.' ' Be in the fear of the Lord all 
 the day long.' ' Pass the time of your sojourning here in fear.' It exisl - 
 in the inhabitants of heaven ; they exclaim, ' Who would not fear Thee, 
 oh Lord ! ' Nor does it cast out natural fear, which is necessary to the 
 preservation of life. If, for instance, you see something about to fall on 
 you, through fear you start aside, and save your life. You did well. 
 A dreadful malady surrounds you, you fear its attack and use means to 
 preserve your health, and that certainly was your duty. But the next 
 clause shows what tort of fear it is that perfect love casts out, 'fear 
 that hath torment.' 
 
 Servile fear. A painful apprehension of the displeasure of the Al- 
 mighty. This is enjoined upon the ungodly, and to produce it. He 
 denounces us, threatens and pours out His terrible judgments on the 
 earth. The penitent painfully feels it, he has -the spirit of bondage 
 again to fear.' 
 
 Fear of meeting thr necessaries of life. The righteous shall not be afraid. 
 
 The fear of man, which bringetti a snare. 
 
 The fear of the last enemy. He does not love death, neither does he 
 dread it, the contemplation of it does not torment him. "Oh. death. 
 where is thy sting, oh grave, where is thy victory ! ' 
 
 'Hie fear of Judgment. While the kings of the earth hide themselves 
 in dens and caves, saying, * Bocks and mountain-, fall on us. and hide 
 us from the face of Him that sitteth on the throne ; ' those who are perfected 
 in love shall have 'boldness in the day of His coming." 
 
 The far of Hell. All dread of being cast into the lake of fire 
 annihilated. 
 
 How does it do this .' 
 
 By removing sin. sin is Hie cause of all tormenting fear, of all the 
 
116 PERFECT LOVE. 
 
 sorrow in the world ; but where love is perfected, sin is destroyed ; and 
 the cause being removed, the effect ceases. He cannot fear God, who has 
 no guilt upon his conscience, nothing that God hateth in his heart. ' God 
 is love,' a lovely Being, and sin is the only thing that can lead men to 
 contemplate Him with dread. 
 
 By transforming us into God's image. The perfection of religion is per- 
 fect love. Love is the element of all true holiness. 
 
 By perfecting all the other graces of Christianity. Faith is per- 
 fected by love. Distrust is the offspring of suspicion, and want of 
 confidence is want of love. Perfect love must cast out all unbelief, dis- 
 sipate every gloomy suspicion, and hush every distrustful fear, to 
 confide in His veracity ; and will lead us to believe that He will never 
 leave or forsake us. 
 
 Where there is perfect love there is true tranquillity , undisturbed 
 serenity, the sweetest harmony ; all is peace — perfect, perpetual, eternal 
 peace. 
 
 Patience also has its perfect work. Just indeed as love is perfected, 
 all the other graces are matured within us, and where this is the case 
 there is perfect happiness, the individual ' rejoices evermore.' He is 
 happy through whatever he has to pass, and in every situation gives thanks. 
 
 To those who neither fear nor lore God. There may be some in this 
 assembly, some who feel no admiration for His excellences, no gratitude 
 for His favours, no delight in Him as their portion. And you are indif- 
 ferent about it. You fear Him not. His wrath abideth upon you, but 
 you seem to feel it not. You are exposed to everlasting perdition, and 
 yet you are insensible. Oh, think of your ingratitude, folly , rebellion. 
 But be assured, if you will not submit to the sceptre of His mercy, He 
 will make you submit to the rod of His justice. 'Tis dangerous to pro- 
 voke a God. ' Let the potsherds strive with the potsherds of the earth.' 
 ' Now, consider this, ye that forget God, lest I tear you in pieces, and there 
 be none to deliver.' 
 
 To those ivhofear, but do not love Him. You know you have violated 
 His law, and sinned against light and knowledge. 
 
 To those who both fear and love Him. You do think that He is al- 
 together lovely, and that He cannot deny Himself, yet you have oft your 
 ' doubts and fears,' you are painfully conscious that you are not made 
 perfect in love. You sometimes feel ' 'Tis worse than death, your God to 
 love, and not your God alone.' But why should this be, when God is 
 this moment loilling to end your legal years, and bring salvation in ? 
 Believe for it — that such a state is attainable, that, ' God is able to do 
 exceeding abundantly above all that we ask or think.' Be 
 diligent in the use of the means. Expect it at all times — NOW. 
 
PERFECT LOVE. 117 
 
 To those who love without fear, in whom perf eel love has casl out 
 fear, if any of you pro/ess it, suffer me to say, honestly and frequently 
 examine yourselves. 'Take heed that ye be not deceived.' Value the 
 blessing above gold. Seek daily to abound yet more and more in the 
 
 love of God. Be deeply conscious, that every moment you need the 
 merits of Christ's death. Live by faith. Remember, that you may fall : 
 therefore be continually on your watch-tower. If at any time you are 
 overcome, fly bach immediately to the blood. Walk circumspectly. 
 Adorn the doctrine of God your Saviour in all things. ' Be looking for 
 the coming of the day of God,' when lie shall present you to Himself, 
 * holy and unblamable, and unreprovable ; ' and in His presence you 
 shall eternal Iv live. 
 
SERMON VIII. 
 
 WITNESS OF THE HOLY SPIRIT. 
 
 The Spieit itself beareth witness with our spirit, that we 
 are the children of God.' — Bomans viii. 1(3. 
 
 The question, whether death will terminate or perpetuate our existence, 
 is one of supreme importance, and of universal interest. If our pains 
 and pleasures be circumscribed by the narrow boundaries of this life, 
 such is our insignificancy, that we can possess nothing which may render 
 us of much importance either to ourselves or to others. It matters but 
 little what are our hopes, or what are our fears, if they have nothing to 
 grasp beyond this transitory scene. Conscience is dethroned ; the un- 
 godly, ' who have their portion in this life,' may triumph ; while the 
 righteous, who are oft ' destitute, afflicted, tormented,' are of all men 
 most miserable. But if, on the contrary, this life is only the ' bud of 
 being,' and preparatory to another, — if the present state is probationary 
 and disciplinary, and is shortly to be succeeded by a state unalterable 
 and eternal, — and if, in that future state, we are to be rewarded or con- 
 demned according to the character which we here sustain, and the con- 
 duct which we now pursue ; then the whole of religion assumes quite a 
 different aspect ; then a knowledge of the Divine favour must be 
 valuable beyond description. Nothing but this can support the mind 
 amidst the trials of life ; can cheer the soul when about to quit the 
 threshold of its clay tenement ; can afford us, when the body ' shall 
 return to the dust as it was,' a good hope of a resurrection to eternal life. 
 How seriously, then, ought each to enquire, 'Are my sins pardoned ? Am 
 I a child of God ? ' Self-deception is common, but self-deception in this 
 matter — especially if not discovered before it be too late to rectify it — 
 must be attended with consequences the most tremendous. But is such 
 knowledge attainable ? and how may it be attained ? The text, we 
 think, points out an infallible method : — ' The Spirit itself beareth 
 witness with our spirit, that we are the children of God.' Some suppose 
 that the apostle here speaks of two witnesses — the Spirit of God, and our 
 own spirit ; and that these are represented as bearing witness conjointly 
 to the fact ' that we are the children of God.' I am, however, rather 
 
WITNESS OF THE HOLY SPIRIT. L19 
 
 inclined to think, thai in this passage he sneaks only of the first of these 
 two witnesses; that he represents the Spirit of God as giving tin- 
 testimony, and our spirit as receiving it ; that He witnesseth to our 
 spirit. On t his we do not enlarge, as it is to the witness of the Holy 
 Spirit to which we now intend to call your attention. We shall attempt, 
 First, an explanation, and. Secondly, a vindication of tin's important 
 doctrine. And may He without whom nothing is wise, or good, or Bt r< >ng, 
 grant as His assistance ; 'what in us is dark, illumine; what is low, 
 raise and support ! ' We shall endeavour, 
 
 I. To explain the docteine. And here, as there are more opinions 
 
 than one afloat on the subject, let us consider, 
 
 1. By .whom the witness is given. To ascertain this, lei us refer to 
 
 the context. In verse 1, He is termed 'the Spirit ' after whom believers 
 ' walk ; ' in verse 2, ' the Spirit of life,' that delivers us ' from the law of 
 sin and death ; ' in verse 9, ' the Spirit of God,' and • the Spirit of Christ ; ' 
 in verse 11, 'the Spirit that raised up Jesus from the dead,' and that 
 'shall quicken our mortal bodies;' in verse 13, 'the Spirit' through 
 whom we 'mortify the deeds of the body;' in verse 14, the Spirit of 
 God, by whom His sons are ' led ; ' in verse 15, ' the Spirit of adoption, 
 whereby we cry, Abba, Father ; ' and then follows the text : ' The Spirit 
 itself — or, as it may be rendered, The same Spirit — ' beareth witness 
 with our spirit, that we are the children of God.' Now we ask, Is it 
 likely that the inspired apostle would give these names, and ascribe such 
 works — prerogatives of Deity — to a mere quality, or disposition ; to our 
 Christian temper, or 'the personified spirit of Christianity,' as some have 
 imagined ? Is it not most obvious, that by the ' Spirit itself ' he means 
 God the Holy Ghost, the third Person in the ever-blessed and adorable 
 Trinity ; who is the great agent in man's salvation from its commence- 
 ment to its consummation; and 'who with the Father and the Sun 
 together is worshipped and glorified 1 ' 
 
 2. To whom the witness is made. 'The Spirit itself beareth witness 
 with our spirit, that we are the children of God.' Here are terms of 
 restriction. Of whom then speaketh the apostle ? Certainly not of any 
 who are living in sin ; for the Spirit testifies in His word, that all such 
 are ' children of the wicked one : ' and He cannot elsewhere bear an 
 opposite testimony to what He has there borne ; for ' the Spirit is truth.' 
 Nor did the apostle intend to intimate that Christian baptism, a pious 
 education. Church membership, a correct creed, anattention to hallowed 
 forms of devotion, and uprightness in your external deportment, will 
 entitle you to this privilege. You may possess all these things, and yet 
 have no part or lot in the matter. Nor does he here refer to penitents : 
 
120 WITNESS OF THE HOLY SPIRIT. 
 
 their ' redemption clrawcth nigh,' they are ' not far from the kingdom of 
 God ; ' but, as yet, they are ' servants,' and not ' sons.' He is doubtless 
 speaking of true believers, of all true believers, and of true believers 
 only ; of those who have received the spirit of bondage to fear, — who 
 have passed through that state of penitential sorrow, so affectingly 
 described in the preceding chapter, — who have been shut up unto the 
 faith, — who have come to Christ, received Christ, and cast themselves 
 with a sole reliance on His infinitely meritorious sacrifice. Collate the 
 following passages : ' As many as received Him, to them gave He power 
 to become the sons of God, even to them that believe on His name,' 
 John i. 12. ' And because ye are sons, God hath sent forth the Spirit of 
 His Son into your hearts, crying, Abba, Father,' Gal. iv. 6. ' Ye are all 
 the children of God by faith in Christ Jesus,' Gal. iii. 26 ; and, ' He that 
 believeth on the Son of God hath the witness in himself,' 1 John v. 10. 
 Here then it is declared that ' as many as receive Christ, to them gives 
 He power ' — right, authority, privilege — c to become the sons of God ; ' 
 and that, ' because they are sons, God sends forth the Spirit of His Son 
 into their hearts, crying, Abba, Father.' Hence we think we are war- 
 ranted in saying, that this witness is the privilege of all true believers, 
 and of them exclusively. 
 
 3. To what the witness is borne. Not to the change that takes place 
 in the views and feelings of him who believes in Jesus ; for, as conscious 
 beings, we must know when a change takes place within us from dark- 
 ness to light, from pain to pleasure, from grief to joy. We know this by 
 a sort of intuitive evidence. Nor, when a reformation takes place in a 
 man's life, is it necessary for the Holy Spirit to bear witness to it : 
 those who have known him from his youth up can testify, if it be 
 necessary, that he is not such a man as once he was. Besides, as 
 rsgeneration is the result — the immediate consequence — of the Spirit's 
 agency, it cannot be the fact to which His witness is borne, when 
 He enters the heart as the Spirit of adoption. The Spirit witnesses to 
 that which can only be known by the Spirit, and those to whom He 
 shall reveal it. He testifies to our spirit, that ' we are the children of 
 God ; ' that we who, in consequence of our base ingratitude, flagrant 
 disobedience, and wilful departure from our heavenly Father, had been 
 disinherited ; that we, who were slaves to sin, the servants of Satan, the 
 heirs of hell, are now ' the children of God ; ' that our sins are forgiven 
 us ; that we are absolved from all liability to punishment, are adopted 
 into His family, have our sonship restored. Adoption is not so much a 
 distinct act of God, as that it is involved in our justification. Hence it 
 is not, perhaps, quite correct to say, that God might have fully forgiven 
 lis our sins, without adopting us as His sons ; for, as a loss of our sonship 
 
WITNESS OF THE HOLY SPIRIT. 121 
 
 was a pari of the penalty of sin, we do not Bee how sin could be 
 properly forgiven, unless our sonship was restored. This then is the fact 
 to which the witness is borne — that we, who in Christ believe, * are the 
 children of God.' Unparalleled condescension on His part ! Inestimable 
 privilege to be enjoyed by us ! ' If children, then heirs ; heirs of God ; ' 
 entitled, amidst all our dangers, perplexities, and troubles, to His pro- 
 tection, guidance, and consolation ; to constant access to Him here, and 
 to those glories in His kingdom above, on which no mortal eye has gazed, 
 which no human tongue can describe, and which no finite mind can con- 
 ceive. But the sons of God have not only a title to His possessions, but to 
 Himself. They shall inherit Him in the fulness of His perfections. He 
 shall be their portion, their inheritance, their glory, their happiness 
 throughout the ages of eternity. ' Behold what manner of love the 
 Father hath bestowed upon us, that we should be called the sons of God. 
 And it doth not yet appear what we shall be : but we know that when 
 He shall appear, we shall be like Him, for we shall see Him as He is.' 
 
 4. The characteristics of the witness itself. From the remarks 
 already made, some of you will perhaps perceive that by ' the witness of 
 the Spirit ' is meant an impression which the Holy Ghost makes on the 
 soul of the person who believes in Christ, conveying to him an assurance, 
 an instant persuasion, that his sins are pardoned, and that he is now a 
 child of God. The precise manner in which this is done we pretend not 
 to explain. We understand not the mode of any of His operations ; and 
 our Lord warns us not to expect it. ' The wind bloweth where it listeth, 
 and thou nearest the sound thereof, but canst not tell whence it cometh, 
 and whither it goeth ; so is every one that is born of the Spirit.' A fact 
 may be certain, while the manner in which it takes place may, from its 
 very nature, be inexplicably mysterious. There are, however, character- 
 istic marks by which the Spirit's witness may be distinguished. 
 
 (1). It is (in inward witness. The Spirit is put within us, is sent into 
 our hearts, witnesscth to our spirit. He does not bear His testimony to 
 our bodily senses by an audible voice, or by a scenic representation ; nor 
 in the passions, nor on the imaginative faculty ; for then it would 
 necessarily be uncertain and transitory. The Being who gives the 
 testimony, and the being who receives it, are physically the same. 
 Spirit speaks to spirit. An Infinite Intelligence communicates to a 
 finite intelligence. So that the important business can be transacted, 
 and yet there may be nothing palpable to the senses of the body. One 
 of you might receive the Spirit of adoption while listening to the word 
 this morning ; might be assured by the Holy Ghost that your sins are 
 pardoned, and that your name is registered in heaven ; and yet the- glad 
 tidings might be known to no one but yourself : those by whom you are 
 
122 WITNESS OF THE HOLY SPIRIT. 
 
 surrounded, who are sitting with you in the same pew, may be entirely 
 ignorant of the spiritual transaction that has taken place between God 
 and your soul. They have heard nothing ; they have seen nothing ; they, 
 perhaps, have felt nothing. 
 
 (2). It is a direct witness. Not the result of reflection and argumenta- 
 tion. It is not that evidence which arises from perceiving an agreement 
 between our feelings and conduct and the character and experience of a 
 believer as stated in the Scriptures. This is evidently the witness of our 
 own spirit, or what St. Paul calls ' the testimony of our conscience,' 2 Cor. 
 i. 12. And the inference we draw, as to our being in the favour of God, 
 must depend on the correctness of the views we entertain of the marks 
 and features by which the children of God are said to be distinguished ; 
 for if we mistake here, or if we fail in making a just comparison, our 
 judgment cannot be true. The Scriptures plainly and frequently speak 
 of the Holy Spirit ' dwelling in the hearts of believers.' And is it 
 reasonable to suppose, that He would take up His abode in our hearts, 
 and yet refer us to the written word for our primary evidence of His 
 inward residence ? ' Will He conceal those beams which always shine 
 by innate lustre, that He may manifest Himself to us through a medium 
 which, without His light, is a dead letter ? Will the Sun of Kighteous- 
 ness rise and shine on our hearts, and yet direct us to behold His glory 
 reflected from a mirror ? ' If the Spirit is given to us, ' that we might 
 know the things which are freely given to us of God,' He must afford a 
 direct witness of His existence in the heart, by the evidence which He 
 communicates. But the apostle, by very striking language, distinguishes 
 the Spirit's witness from all inferential conclusions : he says, ' The 
 Spikit itself beareth witness.' Now were I to say, ' Mr. B. himself bore 
 witness in the court last week that C. D. was the son of E. D. : ' what 
 would you understand by these expressions ? Would you suppose that 
 he did it by a letter, or by his servant, or by any intermediate means 
 whatever ? And can you imagine that the apostle would have used the 
 phrase, ' The Spirit itself beareth witness,' if he only meant to say, that 
 the Spirit has given us the character of ' the children of God ' in the 
 Bible ; and that, if we compare ourselves with it, we shall be able to 
 ascertain whether or not we belong to His family ? Again : ' Because ye 
 are sons, God hath sent forth the Spirit of His Son into your hearts, 
 crying, Abba, Father.' Here, also, it appears that the communication 
 made is immediate and direct. The Spirit tells us that God is our 
 Father. He cries in our hearts, ' Abba, Father,' the moment He enters, 
 antecedent to any reflection on our character. ' The Spirit itself,' says 
 Mr. Wesley, ' bore witness to my spirit, that I was a child of God, gave 
 me an evidence hereof, and I immediately cried, " Abba, Father ! " And 
 
Witness of the holy spirit. 123 
 
 this I did (and so did you) before I reflected on, or was conscious of, any 
 fruit of the Spirit. It was from this testimony received, that love, joy, 
 peace, and the whole fruit of the Spirit flowed. First, I heard 
 
 u Thy sins arc forgiven, accepted thou art ! 
 I listen'd, and heaven sprung up in my heart." ' 
 
 I cannot withhold from you the following judicious observations of one 
 who was ' a faithful imitator of the venerable founder of Methodism, and 
 an example to all his brethren.' * ' This,' says Dr. Clarke, ' is a matter of 
 such solemn importance to every Christian soul, that God in His mercy 
 has been pleased not to leave it to conjecture, assumption^ or inductive 
 reasoning; but attests it by His own Spirit in the soul of the person 
 whom lie adopts through Christ Jesus. It is the grand and most 
 observable case in which the intercourse is kept up between heaven and 
 earth ; and the genuine believer in Christ Jesus is not left to the quibbles 
 or casuistry of polemic divines or critics, but receives the thing, and the 
 testimony of it, immediately from God Himself. And were not the 
 testimony of the state thus given, no man could possibly have any 
 assurance of his salvation which would beget confidence and love. If to 
 any man his acceptance with God be hypothetical, then his confidence 
 must be so too : his love to God must be hypothetical, his gratitude 
 hypothetical, and his obedience also. If God had forgiven me my sins, 
 then I should love Him, and I should be grateful, and I should testify 
 this gratitude by obedience. But who does not see that these must 
 necessarily depend on the IF in the first case ? All this uncertainty. 
 and the perplexities resulting from it, God has precluded by sending the 
 Spirit of His Son into our hearts, by which we cry, ,; Abba, Father ; " 
 and thus our adoption into the heavenly family is testified and ascer- 
 tained to us in the only way in which it can possibly be done, — by the 
 direct influence of the Spirit of God. Remove this from Christianity 
 and it is a dead letter.' 
 
 (3.) It is a sat isfaetory witness. The person who receives it is sensible 
 of it. It puts his doubts to flight, and fully assures him of his accept- 
 ance with God. 'Being justified by faith,' ' the love of God ' — that is, 
 God's love to him in justifying him — ' is shed abroad in his heart, by the 
 Holy Ghost given unto him.' Though he has heard no voice, and seen 
 no vision, yet he is as fully satisfied that he is a child of God, as if he 
 had been permitted to look into ' the book of life,' and had found his 
 
 * See an invaluable chapter on the Holy Spirit, in a volume published 
 entitled, 'Christian Theology, by Adam Clarke, LL.D., F.A.S., &c, selected from 
 his published and unpublished writings and systematically arranged. With a Life 
 of the Author, by Samuel Dunn.' 
 
 I 
 
124 WITNESS OF THE HOLY SPIRIT. 
 
 name written there ; or as if an angel had come from the courts above to 
 
 inform him of it ; or as if Jehovah Himself had proclaimed from the 
 
 excellent glory, mentioning his very name, ' I, even I, am He that 
 
 blotteth out thy sins as a cloud, and thy iniquities as a thick cloud.' 
 
 For while the assurance is present to his heart, he can no more doubt of 
 
 it * than he can doubt of the shining of the sun, while he is standing in 
 
 the full blaze of his beams.' We are ready to grant, that many mistake 
 
 their own presumptuous persuasions,, the ebullitions of their heated 
 
 imaginations, and the suggestions of Satan, for the witness of God's 
 
 Spirit ; but we very much doubt if any man mistakes the Spirit's 
 
 testimony, when it is given, for any of these. We think that when He 
 
 speaks, He will take care, as certainly He must be able to do, that the 
 
 person shall know ivho it is that bears witness, and to wliat the witness 
 
 is borne ; otherwise He speaks to no purpose. As Christ, when on earth , 
 
 assured the man that was sick of the palsy that his sins were pardoned ; 
 
 so now the Holy Spirit, the Representative of Christ, gives a satisfactory 
 
 evidence when he speaks to the heart of him who believes in Jesus : 
 
 ' Son, be of good cheer, thy sins are forgiven thee.' The Spirit bears 
 
 witness to Himself. He shines upon His own work, and shows that He 
 
 is from above by His own light ; a light as clear and convincing to the 
 
 understanding, as any demonstration that was ever presented to it. 
 
 And how is this confirmed by the experience of the saints 1 Dr. Clarke 
 
 tells us, that the moment he believed in Jesus ' a glow of happiness 
 
 seemed to thrill through his whole frame ; all guilt and condemnation 
 
 were gone. He examined his conscience, and found it no longer a register 
 
 of sins "against God. He looked to heaven, and •all was sunshine ; he 
 
 searched for his distress, but could not find it. He felt indescribably 
 
 happy ; sat down upon the ridge in the field where he had been working, 
 
 full of ineffable delight. He could now draw nigh to God with more 
 
 confidence than he ever could to his earthly father : he had freedom of 
 
 access, and he Yi&d freedom of speech. He was like a person who had 
 
 got into a new world, and could no more have doubted of his being a 
 
 child of God, so clear and full was the Spirit's witness, than he could 
 
 have doubted of the reality of his existence or the identity of his person.' 
 
 And when the amiable poet Cowper received the Spirit of adoption, so 
 
 satisfactory was the evidence, that he observes : ' Unless the Almighty 
 
 Arm had been under me, I think I should have been overwhelmed with 
 
 gratitude and joy. My eyes filled with tears, and my voice choked with 
 
 transport. I could only look up to heaven in silent fear, overwhelmed 
 
 with love and wonder. But the work of the Holy Spirit is best described 
 
 in His own words : " It is joy unspeakable and full of glory." ' Yes, 
 
 when the Lord i lifts up the light of His countenance upon us,' the 
 
WITNESS OF THE HOLY SPIRIT. 125 
 
 gladness He puts into our hearts no thought can reach, no tongue 
 declare. May you realise, in your individual experience, the following 
 delightful sentiments of 'the sweet singer' of our Israel ! 
 
 'My peace, my life, my comfort ThOTl, 
 My treasure and my all Thou art ! 
 True witness of my sonship, now 
 "Engraving pardon on my heart ; 
 (2 of my sins in Christ forgiven, 
 Earnest of love and pledge of heaven.' 
 
 (-1.) It is an abiding witness. The Spirit does not come into the heart, 
 and utter the cry of * Abba. Father,' bear testimony that you arc the 
 children of God, and then take His departure. If indeed you 'quench ' 
 or 'resist' Hiin : which may be done by unprofitable conversation, by 
 whispering, backbiting, talebearing, slandering, reviling ; by the indul- 
 gence of unholy passions, of envy, jealousy, wrath, i . pride, 
 covetousness, uncharitableness ; or by the practice of cruelty, op- 
 pression, injustice, gluttony, drunkenness, uncleanness ; if you 
 surfer any lusts of the flesh to gain the ascendancy over you ; the 
 Heavenly Dove will fly out of your hearts : and then you will have no 
 power to utter His cry. The good Spirit, being • grieved.' has departed, 
 and the cry is lost ; and by no volition of the will, by no cogitation of 
 *:he mind, by no power of the imagination, can you restore it. Were you 
 to utter the words with your lips, your hearts would disown them. ' It is 
 the glory of this grace, that no man can command this cry. and none 
 can assume it. Where it is. it is the faithful and true witness ; where it 
 is not, all is uncertainty and doubt. But if. when the Spirit is sent into 
 your heart, you continue to hearken to His voice, to follow W\< dictat 
 t ►nourish His influences, and diligently to cultivate all His graces; — if 
 you * sing in the Spirit,' and ' pray in the Spirit ; ' -walk in the Spirit,' 
 and 'live in the Spirit ; ' — the ' Comforter will abide with you for et 
 The witness will be continued ; the light and life, the conviction and 
 cry. will be maintained. He will never leave you. never forsake you; 
 but will pride you through the wilderness, and fully prepare you 
 for the paradise of God. 
 
 Having made these observations by way of explanation, we shall 
 endeavour 
 
 II. To VINDICATE THE DOCTRINE. And here we remark, that the 
 direct witness of the Spirit to the fact of our adoption is 
 
 1. Possible. And to establish the possibility of it will be at . 
 • Mi ■ step towards silencing those who oppose it. Before a person can 
 show that the doctrine is impossible he must be acquainted with all 
 those propositions which constitute universal truth : for if not, the 
 
 I 2 
 
126 WITNESS OF THE HOLY SPIRIT. 
 
 witness of the Spirit may be true. He must understand every passage in 
 the Bible ; if not, this doctrine may be contained in it. He must be 
 acquainted with the experience of every Christian ; if not, there may be 
 one that enjoys this inestimable privilege. He must be able perfectly to 
 comprehend all the operations of an infinite Spirit ; if not, that Spirit 
 may give to the believer a direct assurance that he is a child of God. 
 But this ' knowledge is too wonderful for man ; it is high, he cannot 
 attain unto it.' We therefore conclude that the doctrine can never be 
 proved to be impossible. Again : If Satan can gain access to our minds, 
 and communicate evil thoughts ; surely the Holy Spirit has equal access, 
 and can, by His attestation, seal the pardon on the believing soul. 
 Again : If we can communicate our thoughts to each other, by words, 
 looks, tones, and gestures ; may not a spirit communicate information to 
 a spirit, without any outward signs whatever ? If we can engage in 
 prayer, send our petitions to heaven, and hold communion with God, 
 without uttering a single word, or using any external token ; cannot 
 God send down the answers, and reveal His will to us, without either 
 voice or sign ? Once more : If the Spirit made such impressions on the 
 minds of the prophets, as to give them a deep and clear idea of that 
 which He intended to make known to them (' for holy men spake as they 
 were moved by the Holy Ghost ') ; cannot the same Spirit now bear 
 witness to our spirit, that we are the children of God ? The thing is not 
 impossible. 
 
 We observe in the next place that it is 
 
 2. Probable. Is it not probable that when God actually adopts a 
 person into His family, He will assure Him of the interesting fact ? 
 Many who deny the direct witness of the Spirit to the fact of our 
 adoption allow the existence of such a witness in the matter of our con- 
 viction ; they admit that it is ' the Spirit ' that shines into the mind, and 
 convinces of sin ; that He strikes and breaks the adamantine heart in 
 pieces ; sheds His powerful rays on the frozen soul, and melts it into 
 tears of penitential sorrow. Sinner, I appeal to thee : Has not 
 the Holy Spirit borne witness to thy spirit, times without number, 
 — in the house of God, — in thy own house, — wdien walking the 
 streets, — or when surrounded by thy trifling companions, that 
 thou wast a sinner, and in danger of hell-fire 1 Has He not 
 directly, clearly, and distinctly witnessed to these awful truths, spoken 
 in a language which you could not but understand ? We think there is 
 not one among you, but w r ho, if honest, must answ T er in the affirmative. 
 It is His office ' to convince the world of sin, of righteousness, and of 
 judgment.' Now our argument is this : If the Holy Spirit make an 
 impression on a person's mind to awaken him to a sense of his danger, it 
 
WITNESS OF THE HOLY SPIRIT. 127 
 
 is reasonable to suppose, that, when the individual is forgiven, the Spirit 
 will also assure him thai his liability to that danger is removed ; that if 
 He testify to a man that Grod Lsangry with him, when that anger is turned 
 away He will assure him of the Divine favour ; that if He wound He 
 
 will also heal. If God blot out our iniquities, it is probable that He will 
 not keep us in the dark, or in a state of suspense, merely hoping that 
 they are, or wishing that they were, blotted out, but that He will fully 
 
 ire us of it ; that if He bestow the greater blessing, He w T ill not with- 
 hold the less ; that if the Spirit be a spirit of bondage to fear, He will 
 become ' the Spirit of adoption,' whereby we shall cry, ' Abba, Father.' 
 
 But we observe, thirdly, that it is 
 
 3. Certain. It is expressly taught in the Holy Scriptures. We do 
 contend that such passages ;i> the text, and, ' Because ye are sons, God 
 hath sent forth the Spirit of His Son into your hearts, crying. Abba, 
 Father,' can receive no reasonable interpretation if this doctrine be 
 denied ; — we contend that they lose all their force, because they lose all 
 their meaning. But such passages do not stand alone : all those which 
 speak of a manifestation of God and of Christ in the souls of believers 
 imply the doctrine ; such as ' Ye shall know that I am in the Father, and 
 you in Me, and I in you.' ; It pleased God to reveal His Son in Me.' k We 
 have not received the spirit of the world, but the Spirit which is of God, 
 that we may know the things that are freely given to us of God.' The 
 following phraseology is employed for the same purpose : ' God hath 
 sealed us. and given us the earnest of the Spirit in our hearts.' * After 
 that ye believed, ye were sealed with the Holy Spirit of promise.' And 
 we think that all those Scripture characters who speak with such 
 certainty of their personal acceptance with God must have enjoyed this 
 witness. It is said of Abel, that he ' obtained witness that he was 
 righteous : ' of Enoch, that ' he had the testimony that he pleased God.' 
 Job could say. w I know that my Redeemer liveth, — and that in my flesh 
 J shall see God.' David knew that God had ' forgiven ' him 'all his 
 iniquities.' The believers of the New Testament also unite in testifying, 
 ' We have redemption in His blood, the forgiveness of our sins. He hath 
 accepted us in the Beloved.' Now surely no one will doubt but that we 
 who live under ' the dispensation of the Spirit ' have good reasons for 
 expecting as clear an evidence of our acceptance with God as those 
 possessed who lived under the patriarchal or the Levitical economy. 
 And there is certainly no ground for supposing that the privileges of 
 Christians have been circumscribed since the days of the apostles. The 
 experience of hundreds and thousands of the ' excellent of the earth ' might 
 be adduced in confirmation of this doctrine ; while the testimony of some 
 of the most able divines of former days will show that the view which 
 
128 
 
 WITNESS OF THE HOLY SPIRIT. 
 
 we have given is not novel, and that we have no need to be ashamed of 
 the company in which we are found. 
 
 Calvin states, that l our own mind of itself, independent of the 
 preceding testimony of the Spirit, could not produce this persuasion — 
 that we are the sons of God.' 
 
 Bishop Andrews observes, that ' the Spirit puts His teste ; and that if 
 we have this teste we may go our way in peace.' 
 
 ' The Spirit which God hath given us,' says Hooker, ' is to assure us 
 that we are the sons of God.' 
 
 ' It is one great office of the Holy Spirit,' remarks Bishop Brownrigg, 
 ' to ratify and seal up to us the forgiveness of sin.' 
 
 Bishop Pearson remarks, ' It is the office of the Holy Ghost to assure 
 us of the adoption of sons, to create in us a sense of the paternal love of 
 God, and to give us an earnest of our everlasting inheritance.' 
 
 Archbishop Usher says, ' The Spirit of adoption is, first, a witness ; 
 second, a seal ; third, the pledge and earnest of our inheritance, setting 
 a holy security on the soul, whereby it rejoiceth, even in affliction, in 
 hope of glory.' 
 
 Dr. Isaac Barrow declares, ' This is that Spirit of adoption which 
 constituteth us the sons of God ; certifying us that we are so, and 
 causing us by a free instinct to cry, u Abba, Father." ' 
 
 Case observes, ' Another office of the Spirit is that which our divines 
 call immediate, and it is a bright irradiation of the Holy Ghost, beaming 
 out upon the soul, not only giving it a clear and distinct discerning of 
 its own graces, but immediately icitncssing to the soul its adoption by 
 Jesus CHKiST,and right and title to the kingdom of God, wherein God 
 speaks to the soul in some such language as this, " I am thy salvation : I 
 have blotted out thy transgressions : thy sins are forgiven thee." ' 
 
 ' The Spirit,' says Caryll, ' gives a distinct witness of His own, which 
 is His immediate work ; and is, in a way of peculiarity and transcendency, 
 called the witness of the Spirit.' 
 
 Old Samuel Clarke declares, that l the Spirit of God, without consid- 
 eration of, or reflecting upon, any of those gracious qualifications He hath 
 wrought in the soul, does, by His own immediate power, imprint this 
 persuasion upon the heart, " Thou art a child of God ; " and by an inward 
 and secret (yet powerful) voice, doth say to the soul, " Thou art a 
 believer, thy sins are pardoned." ' 
 
 Matthew Poole adds, " The Spirit of adoption doth by an inward and 
 secret suggestion raise our hearts to this persuasion, that God is our 
 Father, and we are His children. This is not the testimony of the graces 
 and operations of the Spirit, but of the Spirit itself." 
 
 ' The Spirit,' says Dr, John Owen, ' worketh joy in the hearts of 
 
WITNESS OF THE HOLY SPIRIT. 129 
 
 believers immediately by Himself, without the consideration of any other 
 acts or works of Sis, or the interpositions of any reasonings, or deduc- 
 tions, or conclusions. This docs not arise from our reflex consideration 
 of i he love of God, but rather gives occasion 1 hereunto." 
 
 Dr. Watts is equally explicit : 'There is an extraordinary witness of 
 the Spirit; and that- is, when, in an immediate and powerful manner, the 
 Holy Spirit impresses the soul with an assurance of Divine love, and 
 gives the heart of a saint such a full discovery of His adoption, without 
 the more slow and argumentative method of comparing the dispositions 
 of their souls with some special characters of the children of God in 
 Scripture.' 
 
 These extracts will suffice to show that we have been preaching no 
 new doctrine, but only reviving an old one. 
 
 We observe, lastly, that the witness of the Spirit is 
 
 4. Necessary. It is necessary, for instance, to your comfort. Even 
 supposing that your sins were pardoned, yet if you knew it not, though 
 your state might be a safe one, it would not be a comfortable one. Many 
 who deny the direct witness of the Spirit say that they provide for the 
 comfort of believers in an equally safe and effectual way. We, however, 
 think not ; and we think that facts are against them. As far as we have 
 had intercourse with such, and from what we gather from their bio- 
 graphy, they do not enjoy that full assurance of their present acceptance 
 with God, and that degree of Christian comfort which the Scriptures hold 
 out as the privilege of true believers. If you compare the memoirs in 
 the Wesleyan Methodist Magazine with those where this doctrine is 
 denied, you must perceive a very marked difference in the experience of 
 the subjects of them. The fact, then, that those who give up this truth 
 generally speak with great uncertainty as to their being in the favour of 
 God satisfies us that the direct witness of the Spirit is necessary ; though 
 we are ready to acknowledge that some may have enjoyed the blessing, 
 who have not called it by the same name. We do not see in what other 
 way a person can be assured of his adoption. A conviction which he 
 may have of his sincerity is no proof of it. 'What are you afraid of, 
 doctor ? ' said a lady to our great lexicographer. ; Madam,' he replied, 
 ' I am afraid of going to hell.' ' Well, but, doctor,' the lady answered, 
 ' do not you know that God is merciful I ' ' Yes, madam,' said he, ' I 
 know He is ; but that God lias told me. that He will place some on the 
 right hand, and some on the left ; and I do not know but He will place 
 me on His left hand.' Dr. Johnson was sincere when he thus spoke ; 
 but, not having then received the Spirit of adoption, no reflection on his 
 sincerity could give him an assurance of a part in the first resurrection. 
 Kepentance is no proof of pardon ; for it supposes that the person 
 
130 
 
 WITNESS OF THE HOLY SPIRIT. 
 
 in a state of condemnation. Faith is no proof of it ; ' for there are many- 
 degrees of faith, and it is nowhere asserted that when it has reached some 
 definite degree, clearly pointed out, forgiveness takes place : so that no 
 one is authorised to conclude, that when he has exercised faith, it has 
 certainly secured pardon ; for pardon is a secret act that passes in the 
 mind of God, which could never be known if He were not pleased to 
 reveal it, Man is not made the judge of the fact ; for ' the things of G-od 
 knoweth no man, but the Spirit of God.' Again : As repentance and 
 faith are exercised in order to pardon, they cannot be the evidence of it. 
 But it is asked, ' Are not the fruits of the Spirit sufficient evidence of 
 adoption ? ' We reply that you may as well expect light without the 
 sun, or heat without fire, as the fruits of the Spirit where the Spirit of 
 adoption is not to produce them. All the other witnesses of our adoption 
 are the effects of the direct witness of the Spirit. If we ' love God,' it is 
 because we k?iow that He has first 'loved us.' If we have 'peace with 
 God,' it is because we are • justified by faith.' If we have ' joy in God,' 
 it is because we have ' received the atonement.' But if these fruits are 
 the medium by which we ascertain the fact of our forgiveness and adop- 
 tion, we must be supposed to love God, while as yet we feel His wrath 
 abiding upon us ; to have peace, and to rejoice, before we know that our 
 liability to hell is taken away. This, however, is impossible ; so that 
 before we can have love, peace and joy, our pardon must be manifested, 
 directly and immediately, by the Holy Ghost. No consideration of the 
 general love of God to the human race, in the gift of His Son, can pro- 
 duce these graces. We must know Him as our God reconciled to us, must 
 be persuaded of our own personal and individual interest in His pardon- 
 ing and adopting love, before we can exercise the love which He requires. 
 Mr. Wesley here observes, with his usual beauty, brevity, and force : 
 ' We must be holy before we can be conscious that we are so ; we must 
 love God before we can be holy at all, this being the root of all holiness ; 
 we cannot love God till we know He loves us, and we cannot know His 
 pardoning love to us till His Spirit witnesses to our spirit.' Hence we 
 add, that this witness is necessary to our advancement in holiness. We 
 are not likely to be diligent in seeking a meetness for heaven before we 
 know that we have a title to it ; but in proportion to the clearness with 
 which we can read our title to mansions in the skies will be our anxiety 
 to secure a preparation. * Every one that hath this hope purifieth him- 
 self, even as He is pure.' But this hope cannot exist if we know not that 
 we are ' the sons of God ; ' and consequently the purity produced by its 
 influence cannot be experienced. Not one of the duties which the chil- 
 dren of God owe to their heavenly Father can be discharged by you, if 
 you have no evidence of your adoption. You can exercise no childlike 
 
WITNESS OF THE HOLY SPIRIT. 131 
 
 confidence, can indulge no childlike fear, can render no childlike sub- 
 mission, can maintain no childlike intercourse ; in a word, you can 
 neither love nor obey Him as ' dear children.' 
 
 If such be the nature and importance of this privilege, allow me to 
 ask, Do you enjoy it .' ' Have ye received the Holy Ghost I ' You cannot 
 reply, ' We have not so much as heard whether there be any Holy Ghost ; 
 for the Comforter, -which proccedeth from the Father and the Son.' lias 
 been preached unto you. But does He dwell in you / ' Now if any man 
 have not the Spirit of Christ, he is none of His.' Say not, This is all 
 enthusiasm, and that you will not believe it ; for, whether you believe it 
 or not, it is still true ; and if you -are none of His, you can have no 
 security in time, no hope in death, no bliss in eternity. Trifle not with 
 a subject so serious, lest that come upon you which was spoken by the 
 prophet: ' They rebelled and vexed His Holy Spirit; therefore He was 
 turned to be their enemy, and He fought against them.' 
 
 Those of you who * have received the spirit of bondage unto fear f 
 take courage : the Comforter will come. Some of your friends, when 
 they see your distress of soul, may tell you, that your conduct has been 
 so consistent, and your attendance on the means of grace so regular, you 
 must be in the Divine favour. But do not believe them ; God has not 
 authorised them to make any such communication. Others will perhaps 
 say to you, ' Believe that you have it, and you have it.' Credit them not ; 
 they know not what they say, nor whereof they affirm. God has sus- 
 pended your pardon and adoption on your faith. Here is sufficient 
 encouragement : • Believe on the Lord Jesus Christ, and thou shalt he, 
 saved.* Renounce dependence on every other foundation; exclusively 
 trust on the Saviour ; cordially receive Him into your heart, and God 
 will adopt you into His family, and "baptize you with the Holy Ghost 
 not many days hence.' 
 
 You who profess to enjoy the invaluable blessing, 'try the spirits 
 whether they are of God.' If you say that you have the inward testi- 
 mony of the Spirit, and are living in sin, be assured that you are deceiv- 
 ing your own souls ; for the witness of God's Spirit is always immediately 
 followed by the fruit of the Spirit, which is ; love, joy, peace, long-suffer- 
 ing, gentleness, goodness, faith, meekness, temperance' Both the wit- 
 nesses are joined, the Spirit of God and ours. Their office is distinct, but 
 they can never be separated. If they are united in your experience, you 
 have the strongest possible evidence that you are the children of God. 
 Act up to the dignity of your character. Labour to bring others into the 
 family. Herein is your Father glorified, that ye bear much fruit. An* I 
 in proportion to your fruitfulness on earth, will be your happiness in 
 heaven 
 
132 
 
 WITNESS OF THE HOLY SPIRIT. 
 
 Now nnto God the Father, our Creator, Preserver, and Benefactor ; 
 unto God the Son, our Redeemer, Saviour, and Intercessor ; unto God the 
 Holy Ghost, our Testifier, Comforter, and Sanctifier ; Three in One, and 
 One in Three, be all honour and glory, throughout the ages of eternity ! 
 
si: KM ON IX. 
 
 THE XI i: A \ i;X I.Y STATE 
 
 These are they which came out of great tbibulation, and 
 have washed theib robes, am) made them white 1 \ the 
 
 BLOOD OF THE LAMB. ThEBEFOBE ABE THEY BEFOBE THE 
 
 throne of c.od, am) serve 1 1 i m day am) night ix hls tem- 
 ple : and he that sitteth ox the thbone shall dwell 
 among them. they shall huxger no mobe, neither thirst 
 any mobe ; neither shall the sux light ox them, nob any 
 heat. For the Lamb which is ix the midst of tin; thbone 
 hi all feed them, axd shall lead them uxto livixg foux- 
 taixs of waters : axd god shall w t ipe away all tears from 
 
 THEIR EYES.'— Bi'V. vii. 11-17. 
 
 A PEW weeks before the ever-to-be-remembered Adam Clarke quitted 
 this probationary scene, he penned the following beautiful and touching 
 lines : —'I have enjoyed the spring of life ; I have endured the toils of 
 summer ; 1 have culled the fruits of autumn ; I am passing through the 
 rigours of winter; and am neither forsaken of God, nor abandoned by 
 man. I see at no great distance the dawn of a new day, the first of a 
 spring that shall be eternal ; it is advancing to meet me ; I haste to em- 
 brace it. Welcome! welcome! eternal spring I Hallelujah!" Happy, 
 thrice happy, they, who descend into the darkness and chill of death, 
 animated by so bright a prospect of an eternal spring ! There are but 
 few in this assembly who have not been called to surfer the loss of friends 
 and relatives by the cold hand of death. You surrounded their dying 
 pillow, listened to their last advice, saw their last look, heard their last 
 sigh, followed them to the very verge ; — the curtain dropped, — and they 
 have not returned to give you any information of the country into which 
 they entered. Still the questions will return. Where are they gone/ 
 How are they now employed ? The Bible furnishes the answers. Not 
 one spirit is extinguished. Each is still conscious of its existence ; and 
 is either miserable or happy, according as it departed in sin, or in the 
 Lord, If their departure was without any evidence of pardon and purity, 
 we wonder not that you cannot speak of it, that you cannot think of i' : 
 
134 THE HE A VENL Y ST A TE. 
 
 that the mind shrinks back from the contemplation with a shuddering 
 recoil. But if, while on earth, they sustained the Christian character, 
 pursued the Christian course, and departed resting on the atoning sacri- 
 fice you may meditate on their exit with joy. 
 
 ' With songs let us follow their flight, 
 And mount with their spirits above.' 
 
 The text informs us, that they are, — what they are, — where they are, 
 — with whom they are, — and how they are employed. In a word, that 
 they are in heaven. The subject, therefore, to which I would direct your 
 attention is, the adaptation of heaven to the nature, capacities, and 
 necessities of human beings. It will be found suitable to us — 
 
 I. As Coepoeeal Beings. We perceive objects, obtain informa- 
 tion, receive impressions, and derive pleasure and pain through the 
 medium of our senses. Outward circumstances deeply affect us. Our 
 enjoyments are increased or diminished by the scenes through which we 
 pass ; and, from the text and other parts of Scripture, it appears, that 
 the happiness of heaven will, in part, consist in pleasurable sensations. 
 Not such as Mohammed prepared for his deluded votaries, in his paradise 
 of mirth and sensuality ; but, as corporeal sufferings will form a part of 
 the punishment of the ungodly, so the bliss of the righteous will consist 
 in certain exquisite sensations of delight, produced by external objects 
 acting upon our sentient nature. Man is a compound being ; the Lord 
 God formed him of the dust of the ground, and breathed into his nostrils 
 the breath of life ; and man became a living soul. The soul is admirably 
 adapted by its energy and sympathy to be the director of the body's 
 operations ; and the body is equally adapted to be the organ and instru- 
 ment of the soul. Both will be in heaven ; and from their close 
 connection and mutual influence, the soul cannot be but pleasurably 
 affected, according to the various delightful impressions of external 
 objects upon the body in which it resides. 
 
 A particular is mentioned in the text that distinguishes the saints 
 from all the other inhabitants of heaven. Once they were sufferers on 
 earth. ' These are they which came out of great tribulation.' They 
 had been encompassed about with infirmities ; had dwelt in frail taber- 
 nacles, liable to a thousand accidents, innumerable diseases, and acute 
 pains, which often interrupted their mental exercise, tinged the surround- 
 ing objects, and rendered life a burden. Some of them were once the 
 subjects of cold poverty, perplexed by pecuniary embarrassments, cum- 
 bered with many things, constantly struggling against want. Some 
 were persecuted for righteousness' sake ; their motives were suspected 
 
THE HE A VENL Y ST A TE. 135 
 
 principles misnamed, and actions misrepresented. Their friends forsook 
 them, ainl their enemies traduced them. The tongue of slander and the 
 arm of oppression were employed against them. They were bet rayed by 
 those in whom they reposed confidence, and repaid with Ingratitude by 
 
 those whom they had disinterestedly served. Of their good name, their 
 property, their liberty, they were deprived. They had trial of cruel 
 mockings and BCOurgings : yea, moreover, of bonds and imprisonment : 
 they were stoned, they were sawn asunder, were tempted, were slain with 
 the sword: they wandered about in sheepskins and goatskins; being 
 destitute, afflicted, tormented ; of whom the world was not worthy : they 
 wandered in deserts, and in mountains, and in dens and in eaves of the 
 earth. They had also, during their probation, to contend with princi- 
 palities and powers, with spiritual wickedness in high places. Satan 
 attacked them as a roaring lion, a cunning serpent, or as an angel of 
 light, and they were in heaviness through manifold temptations. Others 
 had to endure the bereavement of those who were nearest and dearest 
 unto them : death cut off the desire of their (j\q> with a stroke, or 
 snatched their first-born from their embrace, and nature, unreproved, 
 then dropped a tear. They were all exposed to a thousand inconve- 
 niences, vexations, disappointments, shocks, that flesh is heir to ; and 
 had to pass the swellings of Jordan, before they entered the heavenly 
 Canaan. But there they are. ' They have come out of great tribu- 
 lation.' Take, for a moment, this negative view of heaven. There will 
 be the entire exclusion of sorrow, pain, and want. Of tribulation the in- 
 habitants have taken a final farewell. The numerous, powerful, subtle 
 and malignant enemies, with, which they long contended, they shall see 
 no more forever. Their bodies shall be perfectly freed from all tendency 
 to disease, deformity, decay, dissolution, and corruption. 'They shall 
 hunger no more, neither thirst any more ; neither shall the sun light on 
 them, nor any heat.' Their reproach shall be taken away ; the wicked 
 shall cease from troubling. Over the battlements of that city. Satan shall 
 never be able to shoot a dart. The inhabitants will sing, Salvation to 
 our God ; for the accuser of the brethren is cast down, which accused 
 them before our God day and night. And there shall be no more death, 
 neither sorrow, nor crying, neither shall there be any more pain : for the 
 former things are passed away. God shall wipe away all tears from their 
 eyes. These afflicting expressions of distress are not witnessed in heai 
 for all the causes of sorrow are forever removed. There is nothing to 
 lament ; no tumult, or suspense, or fear ; no disappointment, or discon- 
 tent, or reproach ; no more curse. 
 
 Christ suffered, and then entered into glory. For the joy that was set 
 beforeHim, He endured the cross and despised the shame. The disciples 
 
136 THE HE A VENL Y ST A TE. 
 
 are conformed unto their Lord. They once suffered, they now reign. 
 The height of their happiness is increased by the depth of the tribulation 
 out of which they have come. They now rest from their labours : and 
 how sweet is rest after toil ! They have outrode the tempest : and how 
 pleasant is a calm after a storm ! They have fought the good fight : and 
 how delightful is peace after a dangerous warfare ! There is no night ; 
 but sacred, high, eternal noon. The sky is darkened by no cloud, the air 
 ruffled by no storm, the bosom wrung with no pang, the heart corroded 
 with no anguish, the cheek moistened with no tear. 
 
 This is not all. There is not only a continuation of being from which 
 all these evils are excluded ; but positive, perfect happiness. The body 
 will not only be free from disease and pain, but it will yield to the spirit 
 the most exquisite sensations of delight. There will be the thrilling joys 
 of our organic nature, without any of its odious lusts. The most ravish- 
 ing beauties which the eye now beholds, the most delightful entertain- 
 ments provided for the ear, all the treasures of external gratification 
 with which this world is stored, fall infinitely short, give us no adequate 
 conception, of those sources of pleasure with which heaven is furnished. 
 Eye hath not seen, nor ear heard, neither hath it entered into 
 the heart of man to conceive, what God hath prepared for them that 
 love Him. That region must be suited to man's various capacities, where 
 everything smiles in ' Eden's first bloom.' Listen to the description 
 given of it in the Revelation. ' To him that overcometh will I give to 
 eat of the tree of life, which is in the midst of the paradise of God. To 
 him will I grant to sit with Me in My throne, even as I also overcame, 
 and am set down with My Father in His throne. The Lamb shall feed 
 them, and shall lead them unto living fountains of water.' 
 
 There is here an allusion to the original residence of man. And that 
 paradise was peculiar^ suited to human nature. The serenity of its sky 
 and the splendour of its sun, the life which breathed in its winds and 
 flowed in its rivers, the verdure with which it was arrayed, the flowers 
 with which it was adorned, and the fruits which it yielded. But the 
 name is transferred to heaven ; it is one of the appropriate designations 
 of the future abode of the redeemed, where they will find a congenial 
 atmosphere, and acquire a native growth. To them, its beauty, and 
 fragrance, and enjoyments will be specially adapted. The scenery will 
 delight the eye, without wearying it ; the music will charm the ear, 
 without stunning it ; the fruit will gratify the taste, without cloying it. 
 Here, of whatever we partake, the appetite is soon sated and palled ; we 
 reject what we desired, we loathe what we loved. But there the secret 
 will be discovered of pleasure rising with its means, and the possibility 
 of enjoyment, through all its additions. There will be a constant 
 
THE HE A VENL Y ST A TE. 137 
 
 longing, an exhaustless supply, and an nnabal ing zest. While the saints 
 will have the enjoyment of inward Belf -satisfaction, happiness will sur- 
 round them. They will dwell in the midst of what is lovely, glorious, 
 and delightful. Every want will be supplied, every vacuity filled, every 
 wish met, every desire gratified. Then shall be heard the voice of a great 
 multitude, as the voice of many waters, and as the voice of mighty 
 thuuderings, savin-'. Hallelujah : for the Lord God omnipotent reigneth. 
 Let us be glad and rejoice, and give honour to Him : for the marriage of 
 the Lamb is come, and His wife hath made herself ready. And He who 
 once poured water into a basin and washed His disciples' feet, and wiped 
 them with the towel wherewith He was girded, will, with a condescen- 
 sion that will fill all heaven with amazement, 'gird Himself, and come 
 forth to serve them.' The Lamb who is in the midst of the throne shall 
 feed them. And He will not fail to provide everything suitable for them. 
 If He be their Shepherd, they shall not want. He will feed them in 
 green pastures, and lead them to living fountains of water. He will open 
 to them endless sources of happiness, and an infinite variety of enjoyment. 
 Heaven is suited to us — 
 
 II. As Moral Beings. However healthy and perfect the organic 
 nature, however lovely and magnificent the external scene, there could 
 be no happiness so long as the mind was the seat of evil principles, and 
 the heart of unhallowed passions. The miser is not happy, though he 
 may have heaped up gold as the dust. The voluptuary is not happy, 
 though he may have abundant means of sensual gratification. The am- 
 bitious man is not happy, though he may stand on the pinnacle of fame. 
 And why ? Because they are unholy. The saints are holy, and therefore 
 happy. ' They have washed their robes, and made them white in the 
 blood of the Lamb.' 
 
 Observe, the white robes with which they are adorned cannot mean 
 the personal, imputed righteousness of Christ. It needed no washin 
 their robes did. It could not be washed by the saints ; their robes were. 
 We are expressly told that the fine linen, clean and white, is the right- 
 eousness of the saints. But how did they obtain it / They were once qo1 
 only sufferers, but sinners. Guilty, deeply guilty ; depraved, totally 
 depraved. Criminals who had forfeited their lives, and were fall 
 under the dread penalty, everlasting death. The justice, holiness, and 
 faithfulness of God required satisfaction. They, atonement for them- 
 selves or offering meet, indebted and undone, had none to brii By ao 
 power, price, or wisdom could they effect their own redemption. Ch 
 redeemed them. He was the Lamb of God. The Lamb which all the 
 ancient sacrifices of God's appointment prefigured. The Lamb which 
 
138 
 
 THE HEAVENLY STATE, 
 
 God provided, to whose death He consented and conspired, and whose 
 sacrifice He accepted. The ' blood ' of the Lamb was the ransom price. 
 The song of the redeemed is, —Thou wast slain, and hast redeemed us to 
 God by Thy blood. Not by Thy innocency, or by Thy teaching, or by an 
 act of mere prerogative ; but, by Thy ' blood.' He grants, not a 
 gratuitous liberation, without a consideration, but has paid the redemp- 
 tion price : not silver and gold, but His own precious blood. 
 
 Those who are now in white robes first discovered, and felt, and 
 confessed, and loathed their pollution ; trusted on the infinitely meritor- 
 ious sacrifice, plunged by faith into the fountain open for sin and for un- 
 cleanness, and took refuge under the hallowed shade of the cross. God 
 for Christ's sake forgave their sins. In the blood divine they found 
 redemption : became the subjects of redemption by power, as well as by 
 price ; actual, as well as virtual. The guilt of sin was cancelled, its 
 power broken, its love destroyed, its pollution cleansed, before they were 
 redeemed from the earth.' But, while here, their graces were feeble ; 
 their righteous souls were vexed with the filthy conversation and unlaw- 
 ful deeds of sinners. They were in danger of being contaminated and of 
 falling into ruin. For while in time, they were on probation, and 
 probation necessarily supposes the possibility of change. Scripture ex- 
 hortations, cautions, admonitions, and examples prove this. But in 
 heaven there is nothing that defileth, nothing that worketh abomination, 
 or maketh a lie. Each one walketh in his uprightness. There are no 
 evil examples, no possibility of sin,— sin can never enter there. The 
 redeemed cannot forsake the fountain of living waters, crucify the Son 
 of God afresh, or quench the operations of the Holy Spirit. Their graces 
 are in a state of maturity. The moral feelings all combine in the most 
 unsullied purity, are wrought up to the highest pitch of intensity, move 
 in sweetest harmony, and flow towards their proper object. Love to God, 
 pure, perfect, and perpetual, sits enthroned in their every breast, and fills 
 them with all the ecstasy of an overwhelming affection. Everything 
 that displays His character, and promotes His glory, engages their atten- 
 tion, excites their admiration, and kindles their joy. Every disclosure 
 of purpose, every manifestation of a perfection, is a new occasion and 
 source of their bliss. Where there is such purity there must be happi- 
 ness. The city so holy and clean, no sorrow can breathe in the air. 
 
 From this part of our subject we think two doctrines are plainly 
 deducible : the doctrine of Original Sin, and of the Atonement by the 
 blood of Christ. As all the saints in heaven had washed their robes, 
 they must have been previously polluted. If all were polluted, it must 
 have been by hereditary depravity. Had sin been only the effect of a 
 bad education or bad example, some, doubtless, would have escaped the 
 
THE HE A VENL Y ST A TE. L39 
 
 taint. Those who died \\\ infan ; ; would. All were washed, 
 
 because all had been corrupted, and this could not have taken place bul 
 by original sin. We are also here informed what effected their purifica- 
 tion. They have been cleansed ; not by the waters of bapl ism, by Church 
 membership, by ceremonial observances, by bodily austerities, by the 
 blood of the martyrs, by the purgatory of the jxijtisf.s ; — but by the 
 • blood of the Lamb? This is i lie only sacrifice for Bin, the only fountain 
 for uncleanness ; to it. and to it only, all the saints in glory ascribe their 
 redemption. Is not the conclusion inevitable? There cannot be a 
 Socinian among them. 
 
 Heaven is suited to men — 
 
 III. As Intellectual Beings. Ihere is a spirit in man, and the 
 inspiration of the Almighty giveth him understanding. God hath taughi 
 
 us more than t lie beasts of the earth, and made us wiser than the fowls 
 of heaven. We are endowed with a capacity for acquiring, appreciating, 
 and relishing truth. The pleasures of the mind, enjoyments which a 
 from the apprehension of truth, vastly exceed all sensual gratifications. 
 Exquisite must have been the delight of Archimedes, when, on making a 
 discovery in a bath, he ran out naked, exclaiming, I have found it ! I 
 have found it ! But now we see through a glass darkly ; we know but 
 in part. Sin has darkened and enfeebled our mental faculties, and 
 
 itly limited their operation ; disordered passions, unreasonable preju- 
 dices, diversified opinions, and the time required for business, food and 
 sleep, render our progress in the pursuit of knowledge exceedingly tardy. 
 It is obtained with difficulty. Much study is a weariness to the flesh, 
 Often, in spite of all that is intense in application and profound in in- 
 vestigation, we are disappointed, bewildered, and in wandering mazes 
 lost. Our knowledge is superficial, confused, doubtful, narrow, and 
 soon lost by infirmities, or by the defects of memory. 
 
 The saints in heaven know even as they are known. They are in the 
 place of glorious vision, — ' before the throne.' God is an infinite Bei] . 
 In the minutest point of space He subsists in an infinite fulness ; beyond 
 the bounds of creation He fills an unmeasured solitude with the pleni- 
 tude of His power and consciousness ; but as all creatines are finite, He 
 gives a local display of His glory. He hath set His throne in the heavens ; 
 there He sits in visible magnificence, amidst myriads of intelligence 
 actuating whatever is vital, educing whatever is harmonious, fining, 
 sanctifying, and beautifying all with II nee and glor; . the 
 
 clear, strong, and steady light of that throne, and with organs of 
 equal to the splendour, the redeemed look ai every object presented for 
 contemplation. 'When that which is perfect is come, then that wh 
 
 K 
 
140 THE HE A VENL Y ST A TE. 
 
 is in part shall be done away.' In heaven all our present defects and 
 obstacles in the path of knowledge shall be removed. When the soul is 
 disengaged from the body of flesh and blood, and united to a spiritual 
 body, it will be assisted by it, rather than, as now, obstructed in the pur- 
 suit of truth ; and when the heart is perfectly delivered from every 
 earthly motion, the mind will be unfettered in its search of knowledge. 
 Objects are not seen through an obscuring medium by the saints in 
 heaven. ' They are not now shadowed glimmerings, transient oblique 
 glances, but the direct beams of full-eyed glory, that shine upon them.' 
 They have entered the divine shekinah, the chamber of the presence of 
 the great King, the habitation of His holiness and glory, the place where 
 His honour dwelleth ; His glory surrounds them with encircling beams, 
 they are beset with glory, therefore, surely filled with joy. The veil is 
 drawn aside, or they are within the veil. With these advantages how 
 perfect must be their knowledge ! As with the force of instinct and the 
 facility of intuition they acquire ideas. The scenes of nature in all their 
 loveliness and splendour are spread out before them : and of the laws by 
 which the material creation is governed they know a thousand times 
 more than the wisest philosopher on earth. The events of Providence 
 which once appeared opposing, conflicting, discordant, mysterious, are 
 now seen to have been so many links of one unbroken chain, and to have 
 worked together for their good. And what enrapturing views have they 
 of God ! — of His infinite and glorious perfections, of the truths of His 
 word, and especially of the great remedial scheme, which outshines every 
 other subject and object with its own unborrowed splendour, and throws 
 a glory on everything besides. All difficulties will be removed, all ques- 
 tions solved, all apparent contradictions reconciled, all the mists of error 
 and ignorance dispersed ; and the light will be pleasant : — 
 
 ' But speak, ye happy spirits, that surround 
 The dazzling throne, for ye alone can tell 
 The wonders of the beatific sight, 
 When from the bright unclouded face of God 
 You drink full draughts of bliss and endless love, 
 And plunge yourselves in life's immortal fount.' 
 
 Heaven is suited to us — 
 
 IV. As Social Beings. We are formed for society. In solitude 
 we should pine and languish. But on earth the pleasures of friendship 
 are greatly abated by the imperfections we discover in our friends, and 
 lament in ourselves. In heaven all will be lovely, wise, pure, and happy. 
 Not an envious, jealous, malicious, selfish, uncharitable member will be 
 found in that society. No weakness will be discovered. No disagree- 
 
THE HE A VENL Y ST A TE. Ill 
 
 men! in opinion will exist. Xo dissensions will arise to interrupt the 
 perpetual harmony. A cold heart will never there be concealed under 
 fulsome compliments ; nor secret animosity under the caresses of dissem- 
 bled love. The voice of discord will never ascend, the whisper of 
 suspicion will never circulate. There no competitors struggle ; no rivals 
 supplant each other. There is nothing in any inhabitant offensive, 
 nothing but what the rest must approve. Each, happy in himself, 
 enjoys the happiness of the rest, and by reciprocal communications of 
 affection, at once receives from, and adds to, the general stock of happi- 
 ness. The society in heaven will be numerous. God will bring many 
 sons unto glory. There will be an innumerable company. And what a 
 variety ! John says in the context : ; I beheld, and. lo. a great multitude, 
 which no man could number, of all nations, and kindreds, and people, 
 and tongues, stood before the throne.' Persons of every clime, and 
 colour, and configuration. Polished Europeans, superstitious Asia* 
 degraded Africans, wild Americans, and tribes of once savage island 
 Those who on earth were members of different Churches, possessed 
 different talents, followed different professions, were found in 
 different circumstances, and terminated life at different ages, are 
 now — before the throne. And are there not the strongest presump- 
 tive evidences of mutual recognition in heaven ; that our pious 
 friendships will there be renewed and perpetuated ? Such has been 
 the expectation of mankind in all ages. Memory, with the other 
 faculties, will be strengthened, as we pass into the other world. The 
 proceedings of the day of judgment, and the nature of the heavenly 
 state, seem to require this mutual recognition, The Scriptures give 
 encouraging intimations of it. We shall sit down with Abraham, Isaac, 
 and Jacob. Delightful thought ! We shall become contemporaries with 
 patriarchs, and be united to the glorious company of the prophets ; shall 
 enjoy the goodly fellowship of the apostles, and join the noble army of 
 martyrs. We shall be the associates of the wise, the holy, the just. I 
 good, from every region of the universe, with whom we shall live, and 
 love, and learn, and worship. We adopt not the sentimenl of him who 
 said, * Heaven would be no heaven to me without my friends." No, we 
 shudder at its impiety. But we do cherish the hope of being restored to 
 the society of those who, when on earth, were a- dear to ns as our own 
 souls, and with whom we took sweet counsel ; but who were torn from our 
 sanctified embrace by the cold hand of death. We shall be caught up 
 ther with them. And how joyful the emotion with which the 
 faithful minister will meet his spiritual children ! What is our hope, or 
 . or crown of rejoicing ? Are not even ye in the pres f out Lord 
 
 ! - Christ at His coming ? For ye are our glory nn*\ i v 
 
142 THE HE A VENL Y ST A TE. 
 
 But in heaven we shall come to an innumerable company of angels. 
 We shall see those morning stars which sang together, and the sons of 
 God who at the creation shouted for joy. Thrones and dominions, 
 principalities and powers. The full-eyed cherubim, and the burning 
 seraphim. Is there not joy in the presence of the angels of God over 
 one sinner that repenteth ? Are they not all ministering spirits, sent 
 forth to minister for them who shall be heirs of salvation ? To be privi- 
 leged to see, to converse, and to hold fellowship with such pure, bright 
 intelligences will be bliss. 
 
 The glorified saints shall enjoy the company of the Lamb. To Him, 
 as we have seen, they are entirely indebted for their salvation from sin, 
 death, and hell. It is because He is ' in the midst of the throne,' that that 
 throne is not covered with thick darkness, and peals not forth thunders of 
 wrath ; that there is a rainbow round about the throne, in sight like 
 unto an emerald. With Him the saints hold intimate, and hallowed, 
 and delightful, and transforming, and unbroken fellowship. And what 
 tongue can describe, what human heart can conceive, their admiration, 
 their gratitude, their affection, their rapture, as they gaze ? 
 
 * He shows His prints of love, — 
 They kindle to a flame ! 
 And sound through all the worlds above, 
 The slaughter' d Lamb.' 
 
 But, farther, we are informed that ' He that sitteth on the throne 
 shall dwell among them.' The pure in heart shall see God. ' In my 
 flesh,' says Job, ' I shall see God : whom I shall see for myself, and mine 
 eyes shall behold, and not another.' ' As for me,' David exclaims, ' I 
 will behold Thy face in righteousness ; I shall be satisfied when I awake 
 with Thy likeness.' 'I heard,' observes John, 'a great voice out of 
 heaven, saying, Behold, the tabernacle of God is with men, and He will 
 dwell with them, and they shall be His people, and God Himself shall 
 be with them, and be their God.' These passages certainly teach that in 
 heaven there is a special, visible display of God's glory, and that to Him 
 the saints have personal approach. The moment they enter, they have 
 an immediate consciousness of the Divine presence ; they feel surrounded 
 on every side with the great Object of their bliss ; ' even as the mote that 
 swims in the brightness of the upper skies ' is encompassed with 1 the efful- 
 gence of the sun. They burst at once into the blaze of uncreated Light, 
 and are delightfully sensitive to its beamSc They now think of Him 
 more in His moral than in His natural attributes ; and thus the apparent 
 distance between God and them is immensely reduced. ' Instead of the 
 mute awe which before had held them far from the Great Incomprehen- 
 sible,' they now, in the relationship of children to a father, indulge an 
 
 
THE HE A VENL Y ST A TE. 143 
 
 intimate and personal affection. And what will be the impression on 
 our souls when we see our Father face to face ! when we first hear 
 J I is paternal voice ! when with mildness and complacency He receives us 
 into His immediate presence 1 ' To stand unawed in the presence of such 
 awful grandeur ; unruffled amidst such a bright effulgence of uncreated 
 glory as will then move around us, — unabashed under the brighl 
 emanations of purity, will impart such a high degree of conscious dignity, 
 that we shall feel like sons of God, whose glory is no longer concealed 
 under the veil of humanity, but only seen and universally admired.' 
 Heaven is suited to us — 
 
 V. As Active Beings. Our faculties must be employed, our grs 
 
 must be exercised. Were we idle we should be miserable. Adam, in 
 innocence, was not unemployed ; he was placed in the garden to dress it 
 and to keep it. Angels are actively engaged, in contemplation, adoration, 
 acclamation, or flight to distant worlds. Ministering to the saints is a 
 part of their standing employment. Michael has fought our battles, 
 Raphael sung our triumphs, and Gabriel on our errands flown. And in 
 our text we are told, that those who have washed their robes are ' before 
 the throne of God, and serve Him day and night in His temple.' In 
 another part of this book, John says, ' I saw no temple therein : for the 
 Lord God Almighty and the Lamb are the temple of it.' In heaven 
 there will be no place set apart exclusively for the honour of God ; but 
 every part of it will be tilled with His presence and splendour. There 
 will be no building to which certain religious services will be confine I. 
 and to which we could only occasionally go, and in which moral maladies 
 are removed. Every spot will there be alike holy, and be equally fitted 
 to the song of praise and the incense of devotion. We shall have no 
 need to say, ' O when shall I come and appear before God ? ' for we shall 
 be continually before Him ; and the cure of our spiritual diseases will 
 be complete. But, still, we shall be employed, 'day and night,' — un- 
 ceasingly, with an activity which never wearies, a buoyancy which never 
 grows languid. The employment will be suited to the strength of our 
 glorified faculties, the extent of our capacities, and the splendour of the 
 scenes we shall have to traverse. We shall be acquiring fresh knowle'i 
 making new discoveries, and performing new services, perhaps in travel- 
 ling to various parts of our Lord's extensive domains, and in ministering 
 to other beings. But our chief employment will be in worshipping God ; 
 in putting forth new acts of love to Him in the Bublimest workings <>i' 
 the mind ; and in celebrating the wonders of His power, His holini 
 His goodness, in varied, and sublime, and harmonious anthems of praise. 
 And we shall sing the ' new song.' As redeemed beings, we shall give 
 
144 THE HE A VENL V ST A TE. 
 
 expression to our joyful and powerful emotions, — too powerful to be con- 
 fined to the heart. We shall strike our golden harps, and. in united 
 chorus, rising higher and higher, till, with a loud voice, like the sound of 
 many waters, we sing, ' Worthy is the Lamb that was slain, to receive 
 power, and riches, and wisdom, and strength, and honour, and glory, and 
 blessing.' 
 
 Heaven is suited to us — 
 
 VI. As Immortal Beings. The value of all earthly enjoyments is 
 greatly lessened, in consequence of the uncertain tenure by which we 
 hold them. Eiches may suddenly make to themselves wings and fly 
 away. Honour, in a moment, by our own indiscretion, or by the tongue 
 of slander, may pass like a shadow over a rock. Friendship may be 
 broken by misunderstandings, or bereavements ; and we have the fullest 
 assurance that from all such enjoyments we must be separated at death. 
 But if a man die, shall he live again ? This is a question which philoso- 
 phy could never answer ; the eye of reason has been strained by its 
 frequent attempts to penetrate futurity. From man's elevation in the 
 scale of being, the properties of the soul, its high aspirations, its capacity 
 of advancing in knowledge, its longing after immortality, its startling at 
 destruction, the presages of conscience, and the irregularities in the admin- 
 istration of providence ; the ancient sages thought it probable that there 
 would be an hereafter. But their speculations could not remove their 
 doubts, nor arm them with confidence in the view of death. At the 
 point where reason fails revelation comes to our assistance. Life and 
 immortality are brought to light by the Gospel. He who is the ' Lord of 
 Life,' the l Living One,' who possesses life in all its fountain, fulness, 
 and eternity, assures His followers that, : because He lives, they shall live 
 also.' Probation is terminated. They can die no more. The possibility 
 of falling, if indulged, ' would drink up all their joy, and quite unpara- 
 dise the realms of bliss.' 
 
 As the saints will live for ever, so the idea of eternity is blended 
 with almost every view of their abode. It is an inheritance incorrupti- 
 ble, undefiled, and that fadeth not away. A building of God, not made 
 with hands, eternal in the heavens. A city that hath foundations. A 
 kingdom that is everlasting. Perpetuity belongs to all the sources of 
 their enjoyments. The Lamb shall lead them to living fountains of 
 water. Fountains that shall never dry up, nor be diminished, nor lose 
 any of their freshness. Fountains that are impregnated with life, — life in 
 the highest and sublimest sense, life vernal and immortal. Fountains 
 of which those who drink shall live, and not only live, but grow, and 
 flourish, and bloom. An animating principle shall spread without 
 
THE HE A VENL V ST A TE. 145 
 
 intermission through their bodies and souls, kindling the eye, playing 
 upon the countenance, invigorating the faculties, expanding the con- 
 ceptions, and glowing in the affections for ever and ever. 
 
 Such is the heaven which God hath prepared for you. One thing 
 now remains, the preparation of you for that heaven. The latter is as 
 necessary as the former. Then, are you prepared ? Not, if you are 
 lovers of pleasure more than lovers of God. Not, if your hearts are 
 cankered with envy, swelled with pride, or shrivelled with covetousness. 
 Not, if you avoid the searching light of truth lest your errors should be 
 exposed and your deeds of darkness made manifest. Not, if you shun 
 the company of the sons of Zion for the gay, the dissipated, the 
 worldly. Not, if you have a distaste to God's service, neglecting it when- 
 ever you find a pretext, and when you do engage in it are restless and 
 careless, and glad when it is over. Not, unless you have i washed in the 
 blood of the Lamb.' This is the test. There is no other name given 
 under heaven whereby you can be saved. To man the bleeding cross 
 hath promised all. Blot it from your creed, and you are enveloped in 
 midnight darkness. Remove from it, and you plunge into the danger- 
 ous waters. Die without an application of the blood of Christ, and you 
 are bankrupt — beggared for eternity. But this need not be the case 
 with any of you. Christ wept that you might smile, He died that you 
 might never die. Do you see your danger ? Is the remembrance of your 
 sins grievous unto you? Do you desire deliverance from them? then, 
 hear the comfortable words of the Saviour. ' Come unto Me, all ye that 
 labour and are heavy laden, and I will give you rest.' But come, sinner, 
 as you are ; guilty, depraved, wretched, helpless; and cast yourself with 
 a sole reliance on the atoning blood. Do it now. Behold, now is the 
 accepted time ; behold, now is the day of salvation. Ye know not what 
 shall be on the morrow. For what is your life . ? It is even a vapour 
 that appeareth for a little time, and then vanisheth away. Your 
 fathers, where are they ? and the prophets, do they live for ever ? And 
 know ye not that a prince and a great man is fallen this day in Israel ? 
 The Rev. Henry Moore is numbered with the venerable dead. A few 
 particulars relative to the life, death, and character of this eminent 
 servant of God cannot fail of being interesting and profitable unto you. 
 
SERMON X. 
 
 THE GLORIFIED BODY.* 
 
 ' It is sown in corruption, it is raised in incoreuption ; IT IS 
 
 SOWN IN DISHONOUR, IT IS RAISED IN GLORY ; IT IS SOWN IN 
 WEAKNESS, IT IS RAISED IN POWER ; IT IS SOWN A NATURAL 
 BODY, IT IS RAISED A SPIRITUAL BODY.' — 1 CoHntManS XV. 42, 
 
 43, 44. 
 
 The leading subject of this chapter is the resurrection of the dead ; a 
 doctrine denied by certain individuals at Corinth, but which the apostle 
 here establishes by a train of argumen ' ration the most luminous, con- 
 secutive, powerful, and triumphant. He first adverts to a fact — the 
 resurrection of Christ. This was set forth in the Scriptures of the Old 
 Testament, by typical persons, significant actions, and verbal pre- 
 dictions. It was confirmed by numerous eye-witnesses. After Christ 
 was risen, He was seen of Cephas, then of the twelve : after that, He was 
 seen of above five hundred brethren at once ; after that, He was seen of 
 James, then of all the apostles ; and last of all He was seen of Paul 
 himself. Now, if the resurrection of Christ be granted, the apostle 
 shows the absurdity of denying the general resurrection : for if it be not 
 possible for the dead to rise, he contends, that Christ is not risen. And 
 if this were the case, he reminds them, that their faith in Him 
 was vain ; that the preaching of the apostles was vain ; that they 
 were found false witnesses before God ; that those who had died 
 in the faith of it had perished ; and that the followers of . Christ 
 were of all men the most miserable. But as Christ is risen from the 
 dead, as He has destroyed the destroyer, spoiled the grave, burst the 
 barriers of the tomb, opened the iron gates of death, our resurrection 
 will follow. He rose in our nature, as our representative. His resur- 
 rection was a proof, a pledge, an earnest of ours. He was 'the first 
 fruits' of them that slept. Then mortality took flight, and with 
 Him mounted from the tomb. Hence we may remark, that the 
 resurrection will not be the result of any vegetative process ; there 
 is no part of the present body that will be preserved to germinate 
 
 * Preached on the occasion of the death of the late Rev. Richard Treffry. 
 
THE GLORIFIED BODY. 147 
 
 and to be unfolded into the perfected body. The resurrection will be a 
 miiaculous work, performed by Christ. ' As in Adam all die, even so in 
 Christ shall all be made alive.' i I is death procured our resurrection ; 
 His resurrection is the pledge of ours ; and the work of rescuing us from 
 our enemies shall be effected by 'the Lord from heaven.' It is also 
 plain, that the same body will be raised again. However wondrous and 
 glorious the changes in its qualities and form may be, the substance will 
 be the same; one essence with refined properties; one body in two 
 different states. If God give not the same body we once inhabited, it 
 will not be a resurrection — a rising again — but a creation. Nor do we 
 see the justice of creating a new body, and punishing it, when it had 
 never sinned. We know not in what the identity of the body con- 
 but it will doubtless be preserved. As a man, punished for crime he 
 committed twenty years ago, would be conscious that he was suffering in 
 the same body as that in which he committed the crime, notwith- 
 standing the change that had passed on it in that time, so will it be in the 
 resurrection. Each person will be conscious that the body he enters is 
 the same which he inhabited while on earth. We shall instantly feel 
 ourselves at home ; shall feel that our new residence is a part of our- 
 selves. 'In my flesh shall I see God.' There are difficulties connected 
 with the subject ; that the body, after it has been reduced to dust, and 
 that dust blown by the winds, or washed by the floods, or consumed in 
 the fire, or transmuted into plants and animals, shall be raised again, 
 and that a sameness shall be preserved ; but He who first formed it from 
 the dust of the earth. Bhall effect it. To omnipotence it is possible— it is 
 easy. 
 
 It should also be kept in mind that the apostle is speaking in the 
 text exclusively of the righteous ; of those who have believed in Christ, 
 who have suffered for Christ, who have had the sting of death extracted 
 from their souls by the blood of Christ, of those who have 'fallen asleep 
 in Christ.' We shall now direct your attention to the properties of the 
 glorified body ; and to some reflections that will arise out of the 
 subject. Perhaps we cannot do better than take up the words of the 
 text in the order in which they stand. 
 
 The body is x<>w/i in corruption. Sown — committed to the 
 earth like a seed, and dissolved, but not destroyed. And even 
 its dissolution is not natural. Death was not a part of the 
 original plan of God at the formation of the body. It did not 
 enter into the first arrangement. God made man immortal — his 
 body immortal as well as his soul. When its Maker pronounced it to 
 
 ' very g I." there was no blemish, no disease, to be found in it. Every 
 
 solid had its due consistency, every fluid its proper channel ; while all 
 
148 
 
 THE GLORIFIED BODY. 
 
 the senses were perfectly sound and lively, able to perform their 
 operations with ease, vigour, and delight. There were no disorders in 
 the earth, nothing unhealthy in the atmosphere. Though probably for 
 the purpose of securing the body's immortality, the ' tree of life ' was 
 placed in the midst of Eden. Satan introduced sin into the world ; and 
 sin brought death and all our woe. The germ of bodily immortality 
 expired the moment the divine law was transgressed. And as we all 
 stood in a covenant relation to Adam, ' death has passed upon all men, 
 for that all have sinned.' The body is indeed fearfully and wonderfully 
 made ; is the most beautiful and curious piece of mechanism that was 
 ever constructed. The dignity of its form, the symmetry of its parts, 
 the nature of its different organs, the relations which they bear to each 
 other and to external objects, all show the hand of a Divine architect. 
 But in its present state it is subject to numberless infirmities. There is 
 a constant tendency to disease. Some diseases disfigure the body, others 
 torture it, while others rapidly corrupt its solids and poison its fluids. 
 No powers of medicine, no skill of physicians, can preserve it in perpetual 
 existence. If unmolested by violent distempers, or uninjured by 
 accidents, still it will die. By the actions inseparable from life the 
 frame undergoes a continual change, and receives its dissolution. The 
 solid parts harden and become inflexible ; earthy particles get deposited 
 in the blood-vessels, and these lose their elasticity and become incapable 
 of propelling the vital stream. The face becomes covered with wrinkles, 
 and the head with grey hairs. Health fails and pains multiply. The 
 members can no longer perform their functions, nor the senses their 
 operations. The eyes can no longer behold objects, nor the ears receive 
 sounds. Taste and smell cease to exist — feeling is at an end. Death 
 takes hold of the frame, it is screwed up in a coffin, consigned to the 
 grave, and speedily becomes a mass of nauseous, putrid matter. It sees 
 corruption. 
 
 It is eaised in incoreuption. The voice of the Son of 
 God shall strike on its dull cold ear, and it shall start up, 
 obedient to the call. Then, it shall no more be subject to pain, 
 disease, decay, mutilation, disruption, dissolution, disorganization, 
 degradation, putrefaction. It will no longer be the nurse of violent 
 appetites and passions, the seed-bed of weaknesses, pains, and maladies. 
 Its substance will be indestructible and unchangeable ; its inheritance 
 incorruptible, undefiled, and will never fade away. There will be there 
 no hostile attacks, infectious particles, unwholesome damps, poisonous 
 weeds, or malignant vapours, conspiring to its destruction. It will no 
 more be flushed with fever, or wan with consumption ; suffocated with 
 
THE GLORIFIED BODY. 1 (9 
 
 asthma, or strangled with quinsy \ swollen with dropsy, or racked with 
 rheumatism. The inhabitants shall not say, I am sick; bul shall 
 flourish in immortal youth, in undecaying lustre, ever beautiful and ever 
 
 young. ' God shall wipe away all tears from their eyes ; .and there shall 
 be no more death, neither Borrow, nor crying, neither shall there he any 
 more pain ; for the former things are passed away.' The eye shall be 
 adapted to the splendid scenery of that world, the ear to its melody and 
 harmony, the smell to its amaranthine flowers, and the taste to the fruit 
 of the tree of life. A separat ion shall never take place. No Elisha shall 
 there exclaim. My father, my father ! No David shall cry out, My 
 son. my son ! No Rachel shall be seeu weeping for her children. No 
 Mary or Martha mourning the loss of an affectionate brother. * The 
 children of the resurrection never die, but are as the angels.' 
 
 It is sown in dishonour. The body isadjudged todeath ' because of sin.' 
 This is the most dishonourable circumstance. It is a • vile body ' — the body 
 of our humiliation ; an expression which not only describes its present 
 character, but refers to the cause of its degradation. It has been a partner 
 with the soul in sinning — has ever been ready to obey the call of a 
 polluted spirit. Its members have been instruments of unrighteousm bs. 
 The tongue has been -unruly;' the eye has often expressed pride or 
 contempt ; and the countenance has lowered with an^er. It is therefore 
 doomed to death as a punishment of sin. Even when -the spirit is life 
 because of righteousness,' that there may be a standing memorial of the 
 evil of sin, though Christ could unquestionably translate His followers 
 that they should not see death : it is appointed unto tin m ' once to die.' 
 And when the body mitted to the tomb ir bears the revolting 
 
 marks of that degradation to which God's displeasure against siu had 
 condemned it. I of all that excited admiration and affection, it 
 
 becomes so abhorrent to the senses, that we are under the necessity of 
 removing it from our view a- offensive and injurious. ' Let me bury my 
 dead out of my sight,' said Abraham of hi- beloved Sarah. 'By this 
 time he stinketh,' said Martha of her brother Lazarus. Ve< : the body 
 may be clothed in gorgeous apparel, it may be seated on a tin-one, have a 
 crown on its head, a sceptre in its hand, and myriads bowing at it- feet : 
 yet. it shall be ' sown in dishonour.' Genius may light up the counte- 
 nance, a mighty spirit may cogitate beneath its brow, or flash brightly 
 from the eye ; yet, it shall be 'sown in dishonour.' The eyes may be 
 employed in attentively gazing on the works of God, the tongue in 
 singing Bis praises, the feet in running the way of His commandments, 
 and the hands in ministering to the necessities of His saints; yet, it shall 
 be 'sown in dishonour.' Though purchased by 'a price, all price 
 beyond.' though it may enclose a spirit washed in the blood of the 
 
150 
 
 THE GLORIFIED BODY. 
 
 covenant, though it may be an object of angelic ministration, and a 
 temple of the Holy Ghost, it shall be ' sown in dishonour.' Its beauties 
 shall utterly wither. The socket of the once sparkling e} r e shall be a 
 nest for the slimy reptile, the musical ear shall be closed, the eloquent 
 tongue shall be silent, the athletic arm shall be motionless. 
 
 ' Yet these, new rising from the tomb, 
 With lustre brighter far shall shine : 
 Revive with ever-during bloom, 
 Safe from diseases and decline.' 
 
 It is eaised in gloey. It shall be so transformed as not to have a 
 single vestige nor the faintest trace of its former debasement and deformity. 
 Shall be so beautified, and covered with excessive brightness as far to exceed 
 all that is beautiful and splendid on earth. ' Then shall the righteous 
 shine forth as the sun,' clothed with robes of light, and effulgent with 
 splendours that can never fade. The countenance will yield to the 
 impressions of the pure soul, filled with peace and beaming with love. 
 The enshrined ' Spirit of Holiness ' may let out His beams to illuminate 
 His temple. If a loathsome worm of the earth can be transformed into a 
 creature beautiful and splendid, possessed of new and nobler powers, 
 that can feed on the honey of flowers, and skim with its outstretched 
 wings the atmosphere ; if an insignificant seed can produce a fragrant 
 flower, a majestic tree, delicious fruit ; if charcoal can be brought to 
 send forth gas ; who can say how great, how glorious, will be the change 
 on the human body at its resurrection ? The glorified body of Christ 
 will be the model after which the bodies of His people shall be formed. 
 ; He will change our vile bodies and fashion them like unto His glorious 
 body.' Not that our bodies will possess an equal measure of glory with 
 His glorified body, nor all possess an equal measure of glory with each 
 other ; but we shall all possess the grand characteristic features. We 
 shall ' see Him as He is.' Delightful thought ! This will be the chief 
 among the many sources of bliss in heaven. 
 
 ' Welcome th' assembly of the blest, 
 Whose myriad voices never rest ! 
 But when I mingle with the throng 
 That to the upper Church belong, 
 This, this my first desire shall be — 
 Give me the sight of Him that ransom'd me ! 
 Jesu ! of all the good to angels given, 
 Of all the beauty and the bliss of heaven, — 
 Bliss, Beauty, Heaven itself,— I ask a sight of Thee ! ' 
 
 But we shall not only ' see Him ; ' we shall be ' like Him.' The first 
 glimpse we obtain of Him, as we come forth from the tomb, will be a 
 transforming one. A powerful influence shall emanate from His 
 
THE GLORIFIED nODV. L51 
 
 effulgence, which shall have the irrmi' and accessary effect of 
 
 assimilating us into Bis likeness. The glorified body shall be 1;' 
 as it appeared on the Mount of Transfiguration, when its glory BO 
 irradiated His garments that they became white as snow. Like His, 
 Saul beheld it on his way to Damascus, when its brightness eclipsed the 
 light of the noon-day sun. Like His, as represented to John, in Patii 
 when His head and His hairs were white like wool, as white as snow, 
 His eyes as a flame of fire, and His countenance as the sun shining in his 
 strength. Like His body, now that it is raised to the pinnacle of the 
 universe, seated on the throne of light, closely allied to Deity, beh 
 admired, beloved, adored by cherubim and seraphim. The bodies of the 
 saints shall be faithful transcripts of His. As tributaiy planets they 
 shall reflect the glory of the eternal Sun, shall shine in His light, and 
 
 move in His life. 
 
 ' Mark, on the light, how amiable a grace ! 
 Their Saviour's image fresh in every face ! 
 What purple bloom my ravish'd soul admires, 
 And their eyes sparkling with immortal fires ! 
 Triumphant beauty ! charms that rise above 
 This world, and in blest angels kindle love ! 
 Are these the forms that moulder'd in the dust ? 
 O the transcendent glory of the just ! ' 
 
 But the splendour of the resurrection body surpasses all our con- 
 ceptions. It shall be ' in glory ; ' — fairer than the fairest flower, purer 
 than the unspotted firmament, brighter than the morning star, more 
 radiant than the mid-day sun, more splendid than Adam's bod} 7 in 
 paradise, more illustrious than angels ; — it shall be like the body of our 
 Lord Jesus Christ. 
 
 It is .so?/-// / a weakness. In its present state it is so impotent as to 
 be utterly unable to ward off the attacks of disease ; and is easily worn 
 out by labour, and stands in daily need of food. Often before the vital 
 spark is extinct, all its powers fail ; the sight becomes weak, the hearing 
 dull, the hands shake, the knees tremble. ' The rush of numerous years 
 bears down the most gigantic strength of man.' Nature is replete with 
 the shafts of death, and in unnumbered forms seems hostile to the body. 
 
 ' Wet, dry, cold, heat, at the appointed hour, 
 All act subservient to the tyrant '"s power ; 
 And when obedient nature knows his will, 
 A fly, a grape-stone, or a hair can kill.' 
 
 It is only for the humours of the body to be forced out of their proper 
 vessels, only a little blood to be out of its place, only a fibre disorganized, 
 only an inflammation in the head, a little diminution or augmentation 
 of heat or cold in the brain, and the tabernacle falls. When committed 
 
152 
 
 THE GLORIFIED BODY. 
 
 to the grave, it is so weak that the feeblest creatures may insult it with 
 impunity, and reptiles make it their unresisting prey. 
 
 It is eaised in power. It shall be endowed with a potency it 
 never possessed before. All its members and organs will be matured 
 and perfected in vigour. Its whole frame will be supported and pervaded 
 by a power, of which at present we can form but little conception. 
 Like an angel, it will ' excel in strength ; ' and one angel was strong 
 enough to destroy a hundred and fourscore and five thousand of the 
 Assyrian army in one night. It will possess the power of moving, 
 perhaps from world to world, with greater celerity than the sunbeams, 
 and with greater ease than we can now pass from the chapel to our 
 respective houses. As the bodies of Enoch, and Elijah, and our Lord 
 ' went up ' into heaven, so shall the bodies of all the saints ; unaffected 
 by the laws of gravitation or by the pressure of the atmosphere. We 
 shall have the power of adapting them to every station and to every 
 employment. Perhaps of expanding or contracting them at our 
 pleasure ; and of assuming different forms. The eye may have the 
 power of seeing minute objects immensely distant, and the ear of 
 catching the faintest sounds. The body will possess a power which the 
 magnitude of no duty will overcome, the continuance of no action 
 impair. We shall move without weariness, cogitate without exhaustion, 
 contemplate the loftiest objects without difficulty. When all the monu- 
 ments of art shall have crumbled into dust ; when mountains which 
 have stood for ages without any sensible decay, shall have passed away ; 
 when the light of yonder sun shall have been extinguished, and the 
 stars shall have ceased their twinkling ; the body shall be in full health 
 and strength ; shall possess power to ' serve God day and night,' without 
 cessation, or rest, or fatigue ; to gaze without inconvenience on all the 
 splendours of that world, and to sustain, without fainting, the pressure 
 of an ' exceeding and eternal weight of glory.' 
 
 It is sown a natural body. ' An animal body, having a multiplicity 
 of solids and fluids of different kinds, with different functions ; com- 
 posed of muscles, fibres, tendons, cartilages, bones, arteries, veins, nerves, 
 blood, and various juices, requiring continual support from aliment ; and 
 hence the necessity of labour to provide food, and skill to prepare it ; 
 which food must be masticated, digested, and refined ; what is proper for 
 nourishment secreted, brought into the circulation, farther elaborated, 
 and prepared to enter into the composition of every part ; hence growth 
 and nutrition ; without which no organized body can possibly exist.' 
 This animal body is the seat of temptation. Its various appetites and 
 passions 'war against the soul.' are ever ready to lead us astray, and 
 
THE GLORIFIED BODY. 153 
 
 must be ; kept under.' It is a clog to the soul, a hindrance to devotion, 
 
 retarding our 'progress in works of faith and labours of love. When 
 1 the spirit is willing the flesh (a weak.' 
 
 It is raised a Spiritual Body. Were it to come forth from 
 the tomb with its present animal properties, it would require food. 
 and sleep, and medicine in heaven. 1 Jut it shall be raised a ' spiritual 
 body;' — a body completely divested of every carnal susceptibility, of 
 all the gross properties of animal nature, and of the ponderous materials 
 of flesh and blood. Tt shall be of such a refined contexture as to need 
 no animal refreshments. It shall hunger no more and thirst no 
 more. ' Meats for the belly, and the belly for meats ; but God shall 
 destroy both it and them. They who are counted worthy to obtain 
 that world and the resurrection from the dead neither marry nor are 
 given in marriage, but are as the angels of God.' The body will then 
 no doubt retain a resemblance to that which we now possess. It will be 
 visible, though perhaps transparent. It will have the appearance of the 
 present body without its grossness. It will not need food nor be sensible 
 of fatigue. Its dependence on earth and relation to earth will terminate. 
 It> elements will be altered, its properties will be different, its nature will 
 be impassible, indivisible, imperishable. All its powers and propensities 
 will have a holy direction. It will be a cheerful, active, perpetual instru- 
 ment of holy exertion. Its organs will serve to receive impressions of 
 vast and varied feelings of complacency, of tenderness, of admiration, of 
 joy, of rapture. It will be so refined and spiritualised as to be no less 
 meet for the mansions of heaven than it was in its natural state for 
 dwelling on earth. It will be a fit habitation for a glorified spirit : 
 assisting instead of hindering its operations. Its organs will never more 
 prove temptations to sin. but all be aids to holiness. It will be suited to 
 the exercises of a spiritual world, will be capable of sublimer acrency and 
 nobler duties, of purer pleasures and finer sensibilities ; and -hall dwell 
 in a region where all will be congenial with its nature. ' A spiritual 
 body.' Not purely spiritual, like the thinking substance : nor grossly 
 material like our present bodies ; but something between both ; perhaps 
 formed of a matter similar to that of light or ether. • Opposed to our 
 thinking principle, and as its instrument, it is material ; compared with 
 our present body, it is beyond all conception sublimated and refined, and 
 in this sense termed spiritual.' It is as consistent to use the epithet 
 1 spiritual body,' as the terms ' spirituous liquor,' or ' carnal mind.' Bui 
 though the body will be body still, it will be inconceivably changed and 
 perfected. Unthought-of latent principles and powers may then be 
 developed. It may have additional members and senses ; and be distin- 
 
154 THE GLORIFIED BODY. 
 
 guishecl by new forms, and new displays of personal beauty and glory. 
 It will yield to the spirit the most exquisite sensations of bliss. It shall 
 exchange its present sordid and laborious occupations for the most 
 delightful and sublime employments ; its present low and oft interrupted 
 enjoyments for pleasures, pure, profound, and perennial. 
 
 We must now make a few reflections. 
 
 If the body shall he so glorious, how great must he the glory of the soul I 
 By the one we are allied to the inferior animals, by the other to angels 
 and to God. How will He who created the soul in His own image, and 
 who now delights to bless it, and to adorn it with the garments of salva- 
 tion, then exalt, adorn, and enrapture it. Who can now conceive what 
 will then be the strength of its faculties, the extent of its capacity, the 
 intensity of its affections ; with what rich and boundless stores of 
 knowledge it will then be rilled ; to what heights of holiness it will 
 ascend, and into what depths of happiness it will sink ? 
 
 We should instantly seek an interest in Christ. ' He hath abolished 
 death, and brought life and immortality to light by the Gospel.' But 
 only those who have faith in Him will He raise to glory everlasting. 
 4 1 am the resurrection and the life ; he that believeth in Me, though 
 he were dead, yet shall he live ; and whosoever liveth and believeth 
 in Me shall never die. Believest thou this 1 ' Then instantly fly for 
 refuge to lay hold on the hope set before you. What avails it, that 
 your imagination is gratified with a description of the future glory 
 of the righteous, if you do not sustain the character ? What avails it, 
 that in your musings you sometimes picture to yourselves scenes in which 
 are concentrated all that you can conceive of happiness and glory, and 
 perhaps indulge some feeble desire after them, if you will not diligently 
 use the means which are necessary to prepare you for their possession 1 
 What avails it, that a dread is awakened when you think of the terrors 
 the wicked in death, and of their coming forth from their igraves to^ 
 everlasting damnation,' if you will not acquaint yourselves with Him 
 who has ' the keys of hell and of death ? ' But let me beseech you to 
 come to Christ. He wept that you might smile ; He died that you might 
 never die. Come now. Before to-morrow evening the sun may have 
 shed his rays on your lifeless corpse. This is the accepted time ; this is 
 the day of salvation. Come as you are ; not in any assumed, but in your 
 real character. Disclaim every other title than that of a guilty, 
 depraved, wTetched, helpless, hell-deserving sinner. Weary and heavy 
 laden, get within the hallowed shade of the cross. Firmly, exclusively, 
 rely upon that ' precious blood,' and it shall wash away thy stains, and 
 fit thee for thy passage. 
 
 We should possess our bodies in sanctificatioji and in honour. They 
 
THE GLORIFIED BODY. 155 
 
 ara destined for glory and immortality. Bui if you adorn and pamper 
 them here with pride and luxury, they will rise to ' shame and 
 everlasting contempt.' You may call for the rocks and the mountains to 
 fall upon you. hut it will be in vain. You will he dragged forth by t lie 
 messengers of wrath. 'Every man in his own order : ' in his own class 
 or regiment ; the liar with the liar, the swearer with the swearer, the 
 drunkard with the drunkard, the lewd with the lewd, the oppressor with 
 the oppressor. The: same wicked, carnal, covetous, malicious beings they 
 were on earth. Their malignity now fully expressed in every lineament 
 of their countenances. Spectres of horror and dismay; with ghastly 
 shapes most horrible. Their bodies more vile and deformed ; strength- 
 ened to sustain a heavier load of misery, and to suffer indescribably 
 greater pain. The unwelcome union of body and soul has taken pi 
 and each shall be the incessant tormentor of the other. 
 
 ' In gloomy orbs their trembling eye-halls roll, 
 And loll the horrid secrets of the soul : 
 Each gesture mourns, each look is black with care, 
 And every groan is laden with despair.' 
 
 Yes, the polluting and enfeebling effects of sin will adhere to your 
 bodies, and will torment them like a maimed limb, or a deranged organ. 
 So that when you are revelling in gross and debasing pleasures, you are 
 inflicting on yourselves wounds, and inducing distempers, which shall 
 rankle and fester to all eternity. When gratifying your unhallowed 
 appetites, you are providing nourishment for the i worm that dieth not,' 
 and fuel for the ' fire that shall never be quenched.' And in that place 
 of torment every smell will be offensive ; every sound discordant : every 
 object loathsome ; and everything you touch, painful. But you need not 
 be thus circumstanced. Your bodies may be raised 'in dory.' Then 
 now restrain its passions, and curb its appetites. Mortify your members 
 which are upon the earth. Whether you eat or drink, or whatever you 
 do, do all to the glory of God. Present your bodies a living sacrifi 
 holy and acceptable unto Him. which is your reasonable service. 
 
 The subject should console you when bereaved of your Christian friends. 
 Foil have seen them committed to the tomb, 'earth to earth, ashes to 
 ashes, dusl to dust.' Over their graves you would still stand and weep. 
 Bui the seed that is sown there can spring without being watered by 
 your tears : the dews and sunshine of heaven are upon it. Thy parent, 
 thy child. • thy brother shall rise again.' And even now they are not 
 conscious of those horrors which you suppose Lnfesl the grave. To them 
 it is neither dark, nor cold, nor dreary. They feel no1 the worms thai 
 are crawling over them. They are not aware of any degradation. But 
 you shall ni' ,ei them again. That countenance on which yon <,. often 
 
156 THE GLORIFIED BODY. 
 
 gazed with delight, but which death changed, you shall ollce more see. 
 And when it shall burst on thy view in the morning of the resurrection, 
 it shall be brighter than an angel's face, and glowing with affection and 
 
 joy- 
 
 This subject should encourage you amidst your trials. Are you now 
 reproached for righteousness' sake? When Christ shall appear, your 
 rebuke shall be taken away. Are you now grappling with cold poverty ? 
 Then you shall hunger no more, and thirst no more. Have you a weak 
 and sickly frame? Then it shall be sweetly renovated, and closely 
 compacted. And if you are ' in Jesus,' you need not fear death. It shall 
 bring you into more intimate union with saints, and angels, and God. 
 And the grave shall be the couch on which you shall repose until the 
 morning of the resurrection. Your Saviour shall call, and you shall 
 answer Him : He shall come, and you shall mount up with joy to meet 
 Him. And then shall the ' most worthy Judge eternal ' reward not only 
 the soul, but the body, in proportion to what you do and suffer for Him 
 on earth. The more your eyes weep for your own sins and the sins of 
 others here, the better fitted will they be for the full splendours of the 
 vision beatific. The tongue that is now most ready to speak for the 
 Saviour will sing the loudest in heaven. The ear that listens most 
 attentively to what the Spirit saith unto the Churches will be the best 
 prepared for the melody and harmony of cherubic and seraphic voices. 
 The hands that are now most readily stretched forth to the relief of a 
 disciple of Christ, in the name of a disciple, shall there most triumphantly 
 wave the palm of victory. And the feet that have come most cheerfully 
 to the house of God will be best suited to walk the streets of the New 
 Jerusalem, and to conduct you to the inmost recesses of that temple 
 which has no need of the sun, nor of the moon to shine in it : for the 
 glory of God doth lighten it, and the Lamb is the light thereof. 
 
SKIttlON M, 
 
 DEGREES OF GLORY. 
 
 And they that be wise shall shine as the brightness of 
 the firmament; and they that turn many to right- 
 EOUSNESS as the stars for eveb and ever/ — Daniel xii. 3. 
 
 By the ' wise ' we are not to understand the profound philosopher, the 
 
 eloquent orator, the skilful linguist, the sagacious statesman, the prudent 
 merchant, the enterprising traveller, the ingenious mechanic. Their 
 talents and acquirements may lead to some interesting discoveries, may 
 be rendered subservient to the acquisition of wealth and honour, and 
 may tend to increase the knowledge and comfort of mankind. But 
 however profound, or extensive, or various a person's attainments may 
 be, if they are bounded by ' the things that are seen,' he, according to 
 the Scriptures, is a ' fool.' His knowledge increases his responsibility, 
 enhances his guilt, and will aggravate his doom. By the ' wise ' are 
 meant those who are ' wise unto salvation ; ' who experimentally, 
 practically, savingly, know ' the only true God, and Jesus Christ whom 
 He hath sent.' They have selected the most important object — personal 
 salvation — and have employed the best, the only means for its attain- 
 ment. They are therefore wise, not because they are learned or scientific, 
 but because they are godly. ' The fear of the Lord that is wisdom, and 
 to depart from evil is understanding.' 
 
 By those who 'turn many to righteousness' are meant those who, 
 being well instructed in the things of God themselves, are ; wise to win 
 souls.' They feel that from their Lord they have received their talents, 
 that on Him they are dependent for their continuance, and that to Him 
 they musl boob render an account of their use. Hence with scrupulous 
 fidelity they labour to bring a revenue of glory to Him, in the salvation 
 - »uls. They instruct the ignorant, warn the careless, confront the 
 sceptic, encourage the timid, reclaim the wanderer. The love of soul- - 
 their ruling passion. Under its influence they make all sacrifices, run 
 all risks, brave all dangers, encounter all difficulties, not counting their 
 lives dear unto them. They are fertile in expedients. They real not 
 
158 DEGREES OF GLORY. 
 
 contented with the ordinary plans of others. They devise new schemes, 
 adopt new measures, put forth new energies, enter on undiscovered 
 ground, and cut out new channels for the streams of salvation to flow to 
 those who are ready to perish. They wait not until application is made, 
 and a variety of arguments are employed to induce them to contribute ; 
 but are volunteers in every benevolent and holy design. The blessing of 
 heaven is on the labours of such men. Instrumentally, they ' turn many,' 
 — not to a mere creed, a name, a profession ; their object is not 
 proselytism, the extension of a sect, the prevalence of a party, — but to 
 ' turn many to righteousness,' — to the forgiveness of their sins, the 
 regeneration of their hearts, the entire sanctification of their nature, 
 that they may be saved with an everlasting salvation. Such characters 
 may be neglected, despised, condemned, misrepresented, and persecuted 
 in this world, but observe the reward that awaits them in the world to 
 come. ' They that be wise shall shine as the brightness of the firmament ; 
 and they that turn many to righteousness as the stars for ever and ever.' 
 Imagery expressive of their knowledge. They shall shine above all the 
 mists of ignorance, the clouds of error, and contemplate every object in 
 the clear, strong, steady light of the throne of God. Of their purity. 
 Sin, the emblem of which is darkness, shall never enter there. They 
 shall be without spot or wrinkle, and fully and visibly reflect the image 
 of the transcendent original of all purity. Of their joy. In heaven 
 there shall be ' no night ' of affliction. No sickness, no pain, no death. 
 No disease of body to lessen the enjoyments of the soul. No clouds of 
 temptation to obscure the vision. No fears of falling to chill the 
 exaltations of triumph. The arm of oppression shall be broken. The 
 tongue of slander shall be silent in darkness. The trumpet shall have 
 sounded its last blast. The shout of battle shall have expired. Destruc- 
 tions shall have come to a perpetual end. Their sphere shall be one of 
 serenity, and sanctity, and safety, and joy, and glory. Glory, contrasted 
 with which the glory of this world vanishes away — its honours are 
 fleeting shadows, its pleasures empty vapours, and its riches lose all their 
 attractions. Now, ' they that are wise ; ' — who know the Lord, live to 
 the Lord, die in the Lord, and thus save their own souls — ' shall shine as 
 the brightness of the firmament,' when not a cloud floats across it to dim 
 its serene lustre. ' But they that turn many to righteousness as the stars 
 for ever and ever.' They shall shine bright as the luminaries which 
 adorn the firmament. Splendid in the midst of splendour ; lovely in the 
 midst of universal loveliness. They shall occupy stations of pre-eminent 
 distinction ; shall wear crowns of peculiar brilliance, crowns that shall 
 receive additional lustre from the crowns of those they have turned to 
 righteousness. For what is our hope, or joy, or crown of rejoicing ? Are 
 
DEGREES OF GLORY. 159 
 
 not even ye in the presence of our Lord Jesus Christ at His coming? 
 
 Attend now to the two following proposition^. First. In heaven there 
 will be different degrees of glory. Secondly. That glory will be 
 eternally increasing. 
 
 First. Id Ik (i nil there will be different degrees of glory* All the 
 saints will no1 have bodies of equal brightness, souls of equal capacity, 
 enjoyments of equal richness and depth. They will not have crown- 
 equal splendour, mansions of equal magnificence, seats of equal elevation, 
 nor be sent on errands of equally distinguished honour. Bui the bright- 
 ness of their bodies, the capacity of their souls, the depth of their enjoy- 
 ments, the splendour of their crowns, the magnificence of their mansions, 
 the elevation of their scats, and the distinguished honour of their 
 employments, will be in proportion to their devotedness to God >rJ///r on 
 earth. We are desirous that this dor-trine should be very deeply 
 impressed on your minds. It lias a direct bearing on your experience as 
 Christians. It contains one of the strongest motives to induce you to 
 devote every faculty of your spirits, every affection of your hearts, every 
 member of your bodies, every portion of your influence, every moment of 
 your time, and every penny of your property, unreservedly to the service 
 of Him to whom your more than all is due. In support of this doctrine 
 our appeal is to the Word of God. Christ, when speaking of those who 
 are reviled, and persecuted, and have all manner of evil spoke of them 
 falsely, for His sake. says, that 'great,' emphatically great, is their 
 reward in heaven. lie speaks of those who shall be 'least,' and of ti 
 who shall be -great ' in the kingdom of heaven. He says, that he that 
 receiveth a ' prophet' shall receive a prophet's reward ; and that he that 
 receiveth a 'righteous man' shall receive a righteous man's reward. 
 When Peter said, 'We have forsaken all, and followed Thee; what 
 shall we have therefore ? ' Jesus answered, ' When the Son of Man shall 
 sit in the throne of His glory, ye also shall sit upon twelve thrones, 
 judging the twelve tribes of Israel.' Again He said, ' To sit on My right 
 hand, and on My left, is not Mine to give,' that is, in a way of 
 partiality, not denying but that there were peculiarly honourable seats in 
 His kingdom ; ' but it shall be given to them for whom it is prepared of My 
 Father : ' — to those who are prepared by a large measure of holiness for 
 tli- 1 occupancy of such elevated seats. In the parable of the talents, the 
 talent which had been neglected is given to him whose five had gained 
 other five. Again, while to him whose pound had gained five it is said, 
 • Have authority over five cities ; ' to him whose pound had gained ten 
 pounds it is said, ' Have authority over ten cities.' The Apostle Paul 
 states the same doctrine when he says to the Corinthians, ' Every man 
 shall receive his own reward, according to his own labour.' That the 
 
160 DEGREES OF GLORY. 
 
 minister who builds ' wood, hay, stubble ' shall be saved as by fire, and 
 shall suffer loss ; while he who builds ' gold, silver, precious stones ' shall 
 receive a ' reward.' Again, that ' there is one glory of the sun, and 
 another glory of the moon, and another glory of the stars ; for one star 
 differeth from another star in glory. So also is the resurrection of the 
 dead.' And from this consideration, he urges upon them: 'Be ye sted- 
 fast, unmoveable, always abounding in the work of the Lord, forasmuch 
 as ye know that your labour is not in vain in the Lord.' When he 
 would encourage them to bear up under their sufferings, he says, ' Our 
 light affliction, which is but for a moment, worketh for us a far more 
 exceeding and eternal weight of glory : ' — a far greater weight of glory 
 than we should have received, had we not been the subjects of affliction 
 on earth. As a motive to liberality, he tells them, that 'he which 
 soweth sparingly shall reap a] so sparingly ; and he which soweth 
 bountifully shall reap also bountifully.' He reminds the Ephesians, 
 ' that whatsoever good any man doeth, the same shall he receive of the 
 Lord.' And the elder in heaven informed the Apostle John that the 
 redeemed arrayed in splendid robes are ' those who came up out of great 
 tribulation.' 
 
 The same doctrine has countenance from the peculiar honour con- 
 ferred on Moses and Elijah, in being selected from the ' innumerable 
 company,' to attend upon Christ in the Mount of Transfiguration. And 
 whem we read of the redeemed singing the song of Moses, and sitting 
 down with Abraham, and Isaac, and Jacob, who can doubt but that these 
 illustrious individuals are objects of attraction, and occupy seats of 
 honour in the kingdom above ? 
 
 The various figures by which heaven is represented impress us with 
 the conviction that there will be different degrees of glory. It will be a 
 family, a Church, a city, a kingdom. And is it not difficult to conceive 
 of all this, if there be no gradations of rank, if none of the members be 
 invested with greater authority and honour than others ? 
 
 There are plain intimations that there are different orders of angelic 
 beings : — a hierarchy in heaven. There are thrones and dominions, 
 principalities and powers. There is the angel and the archangel, the 
 cherub and the seraph. 
 
 And may we not infer the doctrine from the wisdom, the justice, and 
 the goodness of God? He plainly presents the blessings of heaven 
 before us under the character of rewards. Eewards not of debt, but of 
 grace. But real though gratuitous. Begulated by the strict rule of 
 justice, though flowing from the fountain of mercy. Hence, as there is 
 such an astonishing difference among the members of the Church on 
 earth, will there not be a difference in heaven ? As there is such a 
 
DEGREES OF GLORY. 161 
 
 difference in their labours, will there not be a difference in their rewards ? 
 If God is peculiarly ' glorified ' by those servants who bear ' much fruit ' 
 on earth, will He not peculiarly glorify them in heaven ? Is it reason- 
 able to suppose that ordinary Christians, who are often complaining of 
 their leanness ; who. when called to duty, can so easily see a lion in the 
 way ; who have such a dislike to the cross ; who so nicely make their 
 calculations for the purpose of ascertaining how ' little' they shall give 
 towards the conversion of a world ; will have the same reward in heaven 
 as those who have been ' burning and shining lights,' as the patient 
 patriarchs, the holy prophets, the zealous apostles, the suffering martyrs; 
 or, as the Wesleys and Whitfield, men who bore the burden and heat of 
 the day. and hazarded their lives for the Gospel ? 
 
 As the graces of the Spirit are now exercised, they are strengthened. 
 A- holiness is secured, the capacity of the soul is thereby enlarged and it 
 is consequently prepared for a larger measure of the happiness of heaven. 
 So that, while every capacity will be filled, the largest capacity will have 
 the largest share of enjoyment. In proportion to the surface which you 
 present will be the quantity of light and purity and joy that will flow 
 into your raptured spirits. But as the wisdom, and justice, and goodness 
 of God will be so strikingly displayed in the bestowment of the heavenly 
 rewards, there will be no envy, no jealousy. Xo one will be useless, or 
 overlooked, or unemployed. Every individual will know his place and 
 will keep it ; will be thankful for it, and cheerfully discharge the duties 
 connected with it. The highest will not look down with contempt on 
 the lowest ; the lowest will not look up with envy to the highest. 
 Should you behold a brother with a brighter crown than your own, 
 no improper feeling will be awakened, for you will be fully convinced 
 that he wears it in consequence of his having been more devoted to 
 God on earth than you were. If you see a sister in a mansion more 
 magnificent than the one you occupy, you will not attribute it to any 
 partiality, but to her having secured, while here, a larger measure of 
 holiness than you obtained. The happiness of all will be the happiness 
 of each. 
 
 If we have established our first proposition, that in heaven there will 
 be different degrees of glory, we now call your attention to the 
 
 Second. That this glory will he eternally increasing. If we are 
 privileged to enter that world, we shall shine forth with continued, with 
 undiminished, and with increasing splendour. There will be no same- 
 ness in the enjoyments of heaven. The inhabitants will not be stationary. 
 And as there will be no possibility of retrograding — for probation will 
 have terminated — we shall be perpetually advancing. Imagine not that 
 you will see all that is to be seen ; hear all that is to be heard ; and enjoy 
 
162 DEGREES OF GLORY. 
 
 all that is to be enjoyed, instantly after you have entered heaven. The 
 knowledge, holiness, and happiness you possess on passing the gates of 
 the city will form the starting-point of an unending career. From the 
 moment that you first stand amidst the splendours of the throne, mani- 
 festations, and instructions, and communications will be made to you in 
 eternal progression. 
 
 If we look around us here, we find that almost everything is capable 
 of growth. Plants, insects, birds, beasts, fishes come from exceedingly 
 small particles and gradually rise to a higher state. Look at man. At 
 first he seems to be governed entirely by sense, then the imagination 
 begins to play, then memory is exercised, and then reason is employed 
 Contemplate the Christian. He is called to be constantly growing in 
 grace. He never arrives at a point in religion beyond which he cannot 
 pass ; it is a sea without a bottom or a shore. It is his privilege to be 
 daily advancing in the divine life, and to be rising higher and higher 
 in the scale of excellence. And will he cease to rise as soon as he enters 
 heaven ? Will he there meet with an impassable boundary ? Does not the 
 soul shrink at the thought of having ascended the highest pinnacle> 
 solved the last problem, and attained its full maturity of knowledge, 
 purity, and joy ? 
 
 The subjects of study in that world will be of such vast magnitude 
 and endless variety, and our capacities so limited, that it will not be 
 possible for us to obtain a knowledge of them in an instant. Consider 
 the mediums through which we may there acquire knowledge. Will it be 
 by personal inspection ? But shall we be able to survey in a moment the 
 various systems, and worlds, and objects throughout our Lord's domains ? 
 Will He be pleased directly to make the revelation ? But is it likely 
 that our minds will be able to take in the almost infinite variety of ideas 
 at once ? Shall we derive knowledge from instructions that we shall 
 there receive ? And who can tell but the expression ' they that turn 
 many to righteousness shall shine as the stars ' may mean, that they shall 
 diffuse their light and illuminate others by their instructions :-— that 
 Moses shall there explain to us his five books, and David his psalms, and 
 Isaiah his prophecies, and Paul his epistles ? But all this will occupy 
 some time. And the same may be said if we acquire knowledge by the 
 exercise of our reasoning powers. 
 
 Angels are certainly increasing in knowledge. They know more now 
 than when they poured forth on the plains of Bethlehem, ' Glory to God in 
 the highest, and on earth peace, goodwill toward men ; " and they knew 
 more then than when, at the creation, they sang together and shouted 
 for joy. They are represented as looking down, ardently admiring and 
 closely studying the things of redemption. There can be little doubt 
 
DEGREES OF GLORY. 163 
 
 that the saints in heaven will be perpetually advancing. Animating 
 thought ! Glorious prospect ! We shall be eternally increasing 
 
 In Knowledge, In our knowledge of God. Shall be acquiring a 
 farther insight into His character, shall be discovering fresh uncreated 
 beauties, shall be witnessing new and wondrous evolutions of His glorious 
 perfections, brighter manifestations of His infinite wisdom, His almighty 
 power. His unspotted purity, and His boundless goodness. 
 
 In our "knowledge of His Works. We shall perhaps be permitted to 
 I ravel from planet to planet, from system to system, the whole material 
 creation being spread out before us in all its beauty, and harmony, and 
 magnificence. As we proceed fields more ample, more lovely, will be 
 bursting upon our view; discoveries more interesting, more important, 
 will be made by our enquiring spirits. And through the world of minds 
 we shall be continually advancing in our contemplation, studying the 
 fervour of the seraph, the loveliness of the cherub, and the splendour of 
 the archangel. 
 
 We shall be eternally increasing in our knowledge of the Providence 
 of God. What is now so mysterious to us shall be made plain. We shall 
 know why holy, devoted missionaries, in the midst of their usefulness, 
 were permitted to be taken away, by the upsetting of canoes, by the 
 hands of savage men, or to sink beneath their toils. The complexity of 
 the divine administration shall then open into one bright display of 
 wisdom, and power, and goodness. We shall not only have light t brown on 
 some prominent parts of our history, gilding the tops of the hills, but the 
 eternal Sun shall pour His meridian splendour into every valley, shall 
 dissolve every mist, and shall discover that all His designs towards us were 
 designs of love. 
 
 We shall be increasing in our knowledge of the Word of God. Of its 
 histories, its precepts, its doctrines; especially of the great redeeming 
 work. All these subjects shall be more perfectly known as the pages 
 eternally brighten under our gaze. And in every object we shall see 
 God. We shall remember that ; He is the grandeur which everywhere 
 spreads, the sublimity which rises, the beauty which glows, the life 
 which animates, the wisdom which astonishes, and the goodness which 
 provides, sustains and rejoices; we shall see this field of contemplation 
 and intelligence not only exalted, immense, and endlessly improving, but 
 actually divine.' 
 
 We shall be eternally increasing in Holiness. This will be the result 
 of our knowledge. In proportion as we know God will be our devoted- 
 ness to Him. Our reverence, a delightful and ennobling emotion, will 
 be continually increasing. Our admiration will be rising highland 
 
 higher. Our love becoming more and more intense. We shall Urard 
 
 
164 DEGREES OF GLORY. 
 
 Him with unbounded complacency, with unmingled gratitude, and with 
 the utmost confidence. Whatever displays His character will engage our 
 attention and kindle our joy. His glory will be the very element of our 
 being. Now we shall be employed in its study, then transported in its 
 vision, and again we shall strike our harps to its praise. We shall catch 
 the splendours to which we shall be exposed, diffuse the glory we receive, 
 and resemble the brilliance with which we shall be filled. The graces 
 which now adorn us will receive new and endless accessions, and we 
 shall be drawn nearer to, and be more fully assimilated into a resemblance 
 of Him whom we love. 
 
 We shall be eternally increasing in Happiness. Each disclosure of 
 purpose, the unveiling of each perfection, will be a new occasion and 
 source of our bliss. This will retain but one character, and know but 
 of one origin, whether it be contemplation, acclamation, or flight to dis- 
 tant worlds. Every object presented to our view will excite our most 
 delightful admiration and augment our joy. ' We shall be delighted to 
 see the pictures of the divine perfections ; but we shall see them in the 
 presence of the inimitable originals and with ineffable joy and wonder 
 contemplate the resemblance ; and then, with rapturous delight, give the 
 praise, not to the shadow, but to the Living, the Infinite Substance.' As 
 our souls will there be continually expanding, our enjoyments will be 
 increasing. The pure river of the water of life will be flowing forth with 
 a greater and yet greater depth. Our bodies shall be yielding to our 
 spirits more exquisite sensations of delight. They shall never grow old ; 
 shall have no wrinkle, no grey hair, indicative of age, but their bloom, 
 their beauty, their splendour shall be continually increasing. And with 
 what ecstasy shall we traverse the everlasting hills, with an activity that 
 never wearies, a buoyancy of spirit that never grows languid ; or range 
 over the happy plains, incapable of woe ! Will not our enjoyment be 
 perpetually augmenting, as the Lamb in the midst of the throne shall 
 lead us to fountains of living water ; or as we pluck on the banks of the 
 river those amaranthine flowers of matchless beauty, exquisite fragrance, 
 and growing freshness. And what will be our delight when we recognise 
 in that world those friends and relations who have been torn from our 
 sanctified embrace by the cold hand of death ; those companions with 
 whom we once took sweet counsel ; those ministers from whose labours we 
 derived such instruction and consolation ; or, as we extend the circle of 
 our acquaintance among saints of other days and other climes, and as we 
 ascend through the ranks of angels, and gaze, and listen, ' While some 
 lovely seraph tell, how Michael battled and the dragon fell ' ! 
 
 But still God will be our all in all. As our graces will be only ema- 
 nations from His excellence, our enjoyments will be perennial streams 
 
DEGREES OF GLORY. 165 
 
 flowing from the eternal fountain of blessedness. Every successivi 
 
 in holiness will increase the joy unspeakable and full of glory. Aa Be 
 
 eternally lifts upon us. in greater splendour, the light of Bis countenance, 
 
 we shall rejoice more and more. We shall see the King in His beauty. 
 We shall dwell with rapturous delight in Bis presence. We shall perform, 
 at Bis command, our services upon a wide and still extending scale. We 
 shall Bing in joyful and in loftiest anthems Bis praises. We shall gaze 
 with eagle eye on His splendour, and rise, with eagle wings outstretched. 
 with a perpetually invigorated flight, nearer and nearer to Bim who is 
 the original of all beauty, the centre of all holiness, and the source of all 
 happiness. 
 
SERMON XII, 
 
 BROTHERLY LOVE, 
 
 A NEW COMMANDMENT I GIVE UNTO YOU, THAT YE LOVE ONE 
 ANOTHER ; AS I HAVE LOVED YOU, THAT YE ALSO LOVE ONE 
 ANOTHER.' — Jo lui xiii. 34. 
 
 New, because of its peculiar excellence, new among the religionists at 
 that time, new in His ministry, new because now to be exercised in a 
 new relation as disciples, in a new measure, by a new sanction, from 
 new motives, and according to a new example. This is our Lord's own 
 explanation, ' As I have loved you.' He more than fulfilled the original 
 law. He was the incarnation of love, a beautiful exemplification, the 
 very personification of love — love living, breathing, speaking, acting 
 amongst men. His birth was the nativity of love, His sermons the words 
 of love, His journeys the footsteps of love, His miracles the wonders of 
 love, His prayers the supplications of love, His sighs the hcavings of love, 
 His tears the meltings of love, His crucifixion the agonies of love, His 
 resurrection the triumph of love, His intercession the exhibition of love, 
 and His dispensation the manifestation, commendation, and perfection 
 of love. What He enjoins in the text is Brotherly Love. Observe : 
 
 I. The example to which you should adjust it — 
 ' As I have loved you.' Christ has loved you 
 
 1. Disinterestedly. Was under no necessity, engagement, obligation ; 
 could derive no advantage from it ; was happy in the contemplation of 
 His own infinite, harmonious, and glorious perfections. So love one 
 another, independent of any regard to your own fancy, honour, interest. 
 Delight in the happiness of one another ; breathe pure benevolence. 
 Do good, expecting nothing again. Gather bliss from seeing others 
 blessed. 
 
 2. Uiimeritedly. He saw nothing lovely, attractive, or meritorious 
 in you, but loved you when you were guilty, depraved, deformed, treach- 
 erous, rebellious. So love a disciple ; not because he is cultivated, 
 gentlemanly, wealthy, and respectable — that would be carnal complacency 
 
BROTHERLY LOVE. L67 
 
 and not Christian affection — bul because he is a disciple, loved by Christ j 
 
 and reflects the image of Christ. Be may be of 'low degree,' have little 
 of this world, but yon must Love a rich Saviour in a poor saint, lie may 
 have failings, blemishes, infirmities, and these you are not required to 
 love, bul to love him in Bpite of them. Do ao1 magnify his weakness 
 Put the best construction on his conduct. 
 
 3. Condescendingly, Only love broughl Him from J I is throne in the 
 heavens. Though rich, became poor; assumed your nature; exposed 
 Himself to torrents of abuse, to be buffeted, scourged, condemned, 
 crucified for your sakes. Heatoned for the sins you had committed, to 
 recover the inheritance you had forfeited. He loved you more than 
 you love yourselves, more than He loved the glories and inhabi- 
 tants of heaven, more than He Loved Himself. He considered no 
 humiliation too great, no sacrifice too painful, no gift too valuable for 
 you. So love one another. Be- willing to put yourselves to inconveni- 
 ences, and to make sacrifices for the good of the brethren. Love no1 in 
 word only, but in deed and in truth. Do not carry yourselves with a 
 lofty look, a cold indifference, a careless distance toward one another, but 
 cherish a tender solicitude, a deep sympathy. Patiently listen to the 
 tale of distress ; visit the afflicted; lift up the hands that hang down, 
 and confirm the feeble knees. Restore the fallen. Forgive one another, 
 even as God for Christ's sake hath forgiven you. 
 
 4. Generously. With an intensity of affection, with a noble, princely 
 liberality. He has taken you into His favour, friendship, fellowship. 
 He has clothed you with the garments of salvation, withheld from you 
 no good thing. He has written you on the palms of His hand-, engraven 
 you on His heart, distinguished you by the most honourable titles, called 
 you His jewels, brethren, joint-heirs. He entrusts you with His sec: 
 opens to you His whole heart. ' All things that I have heard of My Father, 
 I have made known unto you.' He makes you more potent than the 
 mightiest worldly potentates. Through Christ strengthening you, you 
 can do all things. lb- will give you grace and glory. All are yours, for 
 ye are Christ's. And love effects union. He dwells in your hearts by 
 faith ; prays ' That they all may be one : as Thou. Father, art in Me, and 
 I in Thee, that they also maybe one in us." This is the closest, mosl 
 glorious and ineffable union. Then love, ; as I have loved you.' Let your 
 love, by its attractive, cementing, cohesive influence, become a bond of 
 intimate union, and freely circulate through all the member- : a bond of 
 stricter, clos< r, tenderer union than any ties of consanguinity, langua 
 country, or interest. Lei your delight be with the Baints that are on the 
 earth. Rejoice in their prosperity. Seek their company, enjoy their 
 fellowship. Let no worldly persons, no Beculai concerns, keep you from 
 
168 BROTHERLY LOVE. 
 
 the communion of saints. It is by friction that heat is brought out of 
 bodies. Complacency is the very essence of love. 
 
 5. Unchangeably. Having loved His own, He loved them unto the 
 end. And He has loved you amidst all the changes that have taken 
 place in your friends and relations, and in your own feelings and circum* 
 stances. His has not been a momentary impulse, a flitting affection. It 
 has not grown old nor cold ; it has suffered no decay nor diminution. 
 He has not abandoned you to your foes, nor left you to yourselves ; but 
 followed you through every lane of life, and assisted you in every time of 
 need. When father and mother forsook you, He took you up. When 
 unfruitful, He paid increased attention to you. He has had you 
 constantly in His thoughts. He ever lives to intercede for you. He says, 
 I will never leave thee ; no, I will never forsake thee. He promises to 
 be with you in the valley and shadow of death, to raise your vile body, 
 and fashion it like unto His glorious body ; and that where He is you 
 shall be also. Nothing shall be able to separate you from the love 
 of Christ. So love one another. You may be neglected by those from 
 whom you expected attention. You may meet with unkind return for 
 disinterested services. Offences will come, but blessed are they who 
 shall not be offended. Love, though the more you love the less you are 
 loved. Let no waters quench it, no floods drown it. 
 
 II. The obligations that bind you to cultivate it. 
 
 1. It is positively enjoined. When our first parents came from the 
 hands of their Creator the law of love w T as written on their hearts. It 
 was enjoined by the Mosaic law, ' Thou shalt love thy neighbour as 
 thyself.' 'A new commandment I give unto you.' Not a mere suggestion, 
 advice, or recommendation. It is not optional with you whether you 
 will love or not. He who is your Creator, Preserver, Benefactor, 
 Redeemer, and who will shortly be your Judge, enjoins it. He has a 
 supreme right to do it. To Him you are under ten thousand obligations 
 — obligations the value of which can never be estimated, and the debt of 
 which can never be discharged. Will you not then seek to please Him ? 
 Will you dare to run counter to His will, and break a commandment so 
 benevolent, plain, decisive, and authoritative ? 
 
 2. Consistency should prompt you. You call yourselves disciples, 
 scholars, who have placed yourselves under His tuition for the purpose of 
 learning the Christian science. And will you call Him Master and Lord 
 and yet not do the things which He commands you ? Profess to be His 
 followers, and yet walk in a directly opposite direction ? Appropriate 
 the title of Christians, and not exhibit the mind that was in Christ ? 
 Will you give Him the kiss of friendship, and go and betray Him ? Say, 
 
BROTHERLY LOVE. 169 
 
 Lord, Thou knowcst that 1 love Thee, and yet display all bitterness and 
 wrath toward those who resemble Him ? Can you take pleasure in con- 
 templating Him, the eternal Sun, if the reflection of Him givea you pain / 
 
 Can you love the great Original, if you turn away with indifference 
 from the picture of Him in His diseiples ? If, therefore, you do not love 
 one another, you libel your profession, scandalise your Lord, wound Him 
 in His own house, and demolish what you profess to raise. 
 
 3. Benevolence should urge you. ' Then shall all men know that ye 
 are My disciples, if you love one another.' Christ is gone into the 
 heavens, and so cannot any longer benefit men by His own personal 
 example. He has left it with you, His disciples, to adorn His doctrine, 
 exemplify His precepts, extend His interests, and add triumphs to His 
 name. If you love one another, men will see that you believe His state- 
 ments, regard His authority, imitate His example, and feel a concern for 
 His honour. The people of the world are peculiarly keen in observing 
 your temper and conduct ; and if they discover no brotherly love among 
 you, their neglect of religion will be somewhat justified, and the triumph 
 of infidelity will be complete. This is the stone of stumbling on which 
 the infidel sharpens his sword and points his spear to attack the truth. 
 But walk in love and you will take from his lips the common and cutting 
 taunt, Agree among yourselves before you ask me to join you. You will 
 render religion attractive. Your unconverted neighbours will be led to 
 exclaim, See how these Christians love one another ! And probably to 
 add, This people shall be my people, and their God my God. 
 
 4. Self -inter est should induce you. This love is a source of indescri- 
 bable pleasure and hallowed enjoyment. It flows from the fountain of 
 blessedness, and is perfective of your nature. To love is to be happy. 
 It will promote your prosperity. If Ephraim envy Judah, marvel not if 
 Judah envy Ephraim, and discord, and divisions, and desolations follow. 
 But let your love abound, and violence will no more be heard in your 
 land, wasting nor destruction within your borders. Harmony shall 
 pervade your assemblies ; the voice of rejoicing shall be heard in your 
 tabernacles ; your security shall be enhanced, and you will become 
 prepared for that heaven where your love shall burn with seraphic 
 ardour. 
 
 As brotherly love is founded in, flows from, and is dependent on love 
 to God, let me beseech you to seek His favour. Repent of your sins. 
 Believe in the Saviour and the love of God shall be shed abroad in your 
 h< -art by the Holy Ghost given unto you. Then keep yourselves in the 
 love of God. Cultivate brotherly love. Seek acquaintance with the 
 brethren. Unite with them in Church-fellowship. Christ has sanctioned 
 this, prayed for it, commanded it, and hence it must be dangerous to 
 
1 70 BR OTHER L Y LO VE. 
 
 neglect it. If all were to keep aloof from each other, then there would 
 be no Church, no fellowship of saints in the world. Union is power. He 
 that walketh with wise men shall be wise ; but a companion of fools 
 shall be destroyed. Then join the disciples. Say at once. We will go 
 with you, for we have heard that God is with you. 
 
SERMON XIII, 
 
 THE MOTHER OF US ALL. 
 
 ; Jerusalem which is above is free, which is the mother of 
 
 us all.'— Gah iv. 26. 
 
 The Bible is emphatically truth. It teaches nothing but truth, yet not 
 universal truth. It is not a scientific book ; it is not intended to teach 
 geology or geography, meteorology or astronomy. Its allusions to such 
 subjects are incidental and brief. It gives not a full account of the 
 history of man, or of any of the nations of the earth. It is not a 
 metaphysical essay, or a treatise on morals. It contains not a formally 
 arranged and closely compacted system of theology. But there is 
 theology in it, and morals and metaphysics and history; yes, and poetry, 
 such as can nowhere else be found. In the context we have an allegory 
 — a figurative discourse — in which one subject is described by another 
 that resembles it in its properties and circumstances. Moses, in his 
 history, states facts. Paul, by allusion to those facts, illustrates the 
 condition of the inhabitants of Jerusalem in his day, and the members 
 of the Gospel Church. Of the latter he speaks in the text, and reminds 
 us that she is Heavenly, Free, and Maternal. 
 
 I. Heavenly. The 'Jerusalem from above.' Jerusalem, the 
 metropolis of Judaea, was one of the most ancient cities of the world, 
 and the most honoured. ' Glorious things arc spoken of thee, city of 
 God.' Thither the tribes resorted. There the magnificent temple stood, 
 the priests officiated, the altars blazed, the victims bled, the worship was 
 performed It was the special residence of the Great King. ' This is my 
 rest for ever, here will I dwell ; ' where His glory was displayed, and His 
 gifts dispensed. Hence the inspired writers tise it to represent the 
 Church of Christ. By this is meant an assembly of faithful men who 
 
 ciate to promote their own personal piety. The Christian Church is 
 ' from above.' 
 
 1. She was planned above. Of heavenly origin. Not the result of 
 a casual or sudden impulse ; but of a deliberate purpose and plan, 
 nicely and carefully arranged, Whep man's apostasy was foreseen, the 
 
 M 
 
172 THE MOTHER OF US ALL. 
 
 whole scheme of his restoration was contrived, and of the Church that 
 should be formed. It was not an after thought, a supplementary 
 arrangement, much less a work of man's device. Everything in the 
 actual execution was exactly conformed to the original idea in the mind 
 of God. All the laws, ordinances, discipline, and offices were patterns 
 of things in the heavens. 
 
 2. Her Founder is from above. This was predicted. ' They shall call 
 His name Immanuel, which, being interpreted,-is, God with us.' John was 
 of the earth, but says of Christ, ' He that cometh from above is above 
 all.' Christ declared, ' I came down from heaven.' He brought full 
 credentials. ' The works that I do they testify of Me.' He healed all 
 manner of sicknesses among the people, raised the dead, cast out devils, 
 and hushed the tempest into a calm. His supreme Godhead is of 
 eternal importance, and is eternally established. It is the foundation 
 of the Church. It was not of Peter, but of Peter's noble confession, 
 that Christ :said, ' Upon this rock I will build My Church, and the 
 gates of hell shall not prevail against it.' All He did on earth was in 
 reference to things above. When He had finished His work below, He 
 said, ; Father, glorify Thou Me with the glory I had with Thee before the 
 world was.' He went up into heaven. His seat is above. There, as 
 a King, He governs the Church, and as a Priest, He intercedes and 
 sympathises. The connection is not broken by His elevation. He is 
 the Head, we are the members. When kings rage and rulers take 
 counsel, He sits in the heavens and laughs, and has them in derision. 
 When the members of His Church are afflicted, He is afflicted. The 
 only standard for the Church, in faith, morals, worship, is not tradition, 
 or ecclesiastical authority, or philosophical speculation, but the Scrip- 
 tures given by inspiration of God, that came ' from above.' 
 
 3. She is related to the Church above. Heaven is the metropolis of 
 the great empire of the universe. There dwells the King eternal, 
 immortal, invisible, in a pavilion of light, surrounded by cherubim and 
 seraphim, ministers of state, who stand in His presence, hearken to His 
 voice, ready to execute His commands. The Jews considered Jerusalem 
 their peculiar national glory. The Italians boasted of Eome : its rise, 
 wealth, population, strength, influence. The English are proud of their 
 London, and Americans of their New York. But Christians are denizens 
 of heaven. They were afar off, but are now made nigh by the blood 
 of Christ ; and are no more strangers and foreigners, but fellow-citizens 
 with the saints, and of the household of God. They are forgiven their 
 past treachery and rebellion, absolved from exposure to wrath, enrolled 
 in the city of our God, have a right to all its immunities, and shall have 
 an abundant entrance. 
 
THE MOTHER OF US ALL 17;; 
 
 1. Her members seek the things above. Ti are plainly. 
 
 • Here have we no continuing city, but we seek one to come.' They 
 devoutly meditate on the heavenly Jerusalem, talk of it. travel toward 
 it, prepare for it. Our affections are set od things above ; our heart and 
 our treasure already are there. Wefearlesl a promu made o 
 
 entering into rest, we Bhould come short of it. We. by faith, ni 
 the mount of God. Our hope, as an anchor, within the veil. 
 
 We rejoice with joy unspeakable and full of glory. To that Jerusalem 
 above with singing we repair. 
 
 5. Many of her members are above. More there than on earth. 
 Think of the myriads who passed from the suffering Church beneath 
 in the patriarchal age. during the Levitieal economy, and since 
 opening of the Christian dispensation, and its ever-increasing throng of 
 redeemed spirits to join the general assembly and Church of the first- 
 born in heaven. The Bible always speaks of God's people as one 
 embodied host. Part have crossed the flood, and part are crossing 
 now. On earth the Church may be a little flock ; in heaven it is a great 
 multitude. But they are not regarded otherwise than in their spiritual 
 state. There is no reference to geographical boundaries. They are 
 viewed collectively, as a whole. One Church of God purchased with 
 His own blood, one family we dwell in Him, one Church above, beneath. 
 You are few, but they are many. You are toiling, they are at rest. You 
 wield the sword, but they have palms of victory in their hands, crowns 
 of glory on their heads. 
 
 6. All her members "'ill at last meet above. The Lord is counting 
 up His jewels. He will bring many sons to glory. Our spirits, too, 
 shall quickly join with theirs in glory crowned. ' Fear not. little flock, 
 it is your Father's good pleasure to give you the kingdom.' Soon we 
 shall meet again when all our toils are over, talk of the dangers to which 
 we have been exposed, and sing of salvation for ever and ever. 
 
 II. Frt:e. 
 
 1. In comparison of the Jewish Church. The design of the apx 
 
 warn the Galatians against returning to Judaism ; the inc cy, 
 
 after having been brought into the liberty of the Gospel, in allow 
 themselves to be again enthralled. ; Stand fast in the liberty wherewith 
 Christ hath made you free, and be not entangled again with the yoke 
 of bondage.' Under the law of Moses they were under restraint <. 
 burdened with heavy rites and ceremonies. Christians enjoy true 
 freedom. They were servants, but are now children. God has sent forth 
 the Spirit of His Son into their hearts, crying, Abba. Father. They 
 had been like Hagar, the bondwoman, and Ishmael, her ^on. who had 
 
 M 2 
 
174 THE MOTHER OF US ALL. 
 
 no title to the promise, cast out, disowned. The Jews, when Paul wrote, 
 were still in servitude to the law given on Sinai, and were also in bondage 
 to the Romans. Christians are free from Levitical customs and ceremonies, 
 none of which are now binding — all abolished ; they have waxed old 
 and vanished away. We have entered on the more glorious dispensation 
 of the Spirit. 
 
 2. Free from the world. ; Ye are not of the world,' says their Lord, 
 ' even as I am not of the world.' They are free from its hollow and 
 dangerous principles, its low and debasing maxims, its ridiculous and 
 expensive fashions, its guilty and unsatisfying pleasures, its mean 
 pursuits, its smiles and frowns. They have come out from the world, 
 are not conformed to the world, but are a chosen generation, a royal 
 priesthood, a holy nation, a peculiar people. 
 
 3. Free from sin. From its guilt, for all who believe in Christ are 
 justified from all things. Its power, for sin shall not have dominion 
 over you, who are not under the law but under grace. Its love ; they 
 now hate the garments spotted by the flesh. Its practice ; for they who 
 are born of God do not commit sin. Its pollution; Christ loved the 
 Church, that He might sanctify and cleanse it. When Rome was in her 
 glory the mass of the people were in slavery, under the absolute will 
 of masters, liable to every kind of insult and abuse. The Jews said to 
 Christ, We be Abraham's children, and were never in bondage to any 
 man. This was a falsehood, for they were then under the Roman yoke. 
 But Christ answered, Whoever committeth sin is the slave of sin, bound 
 down by a thousand chains under a tyrant's power, in the snare of the 
 devil, serving divers lusts. But if the Son shall make you free, ye shall 
 be free indeed ; exult under the mild government of Him whose service 
 is perfect freedom ; enjoy a liberty unsung by poets and by senators 
 unpraised. 
 
 4. Free from all civil interference. Because it is spiritual, founded 
 upon faith, united by love, for the edification of its members in holiness, 
 and for the religious benefit of the world. Its government is spiritual, 
 concerned only with spiritual objects. The human heart is its seat : there 
 Christ erects His throne, sways His sceptre, establishes His kingdom, 
 plants His graces, and carries on His triumphs. ' My kingdom is not of 
 this world.' Then no force must be employed to compel men to enter it, 
 or support it. No pains and penalties must be inflicted on those who 
 refuse, by any civil government, conclave, convocation, or conference. 
 To the Church belongs the power of admitting or excluding members. 
 No minister has any right to exercise authority over the Church that 
 declines his service. From one who teaches false doctrines Christians 
 are to turn away and not bid him Gnd speed. Consciences and souls 
 
THE MOTHER OF US ALL. 175 
 
 were made to be the Lord's alone. None love fetters though they are 
 made of gold. 
 
 5. Free in all action. To devise plans, put forth energies and make 
 efforts to strengthen her stakes. Lengthen her cords, and Btretch her 
 curtains, by establishing Sunday-schools, forming Bible and Tract 
 Societies, and by sending ambassadors to the heathen. 
 
 6. Free in all her contributions. No payment of money must be a 
 condition of membership. Every member must be left to his own 
 judgment and conscience. To his own master he stands or falls. Com- 
 pulsion would destroy the luxury of doing good, the blessedness of 
 giving. There is not a hint of it in the New Testament. The gifts of 
 God — Christian privileges— cannot be purchased with money. Some 
 who heard Paul at Corinth refused to contribute toward his support. 
 II • never, fora moment, thought of expelling them ; but he did shame 
 them by saying, These hands minister to my necessities. 
 
 III. Maternal. She is the mother of us all. The Church is 
 frequently represented as a woman : the bride, th i Lamb's wife. 
 Christians are 
 
 1. Born of Tier. Born, not of blood, nor of the will of the flesh, 
 nor of the will of man, but of God. Born, not by education or baptism 
 or mere profession, but from ' above,' of ' the Spirit,' by a spiritual 
 influence. The change is spiritual : not mere reformation of conduct, 
 but transformation of the mind from darkness to light, bondage to 
 liberty, pollution to purity, misery to bliss, giving to the subject of this 
 new birth, new views, new pleasures, new pursuits and new prospects. 
 How the change is wrought we know not, but publish to the sons of 
 men the Bigns infallible. We are all the children of God, by faith in 
 Christ Jesus ; begotten again to a lively hope; we know that we have 
 passed from death unto life because we love the brethren ; and he that 
 loveth is born of God and knoweth God. The Lord shall count when 
 He writeth up the people, and of Zion, the Church, shall say. • This and 
 that man was born in her.' 
 
 2. Nourished by hrr. As new-born babes they desire the sincere, 
 unadulterated milk of the word, that they may grow thereby. And 
 where shall they get it but in the Church .' My God shall supply all 
 your need according to His riches in glory by Christ Jesus. As Boon as 
 the prodigal returns, the fatted calf is killed. But in this mountain, 
 the Church, the Lord of Hosts keeps up a continual feast of fat things, 
 full of marrow, and wines on the lees well refined. The Saviour says, 
 • My flesh is meat indeed, and My blood is drink indeed.' All the 
 ordinances are refreshing. The word is sweeter than honey or the 
 
176 THE MOTHER OF US ALL. 
 
 honeycomb. With joy we draw water out of the wells of salvation. 
 There is a river the streams whereof make glad the city of our God. 
 Here your principles are invigorated, resolutions confirmed, graces 
 matured, and prospects brightened of the better world. 
 
 3. Cared for by her. Trained up in the doctrine and discipline of 
 the Lord. Defended from every foe, protected from every danger. ' A 
 woman may forget her sucking child, yet will I not forget thee, saith 
 the Lord. I, the Lord, do keep it, I will water it every moment, lest 
 any hurt it I will keep it night and day.' He saved the antediluvian 
 Church amidst the billows of the flood, and protected the patriarchal 
 under the tent of Abraham, and delivered the Jewish from Egypt and 
 Babylon, and has preserved the Christian Church amidst all the per- 
 secutions to which she has been exposed. As the mountains are round 
 about Jerusalem, so the Lord is round about His people. Salvation He 
 appoints for walls and bulwarks. God is known in her palaces for a 
 refuge. Cry out and shout, thou inhabitant of Zion, for great is the 
 Holy One of Israel in the midst of thee. Who is he that can harm us 
 if we are followers of that which is good ? ' If God be for us, who can 
 be against us ? ' 'I am persuaded that neither death, nor life, nor angels, 
 nor principalities, nor powers, nor things present, nor things to come, 
 nor height, nor depth, nor any other creature, shall be able to separate 
 us from the love of God, which is in Christ Jesus our Lord.' 
 
 4. It is the duty of all to love her. If Jehovah planned the 
 Church, and Christ purchased her with His blood, and the Holy Spirit 
 has taken up His abode in her, then it is both the duty and privilege 
 of all to be united to her, to make a profession of attachment to her, to 
 associate with her members, to share her responsibilities, never to be 
 ashamed of her, ever to respect her, honour her, love her. Love her 
 Name: Jerusalem from above. The city of God. Out of Zion, the 
 perfection of beauty, God hath shined. Her Bay : The queen of days, 
 the brightest of the seven ; let it be to you honourable and a delight. 
 Her House : I have loved the habitation of Thy house, and the place 
 where Thy honour dwelleth. How amiable are Thy tabernacles, 
 Lord of hosts ! my soul longeth, yea, even fainteth for the courts of 
 the Lord ; my heart and my flesh crieth out for the living God. I was 
 glad when they said unto me, Let us go into the house of the Lord. 
 Our feet shall stand within thy gates, Jerusalem. Her Ordinances: 
 A day in Thy courts is better than a thousand. I sat under her shadow 
 with great delight and her fruit was sweet unto my taste. Her Word : 
 Receive with meekness the engrafted word which is able to save the 
 soul. O how I love Thy law. Love all her children. Let there be no 
 family broils. If ye bite and devour one other ye shall be consumed one 
 
THE MOTHER OF US ALL. 177 
 
 of another. Keep the unity of the Spirit in the bond of peace. Where this 
 
 takes place the joys of heaven are found. Behold how good and how 
 pleasant it is for brethren to dwell together in unify. There the Lord 
 commanded Bis blessing, even life for evermore. 
 
 5. To support luv. Jerusalem, my mother dear, often have I 
 thy children forsake thee for a Btranger; thy house for the tavern, the 
 gay concert, the corrupting theatre. Can you see her dejected, and 
 not be grieved ? In want, and not relieve her/ Burdened with debt, 
 and not Beek to remove it I Her dwellings out of repair, while you 
 dwell in your ceiled houses 1 Oh! loosen the bands of her neck, take 
 from her the sackcloth, let her be clothed in beautiful garments. Be 
 interested in everything that belongs to her. Take pleasure in her 
 stones and favour the dust thereof. Go round about her, tell her 
 towers, mark well her bulwarks, consider her palaces, and tell it to the 
 generation following. If I forget thee. O Jerusalem ! let my rieht hand 
 forgei her cunning ; if I do not remember thee, let my tongue cleave 
 to the roof of my mouth ; if I prefer not Jerusalem above my chief joy. 
 
 G. To pray for her. Fervently, believingly, consistently, and 
 unitedly strive together in prayer for her purity, unity, stability, and 
 triumph. Let there be a joining of all hands, a confederacy of all 
 hearts, and a mingling of all petitions. Ye that make mention of the 
 Lord, keep not silence, and give Him no rest till He establish, and till 
 He make Jerusalem a praise in the earth. For Zion's sake will I not 
 hold my peace, and for Jerusalem's sake I will not rest, until the 
 righteousness thereof go forth as brightness, and the salvation thereof as 
 a lamp that burnetii. 
 
SERMON XIV. 
 
 THE FRUITFULNESS OF THE CHURCH. 
 
 ' The children which thou shalt have, after thou hast lost 
 the other, shall say again in thine ears, the place is 
 too strait for me : give place to me that i may dwell.' 
 Isaiah xlix. 20. 
 
 Isaiah occupies a lofty station among the writers of the Old Testament. 
 He is the most eloquent, graceful, poetic, and complete. His manner is 
 sublime and dignified. His imagery is rich, but generally borrowed 
 from surrounding objects. His prophecy contains complaints, reproofs, 
 pathos, exultation, and triumph. He is well termed the evangelical 
 prophet. He rose the highest of all the prophets to meet the Sun of 
 Righteousness, and most strikingly portrayed the sufferings of Christ 
 and the glory that should follow. In this chapter he refers to the 
 Jewish Church, and of her enlargement after the Babylonian captivity. 
 But from the mount on which he here stands, scenes more glorious in 
 their accomplishment, and more spiritual in their character, burst upon 
 his vision. It is plain from the references to it in the New Testament, 
 that it was intended to comfort the Christian Church with the assurance 
 that God has not forgotten her ; that He has engraven her on the palms 
 of His hands, and that, notwithstanding her many afflictions and 
 discouragements, she shall be greatly increased and enlarged. To the 
 Need, the Duty, and the Encouragement of the Church, we call your 
 prayerful attention. 
 
 I. The Church's Need. 
 
 1. An increase of Children. She has had many bereavements. 
 ' After thou hast lost the other.' Some by apostasy. They did run well 
 but Satan hindered them. They have forsaken the God of their salva- 
 tion, trampled under foot the precious blood of their Redeemer, done 
 despite to the Spirit of grace, quitted the company of saints for sinners, 
 left the temple, perhaps for the tavern, returned to the beggarly elements 
 of the world ; so that the light that was in them is become darkness 
 
THE FRUITFULNESS OF THE CHURCH. 179 
 
 and their last state worse than the first. The Church has sustained 
 losses by removals: sometimes for personal convenience, or worldly 
 profit and pleasure, and their place in the sanctuary where they had 
 been fed and nourished is now vacant. And by death. Piety does not 
 exempt from death. The righteous die. Heaven is enriched by their 
 removal, but the Church on earth feels the loss. It is deeply affecting 
 that after the lapse of so many centuries Zion should be only as t lie 
 watch-tower on the verge of the dee}), illuminating her own vicinity. 
 while unmeasured realms of darkness lie beyond. There Satan has his 
 scat, and the smoke of the bottomless pit ascendeth. Many are perishing 
 for lack of knowledge. Profligacy stalks abroad and riots in the public 
 ways. Oaths the most horrid stun you in the streets. Drunkenness 
 abounds. Lying, fraud, and robbery are awfully prevalent. Dancing- 
 rooms, theatres, and drinkeries are crowded. Sunday newspapers and 
 other vicious publications are read by millions. Infidelity, which 
 neutralises every claim of human duty, and every attribute of Deity, 
 triumphs. Multitudes of men around us insult, defy, and forget their 
 Maker ; deny, or mock, and falsify His glorious perfections, and 
 employ His great and terrible name to add force to their blasphemies, 
 emphasis to their imprecations, and point to their falsehoods. Because 
 of these things the land mourns, and Zion sits in the dust. By whom 
 shall Jacob arise, for he is small ? The Church needs an increase of 
 children. Not the mere extension of a name, the prevalence of a sect, 
 the multiplication of proselytes ; but of genuine converts ; of persons 
 who have heard the clamours of a guilty conscience, borne the burden 
 of sin, shed the tears of penitence, have been shut up unto the faith, 
 fled for refuge to the Saviour, grasped His cross, found redemption in 
 His blood, the forgiveness of their sins, and received the witness of the 
 Holy Spirit to the glorious fact of their adoption into the divine family. 
 We want such living stones to be incorporated into the spiritual building ; 
 such soldiers to swell the army of our great Captain, and such travellers 
 to join our blood-besprinkled bands, that when we are asked by what 
 authority we preach, or who gave us this authority, we may triumphantly 
 reply : ' These are our epistles, known and read of all men ; written 
 not with ink. but with the Spirit of the living God.' xYnd these to be 
 multiplied daily, until the little one shall become a thousand, and the 
 small one a strong nation, and the earth overflowed, and the universe 
 filled with the glory of God. 
 
 2. An increase of Piety, Many who are within the walls of Zion 
 are at ' ease.' They have settled on their lees; have a name to live, 
 but are dead. They dwell in a dark, cold dreary region, and have no 
 breath in them. They have a profession of religion, but not its living 
 
180 THE FRUITFULNESS OF THE CHURCH. 
 
 principles. Their graces are languishing. There is all the dreariness 
 of winter. Or, if they have any discovery of their state, it is only to 
 complain of their leanness. They have the form of godliness, but not 
 the power ; the shell, but not the kernel ; the carcase, but not the 
 animating spirit. Things eternal are not so interesting to them as 
 things temporal. Divine truth has lost its hold on their minds, and 
 divine ordinances their attraction. Carnal alliances have been formed. 
 The broad features of distinction between the Church and the world 
 have been frittered down to suit the taste, pride, passion, principles and 
 manners of worldly persons, drinking into their spirit, joining in their 
 amusements, imitating them in their voluptuous living, and rivalling 
 them in commercial speculations. Hence the instability of many in 
 the Church. Tossed about with every wind of doctrine, unstable as 
 water, they cannot excel. One day they are up to summer's heat, and 
 soon down again to the freezing-point. In a word, the piety of the 
 Church has not been adequate to the demands of the age and the 
 surrounding emergencies ; it has been too external, occasional, superficial, 
 sentimental, and dependent on casual impulse. She has wasted oppor- 
 tunities that can never be recalled ; she has been too boastful and 
 self-complacent ; her faith has looked more at difficulties than at helps, 
 more at enemies than at God's promise, crying, It shall be done ; her 
 hope has wavered when it should have been as an anchor cast within the 
 veil, both sure and steadfast ; her love has been cold and weak, when it 
 ought to have been intense, constant, supreme. Her peace might have 
 flowed as a river, and her joy been unspeakable and full of glory. Her 
 devotion might have been more vigorous and warm, and her spirituality 
 more deep-toned. Full-grown Christians have been rare. Few have 
 come up to the measure of the stature of the fulness of Christ. Let 
 us not refuse to acknowledge our deficiency, to confess our sins, to 
 mourn over them, to burn with indignation at the sight of them. Let 
 us pant to be brought nearer to God, seek a fresh application of the 
 all-cleansing blood, to renew our engagement to enter into solemn 
 covenant, with broken hearts, streaming eyes and uplifted hands, till 
 light shall break forth from obscurity, new life be infused, inveterate 
 habits broken, the fountain of corruption purified, graces strengthened, 
 and we rise to greater robustness and vigour of Christian character. 
 Religion is progressive. There is first the blade, then the ear, then the 
 full corn in the ear. It is like the shining light, that shines more and 
 more to the perfect day. When the Church shall clearly discover her 
 privileges, earnestly desire them, diligently pursue them and richly 
 enjoy them, her beauty shall be as the olive tree, and her smell as 
 Lebanon. 
 
THE FRUITFULNESS OF THE CHURCH. 181 
 
 \ 3. An increase of Unity, She has been too long wrapped in her 
 
 selfishness, which has ever a separating influence. All seek their own, 
 not the things which are Jesus Christ's. Hence strife and divisions. 
 The real weakness of the Church is thus exposed. The religion Bhe 
 professes is one, but she is not one. Those opposed to her are one, but 
 she is not one. She would have others to unite with her, while her 
 own children are not united among themselves. They have provoked 
 one another, but not to love and to good works. They have contended 
 with each other, but not for the faith once delivered to the saints. They 
 have bitten and devoured one another, until, in many instances, they have 
 been consumed one of another. They have violated the command <>{' 
 their Master, failed to imitate His example, and to exhibit the true 
 badge of disciplcship. Their love has been narrow, confined, pent- 
 up. It wants to be purified, deepened, intensified, till it shall destroy 
 all envies and jealousies, rise above earthly distinctions, weep with th 
 who weep, rejoice with those who rejoice ; and the Church be seen 
 not only essentially but visibly one, ready to receive all whom Christ 
 has received, to love all whom He loves, and to commune with all who 
 enjoy the communion of the Holy Ghost. 
 
 4. Increase of Zeal. She has known that thousands around her 
 were ignorant of God, and Christ, and salvation, and she has neg- 
 lected to instruct them. She has seen them dying around her, and 
 has coldly asked, with impious Cain, Am I my brother's keeper ? 
 Instead of penetrating with her heaven-kindled light the regions of 
 surrounding darkness, she has oft hid it under a bushel. When cases 
 of distress have met many professors, like the Priest and the Levite 
 they have passed by on the other side. Though Christian privileges, 
 as the light of the sun, the water from the rock, the air we breathe, 
 have been needed by all. suited to all, intended for all, there have been 
 those who have attempted to monopolise them, and left others to perish 
 with hunger when they have had enough and to spare. They have 
 gone on from year to year without making a single effort, or putting 
 themselves to the least inconvenience to get an additional member to 
 the Church, perhaps congratulating themselves that they are very 
 steady, and of a quiet disposition, forgetting that there is quietness 
 among the bodies in the cemetery, just because they are all dead 
 her. Peace is the fruit of conquest, not of ease. 
 
 II. The Church's Duty. That she may be enlarged and have a 
 great increase of children, there must be — 
 
 1. Intense Desire. This will lead her to seek every preparation. 
 Unless you are sanctified you are not fit for the Master's use. If dark, 
 
182 THE FRUITFULNESS OF THE CHURCH. 
 
 you cannot enlighten others ; if cold you cannot warm ; if barren you 
 cannot fertilise them ; if deformed you cannot attract. You cannot 
 impart what you do not possess. Your zeal must spring from your 
 piety. Holiness unto the Lord must be your motto. And this cannot 
 be attained without effort. You will never reach it as a matter of 
 course, or by accident. There must be consent, concurrence, and culti- 
 vation. As the colour and fragrance of flowers are brought out by the 
 rays of the sun, so the graces of your character are dependent for their 
 beauty and vigour on your communion with God. And as you resemble 
 Him, you will have compassion on the multitudes scattered abroad as 
 sheep having no shepherd, and a desire that they be gathered into the 
 fold. Religion will so strengthen, refine, and elevate the sensibilities of 
 nature, will dissolve its ruggedness into kindliness, and open a fountain 
 in hearts, formerly inaccessible to soft emotions. Zion travailed and 
 then brought forth children. 
 
 2. Laborious Effort. Do not startle if I say Give liberally. Money 
 in itself is worthless, but it may be made subservient to important 
 purposes ; of erecting Zion's temples, circulating her oracles, supporting 
 and extending her institutions, and of sending missionaries to distant 
 barbarous climes. The remnant of the Jews who returned from 
 captivity in Babylon contributed some four hundred and forty-five 
 thousand dollars toward the rebuilding of Jerusalem ; and you, last 
 week, acted worthily of your ancient John Street Church, in presenting 
 your twelve thousand dollars to the Centenary Fund. Freely ye have 
 received, freely give ; not grudgingly, or of necessity, but of a willing 
 mind. But do not think to substitute your liberal contributions for 
 personal effort. The harvest is plenteous and the labourers are few. 
 We cannot dispense with the services of any. All are called to labour, 
 all may labour. You cannot serve here by proxy. The Church is not a 
 joint-stock company. Membership weakens no man's responsibility, nor 
 destroys his individuality. All its duties belong to man as an individual, 
 and if you turn your attention from yourselves and fix it on the Church 
 as a community, you weaken her power, disfigure her beauty, counteract 
 her usefulness, and 'impede her progress. Let no one say he can do 
 nothing. What ! have you not a tongue that can speak for the Saviour, 
 hands that can distribute religious tracts, feet that can visit the houses 
 of the poor ? Can you not drop a word to a fellow-traveller, reprove 
 the swearer and Sabbath-breaker, invite a neighbour to the sanctuary, 
 or instruct in the -Sunday-school ? If you have but one talent, you 
 must improve it, or like the unprofitable servant be cast into outer 
 darkness, where there is weeping and gnashing of teeth. 
 
 3. Consistent Behaviour. The wisest instructions, the largest dona- 
 
THE FRUITFULNESS OF THE CHURCH. 183 
 
 tions, the most self-denying efforts, will all fail without a corresponding 
 conduct. The Church is the focus to which the light from heaven 
 converges, and the nucleus whence it radiates through the earth. You 
 must therefore reflect it so as to attract the observation, rivet the atten- 
 tion, and kindle the admiration of those who are yet beyond the wall> of 
 Zion. You must exhibit to the world a heavenly disposition, holy con- 
 versation, exalted morality, consistent piety. Truth must sparkle in 
 your eyes, love breathe from your lips, and mercy distil from your 
 hands. Show by your gentleness, deadness to the world, sterling 
 integrity, and earnestness in pursuit of salvation, that you believe, feel, 
 enjoy, what you profess. Without this your profession will be a mockery, 
 and your zeal but a bonfire on Zion's heights. You must confirm all 
 you say and do by a holy example. 
 
 4. Fervent Prayer, 'Except the Lord build the house, they labour 
 in vain that build it ; except the Lord keep the city, the watchman 
 waketh but in vain.' Be assured that no resources of wealth, no grandeur 
 of state, no power of oratory can increase the children of the Church. 
 ' Xot by might, nor by power, but by My Spirit, saith the Lord.' But for 
 this He will be enquired of by the House of Israel to do it for them. 
 Prayer is His appointed means. He has commanded it, hence it becomes 
 a bounden duty : to it He has set the seal of His promise ; it is therefore 
 an inestimable privilege. It has been tried and its efficacy established. 
 Moses prayed, and the Lord proclaimed Himself gracious and merciful. 
 Elijah prayed, and a cloud was wafted from the sea to burst in blessings 
 on the land. The disciples prayed, and the house was shaken, and they 
 were all filled with the Holy Ghost ; and if you pray you shall catch 
 the fire of a purer sphere than was ever hymned in the measures of 
 poetry ; you shall move the hand that shakes the heavens and the earth. 
 The superhuman impulse shall be given, the breath of heaven shall 
 concentre its energies from the four winds, and the dead, the slain, 
 the dry shall arise a great army ; the living to praise God, as you do at 
 this day. 
 
 III. The Church's Encouragement. This rapid enlargement 
 and universal extension of the Church 
 
 1. Is divinely promised. The promise was coeval with the curse 
 that the seed of the woman should bruise the serpent's head. To 
 Abraham: In thy seed shall all the nations of the earth be blessed. 
 Jacob : Unto Shiloh shall the gathering of the people be. David : All 
 the kindreds of the nations shall worship before Him. Isaiah: His 
 house shall be called a house of prayer for all nations. Jeremiah : All 
 nations Bhall be gathered unto it. Daniel : The stone shall become a 
 
184 THE FRUITFULNESS OF THE CHURCH, 
 
 great mountain, and fill the whole earth. Joel : I will pour out My 
 spirit upon all flesh. Micah : All people shall flow unto it. Malachi : 
 In every place incense shall be offered, and a pure offering. And He 
 whose right it is hath said, ; And I, if I be lifted up from the earth, will 
 draw all men unto Me.' 
 
 2. God will be glorified. The Church is His peculiar abode. He 
 loveth the gates of Zion more than all the dwellings of Jacob. He has 
 a work to perform, prophecies to accomplish, purposes to fulfil, enemies 
 to subdue, and a kingdom to establish. He asks your assistance ; He 
 commands your aid ; ' Awake, awake, put on thy strength, Zion.' He 
 resents all indifference to His cause ; ' Curse } r e Meroz, . . . curse ye 
 bitterly the inhabitants thereof ; because they came not to the help 
 of the Lord, to the help of the Lord against the mighty.' His glory 
 is displayed in the works of nature, but more illustriously in the 
 operations of His grace ; when He influences the minds and changes 
 the hearts of men ; maintains and extends His Church against the 
 combined forces of earth and hell. As her children are multiplied, 
 His revenue of glory is increased. 
 
 3. The world will be benefited. Thousands around us are living 
 without God and without hope ; their understandings darkened, wills 
 perverted, passions disordered, consciences tormenting, and death 
 approaching. What is to become of them ? They are not likely to be 
 saved while the Church is asleep. They will then think they are justified 
 in their indifference and opposition to religion. But let Zion put on 
 her strength, and she will soon shut the mouth of gainsayers, and put to 
 silence the ignorance of foolish men. Their power will be weakened, 
 enquiry will be excited, salvation will be desired, obstacles will be over- 
 come, streets now polluted by iniquity shall be cleansed by streams of 
 righteousness, the temples of Bacchus shall be closed, theatres deserted, 
 tongues that blasphemed God shall sing Hosanna to the Son of David. 
 Instead of the thorn shall come up the fir tree, and instead of the brier 
 shall come up the myrtle tree. Christ must reign until all His enemies 
 shall become His footstool. What is Pharaoh, ,or Nebuchadnezzar, or 
 Sanballat to Him ? He will rule them with a rod of iron, and break 
 them in pieces as a potter's vessel. Popery will be hurled as a millstone 
 into the depths of the sea. Mohammedanism extinguished. Paganism 
 utterly destroyed. 
 
 4. The Church will rise in strength, honour, and glory. Her sackcloth 
 will be cast aside ; her worldly alliances broken off. Truth will sit 
 enthroned in her affections. In the beauties of holiness shall she be 
 arrayed. Her sons shall come from far, and her daughters shall be nursed 
 at her side. A nation shall be born to her in a day. With astonishment 
 
THE FRUITFULNESS OF THE CHURCH. 185 
 
 and delight she exclaims, Who hath begotten me these? For [turn,, 
 stability, unity, glory, and extent she has become a praise in the earth. 
 The Gentiles conic to her light, and kings to the brightness of her rising. 
 
 1 Praise is in all her gates ; upon her walls, 
 And in her streets, and in her spacious courts 
 Is heard salvation. From every clime they come 
 To see thy beauty and to share thy joy, 
 O Zion ! An assembly such as earth 
 Saw never, such as heaven stoops down to see.' 
 
SERMON XV. 
 
 CHRIST'S LAST SAYING ON THE CROSS. 
 
 It is finished.' — John xix. 30. 
 
 In reading the lives of illustrious individuals whose names are stamped 
 with renown on the historic pages, we naturally feel solicitous to know 
 what were their last sayings ; how they finished their course and took 
 their departure from this scene of labour. But never was there a life so 
 remarkable and eventful as the life of Christ ; a life that was intended 
 to be the pattern and the price of ours. Everything connected with 
 such a life excites peculiar interest ; but the circumstances which took 
 place at the close of it demand particular attention,, These are recorded 
 at great length, by Matt. xxv. 33-54. John says, v. 28 : 'Jesus knowing 
 that all things were accomplished,' He said — and it appears from the 
 other evangelists that He said it with an exceeding loud voice, to 
 intimate the importance of the saying, and perhaps to show that His 
 strength was not exhausted, but that He was about voluntarily to give 
 up His life — He said, ' It is finished.' 
 
 In this exclamation our Lord doubtless referred to the great work of 
 human redemption. Not that He confined Himself to some one particular, 
 but meant that everything that referred to His death was then finished. 
 The same word is used in v. 28. So Christ says in one passage, John vi. 
 38, that ' He came to do the will of Him that sent Him,' which will 
 included many important particulars ; for He says in another text, 
 v. 36, ' The works which the Father gave Me to finish, I do : ' all of 
 which bore upon the interesting work of redemption. It was with 
 reference to all the parts of this great work that He said, in the hearing 
 of His disciples, the night before He was crucified, ' I have finished the 
 work which Thou gavest Me to do : '— and now that He hangs upon the 
 cross, a spectacle to God, to angels, to men, to devils, He, just as He 
 expires, exclaims, ' It is finished.' 
 
 I. The Impoet of this Saying. We conceive it signifies 
 That His sufferings were ended. He was a sufferer. For weight, 
 number, aeuteness. never were any sufferings like unto His sufferings. 
 
CHRIST S LAST SAYING ON THE CROSS. 187 
 
 His whole life from the mangei to the cross was one continued scene of 
 suffering — a journey of strenuousness and toil. He was oft hungry- 
 thirsty, weary, hoc friendless. Torrents of abu 
 hurled upon Him. Bis enemies d Him with gluttony, drunken- 
 ness, sedition, blasphemy. They said He h vil. He 
 His life' 'the Pharisees took < how they mighi and 
 put Him to death.' the multitude 'took up stones to stone Him.' They 
 were bent upon His death, and they succeeded. He is bete . zed. 
 bound, dragged to (he hall of Caiaphas, then to the tribunal of Pilate. 
 He is falsely accused and unjustly condemned, denied by one di riple, 
 forsaken by the rest. He is blindfolded, mocked, spal upon, smitten on 
 the check, scourged on the back, and His head crowned with thorns. 
 But they clamour for His blood, — 'away with Him, away with Him, 
 crucify Him, crucify Him.' He bears His cross, He faints beneath the 
 load; they transfix His tender limbs; and, like a malefactor, between 
 two thieves, they crucify Him. Nor does even this their wrath 
 
 iiage. They pass by, wagging their heads with cruel delight ; they 
 taunt, they mock, they glory in His sufferings. Now also is ' the hour 
 and the power of darkness' ; the hosts of hell beset Him, and what is 
 more astonishing still, it 'pleased the Father to bruise Him.' Am 
 this accumulation of suffering, bodily and mental, — 'a weight of woe 
 upon Him' — He hung for hours, a spectacle to the universe. 
 
 oish becomes more and more intense— darkness overspreads the 
 land — He utters a piercing cry. pause ensues, the scene cl< 
 
 and he utters not the faint despairing cry of the vanquished, but the 
 shout of a conqueror, 'It is finished :' My offerings are ended, My 
 enemies can do no more. And He bowed His head for a better crown. 
 The Light 'of the World underwent a temporary obscuration, only to shine 
 forth again in lli> native splendour. 
 
 That the predictions concerning Him were fulfilled. You are no 
 regard the death of Chi fortuitous event. It was effected indeed 
 
 by the envy, the jealousy, the malice, the cruelty, the free volitions of 
 Jews and Romans, yet was it foreknown and appointed • by the deter- 
 minate counsel and foreknowledge of God.' And as the efficacy of it 
 was to extend backward, as well as forward — for He was ' the Lamb 
 slain from the foundation of the world ' — so was it made known unto 
 His servants : they beheld it in of Grod. -To Chi • all 
 
 ■ 
 
 And n<>; only was it predicted from the fall of our fire 
 the period that the vision was sealed, that ? should die, but 
 
 most minute circumstances connected with His death were foretold, 
 of which were to receive their exact accomplishm. 
 
 x 
 
188 CHRIST S LAST SAYING ON THE CROSS. 
 
 It was predicted that His own familiar friend, in whom He trusted, 
 who did eat of His bread, should lift up his * heel against Him.' And 
 did not Judas, who dipped his hand with Him in the dish, betray Him 
 for thirty pieces of silver ? 
 
 Was it written, ' I will smite the Shepherd ? ' ' And all His disciples 
 forsook Him and fled.' 
 
 ' Led as a lamb to the slaughter.' And did lie utter a murmuring 
 word ? 
 
 ' That they should pierce His hands.'' And did they not crucify 
 Him? 
 
 ' That Lie should be numbered with the transgressors.'' And did they 
 not hang Him between two thieves ? 
 
 That His foes should taunt Him with ' He trusted in God.' And so 
 they did. 
 
 That they should part His garments. And so they did. 
 
 That they should give Him rinegar. And so they did. 
 
 That the typical dispensation teas abolished. For it was ' a shadow 
 of good things to come.' Its numerous types and symbols were intended 
 to prefigure and introduce this great event. Here was the point to which 
 they all tended and verged, the centre in which they all met and received 
 their accomplishment. The ten thousand slaughtered victims had no 
 meaning, no virtue in them, for ' it was not possible that the blood of 
 bulls and of goats should take away sin ; ' they had no significancy, no 
 efficacy, but as they referred to Christ. Do you read of their paschal 
 lamb ? It prefigured Christ our Passover. Of their scapegoat who 
 bore away their sins into the wilderness ? It represented Him ' who 
 taketh away the sin ofi the world.' Of their brazen serpent? It typified 
 Him who was lifted up. Of the smitten rock ? That rock was Christ. 
 Did Abraham lay Lsaac on the altar? 'God spared not His own Son, 
 but delivered Him up for us all.' 
 
 Every remarkable circumstance, every distinguished individual of 
 that dispensation directly or indirectly referred to the events of Calvary. 
 Without the death of Christ the whole economy would have remained a 
 pompous and unmeaning institution. 
 
 When Christ expired at the ninth hour, three in the afternoon, the 
 time of offering the evening sacrifice, when the priest would be standing 
 before the altar, in the presence of the concourse assembled on the occa- 
 sion of the great Festival , when the veil of the temple was rent in twain, 
 and Christ exclaimed, ' It is finished,' every symbol received an explana- 
 tion, every rite assumed a significancy, every type met its antitype, 
 everv shadow was lost in its substance. 
 
 * It is finished,' the Messiah cries. Jewish altars, ye need no longer 
 
CHRIST S LAST SAYING ON THE CROSS. 1«9 
 
 smoke; victims, ye need no longer bleed ; priest, put off your sacerdotal 
 robes, for ye need no longer officiate; the glory departs from between 
 the cherubim, ' the law of commandments, contained in ordinances, is 
 abolished,' sacrifices, rites, types, and symbols have me1 andreceived their 
 consummation ; and now behold Moses and Aaron and all the propl 
 and priests, having paid homage, retiring from the cross like twinkling 
 stars, hiding their heads, having ushered in the resplendent sun. 
 
 That Jehovah, was satisfied. God is a Being of infinite perfections, 
 and being infinite they arc essential, and being essential they are 
 immutable, and musl therefore be always in perfect harmony among 
 themselves. He never acts from one of them exclusively, but in the 
 infinite unity of them all. 
 
 When man sinned, the difficulty was not to induce God to pity him, 
 to love him. to desire his salvation ; but how this could be effected 
 without tarnishing His other perfections, how He could be 'a just God 
 and a Saviour,' how He could • declare His righteousness in the remission 
 of sins,' how both the law and the criminal could be magnified and 
 made honourable, how God's word could be fulfilled : ' In the day thou 
 eatest thereof thou shalt surely die,' and yet man escape the penalty ; 
 how He could show His infinite abhorrence of sin, and yet at the same 
 save the sinner. This was the knot which would have puzzled the 
 wisdom of men and angels to untie. Jesus undertook to do it. 
 ' Sacrifice and offering Thou wouldest not, but a body hast Thou 
 prepared Me.' And now the moment is arrived for the solution of the 
 difficulty. 'Mercy and truth are to be brought together, right eousi. 
 and peace are to kiss each other.' 
 
 Around the cross they all stand and wait in strange suspense the is 
 
 re stands Justice and sternly demands, ' Pay me what thou owest ' ; 
 and Mercy, with out-trctched arms, says, 'Suffer Him not to go down to 
 the pit. for I have found out a ransom' ; and there, too, stands Truth, 
 immutable, saying, 'Heaven and earth may pass away, but My word 
 shall not pas> away 1 ; and there is spotless Holiness declaring, ' Sin is 
 the abominable thing which I hate.' 
 
 And there hangs Jesus, the Almighty's Fellow, with infinite perfec- 
 tions to meet infinite demands — infinite merit to atone for infinite 
 demerits — infinite strength to bear an infinite load ; infinite respect and 
 submission to a law of infinite excellency ; an infinite gift of infinite 
 love, an infinite exhibition of the infinite hatred of infinite holiness. 
 What could there be more ? Here were infinite qualifications for the 
 work undertaken. And now tin; hour is come, the work is complel 
 the Mighty Out' exclaims, 'If is finished ; ' and Justice repeats, '11 is 
 fini>h«'d : * and Mercy \ . 1 is finished ; ' and Truth reiteral 3, 
 
 R 3 
 
190 CHRIST S LAST SAYING ON THE CROSS. 
 
 'It is finished ; ' and Holiness shouts, ' It is finished.' All are satisfied. 
 For not one is abandoned, tarnished, obscured — all are upheld, vindicated, 
 displayed ; they mingle their beams and shine forth in united splendour. 
 Their voices, however discordant when alone, here united form a chorus 
 more melodious than the music of the spheres. 
 
 That mail's redemption was accomplished. This was the chief, the 
 great, the benevolent, the ultimate end of all His sufferings. ' A truth 
 so strange, 'twere bold to think it true.' For it is written, ' Christ once 
 suffered, the just for the unjust, to bring them to God.' ' He bore our 
 sins and carried our sorrows.' ' He was bruised for our iniquities, He 
 was wounded for our transgressions.' The punishment due to the 
 unnumbered sins of the human race was laid on Him, and ' He heaved 
 the mountain from a guilty world.' 
 
 While Jehovah was satisfied, the apostate spirit and his marshalled 
 hosts were chagrined, disappointed, confounded, defeated. He ' bruised 
 the serpent's head ' and ' spoiled principalities and powers.' Then also 
 did He inflict a deadly wound on the monster death, struck the sceptre 
 from his hand, and extracted his sting. 
 
 The gates of hell closed, and the portals of paradise opened to all 
 believers ; the flaming cheruhims, that guarded the tree of life, sheathed 
 their swords, invited us to enter, to ' take, eat, and live for ever.' 
 
 Christ saw all these things when He uttered the words of the text. 
 He saw that by His death a plan would be accomplished whereby men 
 would be awakened, justified, sanctified, and glorified. 
 
 He beheld His blood flowing from one side of the hill, backward, to 
 atone for Adam's sin, and from the other side, flowing onwards to the 
 end of time. He saw beneath His cross the nations waiting for His law. 
 He knew that He should have ' the heathen for His inheritance,' and 
 that His ' name should continue as long as the sun. In man's redemp- 
 tion, however dreadful My sufferings, I shall see of the travail of My 
 soul, and be satisfied. For this joy I endure the cross, I weep that he 
 may smile, I die that he may never die,' and He exclaimed, ' It is 
 finished.' 
 
 And it was heard in every part of the universe. It made heaven's 
 high arches ring, and angels shouted for joy. It reverberated its echo 
 through the dungeon horrible, on all sides round ; and devils felt that 
 their damnation was for ever sealed, and earth felt the sound, 
 
 ' And nature then, through all her works, 
 Gave sign of joy, that all was gained.' 
 
 And paradise regained became the burden of her song. 
 
CHRIST S LAST SAYING ON THE CROSS. 191 
 
 II. The influence it should have on you. And surely you 
 
 will allow mc to say 
 
 It should excite in you deep attention. If this docs not deserve 
 attention we ask what does.' What in trade, in commerce, in arts, in 
 science, in the rise and fall of empires.' We challenge you to find a 
 saying in the writings of historians, of moralists, of poets, of philosophers, 
 of statesmen, of equal importance to this. We challenge you to find an 
 event that transpired, on any day, in any year, during any century 
 of the world's history, of equal interest and importance to that which 
 took place during the ninth hour, on Calvary. We challenge you to find 
 another spot in the universe in which there is such a display of love and 
 grief, of humility, of fortitude, as on yonder cross. We challenge you to 
 show that ever such extraordinary circumstances took place during the 
 hours of any of the mighty recorded on the page of history, as those 
 that were witnessed when Messiah died. Why, this is the scene which 
 threw the ancient prophets into transport when they beheld it in the 
 visions of God, that Abraham saw afar off and was glad, on which angels 
 gaze with deep attention. Here it is that man may see God and live. 
 Tell us not that you see Him in all that is beautiful and majestic in 
 nature, if you turn away from the cross. There is far more of God to be 
 seen here than either in the heavens above or in the earth beneath. 
 More of God to be seen on the hill of crucifixion than on the Mount of 
 Transfiguration. Shall I say that there is more of God to be seen on 
 Calvary than had been seen on Mount Zion above. 
 
 Who can doubt but the subject deserves attention ? Then I ask what 
 attention have you paid it ] Some of you have thought about it very 
 occasionally, and very carelessly, and some, I fear, have not thought 
 about it at all, not five minutes seriously all your days. It is of such the 
 Saviour speaketh, ' Is it nothing to you, all ye : that pass by ? Behold, 
 and see if there be any sorrow like unto My sorrow, wherewith the Lord 
 hath afflicted me, in the day of His fierce anger.' And do you intend 
 still to be indifferent to Him ? Rather let your right hand forget its 
 cunning. Rather let shame burn your cheek to cinder. To whatever 
 you turn your attention, whatever you study, attend to, think upon that 
 expiring exclamation, ■ It is finished.' 
 
 It .shonhl beget in you godly .sorrow. It is not enough that you give 
 it an attentive ear, that you make it the subject of your stud}-, that you 
 coldly gaze upon the tragic scene ; ' They shall look upon Mc whom they 
 have pierced.' The exclamation should cover you with shame and con- 
 fusion of face, and overwhelm you with brokenness and contrition of 
 heart. We charge you with having murdered the Son of God. Your 
 sins crucified the Lord of life and glory. Turn the edge of your resent- 
 
192 CHRIST S LAST SAYING ON THE CROSS. 
 
 ment against them rather than against the Jews. Your sins were the 
 nails that pierced His hands. And can you know this, and not sorrow 
 for sin ? What, unaffected still ? And is the veil still on your heart ? 
 The sun beheld it ? No ! And can you gaze unmoved ? Does the earth 
 quake, and are you insensible ? Are the rocks rent ? and is your spirit 
 unbroken ? Do the dead arise ? and are you yet asleep in your sins ? 
 If the expiring cry of Jesus does not move you, nothing else can. If the 
 means here employed do not answer the end, God has none more powerful 
 to bring to bear upon your temper and character ; and when sinking into 
 hell, you will say, * It is finished. I've done the deed, I've ruined my 
 soul, I've placed myself out of the reach of salvation.' But why will ye 
 die ? Look once more and may the sight affect your heart. 
 
 It should produce in you unsliaken confidence. Confidence in Him as 
 the true Messiah. What stronger testimonies could have been given of 
 His Messiahship ? He had indeed opened the eyes of the blind, unstopped 
 the ears of the deaf, made the tongue of the dumb to sing. But still, had 
 there been no prodigies witnessed at His death, His enemies would have 
 continued to insult Him with, ' He saved others.' Just then, when they 
 were about to proclaim Him an impostor, all nature is summoned to the 
 proof of His Messiahship. 
 
 Arguments and reasons are not addressed to their judgments, but 
 appeals made to their senses and feelings. 
 
 The sun is covered with sackcloth, the veil of the temple is rent in 
 twain, the solid rocks are riven asunder, the sepulchres are burst open, 
 the dead come forth and walk into the holy city. Tell us, what stronger 
 testimonies could have been furnished ? The Roman centurion, who 
 presided at the execution, said, ' Certainly this was a righteous man, 
 truly this was the Son of God.' 
 
 But there must be a personal application of the Atonement, an entire 
 reliance upon it. 
 
 It is not enough that you frequent Calvary's heights, and listen to the 
 sacrificial groans of the Saviour. Some of you have long done that, and 
 yet are unpurged and unforgiven. You are going down to hell, I fear, 
 like the reviling thief at His side, and the insulting mob at His feet, 
 within sight of the blood that flows to bring you to heaven. You must 
 perish if you will not come to Him. That declaration stands point blank 
 against you. ' He that belie veth not is condemned already.' 
 
 Penitent, what encouragements to believe. Hear Him, ' It is finished.' 
 Behold His hands, His feet, His side. Drop the spear of unbelief, make 
 an effort. Dare to believe. Cry out in the exercise of faith, 
 
CHRIST S LAST SAYING ON THE CROSS. 193 
 
 1 There as my i . Lord, do I sec! 
 
 On Him my Bins were laid, 
 And for mo the debt Be paid, 
 When tie groaned, and expired on the tree.' 
 
 Believer, remember that when this saying was uttered there was a 
 
 fountain opened for sin and ancleanness. 
 
 ' I lis side an open fountain Lfl, 
 Where all may freely go.' 
 
 His blood cleanseth from all sin. Plead it till, like a wave, it comes 
 over your soul, and washes you whiter than snow. 
 
 In temptation, affliction, death, remember who has said, ' It is 
 finished.' 
 
 It should awaken in you ardent gratitude. ' Oh, sing unto t lie Lord a 
 new song, for with His right hand and His holy arm hath He gotten 
 Himself the victory.' But He hath given it to us. 
 
 ' Bound, every heart, and every bosom, burn.' 
 
 Evince your gratitude by obedience. ; Ye are My friends, if ye do 
 whatsoever I command you.' Then let us keep the feast. As nations 
 commemorate events in which they glory by public acts, by day* set apart 
 for the purpose, let us commemorate the event of Calvary in the holy 
 
 anient. So He enjoined ' the same night in which He was betrayed.' 
 ' Do this in remembrance of Me.' Here then is the test of your 
 gratitude. Oh say, ' I will go unto the altar of God, unto the altar of 
 God my exceeding joy.' And there He will meet with you, and repeat 
 the saying, ' It is finished.' 
 
 And wli >n you have conquered, through the blood of the Lamb, and 
 dying, find your latest foe under your feet at last, you shall say, ' It is 
 finished.' And then your departed friends, who will be waiting to 
 embrace you, shall shout, ' It is finished. And then as you pass through 
 the gates, cherubim and seraphim shall chant, ' It is finished.' And then, 
 ' when saints and angels join,' ten thousand times ten thousand shall 
 form the chorus, ' It is finished." ; Salvation, glory and honour be unto 
 Him that sitteth upon the throne, and unto the Lamb for ever and ever, 
 Amen.' 
 
SERMON XVI. 
 
 THE WOMAN DRUNKEN WITH THE BLOOD OF 
 
 THE SAINTS- 
 BEING AN EXPOSURE OF POPERY. # 
 
 ' AND UPON HEE FOBEHEAD WAS A NAME 
 
 BABYLON THE GEEAT, THE MOTHEE OF HAELOTS AND ABOMI- 
 NATIONS OF THE EAETH. AND I SAW THE WOMAN DEUNKEN 
 WITH THE BLOOD OF THE SAINTS, AND WITH THE BLOOD OF 
 THE MAETYES OF JESUS.' — Rev. xvii. 5, 6. 
 
 Last December, two Jesuitical priests from Rome were employed on a 
 mission for eighteen days in Newcastle. ' From early dawn till 
 after midnight the good fathers sat in their confessionals, patiently and 
 kindly listening to the sorrows of the loaded bosom, when " out of ma.ny 
 hearts thoughts were revealed," advising, prescribing, comforting.' 
 About 1800 persons received the communion. ' Many and many,' said 
 the accredited popish organ, ' have made their peace with God, who had 
 abandoned Him for long, long years, and forty-six Protestants have been 
 guided, by God's grace, into " the one fold of the one Shepherd." At 
 the forty hours' devotion to the blessed sacrament, upwards of a 
 thousand wax candles (many of them a single one to the pound), 
 incense, artificial flowers, evergreens to adorn the pillars, &c, &c, were 
 carried to the church in absolute heaps. The piety of the ladies fur- 
 nished beautiful banners of silk, &c, a rich canopy of satin, and a throne 
 for the exhibition of the blessed sacrament. This munificence of the 
 congregation enabled the clergy to conduct the forty hours' devotion in 
 a style of splendour and magnificence, that has never been equalled in 
 this country, since the " ages of faith." For four whole days the Lamb 
 sat enthroned on the high altar, on and around which 220 candles burnt 
 unceasingly, exclusive of those carried in procession, which amounted 
 to upwards of seventy. Next came the administration of baptism — 
 twenty-three were washed in the laver of regeneration. Two sermons 
 were preached on devotion to our blessed Lady. The exertions of the 
 
 * Preached at Newcastle-upon-Tyne, April 16th, 1846. 
 
THE BLOOD OF THE SAINTS. 195 
 
 holy missionaries have awakened a new spirit in the Catholics of this 
 town." 
 
 The papistsare, without doubt, increasingly a Dheir publications 
 
 are given away in the public streets. The priest at Blaydon has b< 
 preaching for several weeks on their peculiar dogmas ; has been inviting, 
 by placards, Protestants to his chapel, and challenging them to a contro- 
 versy ; it cannot, therefore, he deemed unseasonable, if I attempt brii 
 to expose the mummeries, absurdities, and idolatries of the popish 
 system. 
 
 I. Popish Infallibility. The papists assert that their Church is 
 infallible, that it cannot err in faith or morals, and that all other 
 Churches are guided by the spirit of darkness, and sunk in damnable 
 errors. But they cannot tell whence this infallibility is derived, how it 
 came, nor with whom it is deposited. The Jesuits Bay that the Tope is 
 infallible, and is not bound by any laws of the Church, nor by any 
 decrees of councils, but that he is the supreme law-giver. Many of the 
 popish doctors and synods have denied the infallibility of the Pope ; and 
 many of the Popes have denied this divine prerogative. Some of their 
 renowned doctors place infallibity in a general council ; others say it is in a 
 general council, if the Pope be at its head. Others assert that it is in 
 the bishops, as the representatives of the Church. Others persist in 
 attributing it to the Church collectively, embracing all Christians. 
 Here we have confusion worse confounded. Men are affirmed to be 
 infallible, when they themselves have denied it ; and in matters of faith 
 and morals have directly contradicted each other. Pope Sixtus V. 
 published a Bible, which he said was true, legitimate, authentic, and 
 undoubted. Pope Clement VII. suppressed it, and published another of 
 his own, with 3000 corrections. Many of these infallible Popes have 
 been notorious thieves, magicians, murderers, whoremongers, and per- 
 jurers. And when the papists say that infallibility is in a general 
 council, they are not agreed as to what makes a general council. Some 
 reckon eighteen general councils, and some at most but eight. Councils 
 have frequently decided contrary to one another ; and not unfrequently 
 taught doctrines absurd, unjust, blasphemous, and subversive of the 
 peace and welfare of society. When the papists affirm that infallibil 
 only reside^ in a council confirmed by the Pope, they attempt to make 
 an infallible body out of two fallibles ! Popish infallibility is what the 
 primitive Churches never claimed; it deprives Christians of the us 
 their reason, and places itself between them and their Redeemer; it is 
 founded on a series of suppositions, doubts, and evasions, and requi 
 sophistry to support it : it may consist with the grossest immorality, and 
 
196 
 
 THE WOMAN DRUNKEN WITH 
 
 is peculiarly calculated to produce error, and to perpetuate it from age 
 to age : and it throws endless difficulties in the way of an enquirer, who, 
 before he can be free from error, must be as infallible as his priest. 
 
 The papists talk much about the ancient Fathers, and, indeed, affirm 
 that Scripture is to be interpreted according to their unanimous consent. 
 But the papists know well that many false books were issued in the 
 names of the Fathers ; that their writings have been corrupted ; that 
 many of them are lost, and that others contain doctrines the most 
 erroneous and dangerous. Clemens Alexandrinus taught that Christ 
 felt no hunger or thirst : Hilary declared that Christ had no sorrow : 
 and John Damascene, that Christ prayed only in appearance. They also 
 know that many of their own councils have decreed numerous matters 
 contrary to the decisions of the Fathers : and that the Fathers very 
 frequently contradict each other. But it would be found, on an im- 
 partial examination of the early Fathers, that they are generally on the 
 side of the Protestant, and against the Romish faith. And the papists 
 are so conscious of this, that they have mutilated the writings of the 
 Fathers, and made them utter sentiments they never held. The 
 Inquisitors blotted from the works of Chrysostom the words — ' The 
 Church is not built on the man, but on the faith.' And — ' There is no 
 merit but what is given us by Christ.' From the writings of Cyril these 
 words were erased : ' Jesus dwells by faith in our hearts.' And from 
 Epiphanius the words ' not to adore the creature.' And in the preface of 
 Augustine, published at Venice, it is said, ' We have taken care that all 
 things which could affect the minds of the faithful with heretical pravity, 
 be taken away.' The reason of such erasures is plainly seen. But, how- 
 ever sound some of the Fathers were, they were but fallible men, and we 
 must go from their writings to the Holy Scriptures, the pure and 
 refreshing fountain of truth. ' All flesh is grass : but the word of the 
 Lord endureth for ever.' 
 
 Popery, at the Council of Trent, affirmed that 135 volumes of 
 traditions, &c., are of equal authority with the word of God ; and that 
 all saving truth is not contained in the Holy Scriptures. But Jehovah 
 says, ' Ye shall not add unto the word which I command you.' ' The 
 Holy Scriptures are able to make us wise unto salvation.' While the 
 common people, among the papists, are prohibited reading the Scriptures ; 
 Christ says to all, ; Search the Scriptures.' And the Apostle Paul — ' I 
 charge you that this Epistle be read to all the holy brethren.' Pope 
 Leo XII. called the Bible circulated by Protestants a ' Gospel of the 
 Devil.' Pope Pius VII., June 29, 1816, called the Bible Society ' a crafty 
 device, a pestilence, a defilement of the faith, impious machinations, 
 wickedness, and a nefarious scheme, prepared for men's everlasting ruin.' 
 
THE BLOOD OF THE SAINTS. 197 
 
 The popish bishops in Ireland, in 1824, charged their flocks to surrender 
 to their parish priests all copies of the Scriptui 
 
 - : and that at the command of the Pope every papist is required 
 to declare that the clergy are the only interpreters of the Scriptn 
 and that he will receive the Scriptures according to that sense which 
 the holy Mother Church doth hold. But Paul says to every ian : 
 
 { Prove all things ; ' and John says, ' Tnj the spirits (or teacher-) whether 
 they are of God, because many false prophets are gone out into the 
 world.' 
 
 II. Popish TRANSUBSTANTIATION. This was invented in the twelfth 
 
 century. The Council of Trent, which was held from 1545 to It 
 passed the following canon ; 'Whoever shall deny that in the most holy 
 sacrament of the eucharist there are truly, really, and substantially < i - 
 tained the body and the blood of our Lord Jesus Christ, together with 
 
 Bis soul and divinity, and consequently Christ entire ; but shall affirm 
 that II sent therein only a sign and figure, or by His power, let 
 
 him be accursed.' 
 
 I have obtained copies of the catechisms, missals, and other popish 
 works, published by 'lawful authority,' and now used at the pop 
 chapels in Newcastle. In the catechism it is asserted, that ' Chrisl 
 present in the Eucharist, by the true and real presence of His divine 
 and human nature, and not in figure only, as heretics would have it.' 
 
 The impartial reader must see the monstrous absurdity of all this. 
 1. That cannot be really the flesh and blood of Christ, that has all the 
 colour, size, weight, taste, and other qualities of bread and wine. 2. It 
 is perfectly absurd to su] hough the papists affirm it. that should 
 
 a mouse devour a c< ed wafer, it would really cat the tody of 
 
 Christ. 3. The papists affirm that the bread which Christ brake, and 
 commanded 1 1 is disciples to eat. I bread, but truly and really His 
 
 / body. \. The papists believe that Christ held in His hand the 
 blood, bones, sinews, &c., of His own body, and His soul and divinity. 
 and that He gave all this to His disciples to eat. 5. The papists say. 
 that the disciples believed that they ate the body of Christ, when they 
 saw that body before them, and that they drank His blood, when they 
 knew that blood was still in His veins ; and that, though the law forbade 
 eating human flesh. 6. The papists believe that the body of Christ con- 
 tinually undergoes corruption, by the necessary process of digestion; 
 though the Holy Scriptures declare that His body shall see no corruption. 
 7. The papists require us to believe what flatly contradicts our - - : 
 and to worship, under pain of damnation, what our sight, touch, smell. 
 and taste tell us is bread and wine, as very God Almighty. 8. hi most 
 
198 THE WOMAN DRUNKEN WITH 
 
 languages there is scarcely any expression more common than ' this is,' 
 for ' this represents,' or ' this signifies.' So, ' this is (means this repre- 
 sents) my body.' As, ' The seven kine are (that is, represent) seven 
 years.' ' This is (that is, represents) the bread of affliction.' ' That rock 
 was (that is, represented) Christ.' 9. Paul shows that the bread and 
 wine remained unchanged after consecration, for five times they call 
 that 'bread' which they did eat. 1 Cor. x. 16, 17; xi. 26, 28. It is 
 thus perfectly plain, that those 1800 persons who have received, in the 
 popish chapels, Newcastle, within the last few weeks, bread as the entire 
 Christ, and worshipped and adored the same, have been guilty of gross 
 absurdity, idolatry, and contradiction of the word of God. 
 
 III. Popish mass. This is celebrated with ceremonies fanciful, 
 pantomimical, irrational, unscriptural, superstitious, and blasphemous. 
 
 1. Can anything be more ridiculous than to see a number of priests 
 arrayed in vestments of white, red, green, purple, and black, more 
 becoming mountebanks than ministers of the meek and lowly Jesus. 
 
 2. This mass is celebrated in the forenoon, with lighted candles, and in 
 the Latin tongue, which is unintelligible to the people and contrary to 
 Scripture. 1 Cor. xiv. 19. 3. The papists say, that the sacrifice of 
 Christ is daily offered in the mass; while, on the contrary, the Bible 
 declares that ' Christ was once offered. Christ once appeared to put 
 away sin by the sacrifice of Himself. Christ by one offering hath 
 perfected for ever them that are sanctified.' 4. The papists contradict 
 themselves when they say, The wine is turned into blood, and yet that 
 the sacrifice offered in the mass is without blood. 5. The Pope, in 1811, 
 received about £12,000, to say a single mass for the mother of Colonel 
 Dyce Sombre. What imposition ! The Bible offers all the benefits of 
 the sacrifice of Christ to all, without money and without price. 6. The 
 popish priests know that Christ did institute the eucharist in the species 
 of bread and wine, and yet they refuse to administer it to the people in 
 both kinds. 7. The 1800 papists who recently received the sacrament in 
 this town had the wine withheld from them, contrary to the institution 
 of Christ. He says, ' Drink ye all of this.' The Evangelist Mark 
 declares, ; And they all drank of it.' And the ; Apostle Paul directs, 
 ' Eat of that bread, and drink of that cup.' The people are therefore 
 deprived of that which is the special memorial of the sacrificial death of 
 Christ. ' He took the cup, saying, This is My blood of the New Testa- 
 ment, which is shed for many for the remission of sins.' 8. The people 
 were first sacrilegiously deprived of the cup in the sacrament, by the 
 Council of Constance in 1416. Is it not plain to every attentive reader of 
 the Scriptures, that the people who are denied the cup do not receive the 
 
THE BLOOD OF THE SAINTS. 190 
 
 Lord's Supper at all ? 0. If the bread, it is said, be not made chiefly of 
 wheat, or if it be made of distilled water, or if it be corrupted, or if the 
 words be not properly spoken, or if he who consecrates be not a lawful pri 
 
 there is no sacrament. How is it possible for anyone to know that all I 
 has been observed ? 10. The papists are idolators : far an idolater is one 
 
 who worships that as Clod which is no God ; and certainly that which 
 the papists worship is no God, it is but a wafer — a piece of bread : 
 when, therefore, they fall down and pray to it, ' Thou art my God,' th< y 
 are guilty of idolatry. A priest in Ireland lately went into a cabin, and 
 having made a wafer with flour, water, and scissors, he said. 'Whoever 
 will not believe this to be the very body, blood, soul, and divinity of 
 Christ will be damned to all eternity.' 11. The Romish Church curses 
 men for not worshipping a god of its own manufactory, that may be eaten 
 by rats and mice : the Bible condemns men for worshipping gods that 
 may be cast to the ' moles and bats.' 
 
 IV. Popish Baptism. The papists affirm : 1. That the twenty-three 
 persons recently baptized in Newcastle were thereby washed in the laver 
 of regeneration. The Council of Florence declares that t]\c efficacy 
 of baptism is such as to remit original and actual guilt, however enor- 
 mous. Peter Dens says, that ' Baptism is the origin of spiritual life.' 
 The Bible, on the contrary, says, ' We have redemption through the blood 
 of Christ, the forgiveness of our sins.' Again, ' To as many as received 
 Christ, to them gave He power to beeomc the sons of God, even to them 
 that believe on His name.' Eph. i. 7., John i. 12. 2. The papists make 
 baptism and regeneration inseparable. But the Scriptures declare thai 
 Simon Magus, afterhis baptism, was * in the gall of bitterness and in the 
 bond of iniquity.' Acts viii. 23. The people of Samaria, who were 
 baptized by Philip, did not receive the Holy Ghost uni il some time aftt r 
 their baptism. Acts viii. 12-17. And it is plain that there were persons 
 who were regenerated before they were baptized. Acts x. 47. 8. The 
 papists consider that the oil, salt, spittle, and insufflation employed by 
 them in baptism possess the power of conferring sacred things. Peter 
 Dens says. ; that ceremonies in the use of sacraments are calculated to 
 repress the power of the devil, lest he should prevent the sacramental 
 effect.' The Scriptures know nothing of such absurd rites. 4. The 
 papists say. ' "Without baptism children are born to eternal misery and 
 everlasting destruction.' Christ says, 'Suffer little children to come 
 unto Me ; for of such is the kingdom of heaven.' 5. The papists baptized 
 mad people, abortives and monsters, and say that all who have been 
 baptized, when they grow up to maturity, are to be rowprllrd to lead a 
 Christian life, even bj punishments. The Scriptures give no countenance 
 to such a practice. 6. Popery, for ages, has been justly designated, • The 
 
200 THE WOMAN DRUNKEN WITH 
 
 deceivableness of unrighteousness,' and noted for her ' lying wonders.' 
 A popish priest lately wrote from Polynesia thus : ' The children had 
 diseases. We cut their hair, and washed their heads ; we did this that 
 we might the more easily baptize them, without their parents perceiving 
 ivhat we did. This is the way I manage : I have always about me one 
 little phial of scented water, and a second with pure water. I throw at 
 first some of the scented water on the child's head, under pretence of 
 giving it ease, and while the pleased mother rubs it, I change the phial, 
 and pour on the regenerating water, without her having any suspicion.' 
 What consummate imposture ! The popish priests at Girgenti, in Sicily, 
 lately exhibited a letter, which they state to have been written by the 
 Devil to a monk ! And very recently the priests of Messina pretended 
 to have a letter which they said was written by the Virgin Mary, consent- 
 . ing to be the perpetual protectress of that city ! I must mention only 
 another instance. On August 18th, 1844, Dr. Arnoldi, Bishop of Treves, 
 who was in want of money to complete the towers of the cathedral? 
 announced that he would exhibit the seamless coat of Christ. It is cal- 
 culated that one million two hundred thousand persons arrived at Treves 
 in six weeks. These deluded people actually offered their devotions to 
 this relic, exclaiming l Holy coat, pray for us,' and the like. 
 
 V. Popish Confession. The papists mean by confession, not a 
 confession to God, nor to an injured person, nor to the Church in cases 
 of public scandal, but private confession to a priest, which it calls 
 auricular, because it is whispered in his ear. This confession, they say, 
 is a necessary part of repentance, is indispensable to salvation, must be 
 performed by every man and woman, and that the neglecters of it 
 are to be denied Christian burial. They believe that the priest has the 
 power of forgiving sin, not ministerially but judicially ; not by praying 
 to God on behalf of a penitent, but as a judge or governor, pronouncing 
 him pardoned. They say there is no sin however grievous, no crime 
 however enormous, which a priest, though he may be a most licentious 
 character himself, cannot forgive. Thus, a man who cannot comprehend 
 the evil of sin, nor know the hearts of the applicants, and who is himself 
 a sinner and needs pardon, is made to possess the power to forgive the 
 sins of others. Can anything be more absurd and blasphemous ? In 
 support of their opinion the papists quote John xx. 23. But this means, 
 ' Whosesoever sins ye remit,' according to the tenor of the Gospel : that is, 
 supposing they repent and believe : ' they are remitted.' The power 
 with which popish priests think themselves invested was never claimed 
 by the apostles of our Lord : they said to persons awakened, ' Repent 
 and be baptized in the name of Jesus Christ for the remission of sins ; ' 
 
THE BLOOD OF THE SAINTS. 201 
 
 and, ' "Believe on the Lord Jesus Christ, and thou shall be saved.' 'Jo 
 forgive sins is the inalienable prerogative of D • I. even [, am He 
 
 that blotteth ou< thy transg -. for Mine own sake/ [sa. xliii. 2.-. 
 
 'Who can :'■ us bul God only/' Mark ii. 7. ' God, for < hi - 
 
 . hath forgiven you.' Eph. iv. 32. 
 
 At the very time that the confessionals in Newcastle were crov 
 with persons anxious to pour the sorrow- of their h a< Into the 
 
 cars of the 'good fathers who sat patiently and kindly listening,' a p 
 in Dublin was exposing their foul abominations. On the 30th day of 
 December the Rev. Roderick Ryder publicly abjured the errors of 
 Romanism, and was admitted into the I at Church, having pro- 
 
 duced the ii • imonials as to unblemished character and 
 
 superior ability from four bishops of the Romish Church, of which he 
 had been a zealous priest for eleven years. In the letter to hi- late 
 bishop he writes : 'Now, regarding your practice of auricular con 
 I shall merely state facts, which I know by eleven years' experience. 
 All your theologians admit that it is not of divine institution, or, in 
 other words, that it was invented by man. That is one fact. The 
 second is, that I know it to be conducive to the most debasing >y-tem of 
 debauchery and licentiousness. I know that questions are asked and 
 answered in the confessional of a character revolting to a pure and 
 virtuous female. Hence the general outcry against the immorality of 
 priests. I could not sit for one half hour in the house of any intelligent 
 Roman Catholic, that the conduct of Father Tim. Father Tom, Father 
 Mick, would not be brought on the tapis. And I believe that three- 
 fourths of tin- complaints have their origin in the confessional. The 
 priest has a species of access to females which no other man can have ; he 
 is held in a certain degree of respect, in which no other man is held ; ho- 
 is believed to have the power of forgiving whatever sins he may commit, 
 which no other man has. All these privileges are dangerous in the ha. 
 of a man who may be inclined to avail himself of them. The scandal that 
 would follow, the disgrace of a whole family, the respect entertained for 
 the priest, and sometimes the attachment of the victim to the culprit 
 are powerful preventives against exposure. If the victim move in 
 humble life she is generally shipped off to America, or married to some 
 servant or needy relative, who is always ready at hand. I know three 
 poor girls who were shipped off last season, by one man, under such 
 circumstances. The people are beginning to open their eyes, yet they 
 do not know the one-tenth of what passes, but they see enough. They 
 see the description of servants that some of their priesl . the 
 
 intimacies which they form with pious old maids of equivocal character, 
 the dissipated manners which they betray, and the rakish tours 
 
202 THE WOMAN DRUNKEN WITH 
 
 they take occasionally ; and they would be as blind as bats not to see 
 these.' 
 
 Such is the exposure which an ear- witness has made of the impurity 
 of the confessional, within the last few weeks. The correctness of the 
 statement will not be doubted by any one who has read the account of 
 the confessional in Dens' Theology. It furnishes the most polluting 
 obscenity, such as no chaste husband can wish his wife, or no mother 
 her daughter, to be a witness of. Yet popery says, that auricular con- 
 fession was instituted by divine command, and is necessary to salvation, 
 and that the person who goes to the confessional must allow no ' foolish 
 bashfulness ' to prevent the confession of every sin, even sins of desire, 
 and to say ' I confess to Almighty God, to the blessed Virgin Mary, to 
 blessed Michael the Archangel, to John Baptist, Peter and Paul, to all 
 the saints, and to you, father, that I have sinned exceedingly in 
 thought, word, and deed.' The priest also takes an oath that he will 
 not reveal anything said in confession, though it be to avoid the greatest 
 evil, such as the robbery of a neighbour, the murder of the Queen, or the 
 overthrow of the fconstitution. The confessional is therefore not only 
 corrupting both to priests and people, but dangerous to the civil 
 interests of society, and opposed to the Holy Scripture. 
 
 VI. Popish Pukgatoky. The papists affirm that near to hell there 
 is a fire of purgatory,, in which the souls of good men are cleansed by 
 a temporary punishment, some for a year, and some for one or two hun- 
 dred years, in order to be admitted into heaven. They say that the 
 works of the faithful on earth may shorten the sufferings of the souls in 
 purgatory; hence they have among them ''spiritual associations, for the 
 relief of souls in purgatory.' Augustine justly observes, ' We read of 
 heaven and of hell, but the third place (purgatory) we are utterly 
 ignorant of ; yea, we find it is not in the Scriptures. As the last day of 
 a man's life finds him, so the last day of the world shall hold him : nor 
 is there for anybody a third place, for he who is not with Christ must 
 be with the devil.' Purgatory, then, is a mere fable, either collected 
 from the spurious writings, canonised by superstition and ignorance, or 
 it is the offspring of visionaries, who imported it from heathenism. It 
 confounds time with eternity, the probationary state with the unchange- 
 able state. It makes sufferings, which are the consequences of sin, to 
 destroy sin, which is absurd, for an effect cannot destroy its cause. It 
 has been invented as a rich source of revenue in the ' merchandise of 
 souls ; ' it gives the greatest encouragement to sin ; reflects on the 
 all-sufficiency of the atonement of Christ, insults the wisdom, faithful- 
 ness, and goodness of G-od, and is in direct opposition to the following 
 
THE BLOOD OF THE SAINTS. 203 
 
 «iii(l numerous other passages of Scripture. John viii. 22-21. Luke 
 xxiii. 43. 2 Cor. v. 8. 1 John i. 7. Rev. vii. 14 ; xiv. 13. 
 
 VII. Popish Indulgences. The papists say, that the Pope, by 
 his authority, may grant indulgences, and that these remit the punish- 
 ments with which God visits Bin, and their validity docs not depend on 
 the disposition of the sinner. When Pope Leo X. wanted money to build 
 a cathedral at Pome, he sent messengers into different countries to sell 
 indulgences. Tetzel was one of them, who told the people that 'the 
 very moment the money chinks against the bottom of the chest, the soul 
 
 i pes from purgatory and flies to heaven.' This profanity roused 
 Martin Luther, and led to the glorious Reformation. Pope Pius V. 
 encouraged the Irish to rebel against Queen Elizabeth, by promising 
 them seven years' indulgence, and in case they should die in the war. the 
 remission of all their sins. Leo XIL, in 1825, offered the most plenary 
 and complete indulgence to all who would pour forth prayers to God 
 for the extirpation of heresies. In 1840, the Pope granted an indulgence 
 of 100 years to everyone who shall say, ' 0, immaculate queen of heaven. 
 I adore you. It is you who have delivered me from hell. From you I 
 look for all my salvation.' The sum of £3 2s. 4d. is required for mur- 
 der ; £4 for adultery; and £4 6s. for incest. Thousands by this iniqui- 
 tous system have been induced to commit the grossest sins, and to say. Let 
 me do what wickedness I will, by indulgences I can obtain the pardon, 
 and so escape punishment. The Pope, who pretends to sit in the seat of 
 God, and to grant indulgences, is guilty of the most horrid blasphemy. 
 
 VIII. Popish Miracles. The papists affirm that they have the 
 power to work miracles. These supposed miracles are generally wrought 
 to advance the reputation of some particular chapel, or town, or image, 
 or religious order, are invented by men of the vilest character, and are 
 false, lying, absurd, and puerile. Of these we are forewarned by an 
 inspired apostle — ; that wicked one. whose coming is after the working of 
 Satan, with all power, and signs, and lying wonders.' 2 These, ii. 8 
 The following are a few of them. The papists affirm : 1. That Patrick 
 had a wonderful staff covered with gold and precious stones, which he 
 received from a man who had it immediately from Christ, and that with 
 it he cast all the venomous beasts out of Ireland. 2. That Piran fed 
 ten kings and their armies in Cornwall with his three cows, and raised 
 to life dead pigs and dead men. 3. That Germanus brought from Pome 
 to England relics of all the apostles, with which he instantly opened the 
 eyes of a blind girl. 4. That Justinian had his head cut off by three 
 wicked men ; that in the place where the head fell, a fountain of pure 
 
 o 
 
204 THE WOMAN DRUNKEN WITH 
 
 water instantly flowed ; and that he took his own head between his 
 arms, and went down to the sea-shore. 5. That Osittra, after her head 
 was eut off, rose up, took the head in her hands, walking firmly about a 
 quarter of a mile, and knocked at a church door. 6. That Decumanus, 
 after his head was cut off, took it up, carried it to a spring, and with his 
 own hands washed the blood away ! 
 
 IX. Popish worship of saints. The papists affirm that the saints 
 are to be honoured and invocated, that they offer prayers to God for us, 
 and that their very relics are to be venerated. They blasphemously call 
 the Virgin Mary 'the mother of God — mother of divine grace — ark of 
 the covenant — gate of heaven — refuge of sinners — comforter of the 
 afflicted— queen of angels, of patriarchs, of apostles, of martyrs, and of 
 all saints — most undefiled — resplendent star.' The papists offer to Mary 
 these impious petitions : ' Holy Mary, mother of God, pray for us 
 sinners. thou unspotted mother of God, be thou a mother to me. 
 Holy virgin, mother of God, defend me from my enemies in my last 
 hour. Remember, most holy virgin Mary, that no one ever had 
 recourse to thy protection, implored thy help, or sought thy mediation, 
 without obtaining relief.' Again, they are blindly taught to say, ' O 
 sacred virgin, my dear mother, I choose thee for my guide, I put myself 
 under thy colours.' The papists, by worshipping the Virgin Mary, and 
 numerous other saints, are guilty of the grossest absurdity, profanity, 
 and idolatry. They pray to beings who are entirely ignorant of their 
 wants : they ascribe to creatures the incommunicable attributes of the 
 Almighty ; they encroach on the all-atoning and exclusive intercession 
 of our Redeemer ; they contradict the example of the apostles, and 
 oppose the most express declarations of the Holy Scriptures. ' There is 
 one mediator (not many) between God and men, the man Christ Jesus,' 
 1 Tim. ii. 5. ' If any man sin, we have an advocate with the Father, 
 Jesus Christ the righteous : and He is the propitiation for our sins,' 
 1 John ii. 1. Sir Culling E. Smith states that on August 16th, 1813, he 
 saw the Pope at Rome bow down before an image of Peter, that was 
 formerly an image of Jupiter ; and that in 1842, the popish authorities 
 received the enormous sum of £10,000 from the King of Naples, for 
 making Maria Francesca a Saint ! 
 
 X. Popish persecutions. The persecuting character of popery is 
 notorious. Fifty millions of Christians have suffered death under its 
 iron hand. It has been ' drunken with the blood of the saints/ The 
 votaries of the system speak truly when they say it is ; unchanged.' 
 Very lately Dr. Kalley has been imprisoned at Madeira. The Bible 
 
THE BLOOD OF THE SAINTS. 205 
 
 Christians who attended the preaching at his house were cruelly treated 
 by lawless ruffians, Instigated by the priests. Que poor man was put in 
 prison for six months because he and some of his neighbours read and 
 talked about the Scriptures together. Another very intelligent man was 
 shamefully beaten, was tried on a charge of reading and explaining the 
 Script are-, and without any legal evidence in support of this was con- 
 demned to an imprisonment of four months, with payment of the c< 
 A woman was -entenced to imprisonment for six months, for calling una 
 1 ugly things.' Maria Joaquina was set at liberty in July last, after an 
 imprisonment of twenty-two months, for saying something not quite in 
 accordance with the dogmas of the Church of Rome. When the Rev. 
 Jas. Julius Wood left Madeira in June. 1845, there were twenty-two 
 persons, and five of them were women, confined in a filthy prison, and 
 that for their attachment to the Holy Scriptures ! The dastardly and 
 iniquitous treatment of the defenceless Queen of Tahiti is pretty well 
 known to the British public. And this also should be known, that in 
 1844 medals were struck and sold in Rome, at the papal mint, by the 
 papal officer, to do honour to the horrible massacre of St. Bartholomew, 
 and to the persecution of the pious Hussites. ; How long, Lord, holy 
 and true ? ' 
 
 In the papers of this day it is stated that Commissioners from the 
 Spanish government had just arrived at Fernando Po, with a peremptory 
 command from the Queen of Spain to expel the Baptist missionaries 
 forthwith. The reason assigned for this attack on religious liberty is, 
 that ; the religion of Spain is the Catholic religion, which admits of no 
 toleration.' 
 
 We have not been able to ascertain the names of the forty-- x 
 Protestants who are said to have joined the ranks of popery in New- 
 castle within the last few weeks. If there be such, instead of having been 
 
 * guided by God's grace into the one fold of the one shepherd/ we think 
 it far more likely that by -artificial flowers,' -beautiful banne -. 
 
 • splendid and magnificent' vestments, melting music, fragrant incei 
 and Italian enchantment, they have been I decoyed into the arms of 
 the mother of harlots. 
 
 ' O for that warning voice, which he who saw 
 The Apocalypse heard cry in heaven aloud. 
 
 We remind parents and guardians of youth of their overwhelming 
 responsibility. We urge them to be increasingly assiduous in guarding 
 
 the rising generation against popish influence. We caution them against 
 employing popish masters or governesses in their families or schools, and 
 allowing popish servants to have access to their children. We would 
 
 o 2 
 
206 DRUNKEN WITH THE BLOOD OF THE SAINTS. 
 
 encourage no bigotry nor unkind feeling against papists : but popery we 
 hold in abhorrence. We believe it to be plainly foretold, strikingly 
 delineated, and tremendously denounced in the word of God. ' Let no 
 man deceive you by any means : for that day shall not come except 
 there come a falling away first, and that man of sin be revealed, the son 
 of perdition : who opposeth and exalteth himself above all that is called 
 God, or that is worshipped ; so that he as God sitteth in the temple of 
 God, showing himself that he is God.' 2 Thess. ii. 3, 4. ' Now the 
 Spirit speaketh expressly, that in the latter times some shall depart from 
 the faith, giving heed to seducing spirits and doctrines of devils ; 
 speaking lies in hypocrisy ; having their conscience seared with a hot 
 iron ; forbidding to marry, and commanding to abstain from meats, 
 which God hath created to be received with thanksgiving of them which 
 believe and know the truth.' 1 Tim. iv. 1-3. 'Babylon the great is 
 fallen, is fallen, and is become the habitation of devils. And I heard 
 another voice from heaven, saying, Come out of hee, my people, 
 
 THAT YE BE NOT PAETAKEES OF HEE SINS, AND THAT YE EECEIVE 
 NOT OF hee PLAGUES.' Rev. xviii. 2, 4. 
 
SERMON XVII. 
 
 JUDAS AND HIS BAG. 
 
 'This he said, not that he cared for the poor : but because 
 he was a thief, and had the bag, and bare what was 
 PUT THEREIN.' — John xii. 6. 
 
 There must have been in the person, the language, and the behaviour 
 of our blessed Lord everything calculated to arrest attention, to excite 
 admiration, and to kindle affection. We wonder not that those who 
 knew Him best loved Him most : that those who were favoured to gaze 
 on His placid countenance, listen to His gracious words, and witness Hi- 
 benevolent deeds, should have felt the warmest attachment. Mary was 
 specially privileged : she had sat at His feet, and received instruction 
 and commendation ; and her beloved brother Lazarus had recently been 
 restored from the grave. She was thoughtful and contemplative ; a 
 woman of deep feeling and confiding affection. She felt an inexpressible 
 sense of obligation to Christ. Her heart overflowed with gratitude. 
 Love is active, unwearied, generous. Nothing is too hard to do, or to 
 endure, for the beloved object. It cannot long lurk unrepressed, but will 
 evince itself by action. The Sabbath before Christ expired on the cross 
 He supped at Bethany. 'Then took Mary a pound of ointment of 
 spikenard, very costly, and anointed the feet of Jesus, and wiped His 
 feet with her hair : and the house was filled with the odour of the 
 ointment.' This noble act of gratitude and love could not be estimated 
 by the narrow, worldly soul of Judas. He became sulky and passionate 
 and thus expressed his opinion of the transaction: ; Why was not this 
 ointment sold for three hundred pence, and given to the poor? This he 
 said, not that he cared for the poor ; but because he was a thief, and had 
 the bag, and bare what was put therein.' Let me call your attention to 
 his Bag, his Theft, and his Deceit. 
 
 I. His Bag. The disciples, who had left all to follow Christ, were 
 often assisted in their journeys ; and the money they obtained for their 
 own support and the poor they pnt in a bag or large purse. The keeping 
 of this bag was entrusted to Judas, one of the twelve. This life is pro- 
 
208 JUDAS AND HIS BAG. 
 
 bationary. Every man is tried aocording to his propensity. Judas was 
 naturally covetous, and an opportunity was afforded by his appointment 
 to carry the bag, of testing his character. 
 
 The possession of the Bag is dangerous. There are but few persons 
 who are proof against the pernicious influence of wealth ; to have money 
 at your disposal, and especially other people's money, is a temptation. 
 If you see it and handle it you are in danger of coveting it. And they 
 that will be rich fall into temptation and a snare, and into many foolish 
 and hurtful lusts which drown men in perdition : for the love of money 
 is the root of all evil ; which while some coveted after they have erred 
 from the faith, and pierced themselves through with many sorrows. The 
 love of the Bag increases with the possession, and becomes one of the 
 basest passions, a sore disease, a hideous demon. It debases and depraves 
 the soul ; weakens and destroys all sentiments of kindness, generosity, 
 and justice ; degrades the human being below the beast, and transforms 
 him into an unnatural and frightful monster. For gain he will sacrifice 
 his reputation, his soul, his heaven ; and the health, happiness, and life 
 of his relatives. The rights, peace, and safety of his fellow-men lose all 
 their importance, and nothing but the Bag is prized, sought, or desired. 
 Money is the god he worships, the leader he follows, the heaven after 
 which he pants. He confounds right and wrong, sets aside all laws 
 human and divine, and is prepared for any unrighteous, villainous, or cruel 
 deed. 
 
 The possession of the Bag is unsatisfying. He that loveth silver shall 
 not be satisfied with silver ; neither he that loveth abundance with 
 increase. He has obtained it, but is disappointed. It is not what he 
 expected. His thirst is not quenched, but becomes more insatiable. The 
 desires enlarge more rapidly than the Bag. His notions of poverty and 
 riches undergo a change with his changing circumstances. What once 
 seemed riches soon comes to be accounted poverty. That which from a 
 lower point was the height of his ambition becomes, when he has reached 
 it, only a point from which to look higher. He never says, It is enough. 
 Happiness is not in the Bag. There is nothing there congenial to the 
 intellectual faculties and moral capabilities of his soul. He looks at it, 
 but it cannot look at him. He may speak to it ; but it answers not. He 
 may love it ; but it cannot love him in return. There is no reciprocity. 
 His food is not sweeter, his sleep sounder, nor his clothes easier because 
 he has the Bag. A man's life consisteth not in the abundance of the 
 things he possesseth. 
 
 The possession of the Bag is uncertain. Riches make to themselves 
 wings and fly away. What strange reverses of fortune have we witnessed. 
 How many have been suddenly hurled from the pinnacle of prosperity to 
 
JUDAS AND HIS BAG. 209 
 
 the depths of adversity. One day they were rolling in ease and afiluenee, 
 the next, they were grappling with cold poverty. A ship sunk, a mine 
 
 failed, a bank stopped, and their Bag was gone. Manheapeth up riches, 
 and knoweth not who shall gather them. 
 
 The possession of the Bag is no security against death. This is a foe 
 
 that no wealth can bribe. You ma} r say, Soul, thou hast niueh g 
 laid up for many years, take thine case, eat, drink, and be merry. But 
 yon may hear a voice, Thou fool, this night thy soul shall be required of 
 thee : then whose shall those things be which thou hast provided ? 1 low- 
 dreadful must thy summons be, Death ! to him who is at ease in his 
 possessions. AVhen the tongue is faltering, the eye-strings breaking, the 
 limbs trembling, life itself quivering on the pale lip, what can the Wivi 
 do for you ? Your relatives may wish the useless old fellow out of the 
 way : and you die unlamented. But after death there is the Judgment. 
 The Bag must be accounted for. Each one must answer for himself. 
 Your character will be developed, and your destiny fixed. Then shall 
 the Judge say. I was hungry and ye gave me no meat : Depart from me, 
 ye cursed, into everlasting tire, prepared for the devil and his angels. 
 
 II. His Theft. He was a thief and had the Bag, and bare what was 
 put therein. That is, he bore away, he stole, pilfered from the Bag, 
 and laid it aside for himself. Against a highwayman you may defend 
 yourself : but, how difficult to detect him who embezzles. Many a man 
 puts on a fair face wdiile he cheats you : filches from you your good 
 name, and robs you of your right, and yet pretends to act your friend : 
 or perhaps the gentleman. But Judas is a thief, whatever cloak he puts 
 on to hide the fraud, or whatever office he fills. Look at 
 
 Jit das the monarch. He deprives his subjects of their rights, keeps 
 them in bondage, heavily taxes them, requires bricks without affording 
 the necessary material, issues laws the most despotic and irreligious, and 
 casts into prison, or a burning fiery furnace, or a lion's den, those who 
 conscientiously refuse obedience. He squanders the people's money, and 
 sacrifices tens of thousands of lives under the pretence that the honour, 
 peace, and safety of the nation are in danger ; when the great object is 
 the gratification of his own pride, ambition, dissipation, or revenge. 
 
 Judas the magistrate. He keeps Paul in prison to please the Jews, 
 or with the hope of obtaining money for his release. He interrupts and 
 insults the prisoner on his defence, saying, Thou art beside thyself ; 
 much learning doth make thee mad. He sits upon the bench to judge 
 him after the law, and yet commands him to be smitten contrary to the 
 law. He establishes drunkeries. and then sends to jail the deluded 
 victims who have swallowed his intoxicating liquors. Instead of com- 
 
210 
 
 JUDAS AND HIS BAG. 
 
 posing differences, promoting justice, preventing wrong, suppressing 
 vice, and being a terror to evil-doers, and a praise to such as do well ; 
 he perverts his power to the ruin of multitudes, and to the injury of all. 
 The vile are protected, and the virtuous crushed. He acquits the wolf, 
 and passes sentence on the lamb. Or he arrogantly says within himself 
 Though I fear not God, nor regard man, yet because this widow 
 troubleth me, I will avenge her, lest by her continual coming she weary 
 me. 
 
 Judas the lawyer. He will undertake to defend a cause however 
 unrighteous it may be ; will do his utmost to make the worst appear the 
 better reason ; will contend that black is white, and white is black ; 
 boast of the glorious uncertainty of the law, endeavour to obscure it, 
 increase and not redress injuries, take a bribe, protract the suit, devour 
 the person he promised to save, betray a honest poor man, and befriend 
 a rich villain because his fees are sure. Truth and justice fall in the 
 streets, falsehood and iniquity triumph. 
 
 Judas the landlord. His object is personal honour and indulgence, 
 by increasing in riches and extending his domains. His inward thought 
 is that his houses shall continue for ever, and his dwelling-places to all 
 generations : he calls his lands after his own name. His motto is, Leases 
 at the highest rate, and shortest period— on three uncertain lives.* He 
 swells his income by half starving his tenants. He increases the game 
 to devour the produce of the farmer, and gives the farmer notice to quit 
 if he kills any of the game. He would be a keeper of the consciences of 
 all in his employ, determine what place of worship they shall attend, 
 control their votes at elections, grind their faces, suck their vitals, 
 destroy their manhood, and reduce them to beggary and slavery. Go to 
 now, ye rich men, weep and howl for your miseries that shall come upon 
 you. Your riches are corrupted, and your garments are moth-eaten. 
 Your gold and silver is cankered ; and the rust of them shall be a 
 witness against you, and shall eat your flesh as it were fire. ' Behold, the 
 hire of the labourers who have reaped down your fields, which is of you 
 kept back by fraud, crieth ; and the cries of them which have reaped are 
 entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure 
 on the earth, and been wanton ; ye have nourished your hearts as in a 
 day of slaughter. Ye have condemned and killed the just and he doth 
 not resist you.' 
 
 Judas the surgeon. When he commences practice, he gives orders for 
 his servant to call him out of the church in the middle of the service, 
 that spectators may suppose he has numerous patients : after a while he 
 
 * The old custom in Cornwall.— J. H. B. 
 
JUDAS AXD HIS HAG. 211 
 
 neglects the sanctuary nearly altogether, alleging that his extensive pro- 
 fession demands all his time. For the same reason he gallops through 
 the streets, and always appears to be in a great hurry. lie finds the 
 mansions of the rich far more attractive than the cottages of the poor. 
 He protracts the disease that he may multiply his calls. He charges five 
 shillings for medicine that did not cost sixpence. He neglects the miner 
 who pays monthly ; or experiments upon him — kill or cure. He gives 
 certificates of health to sickly, weakly patients ; or. Palmer-like, gets 
 assurances of their lives, and then poisons them. 
 
 Judas the priest. He entered the office for a morsel of bread, or a 
 good living, and not to turn men from darkness to light, from the power 
 of Satan unto God. He entered not by Christ into the fold, but climbed 
 up some other way, and is a thief and a robber. He is a wolf in sheep's 
 clothing ; a greedy eagle that gluts the carcase ; that looks far more 
 intently after the Bag — the collections— than after souls. He goes not 
 out into the highways and hedges to bring in the poor, the lame, the 
 halt, and the blind : but, by fair promises, will try to decoy the members 
 of other Churches. He prefers the theatre, the ball-room, the card-table, 
 the tavern, to the temple. He swore to preach his Master, but betrays 
 Him into the hands of the wealthy scribes and elders. He flatters the 
 buyers and sellers, and turns the house of God into a house of merchan- 
 dise and a den of thieves. He never mentions hell to ears polite ; but 
 prophesies smooth things, daubs his hearers with untempered mortar, and 
 cries, Peace, peace, when God hath not spoken peace. The blood of souls 
 is on his hands, and cursing will be heaped upon his head by those who 
 charge him with their murder. 
 
 Judas, the mine captain. He was once, perhaps, a poor man himself ; 
 but he has forgotten the rock whence he was hewn, and the hole of the 
 pit whence he was digged. He now takes advantage of the ignorance or 
 necessity of the indigent : and misrepresents the state of the ground that 
 he may get the utmost for the take. If the labourer has toiled hard, got 
 a few extra shillings the last month, Judas will see that in the next he 
 shall be lowered to that amount. Also that he shall pay doctor's and 
 school money, though he has no child of his own to send ; while his 
 earnings are so reduced that he is scarcely able to provide necessaries 
 for his family. Thus his children are obliged to go to the mine before 
 their young ami tender frames are equal to the task.* to risk their lives in 
 climbing long ladders, and to toil amidst foul air, tending to weakness, 
 disease, and death. Hence so many leave, though reluctantly, the scenes 
 of their youth, and their native land, for foreign climes. 
 
 • Thank God, that by considerate Acts of Parliament, much of this is mitigated, 
 
 or no longer possible. — J. H. B. 
 
212 JUDAS AND HIS BAG. 
 
 Judas the shopkeeper. He will fawn and bow to the rich, put a filthy 
 playbill in the window if he thinks it will please them, and stoop to any 
 meanness to get a customer. He has light weights, false balances, short 
 measures, and cunning contrivances in weighing, measuring, and making 
 bargains : shifty tricks with which to cheat the buyer and pick the 
 pockets of his customers. He will pretend to be indifferent about 
 receiving ready money for his goods ; will entice you to go in debt and 
 run up a long bill, that he may charge the highest price, and put in 
 articles you never had, trusting for his escape to the badness of your 
 memory. He cares not how he feeds your pride, strongly recommending 
 the newest fashions, however ridiculous or unbecoming : or how you 
 spend your money for that which satisfieth not, so long as he lines his 
 bag. He forgets the old proverb, Honesty is the best policy. He 
 changes colour more quickly than the chameleon ; rises and falls, like 
 the tide, with the phases of the moon ; and is prepared at any time to sell 
 his conscience, and even his Lord, for thirty pieces of silver. 
 
 Judas the publican. To entice men to his drunkery, he establishes a 
 sick club, and contrives that so much money shall be taken out of it for 
 drink. At the annual meeting each member is taxed from one to two 
 shillings for the poisonous liquor. But what does Judas care how many 
 pockets he empties, intellects he weakens, stomachs he disorders, consti- 
 tutions he destroys, souls he ruins ; how many wives he makes widows, 
 and children orphans ; or how many he obliges to wear the coarsest 
 garments and to nibble the driest crusts, so that his lady may rustle in 
 her silks, his barmaid flaunt in her finery, and he waddle in his fatness. 
 But verily there is a God that judgeth in the earth. He may raise him- 
 self a house with the fruits of his injustice, and purchase a field with the 
 price of blood : but the stones from the wall shall cry out against him, 
 and the timber from the roof shall answer their cries. A dreadful curse 
 rests on all his possessions. His magnificent house shall be more cheerless 
 than a dungeon, his riches more burdensome than poverty, his food shall 
 be in his mouth as wormwood, and in his bowels as gravel. 
 
 Judas the player. He dresses himself up as a squire or a duke, while 
 he is some idle dissipated vagabond. He says he is a refiner of morals, 
 though a wholesale poisoner. He calls his performances innocent recrea- 
 tions, though they consist of lascivious maxims, wanton gestures, and 
 horrid oaths. He affirms that his partners are all respectable characters, 
 though drunkards, debauchees, and prostitutes. He avows that his 
 supporters are the gentry of the town, though they may be some of the 
 most irreligious. He speaks great swelling words of vanity to allure 
 through the lusts of the flesh and wantonness, while he himself is the 
 servant of corruption. Impurity forms the education of players, taints 
 
JUDAS AXD JUS BAG. 213 
 
 their language, disposes their dress, directs their gestures, presides over 
 their music, treads the boards, occupies the boxes, haunts the gallery, and 
 heaps her foul abominations on the reserved seats. 
 
 Judas the poor man. He has to toil for the bread that perisheth; 
 and he might do it honourably to himself, and advantageously to his 
 employers. But he is more intent on his own ease than his master's 
 profit. He never goes earnestly about any work, but trifles and ioil 
 away his time ; is twice as long on an errand as is necessary ; puts on 
 appearance of activity in the presence of his master, while careless and 
 indolent ; performs his work in a slovenly manner ; is not very scrupulous 
 about speaking the truth; will not hesitate to pilfer when he has an 
 opportunity, or to be a party to bye-laws and underhand practices by 
 which he carries on a regular system of fraud. His character is the more 
 base and despicable in consequence of the confidence placed in him on 
 account of his profession. He obeys with eye-service, as a man-pleaser ; 
 but not in singleness of heart, fearing God. Thus Judas is found in 
 every condition of life, and among all classes of society. Let us now look 
 at 
 
 III. His Deceit. He said, Why was this waste? 'Why was not 
 this ointment sold for three hundred pence, and given to the poor .' This 
 he said, not that he cared for the poor : but because he was a thief, and 
 had the bag, and bare what was therein.' 
 
 lie attempted to deceive Iti-s Lord. But how could he for a moment 
 have entertained the thought, after the evidence he had had, again and 
 again, that all things are naked and opened unto the eyes of Him with 
 whom he had to do / He had been with Christ for three years, and had 
 not only seen Him heal diseases, raise the dead, calm the tempest, and 
 expel demons ; but search the inmost recesses of the human heart. He 
 had not only read : ; The heart is deceitful above all things, and desper- 
 ately wicked; who can know it .' I. the Lord, search the heart. I try 
 the reins : ' but Judas had received overwhelming evidence that Christ 
 knew what was in man. Months before this he had proof that Christ 
 perfectly knew his character, for he had been reproved for his 1 
 designs, and warned of his danger. When Peter said, ' Lord, to whom 
 shall we go I Thou hast the words of eternal life.' Jesus answered. • Have 
 not I chosen you twelve, and one of you is a devil I He spake of Judas 
 Iscariot the son of Simon.' How vain then were all his pretences and 
 subterfuges with Him who hath eyes as a flame of fire ! 
 
 He tried to deceive Mary : the modest, timid, generous follower of 
 her meek and lowly Lord. He did not advise her fashionably to 
 broider her hair instead of employing it to wipe the feet of Christ ; nor 
 
214 JUDAS AND HIS BAG. 
 
 say, she had better purchase a splendid dress for herself than spend her 
 money on perfume to pour on the Saviour's head ; nor that she would 
 act prudently if she would lay by her money until the decline of life ; 
 but that it would be more pleasing to God and profitable to man, an act 
 of greater piety and charity, if she would give the money to the poor : 
 that is, put it into the bag, that he might have a chance of pilfering a 
 good portion of it for himself. Wretched apostate ! Base hypocrite ! 
 Let her alone, said Jesus, why trouble ye the woman 1 Why deprive 
 her of an opportunity, such as she will never have again, of showing 
 her 'gratitude ? Cease your insinuations that would render it doubtful 
 to her conscience whether she had done right or wrong ! She has done 
 what she could ; shown her attachment in a way the most suitable, 
 obtained by fair means what she has poured on Me. It was her own 
 property, and she had a right to dispose of it as she pleased, answerable 
 not to you, but to God. You had no right over it, and no cause to com- 
 plain, much less to say it has been wasted. I approve of her deed, and 
 gave her an assurance of My acceptance. She hath done a good work ; 
 a work of faith, gratitude, and love : from good motives, according to 
 My precepts, after My example, and for My glory ; and she has done 
 it not by constraint, but of a willing mind : readily and cheerfully. 
 And verily I say unto you, Wheresoever this Gospel shall be preached 
 in the whole world, there shall also this, that this woman hath done, 
 be told for a memorial of her. She has done it to embalm My body, 
 and I will embalm her memory ; will have her deeds carefully entered 
 on imperishable records. Thus actions which the worldly blame, through 
 the spirit of envy, covetousness, and avarice, Christ takes delight to 
 distinguish, honour, and record. 
 
 Judas endeavoured to deceive his brethren. For a long period he had 
 succeeded, and even on this occasion for a time they were imposed on. 
 The disciples had indignation, saying, To what purpose is this waste ? 
 And they murmured against Mary. How wonderful that he should 
 have been able for such a period to conceal his real character from his 
 associates. What reserve and caution he must have practised ! He 
 abstains from sensuality to feed his parsimony : avoids gross immoralities 
 through fear of detection ; maintains a reputation for sanctity while a 
 servant of corruption ; puts on religion as a cloak for his covetousness ; 
 steals the livery of heaven to serve Satan ; and acts his part so well as 
 to escape even the suspicion of his brethren. And so does Judas in the 
 present day. He professes to care for the interest of religion at the 
 time that he is injuring it ; hinders a work of piety under pretence of 
 furthering a work of charity ; and artfully labours to divert your 
 attention from Christ to the poor. Not that he careth for the poor. 
 
JUDAS AND HIS BA G. '1 1 5 
 
 0, says he, hypocritically, why do you preach bo strongly against the 
 players; I am sure you only encourage them to remain longer in the 
 
 town, and induce more persons to see the performances. Not that 
 he careth for the morality of the town: for if he did. lie would have 
 made enquiry whether the players were not defrauding the Queen's 
 
 revenue, and would have circulated suitable tracts to counteract the 
 
 contagion : but because he is himself immoral, and wanted the way 
 
 clear, to go in and gratify his own depraved taste. But why do you 
 
 not preach in the chapel I says Judas ; I believe you would do far more 
 
 good to souls there. Xot that he careth for souls; but only wants to 
 
 escape hearing the faithful preaching of the Gospel, lest it should 
 
 disturb the apathy of his own soul. But why, says Judas, do you so 
 
 frequently denounce intemperance I for you only exasperate the 
 
 publican, and drive the moderation man from your chapel to some other 
 
 place of worship, where this subject is never introduced. Not that 
 
 he careth for the soul of the publican or the moderation man ; but 
 
 that he might take his glass more snugly and securely. Yet. says Judas, 
 
 you must be injuring your health to stand in the open air, exposed to the 
 
 sun, wind, and rain. Xot that he careth for your health a quarter part 
 
 as much as he is concerned for his own, and to escape that reproach to 
 
 which his cowardice and indolence justly expose him. But it must be 
 
 very expensive to publish and circulate so many books, and to what 
 
 purpose is this waste ? Waste, is it, Judas ? Yes, in thine eyes ; but for 
 
 no other reason than that it does not go into thy bag. Waste, is it I To 
 
 dispel ignorance and to diffuse knowledge: to beat back the surges of 
 
 wickedness and to raise the moral standard ; to shake the gates of hell 
 
 and to swell the hosts of heaven ; to defend thy master, the great 
 
 apostate spirit, and to place gems in the diadem of our blessed 
 
 Redeemer? Let him know, that he which converteth the sinner from 
 
 the error of his ways shall save a soul from death, and shall hide a 
 
 multitude of sins. Waste, is it? And dost thou waste nothing— in 
 
 thy splendid mansion, superb furniture, costly hothouse, gay clothing, 
 
 sumptuous meats, intoxicating drinks, filthy cigars, silly cards, and 
 
 polluting plays? Thou hypocrite, first cast the beam out of thine 
 
 own eye; and then shalt thou see clearly to cast the mote out of thy 
 
 brother's eye. 
 
 Jiut Judas deceived himself. He persisted in his sinful course, and 
 rushed on to destruction, in spite of frequent and faithful warning-. 
 Pour days after this. Christ said in his hearing. ' Ye are clean, but not 
 all; for He knew who should betray Him.' And again, 'One of you 
 which eatcth with Me shall betray Me.' And again, ' He that dippeth 
 his hand with Me in the dish, the same shall betray Me. . . . Woe unto 
 
216 JUDAS AND HIS BAG. 
 
 that man by whom the Son of Man is betrayed ! it had been good for 
 that man if he had not been born. Then Judas, which betrayed Him, 
 said, Master, is it I ? He said unto him, Thou hast said.' Yet no con- 
 fession is made : no alteration takes place. He goes from the supper, 
 enters into a contract with the Jewish rulers, and sells his Lord for 
 thirty pieces of silver. He knew the garden where Jesus had been 
 accustomed to retire for devotion ; and consents to conduct an armed 
 band of ruffians to apprehend Him. He gives them the signal for 
 seizing His person, by perfidiously saluting Him. He received the 
 cutting reproof from Christ : ' Betrayest thou the Son of Man with a 
 kiss / ' To the very last he practises his villany under the mask of 
 friendship. The atrocious deed is done. His Master is bound and led 
 away by the soldiers. The sleeper awakes. Conscience strikes its 
 terrible fangs into his bosom. He is filled with indescribable horror. 
 What would he now give to revoke his bargain ? What do his wages 
 of unrighteousness profit him ? They eat his flesh as it were fire. He 
 cannot retain the thirty pieces of silver, but returns and casts them at 
 the feet of the rulers, in the temple, saying, I have sinned in that I 
 have betrayed innocent blood : and he went out and hanged himself. 
 
 If there is a Judas present we beseech you not to follow his example : 
 but immediately fall down at the feet of Jesus : confess your treacheiy, 
 loathe your depravity, struggle to be released from your bondage, cast 
 your guilty, polluted, hell-deserving soul on the ' innocent blood ; ' and 
 He who came into the world to save sinners will pardon your iniquities, 
 renew your nature, deliver you from the perdition of ungodly men, 
 and receive you to His own heaven. 
 
 Let the subject lead you to close self-emamination. Each should 
 say with Judas, Master, is it I? Say it not carelessly, insolently, and 
 hypocritically, as he did ; but seriously, sincerely, humbly, and earnestly : 
 with an intense desire to know your real character. Search me, God, 
 and know my heart, try me and know my thoughts ; and see if there be 
 any wicked way in me, and lead me in the way everlasting. If you 
 have had the bag, and appropriated what was therein to yourself, 
 instead of laying it out as your Lord directed, do not deny the sin, nor 
 attempt to palliate your conduct. Think not to excuse yourself by 
 alleging that others have done the same : nor that such was the fore- 
 knowledge of God, and the circumstances in which you were placed, 
 that you were under the necessity of sinning : nor, though detection 
 would not be a very pleasant affair, that a merciful Saviour will not 
 punish you eternally for looking after number one in this world. So 
 Judas might have thought ; but Jesus said, It had been better for that 
 man if he had not been born : and this would not be true if he is ever 
 
JUDAS AND HIS BAG. 217 
 
 delivered from his place of punishment. There will be no termination 
 bo the torments of the damned. 
 
 Let it fill you with .sorrow. Not with the sorrow of the world 
 which worketh death, as it did in Jadas. But with a godly sorrow, a 
 
 sorrow felt on God's account, that harmonises with His will, and that 
 
 is produced by His Spirit. 'Against Thee, Thee only, have I Binned, 
 and done this evil in Thy sight.' That you have aeted ungratefully, 
 treacherously, and rebelliously ; that you have sinned against the light 
 of your understanding and remonstrances of conscience, to the injury 
 
 of others, and amidst unnumbered instances of divine goodness, should 
 fill you with the deepest compunction, and cover you with shame. 
 
 Come instantly to Clirist. He would have pardoned Judas had he 
 made application. That same week He shed burning tears over profane, 
 profligate Jerusalem, saying, ' How often would I have gathered thy 
 children together, as a hen doth gather her brood under her wings, and 
 ye would not.' Again, when hanging on the Cross. He prayed for His 
 murderers. • Father, forgive them ; for they know not what they do.' 
 And He was delivered for your offences, raised again for your justifica- 
 tion, and ever liveth to make intercession foi you. Come to Him. 
 Come as you are. 
 
 ' Come in, this moment, at His call, 
 And live for Him who died for all.' 
 
SERMON XVIII. 
 
 GLORIOUS PROSPECTS. 
 
 ' And not only they, but oueselves also, which have the 
 first-feuits of the spieit, even we oueselves groan 
 within oueselves, waiting foe the adoption, to wit, 
 
 THE EEDEMPTION OF OUE BODY.' — Rem. viii. 23. 
 
 A MOEE interesting, edifying, and consoling chapter than this was never 
 penned. Its style is elegant, energetic, sublime. Its argumentation is 
 clear, consecutive, triumphant. The doctrines it unfolds are transcen- 
 dently glorious. The privileges it exhibits are inestimably valuable. 
 The apostle makes a transition, in the seventeenth verse, from the 
 privileges to the sufferings of the Christian believer. If you sustain 
 this character, he encourages you by a variety of powerful considerations, 
 firmly, patiently, and cheerfully to bear up under the afflictions of this 
 probationary and disciplinary state. He reminds you that the Captain 
 of your salvation was a sufferer ; that the more you suffer for righteous- 
 ness' sake, the more fully you are conformed to Him, and the loftier 
 will be the station you shall occupy around His throne. That, however 
 numerous, heavy, keen, complicated, protracted your present sufferings, 
 they are not worthy to be compared with the glory which shall be 
 revealed in you. That your afflictions do not spring from the dust, are 
 not the offspring of chance, the progeny of blind uncertainty ; but of 
 God's predestination ; in weight and measure they are dealt out by the 
 kind and considerate hand of your heavenly Father. That while you 
 are suffering on earth, there is One, who, amidst the irradiations of 
 heaven's throne, the melody and harmony of cherubic and seraphic 
 voices, beholds you in your lowest abode, hears your faintest sighs, 
 sympathises with you, and is ever ready to send you relief. That you 
 are not left to endure in your own strength ; the Spirit helpeth your 
 infirmities. That your trials are not intended to injure, but to work 
 together for your good. Not to drive you from God, but to unite you 
 more closely to Him. There is another argument which Paul adduces 
 why Christians should endure afflictions : other people have their trials 
 as well as you. One universal sigh comes forth from the species. The 
 
CLORIOUS PROSPECTS. 219 
 
 whole creation groancth. Men of every clime, colour, and condition 
 are Buffering, and are heaving, gasping, longing for bliss which this 
 world does not afford. Now if the ungodly have trials, without the 
 grace of God to support them ; if they are desiring what they will never 
 enjoy, because they do not seek it in the way appointed ; if the suffer- 
 ings of this life are to them but the beginning of sorrows: while you 
 at death shall exchange sorrow for everlasting joy, you ought not to 
 complain, but nobly to stand erect beneath life's pressure. The text 
 strikingly brings before us the Christian's present and the Christian's 
 future condition. 
 
 T. The Christian's Present Condition. It is a mixed state : 
 
 1. It is one of joy. The phrase, 'we have the first-fruits of the 
 Spirit.' is strikingly descriptive of character and privilege. In the 
 preceding verses. Christians are said to walk after the Spirit ; to mind 
 the things of the Spirit ; to have the Spirit dwelling in them ; and 
 through the Spirit to mortify the deeds of the body; to be led by the 
 Spirit ; and to have the Spirit bearing witness with their spirit, that 
 they are the children of God. Christians have the Spirit. Religion is 
 not hereditary. You cannot produce it by any cogitations of your 
 minds, volitions of your wills, decisions of your judgments, flights of 
 your imaginations, exercises of your affections, attendance on the 
 ordinances, nor by any bodily exercise. If you possess it, the Holy 
 Spirit communicated it to your soul, and it can no longer be kept alive 
 there than as He feeds the flame with celestial oil. Religion in its 
 commencement, continuance, and completion is the work of the Spirit. 
 
 The Spirit convinced you of sin. He discovered to you your 
 transgressions, and the danger to which you were exposed. He 
 produced a godly sorrow, and a loathing of depravity. He led you to 
 make humble confession, to deprecate the dreaded penalty, and to 
 desire salvation. He unsealed your eyes to behold the bleeding Lamb, 
 nerved your spirits to grasp the Cross, opened your hearts to catch the 
 healing stream, deposed to the fact of your adoption into the divine 
 family, and sealed you unto the day of redemption. 
 
 The Sjjirit regenerated you. He raised you from the death of sin to 
 a new life in righteousness. He took away the hard, cold, barren, and 
 unrelenting heart, and put into you a heart that vibrates to the touch 
 divine, that glows at the sight of Calvary, and beats with holy ardour 
 for the mind that was in Christ. He caused your affections to flow in 
 a new channel, to move in harmony, and to tend to a right object. 
 
 The Spirit carries on the work of Sanct if cation. He hallows your 
 thoughts, subdues your wills, enlightens your consciences, purifies your 
 
 V 
 
220 GLORIOUS PROSPECTS. 
 
 affections, eradicates evil principles, washes away moral defilement, and 
 makes you partakers of the Divine nature. To the action of His all- 
 pervading and all-purifying influences your corruptions shall be exposed, 
 burn together, and none shall quench them. 
 
 The Spirit imparts the richest consolation. He is your Comforter. 
 He gives joy, when all around give sorrow. He produces a settled 
 serenity in the depth of the soul, that remains undisturbed when the 
 surface is rippled by the battling of the elements. There are no 
 pleasures so pure, exalted, and perennial, as those which He imparts. A 
 peace that passeth understanding, hope that blooms with immortality, 
 joy unspeakable and full of glory. 
 
 The apostle terms the holy principles now implanted in your hearts, 
 the graces with which you are adorned, and the pleasures of which you 
 are the subjects, the first-fruits of the Spirit. The allusion is to the 
 practice of the ancient Hebrews, who brought the first-fruits of their 
 harvest unto God as an expression of their submission, dependence, 
 and gratitude. A sheaf of barley was threshed in the court of the 
 temple, three pints of it were washed and bruised ; on this oil and 
 incense were thrown ; the priest waved it before the Lord towards the 
 four corners of the earth, threw a handful of it on the altar, and preserved 
 the rest. This was an evidence that the corn was ripe, and a pledge of 
 the full harvest. 
 
 And what you enjoy of the Spirit now is the pledge, earnest, fore- 
 taste of those rich enjoyments and lovelier adornments that await you in 
 heaven. Christians have eternal life abiding in them. The commence- 
 ment of the life everlasting. The beginning of an abundant harvest. 
 An incorruptible seed that, in a better soil, under a brighter sun, 
 watered by the river of life, shall bring forth fruit unto perfection : 
 principles that shall have their full development in a purer region : graces 
 that shall rise to maturity in the true tabernacle. The sight through 
 a glass darkly shall give place to perfect vision. The dim outline of 
 God's image on the soul shall be filled up in all its beauty and complete- 
 ness. This twilight shall be followed by sacred, high, eternal noon. 
 
 If what the Spirit now imparts be only the first-fruits what will the 
 harvest be? What honours await us; to what height of glory shall 
 we be raised ; how will our faculties be strengthened, and our capacities 
 enlarged ; what rivers of bliss will flow into our raptured souls, as we 
 hear the voice, catch the smile, gaze on the excellency of, and hold 
 unbroken fellowship with, the Three-One Jehovah ! Eye hath not seen, 
 ear hath not heard, neither hath it entered into the heart of man to 
 conceive. 
 
 Let us not forget that these graces, though but the first-fruits, are the 
 
GLORIOUS PROSPECTS. 221 
 
 first-fruits ; the same in hind as we shall enjoy in heaven. There may 
 be latent powers in the soul that cannot be fully developed in the present 
 life, but which will give birth to other and richer pleasures in the 
 kingdom above. The idea we now form of the bliss in heaven is, that it 
 will consist in the new and endless accessions the graces will receive 
 that now adorn the Christian character. There will be nothing sweeter or 
 more excellent in heaven than the grace of our Lord Je>us Christ, the love 
 of God, and the communion of the Holy Ghost. We now love God ; but 
 then we shall love Him with seraphic fervour. We now serve Him, 
 though often the flesh is weak; but then we shall serve Uim with 
 a sleepless activity. We now praise Him with a stammering tongue; 
 but then in the loftiest anthems. We have now drops of bliss ; but in 
 His presence there is fulness of joy, at His right hand pleasures for 
 evermore. The Christian's present condition is 
 
 2. One of sorrow. You are on trial for eternity, and you are heavily 
 burdened. You groan within yourself. Your groans sometimes arise 
 
 From afflictions of the body. Though it is a temple of the Holy 
 Ghost, and its members instruments of righteousness unto God, it is 
 encompassed with infirmities. Its frailties are numerous, movements 
 sluggish, weariness frequent, diseases complicated, pains acute, decay 
 rapid, and its dissolution certain. 
 
 From poverty. Y^our soul may be filled with the Spirit, and your 
 pocket be empty. Y'our bread shall be given you, and your water be 
 sure: yet your share in life maybe gall and bitterness of soul. The 
 sun of prosperity shines brightly for a time, and then the darkness of 
 adversity intercepts the sky. xV fire consumes your house. A storm 
 sinks your ship. An inundation destroys your crop. Trade stagnates. 
 Markets are glutted. Bankruptcies multiply. Demands are made 
 which you are not able to meet. The vessel is tossed on the billows. 
 The needle quivers. You groan. 
 
 From persecution. Paul here speaks of this: ' Tribulation, distress, 
 persecution, nakedness, famine, peril, sword. As it is written, For Thy 
 sake we are killed all the day long : we are accounted as sheep for the 
 slaughter.' Under our unrivalled constitution we are sheltered from such 
 brutal attacks ; but slanderous tongues and calumnious pens will cut 
 as deep into a person's character as rough stones or steel swords cut 
 into the muscles of the body. 
 
 From tlit sin and danger of the ungodly. You cannot see the 
 Sabbath profaned, the sanctuary neglected, nor hear the name of God 
 blasphemed, without groaning. ' I beheld the transgressors and was 
 grieved. Rivers of water run down my eyes because they keep not 
 Thy laws.' And when those who are bone of your bone, and flesh of 
 
222 GLORIOUS PROSPECTS. 
 
 your flesh, who dwell with you under the same roof, and sit at the 
 same table, serve a different master, and walk in an opposite road, the 
 burden is still heavier. Many a pious husband groans that he has a 
 prayerless wife. Many a godly wife groans that her husband will not 
 walk with her to the table of the Lord. Many excellent children groan 
 that they have parents about to step into the grave, who are unpurged 
 and unforgiven. And many praying parents are groaning over unkind 
 and disobedient children. 
 
 From the bereavement of relations and friends. Death enters the 
 dwelling, separates the fibres of your nature, plucks up the roots, cuts 
 asunder whom love had knit and sympathy made one. The lovely child 
 is nipt as the flower by the untimely blast. The desire of the eyes is 
 taken away by a stroke. The house-band is broken, and the family 
 dispersed. Nature unreproved drops a tear. David exclaims, ' My son, 
 my son.' Abraham weeps for his Sarah. Mary and Martha mourn that 
 Lazarus is dead. 
 
 From the temptations of Satan. The enemy is permitted to assault 
 you, as you are on trial. He sometimes appears as an angel of light, 
 sometimes as a cunning serpent, and sometimes as a roaring lion. 
 Though beyond his chain he cannot go, you are in heaviness through 
 manifold temptations. 
 
 From a discovery of your own imperfections. When ungodly neigh- 
 bours think they see some blemishes in the Christian, he sees far more 
 in himself. Could they but follow him to his closet, they would hear 
 groaning — my many ignorances, negligences, defects : the weakness 
 of my faith, the instability of my hope, the coldness of my love, the 
 dimness of my views of God, Behold, I go forward, but He is not there ; 
 and backward, but I cannot perceive Him. Oh that I had wings like a 
 dove ! then would I fly away, and be at rest. 
 
 II. The Cheistian's Future Condition. Two great events 
 are mentioned by the apostle. 
 
 1. The complete redemption of the body. The body will be raised 
 from the grave, not by a vegetative process, nor by a mere act of 
 sovereignty, or of omnipotence ; but by a mediatorial power. The 
 body was included in Christ's purchase. Ye are bought with a price : 
 therefore glorify God in your body, and in your spirit, which are God's. 
 Christ by dying abolished death. He acquired a right to the body. It 
 is now His property. The price of its redemption has been paid. The 
 Christian waits for its full, perfect, and final deliverance. 
 
 Redemption from the power of death and the grave. The body is 
 dead because of sin ; adjudged to death because of the original offence, 
 
GLORIOUS PROSPECTS. 223 
 
 as a continued exhibition of its horrid turpitude and legal desert. The 
 high privilege which the Christian now enjoys" does not exempt him 
 from death. Christ could translate him as easily as Pie translated 
 Enoch and Elijah, or as Jie raised Himself from Mount Olivet to Mount 
 Zion above. But it is His will that the Christian should first suffer. 
 then reign with Him ; first die, then live with Him ; first go down into 
 the darkness of the sepulchre, then rise with Him into the splendoui of 
 an eternal day. He who goes to heaven through death and the grave 
 will be more like Christ, other things being equal, than he who is 
 translated. It is thus a privilege to know the fellowship of His suffer- 
 ings, and to be made conformable unto His death. To the Christian deal h 
 has lost its horrors and hostile character. The only weapon with which 
 it could strike, Christ has wrenched away. Its piercing, poisonous 
 sting, Christ has extracted. Death now comes from its Lord with a 
 friendly commission ; not to bind, but to release ; not to give the signal 
 of perdition, but the passport to glory. The Christian may be wrapped 
 up in a shroud, screwed up in a coffin, laid in the dark, damp, solitary 
 grave ; but he shall not be conscious of the dampness, darkness, solitude ; 
 nor shall he feci the bite of the slimy reptile. He is safe. His dust is 
 precious. He rests in hope. Hear the promise of his divine Redeemer : 
 ' I will ransom them from the power of the grave ; I will redeem them 
 from death ; death, I will be thy plagues ; grave, I will be thy 
 destruction.' 
 
 Redemption from accidents, diseases, and pains. From all hostile 
 attacks and destructive influences. From the drowning dropsy and the 
 burning fever, the racking rheumatism and the lingering consumption, 
 the power of gravitation, the pressure of the atmosphere, and the 
 disorganisation of the whole material system. It shall know no more 
 weariness, fatigue, exhaustion, pain, sickness, decay, or dissolution : 
 but shall be a fit companion for a glorified spirit, yielding exquisite 
 sensations of delight. 
 
 Redemption from its present (jrossness. It shall be delivered from 
 the bondage of corruption; from the power of sinful appetites and 
 pa>sions. and divested of all gross properties. It will need no food nor 
 medicine. Its organs will serve to receive impressions of vast, varied, 
 tender, and rapturous feelings. It may have the power of moving with 
 the celerity of a sunbeam. When the redemption of the eye is complete, 
 it may see the minutest object at an inconceivable distance. "When the 
 redemption of the ear is perfect, it may catch the faintest sound from 
 another world. Two sister spirits may hold converse from two opposite 
 points in the immensity of space. All the senses shall be adapted to 
 the objects of that spiritual world. When the Redeemer shall have put 
 
224 GLORIOUS PROSPECTS. 
 
 the finishing stroke on the body, angels shall gaze on its beauty with 
 rapture ; covered with excessive brightness, clothed with robes of light, 
 and effulgent with splendours that can never fade. The Christian 
 waits 
 
 2. For the public adoption. Among the Romans, a person who had 
 been privately adopted was afterwards brought into the Forum and 
 was there publicly adopted ; he received the name of the adopting 
 father, became a member of his family, and entitled to a share of his 
 property. The Christian has been adopted into the family of God, and 
 received the Spirit of adoption, whereby he cries Abba, Father. But 
 the transaction has been private. There has been no audible voice, no 
 outward representation. It has been between God and the soul — real 
 and satisfactory. He is thus an heir of God, and joint heir with Christ. 
 He has a title to, and a foretaste of his heavenly inheritance. But his 
 life is hid with Christ in God. His sonship is concealed. The world 
 knoweth us not, because it knew Him not. But there shall be a public 
 adoption. It is called in the context the manifestation of the sons of 
 God ; and a deliverance from the bondage of corruption into the glorious 
 liberty of the children of God. This will take place at the last day. 
 Christ shall come clothed with celestial radiance. From His face the 
 earth and the heaven shall pass away. At His voice the tombs shall 
 burst, and the unnumbered dead start into life. Then will be the 
 manifestation of the sons of God. 
 
 IVh o are the sons of God will be manifested. These now are not 
 easily found. They generally move in the lower ranks of life. They 
 have no desire to attract notice. They are humble, modest, unobtru- 
 sive. Fame does not record their names. Travellers do not go in 
 search of them. But the Lord knoweth them that are His. A book of 
 remembrance is written before Him, and they shall be Mine, saith the 
 Lord of hosts, in that day when I make up My jewels. 
 
 Their number will be manifested. Christ's flock is now a little 
 flock ; but we are apt to think it less than it is. Elijah thought he was 
 left alone when there were seven thousand men in the land who had not 
 bowed the knee to Baal. James and John said, ' Master, we saw one 
 casting out devils in Thy name, and we forbade him, because hefolloweth 
 not with us.' Religious prejudices are strong. Sects are bitter against 
 each other. Some fierce bigots will make you an offender for a word, 
 unchristianise you for a sentiment, or perhaps expel you if you dare to 
 think and speak the sentiments of your own hearts. But the sons of 
 God shall be found to be an innumerable company — a great multitude 
 — out of every kindred, and tongue, and people, and nation ; and their 
 voices shall be as the sound of many waters. 
 
GLORIOUS PROSPECTS. 225 
 
 Their character will be manifested. Most of their deeds of 
 benevolence are now performed privately. When they would hold 
 communion with their Father they enter into their closet and shut the 
 door. The fine principle of faith that connects their Bonis with Chrisl 
 cannot be seen : nor the pure flame of love that burns in their hearts 
 towards God. Their motives are suspected, their principles misnamed, 
 their practices misrepresented. But then it will be shown that the 
 love of Christ constrained them; that their faith was not folly; nor 
 their hope, presumption ; nor their meekness, meanness; nor their zeal, 
 rashness; nor their uprightness, eccentricity. God will wipe away the 
 rebuke from off His children, and bring forth their righteou>n< — a- the 
 light. For what they did in secret they shall be rewarded openly. 
 The King shall say unto them. Come, ye blessed children of My Father. 
 inherit the kingdom prepared for you from the foundation of the world. 
 
 Their glory shall be manifested. They are seen to be the persons 
 whom God delighteth to honour. They are arrayed in white robes. 
 They sit on resplendent thrones. They wear unfading crowns. They 
 enjoy pure and permanent bliss. Every evil is removed. Every want 
 is supplied. Every desire is gratified. Every faculty finds sweet and 
 high employ. The Lord is their everlasting light, and the days of their 
 mourning are ended. For all this honour and glory the Christian is 
 now 'waiting.' It is an object of his faith and desire He is daily 
 preparing for it and patiently tarrying. He murmurs not that he has 
 now to suffer, but all the days of his appointed time waits until his 
 change shall come. 
 
 And now let me enquire. Have you the first-fruits of the Spirit ] 
 Has He excited in you sorrow for sin, a hatred of sin, a desire to be 
 delivered from sin I Has He regenerated your hearts ? Has He sanctified 
 your souls .' Is He your Comforter I Or do you quench His influences, 
 and harden your hearts against His operations ? Are you sensual, having 
 not the Spirit? Then what will you do at the day of the manifestation 
 of the sons of God? You will awake to shame and everlasting con- 
 tempt. You will come forth from your graves to the resurrection of 
 damnation. You will be transferred from the slimy reptile to the worm 
 that never dieth : from the sound of the tabret and the harp to weeping 
 and wailing and gnashing of teeth. There is a hell; but you need not 
 enter it. See your danger while there is a possibility of escaping. 
 Now deprecate the terrible punishment. Humbly, earnestly, cry out, 
 4 From the bitter pains of the second death, good Lord, deliver us.' He 
 will, if you fly to that Saviour who is a hiding place from the storm, 
 and a covert from the tempest. In His side there is a fountain open 
 for sin and uncleanness. Turn your weeping eyes to the Lamb of God. 
 
226 GLORIOUS PROSPECTS. 
 
 Listen to His dying exclamation, c It is finished.' Apprehend and appro- 
 priate, personally to yourself, the merits of His death, and you shall find 
 redemption in His blood, the forgiveness of your sins. Through that 
 blood you shall overcome all your enemies. In that blood you shall find 
 a theme for praise through a blissful eternity. 
 
SERMON XIX. 
 
 THE SONG OF THE SPIRIT'S LOVE, 
 
 •The love of the Spibit.' — Romans xv. 30. 
 
 If you carefully search the Scriptures you cannot fail to perceive that 
 there are three persons equally divine, glorious, and adorable in the 
 Godhead. You must also have noticed that the same act is sometimes 
 attributed to the Father, sometimes to the Son., and sometimes to the 
 Holy Ghost. This arises out of the glorious and incomprehensible union 
 of the Triune Subsistences in the Divine Essence. They are one, ineffably 
 one. in nature, will, and operation. Hence what is frequently said of 
 one may be justly predicated of the others. Still we must not forget the 
 adorable distinction of Divine Persons, and that their love, though one, 
 has been variously displayed, according to the order of their subsistence, 
 in the economy of redemption, which they have voluntarily established. 
 The Father devised the plan, the Son performed the work, and the 
 Spirit applies the benefits of redemption. 
 
 We have frequently spoken of the love of the Father and of the 
 Son. We would now direct your attention to the love of the Spirit, that 
 you may be led cheerfully and diligently to perform those sacred acts 
 of adoration, gratitude, and obedience which you owe to Him in 
 common with the Father and the Son. 
 
 I may observe that some suppose that the apostle means by the love of 
 the Spirit, the love which the Spirit sheds abroad in our hearts — the love 
 one to another, whieh is the fruit of His operations ; and if so we 
 should still be justified in speaking of that love which produces all the 
 genuine love in believers. But we understand the apostle as speaking 
 of the love which the Spirit bears to us. ; By all that Christ has dune 
 and by the love which the Spirit has manifested.' 
 
 1. The love of the Spibit. Its properties, manifestations, 
 influence. 'God is love.' and before any creatine was called into 
 being that love exerted itself in those immanent acts of mutual 
 complacency and delight between the Father, the Son. and the 
 
228 THE SONG OF THE SPIRIT'S LOVE. 
 
 Spirit. Of this our discoveries are but faint. It is veiled in light 
 inaccessible and full of glory. 
 
 But we are to speak of the love of the Spirit to us, and before we 
 dwell on its manifestations it may perhaps be well to dwell on a few 
 of its properties. 
 
 It is most strictly Divine. Love rises with the other properties of 
 the being that exercises it. Among animals the instinctive affection 
 is slight, and it expires when its purposes are answered. In man love 
 rises with his intellectual powers, and if rightly directed will flow on for 
 ever. In angels benevolence is still more pure and expansive and 
 unwearied. But the love of which the text speaks is the love of ' God 
 the Holy Ghost.' Of His supreme Divinity we have an untrembling 
 conviction. No mathematical demonstration can be more assured, no 
 intuitive law more constant. 
 
 Is God omniscient ? ' The Spirit searcheth all things, yea, the deep 
 things of God.' 
 
 Is God omnipresent? 'Whither shall I go from Thy Spirit, cr 
 whither shall I flee from Thy presence ? ' 
 
 Is God omnipotent ? ' All these things worketh that one and the self- 
 same Spirit.' 
 
 Is God eternal ? l He is the Eternal Spirit.' 
 
 Is creation a divine claim ? ' The Spirit of God moved upon the 
 face of the waters.' 
 
 Is inspiration a divine procedure? 'Holy men of God spake as 
 they were moved by the Holy Ghost.' 
 
 Is the resurrection of the dead a divine act 1 Regeneration a divine 
 work? 'The Spirit that raised up Jesns from the dead shall also 
 quicken our mortal bodies.' 
 
 Such is the unqualified manner in which the inspired writers 
 attribute to Him what is properly divine and inalienable. All the 
 divine perfections then must direct and enforce this love. And it, be 
 it remembered, is a real affection, something analogous to love in us. 
 
 We must therefore regard this love as eternal. There was never a 
 moment, nor an event, which it did not anticipate. Long ere this world 
 arose the purpose of its redemption was purposed ; Jesus was the 
 appointed Mediator, the Legate of the Father, the Anointed of the 
 Spirit. ' The Lord God and His Spirit ' covenanted ' to send Him.' 
 
 Absolutely spontaneous. The love of the most exalted creature 
 is finite, and hence cannot be independent and self-controlled. The 
 burning seraph is made for a peculiar sphere, he is amenable to a 
 peculiar law, and is dependent on a peculiar arrangement of things. 
 He can do nothing that is peremptory, and self-devoting ; he cannot at 
 
THE SONG OF THE SPIRITS LOVE. 229 
 
 pleasure select his own station and assign his own work. The more 
 elevated the more he leans on infinite power, and the more is lie bound 
 to infinite authority. But 'the love of the Spirit 'soars above these 
 conditions. Sometimes indeed, He is represented as the gift of God the 
 Father in the economy of redemption ; but then it is by voluntary 
 condescension and official subordination. He was His own, of irrespon- 
 sible authority and of self-determining action. He is said not only to 
 be 'sent, 1 but to 'come' to remind us of His absolute independence, of 
 His willingness to engage in the work. 
 
 His love is regulated by Infinite Intelligence, He saw the end from 
 the beginning — perfectly knew the character of those on whom He has 
 set His love — it fully explored the way which it traversed — it grasped 
 each difficulty that would be presented to oppose its designs. Nothing 
 takes Him by surprise. All things are naked and open before His 
 omniscient eye, and He rightly estimated all He would have to meet 
 with, and yet with it in prospect ' He loved us.' 
 
 * O wondrous love ! 
 Love nowhere to be found less than Divine.* 
 
 The loftiest intellect cannot reach it ; our capacities, however they may 
 widen, cannot contain it. It still recedes as we pursue it ; it still grows 
 as we approach it ; it still amasses and swells its riches and its glories as 
 we calculate it. It is longer than the earth ; it is deeper than the 
 ocean ; it is broader than the firmament. 
 
 But let us notice the various ways in which the Spirit has displayed 
 His love. 
 
 In the works of Creation. This earth is the result of His operations. 
 He projected the scale and drew its map. He fixed the axis on which 
 it should turn, and the orbit within which it should travel. ' The earth 
 was without form and void, and darkness was upon the face of the deep.' 
 What rude and confused elements, what strange opposing causes and 
 contending powers ! And who settled the whirlwind / "Who subdued 
 the anarchy I ' The Spirit of God moved upon the face of the waters,' 
 and under His benign influence order rises out of confusion, light out of 
 darkness, beauty out of deformity, the huge and shapeless substances 
 swell into the most lovely objects, and are spread out into the most 
 charming landscapes. Yes, it was He who raised this beautiful world 
 for the residence of man, who sweetly compacted its parts, caused its 
 waters to fall in their appointed channels, mantled its surface with 
 vegetation, and filled it with living creatures, and * God saw that all was 
 very good.' See also the love of the Spirit in the 
 
 Preservation of all creatures. He still disposes and upholds what 
 
230 THE SONG OF THE SPIRITS LOVE. 
 
 He first formed. l All wait upon Him,' and He gives them their meat in 
 due season. And though because of sin they die and return to dust, He 
 yet remembers our world in mercy. By His beneficent operations 
 vegetation is continued, and the regular succession of living beings 
 preserved. ' Thou sendest forth Thy Spirit, they are created ; Thou 
 renewest the face of the earth.' 
 
 In revealing the great subjects of the Bible. All Scripture has been 
 given by His inspiration. He for four thousand years selected and 
 qualified agents to make known the glorious truths. Revelation came 
 not by the will of man, but ' holy men spake as they were moved by 
 the Holy Ghost.' We cannot here conceive of the ' love of the Spirit,' 
 because we cannot estimate the value of the gift bestowed. 
 
 Had He not favoured us with a revelation, what a dreary wilderness 
 would this world have been ! How impervious the gloom which would 
 have hung over the destinies of men ! How awfully mysterious the 
 designs of God ! How miserable every human being, without a ray of 
 light to illuminate his bewildered path, or a gleam of hope to calm his 
 agitated soul ! Man would have felt his disease, but could never have 
 discovered a remedy, and so sin would have held universal sway, and 
 misery an uncontrolled dominion. 
 
 But the veil is rent, the covering is destroyed, light is come, every- 
 thing necessary to our present and eternal happiness is here revealed. 
 But while we are walking in the light, and enjoying the benefits of this 
 Volume, let us not forget its Divine Author, that for all its important 
 predictions, its sublime doctrines, its pure precepts, its powerful exhorta- 
 tions, its precious promises, its interesting, full, and glorious discoveries, 
 we are indebted to the ' love of the Spirit.' 
 
 And this will appear more manifest, when it is remembered that His 
 design in all His communications has been to direct the attention of the 
 world to the world's Redeemer. All the prophets whom He inspired 
 gave witness to Christ. The beautiful and instructive system of types 
 was constructed by Him. He thereby gave the pious of that dispen- 
 sation the outline that has been filled up by the Gospel. He 
 even inspired Bezaleel to prepare the Tabernacle according to the 
 pattern showed to Moses in the Mount. And St. Paul, speaking of the 
 veil which hung before the Mercy Seat, says, ' The Holy Ghost this 
 signifying that the way into the holiest of all was not yet made manifest, 
 while as yet the first Tabernacle was standing.' Oh, ' the love of the 
 Spirit!' 
 
 See it also in His operations to our 
 
 Blessed Redeemer. A body was prepared for Him by the Holy 
 Ghost ; and likewise a human spirit, to have immediate connection with 
 
THE SONG OF THE SPIRITS LOVE, 231 
 
 Deity, and together constitute the one person Christ Jesus. At His 
 baptism the Holy Ghost descended to qualify His human nature for all 
 those offices for which it was assumed. 
 
 1 The Spirit of the Lord rested upon Him,' the Spirit of wis lorn and 
 understanding, the Spirit of counsel and might, the Spirit of knowledge 
 and of the fear of the Lord. And it was through the ; Eternal Spirit 
 that He "offered" Himself without spot to God, and rose again.' 
 
 In His appointing a standing ministry. It is the Holy Ghost who 
 makes overseers. 
 
 In all His operations on individuals. His visits to the human heart. 
 And here be it observe I, His love was undeserved, undesired, unsolicited. 
 We were a seed of evil-doers, creatures that were rebellious and totally 
 corrupt. And He perfectly knew the awful demerit of sin, and He fully 
 estimated the awful evil, the prodigious turpitude, the exceeding sinful- 
 ness of transgression against a Being of infinite holiness, justice, and 
 goodness. And He loathed sin, according to its full deserts. His nature 
 was in eternal essential opposition to sin. It must have appeared 
 inconceivably hateful to all His views and sensibilities. What, then, 
 must have been His repugnance to come into contact with beings who 
 openly avowed their preference of an accursed spirit, who enthralled 
 and defiled them ; only equalled by that love which, notwithstanding, 
 brought Him down to earth. Oh, the tenderness, the compassion, the 
 benevolence, that leads Him to seek our recovery from darkness, 
 pollution, and misery ! To knock at the door of the sinner's heart, and 
 ask for an admission ; by His secret influences restraining, even where, 
 through man's obstinate resistance, He does not save. Following him 
 and admonishing him as he wanders on the dark mountains, and inviting 
 him to return. Endeavouring in the various trials of life to lead his 
 thoughts to the future world. Sending light into his dark mind, 
 exciting feeling in his stony heart, convincing men of sin, in order to 
 bring them to repentance. And then, when conscience has struck its 
 scorpion-sting into the breast, when the sinner's heart meditates terror, 
 when judgment glares down upon his head, and hell flares up from 
 beneath at his feet, with what readiness does the Spirit take of the 
 things of Christ and show them to the penitent, pointing him to the 
 Lamb of God, who taketh away his sin, helping him to look and be 
 saved. And as soon as he has laid hold of Christ, and God has pardoned 
 him, how does the loving Spirit hasten to visit the sorrowful heart, 
 crying as he enters ; Abba, Father,' witnessing that God is reconciled 
 and imparting peace and joy. 
 
 And then His love to Believers cannot be described. He makes 
 them His temple. He dwells, making all things new, imparting 
 
232 
 
 THE SONG OF THE SPIRITS LOVE. 
 
 heavenly graces, strengthening them for all duties, leading them into all 
 truth, comforting them under all trials : the pledge of our resurrection. 
 Then ' if the Spirit of Him that raised up Jesus dwell in you, He that 
 raised up Christ shall quicken your mortal bodies by His Spirit which 
 dwelleth in you,' and so prepare us fully for glory. 
 
 II. The Influence it should have on you. It should be the 
 theme of your Contemplation. Years are spent in the investigation of 
 subjects that have little interest, and no connection, with a man's 
 happiness and safety here or hereafter. But not so the 'love of the 
 Spirit,' without it you must have been miserable here and for ever. 
 
 Think again of His Person. From eternity He dwelt with the 
 Father and the Son in all the splendour of unapproachable magnificence — 
 Of the various ways in which He has manifested His love, and how 
 undeserved. 
 
 It should excite your most ardent affections. It is not enough that 
 you meditate upon it while you muse ; let the fire burn, let your vision 
 swell, let your transport be awakened, let it be received into the most 
 honoured recesses of your soul, and laid up among its most treasured 
 delights. Let your heart overflow with gratitude for all His goodness 
 toward you. Love Him, because He has first loved you. Cheerfully 
 surrender your spirit to His sway. Cordially welcome Him to every 
 apartment of your being. Set a high value upon His presence in your 
 soul. No language" can adequately express the excellence and dignity 
 of such a gift ; and remember, He bestows His riches and favours where 
 He knows they are most ardently desired, and will be most highly 
 prized. 
 
 Show your love to the Spirit by loving that Word, which He has 
 inspired, and to those Ordinances He has appointed, and improve those 
 gifts of the Spirit, influences of light and power, wdiich no attendance 
 on the outward means can command. 
 
 Diligently cultivate all the graces which He has implanted in your 
 heart. ' Let all bitterness, and wrath, and anger, and clamour, and evil 
 speaking, be put away from you, with all malice ; ' and ' grieve not the 
 Holy Spirit.' Vindictive passions surround the soul with a sort of 
 turbulent atmosphere, than wdiich nothing can be conceived more 
 opposite to the calm and holy light in which the blessed Spirit loves to 
 dwell. 
 
 Love all icho are loved by the Spirit. If you love Him that begat, 
 you will love them who are begotten of Him. ' Keep the unity of the 
 Spirit in the bond of peace.' For by one Spirit we are all baptized into 
 one body, and have been all made to drink into one Spirit. ' If, then, 
 
THE SONG OF THE SPIRITS LOVE. 233 
 
 there be any consolation in Christ, if any comfort of love, if any fellow- 
 ship of the Spirit, be like-minded, having the same love, being of one 
 accord, of one mind.' And with that charity which He has caused to 
 glow in your breast, grasp the whole family of man. 
 
 Let me encourage you t<> live in the spirit of prayer. The text — the 
 love of the Spirit. Here is encouragement to pray for yourselves. Be is 
 disposed to grant for others. ' Through Christ we have access by one 
 Spirit to the Father.' 'And He that searcheth the hearts knoweth what 
 is the mind of the Spirit, because He maketh intercession for the 
 saints, according to the will of God.' 
 
 Pray, then, that He may j )0in ' o ut His Spirit until the wilderness 
 becomes a fruitful field, and the desert a garden of the Lord. If there 
 are any of you ' sensual, having not the Spirit,' we remind you that ; if 
 any man have not the Spirit of Christ, he is none of His.' If you walk 
 not after the Spirit, but after the flesh, you die. You commit the 
 greatest sin if you pour contempt on the love of the Spirit. 
 
 Repent and come to Christ. ' And the Spirit and the bride say. Come. 
 And let him that heareth say, Come. And let him that is athirst come 
 and whosoever will let him take the water of life freely.' 
 
SERMON XX. 
 
 REALITIES OF ETERNITY. 
 
 And so shall we ever be y^ith the Lord.' — 1 Thes.iv. 17. 
 
 Life and immortality are brought to light by the Gospel. Its discoveries 
 of a future state are clear, full, instructive, and animating. It draws 
 aside the veil that shrouded the other world from our view. It makes 
 the things of eternity stand out in all their burning realities. It raises, 
 in the distant landscape, objects most attractive, in luminous distinct- 
 ness. It brings the prize of immortality within our very grasp. It causes 
 scenes of awe, grandeur, and delight to burst on our vision. It throws 
 the world back into the distance. It reduces it to its real insignificant 
 character. It loosens our hold of earth. It dispossesses our heart of its 
 love. It rests the whole structure of our piety on a broad and immov- 
 able basis. It kindles within us desires for a loftier, brighter, serener, 
 and purer region. It supports us amidst the pressures of life. It arms 
 us with confidence in the immediate approach of death. It comforts us 
 when bereaved of beloved friends and relatives. 
 
 Philosophy never made such discoveries as these. From the vast and 
 varied powers of the soul ; its capability of improvement in knowledge 
 and goodness ; its inextinguishable thirst for happiness ; its high 
 aspirations ; the presages of conscience ; the irregularities in the Divine 
 administration ; philosophy conjectured that the soul might possibly 
 exist in another state. Of the resurrection of the body it had no con- 
 ception — that the body once decayed, dissolved, disorganised, corrupted, 
 reduced to dust, and that dust blown by the winds, washed by the 
 floods, consumed by the fires, or transmuted into other bodies, should be 
 watched by an omniscient eye, and by an omnipotent hand ; be collected, 
 reunited, reconstructed, refashioned, formed into a body more bright 
 and beautiful, vigorous and active, incorruptible and immortal ; were 
 truths too wonderful and high for philosophy to attain. After it had 
 strained its eye by frequent attempts to penetrate futurity, it could 
 not satisfy its votaries whether death would terminate or perpetuate 
 their existence. It left them without hope ' concerning them which sleep.' 
 From the sages of Greece the members of the Church at Thessalonica 
 
REALITIES OF ETERNITY. 235 
 
 could derive no comfort while keenly feeling the bereavement of their 
 relatives and acquaintances. As these Christians had but recently been 
 converted from heathenism, they perhaps feared the souls of the departed 
 were extinct, that their bodies would always remain in the dust, that they 
 would never again converse together, and that they who had died would 
 be deprived of a sight of Christ at His second coming. We do not 
 wonder that their grief was immoderate and their hearts disconsolate. 
 Perhaps, as was then common, they uttered dismal shrieks, rent their 
 garments,ismote their breasts, plucked off their hair, and cast dust on 
 their heads. All this arose from their imperfect views of the Gospel. 
 Timothy, who had just seen them on his way to Athens, probably gave 
 Paul the information. He at once writes this epistle, and pours into 
 their sorrowful bosoms the bright and elevated views of the gospel. We 
 all need the same consolation. We all feel the touching sentiments of 
 the amiable poet of our town — 
 
 ' Friend after friend departs ; 
 
 Who hath not lost a friend ? 
 
 There is no union here of hearts 
 
 That finds not here an end. 
 
 Were this frail world our final rest, 
 
 Living or dying none were blest.' 
 
 We have been recently deprived of a beloved ministerial brother, a 
 Christian church of an able pastor, and Sheffield of one of its most 
 worthy inhabitants. We sorrow not as others who have no hope. The 
 text is full of comfort. The apostle teaches respecting the pious dead : 
 
 I. That their souls exist in a separate state. He assures 
 us, that God will bring the souls of those who have died in the Lord, 
 with Christ, when He shall come to summon all nations and to gather 
 His elect from the four winds. It is deeply affecting to witness the 
 dreadful changes that death makes in the body, — the extremities 
 become inflexible, the skin cla} r -cold, the eyes inexpressive, the lips dis- 
 coloured, the tongue silent, the limbs powerless, and the delicate lines 
 of the countenance disappear. But death was not the extinction of 
 their being, nor the termination of their existence. As the stars, though 
 they disappear by day, are not extinguished, but hold their way of glory 
 through the sky ; happy spirits, when absent from the body, soar to a 
 more glorious and blissful region. The stamp of immortality is indelibly 
 fixed on them. Eternal consciousness is their inalienable right. A 
 substance that is immaterial, that has none of the properties of matter, 
 that can examine these properties, that has properties altogether 
 different, that is indivisible, that is a living, active, conscious, intelligent 
 
236 REALITIES OF ETERNITY. 
 
 and willing agent, cannot be dissolved nor destroyed by death. Not 
 only are the soul's intellectual powers unlimited, but its moral capa- 
 bilities are unbounded. Though fallen, it retains marks of its former 
 greatness and grandeur. It is splendid in ruins. It retains its faculties. 
 It may be repaired and shine in all its pristine beauty, glory, and purity. 
 It may be cleansed of its pollution and swept of its idols. Its lamps may 
 be rekindled. It may become a temple for Jehovah, filled with heavenly 
 light, replenished with heavenly gifts and graces, watered with 
 heavenly influences, and fragrant with all the beauties of holiness. And 
 is this noblest work of God, that was made for God, in the image of 
 God, made capable of knowing, loving, serving, and enjoying God, to be 
 blotted from existence — to be extinguished by the damps of death ? Go 
 back, infidelity ! Go back ! Thou hast no foundation in truth, thou art 
 supported by no argument, thou art irradiated by no beam from 
 heaven, thou givest birth to no pleasures, and thou findest no advocates, 
 but bold bad men, who have steeled their consciences against themselves, 
 and fled to thee as their last resort. 
 
 The sparkling eyes, the smiling countenances, the heavenly serenity, 
 the noble courage of the righteous, and the pleasing hope that animates 
 them in the immediate prospect of death, afford strong evidence that 
 God hath prepared for them some better thing beyond the grave. Dr. 
 Fish said to his wife just before his departure, ; Think not when you see 
 this poor feeble body stretched in death, that is your husband Oh, no ! 
 your husband will have escaped free, and liberated from every clog. He 
 will have new-plumed his glad wings and soared away through the 
 ethereal regions to that celestial city of light and love.' John Ely 
 triumphantly exclaimed, ' Pardon, peace, acceptance — Christ is the 
 depository of it all. I am pardoned — accepted. I shall not perish, but 
 have everlasting life. Blessed Jesus, I come to Thee.' Richard Watson 
 meekly said, ' I am a worm ; a poor vile worm ; not worthy to lift up 
 its head ; but,' he added, with brightened features, ' this worm is per- 
 mitted to crawl out of the earth into the garden of its Lord, and there 
 to enjoy the flowers and fruits which sparkle in the New Jerusalem.' 
 And but three weeks ago, Thomas Smith was enabled to bear his dying 
 testimony, as he uttered, ' Peace, comfort, joy.' 
 
 We are thankful for presumptive evidences that the soul will exist 
 separate from the body, but we do not rest our hope upon them. Were 
 a philosopher to demonstrate that there is a very close connection 
 between the soul and the brain, and the possibility of the soul's dissolu- 
 tion when the body dies, that would be no proof that it will be dissolved ; 
 any more than a demonstration of the possibility of the sun's extinction 
 to-morrow would be a proof that it will be extinguished. The soul's 
 
REALITIES OF ETERNITY. 237 
 
 continued existence depends on the will of God. This Book contains His 
 will. It says the soul shall live for ever. The inspired writers do not 
 attempt formally to prove it. They speak of it as an admitted, estab- 
 lished, undeniable truth. What, then, is the Script)/ re evidence that 
 departed saints exist in another world ! We think that even the 
 patriarchs had a hope of this. When it is said of this one and of that 
 one, 'And he was gathered to his fathers,' it cannot mean he was laid in 
 a common grave with them. Abraham was buried in the Cave of 
 Machpelah, where the mortal remains of none of his ancestors were 
 deposited. Moses was buried by God. and no man knoweth of his 
 sepulchre to this day. When, therefore, they departed this life they 
 were gathered to the congregation of the righteous in the other world. 
 The Lord said to Moses at Horeb, ■ I am the God of Abraham, the God of 
 Isaac, and the God of Jacob,' and Christ, when quoting these words, said, 
 1 God is not the God of the dead but of the living.' Again, said the 
 Saviour, ; Fear not them that kill the body, but are not able to kill the 
 soul.' To the penitent thief, He said, ' To-day shalt thou be with Me in 
 paradise.' And they stoned Stephen saying, ' Lord Jesus, receive my 
 spirit.' Paul said to the Corinthians that he ' was willing to be absent 
 from the body, and to be present with the Lord.' To the Philippians 
 he writes, ' that he had a desire to depart and to be with Christ which 
 is far better.' And here he comforts the Thessalonians by 
 informing them that those Christian friends who had been torn from 
 their sanctified embrace by the cold hand of death were with the Lord. 
 
 We are thus assured that our companions in tribulation, who have 
 fought the good fight, finished the course, and kept the faith, have not 
 been annihilated, nor have they sunk into a state of unconsciousness, 
 but are now inheriting the promises. The locality of their present 
 residence — for paradise is both a state and a place — we do not pretend 
 to know. But they are safe. They are at rest. Their spirits are no 
 longer oppressed by the body or restrained by the barriers of flesh and 
 blood. They are disimprisoned. Their faculties are strengthened : 
 their capacities enlarged. Their enjoyments more rich and refined. 
 Their prospects are more extensive and delightful. Their anticipations 
 are more enrapturing. 
 
 The apostle teaches us 
 
 II. That their Bodies will be raised to Life. They now 
 
 sire]). Sleep is frequently applied in Scripture to the death of the saints. 
 It is a mild and beautiful expression that takes off the terror of dying 
 and unconsciously produces a complacency in the anticipation of it. The 
 term suggests the idea of calm repose, after toil, suffering, and sorrow. 
 
 4 2 
 
238 REALITIES OF ETERNITY. 
 
 1 If a man,' says the Saviour, ' keep My saying, he shall not see death.' 
 He shall not see it in its natural horror and vengeful character. He 
 shall not see it as an enemy, but a friend ; not as a messenger of stern 
 justice, but of love. The saints sleep. The Latin Christians, at an 
 early period, believing their departed friends would rise again, called 
 the places of their burial dormitories, and the Greeks, cemeteries, or 
 sleeping-places. As labourers at the close of the day retire to rest, 
 sleep during the night, and rise in the morning refreshed and strength- 
 ened ; so Christians, at the close of life, sleep during the night of death 
 on the cold couch of the grave, and when the morning of eternity shall 
 break, and their Lord appear, they shall awake to glory and joy. 
 
 The bodies that sleep shall be raised. Celsus, of the second century, 
 said, 'It is vile, abominable, impossible, a hope fitter for worms than 
 men.' And modern infidels say, ' It cannot be.' But ' they do err, not 
 knowing the Scriptures nor the power of God.' With Him all things 
 are possible. He who made the body can raise it. To an omniscient 
 and omnipotent Being, all things are alike easy. Some who have the 
 Bible profess to doubt if the dead will be raised again. We think 
 without reason. They must allow, if it be the will of God that He can 
 accomplish it. And why should it be thought a thing incredible that 
 God should raise the dead. This is certainly the doctrine of revelation. 
 Enoch, we have every reason to believe, has the same body now that he 
 had when he walked with God on earth. Elijah has the body that was 
 fed at the brook Cherith with flesh brought him by the ravens. The 
 body of Christ, now amid the irradiations of heaven's throne, is the same 
 that bled in Gethsemane and expired on Calvary. The believers who 
 shall be alive at the coming of Christ will be caught up to heaven in 
 their own bodies ; i nd is it likely that these, with the antediluvian 
 saint, and the postdiluvian saint, will have in heaven the bodies they 
 had on earth, and the rest of the saints be deprived of theirs 1 The 
 Scripture explicitly declares : ' They that sleep in the dust shall awake.' 
 * All that are in the grates shall hear the voice of the Son of God, and 
 come forth.' ' He will change our vile body.' In what the identity will 
 consist, we know not. But we are assured there will be a resurrection 
 of the same material, however modified. Not a creation, but a restora- 
 tion of that which for a season had been dropt. The earth of which the 
 body was originally made will be the matter of which the glorified body 
 will be formed. By chemical process we can analyse and refine matter, 
 but we know nothing of its essence. For aught we can tell, God may 
 make the smallest portion of the present body the material of which the 
 future body shall be fashioned. Bodies do not lose their identity by the 
 changes that pass on them here. Job's body was covered with ulcers 
 
REALITIES OF ETERNITY. 239 
 
 the flesh consumed, and scarcely anything but skin left. If was restored 
 to health and vigour ; but its identity remained. Lazarus was dead 
 four days. Decomposition and corruption had commenced. A portion 
 of his body had been thrown off in noisome effluvia, and had it been 
 a much greater portion, and Christ had raised the remainder, no one 
 would have hesitated to call it the same body. But if the body of 
 Lazarus that died had been kept in a coffin or a sepulchre, and a body 
 had been created for his soul to enter, there would have been no resurrec- 
 tion. 
 
 Perhaps an afflicted Christian is ready to exclaim, What, shall my 
 poor, feeble, sickly body be raised again \ We answer. Yes ; but without 
 its feehl eness or disease. ' It is sown in corruption, it is raised in incor- 
 ruption : it is sown in dishonour, it is raised in glory : it is sown in 
 weakness, it is raised in power : it is sown a natural body, it is raised a 
 spiritual body.' Thus, though each of us, on the morning of the resur- 
 rection, will recognise his body on re-entering it ; will be conscious that 
 it is his own, just as each is now conscious that the body he has to-day 
 is the same he had ten years ago, yet the change will be glorious, far 
 surpassing our present comprehension. ' Flesh and blood cannot 
 inherit the kingdom of God.' That is, such flesh and blood as we now 
 have : flesh fed by blood. The animal life is in the blood. The organs 
 and muscles are fed by it, their waste repaired, their secretions provided, 
 and their heat maintained. But the ' spiritual body ' shall be incapable 
 of growth or decay, enlargement or diminution, injury or disease, 
 mutilation or disorganisation. It will be cleansed of all gross and 
 ponderous materials. Blood will be useless. Animal life will be 
 superseded by the life of the spirit. ' Meats for the belly, and the belly 
 for meats ; but God shall destroy both it and them.' Thus refined, 
 sublimated, etherealised, celestialised, spiritualised, impassible, indivisi- 
 ble, indestructible, it will transcend in beauty and brilliance every 
 object with which we are acquainted : more lovely than cherub or 
 seraph, — it will be like unto the glorious body of the Saviour. 
 
 Their resurrection will he the fruit of the death and resurrection of 
 Christ. 'If we believe that Jesus died and rose again, even so them 
 also that sleep in Jesus will God bring with Him.' Jesus by His death 
 purchased their resurrection. Death was not a part of God's original 
 plan in the formation of man. Sin brought death into the world. 
 Christ on the cross worked out the difficult problem of man's redemption. 
 He endured the penalty. He paid the rigid satisfaction, death for death. 
 He magnified the law. He satisfied justice. He destroyed death by 
 removing its foundation — by killing sin, the parent of death. The body 
 was included in the redemption. He thus acquired a legal right to 
 
240 REALITIES OF ETERNITY. 
 
 rescue it. He went into the domains of the grave that He might spoil 
 the spoiler, destroy the destroyer, disperse the gloom, remove the 
 barriers, open the doors, and with tender yet majestic accents say to the 
 slumbering inhabitants, ' Come forth.' It was not possible for Him to 
 be holden of death. The tomb in vain forbade His rise. He rose as our 
 representative ; in our nature, and in our name. We dwell not on 
 the proofs of His resurrection ; but exult to view it as the evidence, 
 pledge, earnest of ours. ' Now is Christ risen from the dead, and 
 become the first-fruits of them that slept.' The resurrection of Christians 
 follows, and is as certain as the resurrection of Christ. He is the Head, 
 they are the members. They are now in Christ, united to Him by a 
 vital faith. At death they sleep in Jesus,' and as He rose again, they 
 shall rise again. 
 
 Observe the order in which these events will talie place. The Lord 
 Himself will descend from heaven to mid air, attended by a retinue of 
 angels, arrayed in robes of state, and by all the saints of paradise. He 
 will display His glorious and harmonious attributes. He will come to 
 put the stamp of infinite perfection on all His mediatorial acts, to 
 develop the character and fix the destiny of every human being. Then 
 there shall be a loud shout of all the attendants. Then an archangel, as 
 the leader of the celestial hierarchies, shall blow the trump of God. 
 Then the dead in Christ shall rise ; all the saints from Abel to the last 
 that will fall under the arrest of death. They will suddenly throw off 
 their grave-clothes, shake themselves from the dust, and join in ithe 
 triumphal song. Man was first formed by a process. God now works 
 by general and slowly-operating laws. But then, ' in a moment, in the 
 twinkling of an eye, the trumpet shall sound, and the dead shall be 
 raised incorruptible.' Then those saints who will be alive shall be caught 
 up. No doubt a great and glorious change will suddenly pass on their 
 bodies. Their elements and properties will be altered. Their depend- 
 ence on food, and relation to earth, will terminate. They will be fitted 
 for a more ethereal region, and for loftier employments. Then the books 
 shall be opened and the solemn procedure of the great judgment com- 
 mence. Then shall the wicked be silent in darkness. The righteous 
 shall shine forth as the sun in the kingdom of their Father. 
 
 The apostle teaches 
 
 III. Their Mutual Kecognition in the Future World. 
 
 We have already remarked, that the Thessalonians who had been 
 bereaved of beloved friends and relations were sorrowing immoderately, 
 under the impression that they would never see them again. The 
 apostle writes to comfort them. How does he this ? By assuring them 
 
REALITIES OF ETERNITY. 241 
 
 that they were not for ever separated, but should be re-united. The 
 expectation of renewed intercourse with earthly friends in a future 
 Btate 18 80 much in accordance with the principles of reason, with the 
 present constitution of our social and moral nature, that it has been 
 indulged by men in every age, and of every nation. Socrates delighted 
 in the prospect of conversing with Hesiod and Homer. The elder Cato 
 thus expressed his feelings : ; glorious day ! when I shall retire from 
 this low and sordid scene to associate with the divine assembly of departed 
 spiritsi; and with my dear Cato, that best of sons and most valuable 
 of men. His soul did not desert me, but still looked back upon me in its 
 flight to those happy mansions, to which he was assured I should one day 
 follow him.' The Greeks and Romans peopled their Tartarus and their 
 Elysium with beings retaining all their ancient remembrances. The 
 mother, in the isles of the Pacific, mourning for her children, believes 
 that after her own death she shall rejoin them. The widow in Hindostan 
 burns that she may be with her husband. The Red Indian comforts 
 himself with the hope of meeting with his departed friends in the 
 unknown world beyond the heights of the blue mountains. 
 
 There can be little doubt but we shall know each other in the 
 judgment ; • We must all appear before the judgment seat of Christ; 
 that every man may receive the things done in his body, according to 
 that he hath done, whether it be good or bad.' And we cannot suppose 
 that our mutual knowledge will be instantly obliterated. We are led to 
 conclude from the intimations of Scripture that our faculties will be 
 perfected in heaven ; and if so, memory will not be weakened. Heaven 
 is called our ' Father's house ; ' is represented as a ' family.' and its enjoy- 
 ments social. Can this be realised without mutual knowledge I There 
 is joy among the angels when a sinner repenteth : they minister to the 
 heirs of salvation ; carry them from earth to heaven, — must know them ; 
 then is it likely that the saints will be ignorant of each other . ? Shall 
 we ' sit down with Abraham, and Isaac, and Jacob,' and not know 
 them / Shall we sing • the song of Moses,' and not be able to dis- 
 tinguish him from other saints/ Good old Jacob under the supposed 
 loss of his favourite, Joseph, believed that he should find him again in 
 another world. David, when his child was dead, said, ' I shall go to 
 him, but he shall not return to me.' Lazarus was carried to Abraham's 
 bosom. The rich man was told to ' remember that in this life he 
 received good things.' Moses and Elijah on the Mount of Transfigura- 
 tion knew each other, and were known by Peter, James, and John. 
 John in the apocalyptic vision saw 'the souls of them that were slain 
 for the word of God. and heard them cry with a loud voice. ''How 
 long, Lord, holy and true, dost Thou not judge and avenge our blood on 
 
242 REALITIES OF ETERNITY. 
 
 them that dwell on the earth ? " ' Paul writes to the Colossians, ' Whom 
 we preach, warning every man, and teaching every man in all wisdom ; 
 that we may present every man perfect in Christ Jesus.' He calls 
 the Philippians his ' brethren, dearly beloved, his joy and crown.' 
 He says to the Thessalonians, ' What is our hope, or joy, or crown of 
 rejoicing ? Are not even ye in the presence of the Lord Jesus Christ 
 at His coming ? For ye are our glory and joy.' And here he assures 
 us that our departed Christian friends, and we who remain, ' shall be 
 caught up together to meet the Lord in the air.' Delightful thought ! 
 1 Martha, thy brother shall rise again,' and thou shalt once more enjoy 
 his company. Rachel, wipe away thy tears, thy children are all safe, and 
 thou shalt see them again. Yea, all of you who have been called to mourn 
 the loss of friends who have died in the Lord, have the strongest ground 
 for cherishing the expectation that you shall meet them again, know, 
 love, and converse with them again, and together dwell without inter- 
 ruption or separation. And not only do we expect to meet in that 
 world with our departed friends, but with saints of other climes, of 
 other dispensations, and of other denominations : with patriarchs and 
 prophets, apostles and confessors. There will be no party distinctions, 
 no sectarian prejudices. Calvin and Arminius, Wesley and Whitefield, 
 Clarke and Smith, will see ' eye to eye.' Glorious prospect ! 
 
 For if, as holiest men have deem'd, there be 
 
 A land of souls beyond that sable shore, 
 To shame the doctrine of the Sadducee, 
 
 And sophists, madly vain of dubious lore, 
 
 How sweet it were in concert to adore 
 With those who made our mortal labours light, 
 
 To hear each voice we fear'd to hear no more, 
 Behold each mighty shade reveal'd to sight, 
 Patriarchs, apostles, and all who taught the right. 
 
 IV. Theie happiness will flow feom Christ. ' So shall 
 we ever be with the Lord.'' This will be the chief ingredient in 
 our cup of bliss ; the sum of all our anticipated honour, glory, and 
 felicity. Without a sight of Christ, a resemblance to Christ, the enjoy- 
 ment of Christ, everything else would fail to supply the wants and 
 gratify the desires of our deathless spirits. Friends might greet us, 
 angels minister unto us, glittering thrones support us, splendid robes 
 cover us, crystal waters and amaranthine flowers surround us ; but 
 there would be no real happiness without Christ. The bliss of our first 
 parents was not derived from the fruits and flowers and prospects of 
 Eden, but from the presence of Him who conversed with them as a 
 man with his friend. When communion with Him ceased Eden was 
 
REALITIES OF ETERNITY. 243 
 
 a waste, howling wilderness. But we are fully assured that we 
 shall have the presence of our Lord in heaven. This is His promise : 
 ' Where I am, there shall also My servant be.' 'If I go and prepare a 
 place for you, I will come again, and receive you unto Myself; that 
 where I am, there ye may be also.' For this He prayed : l Father, I 
 will that they also, whom Thou hast given Me, bo with -Me where I 
 am ; that they may behold My glory.' This was Paul's joyful expecta- 
 tion : ' Willing rather to be absent from the body, and to be present 
 with the Lord. Having a desire to depart, and to be with Christ 
 which is far better.' This was John's hope : ' When He shall appear 
 we shall be like Him, for we shall see Him as He is.' There will 
 then be no interposing veil. The patriarchs saw Him ' afar off.' 
 Moses and Aaron saw Him through dim types and shadows. We now 
 see Him through a glass darkly, by a mental effort, a reflex act of 
 vision ; but then we shall behold Him 'face to face.' ' Thine eyes shall 
 see the King in His beauty.' His sufferings are ended. The total 
 eclipse is passed. The clouds of His humiliation are all dispersed. 
 He shines in the full blaze of His uncreated glories. We shall stand 
 under the direct beams of the eternal Sun. We shall see Him in the 
 nature He assumed, and in which He lived and died for us. 
 
 The dear tokens of His passion 
 
 Still His dazzling body bears, 
 Cause of endless exultation 
 
 To His ransom'd worshippers : 
 With what rapture 
 
 Gaze we on those glorious scars. 
 
 And what we see we shall have the privilege to appropriate. When 
 every eye shall turn towards Him, every heart glow with love to Him, 
 and every tongue celebrate His praise, each saint shall be permitted to 
 say to the enraptured host, He who sits upon the throne is my Friend, 
 my Brother, my Saviour, my Portion, my All in all. His glory will fall on 
 us, penetrate us, illuminate us, perhaps render body and soul transparent, 
 and assimilate us. We shall resemble the brilliance with which we shall 
 be rilled, reflect the splendour we receive, and rise under its influence 
 higher and higher into a brighter resemblance of Himself, the transcend- 
 ent original of every conceivable excellence. 
 
 And this vision, this likeness, this enjoyment will continue for ever. 
 We shall walk in His light, live in His life, share in His triumph, par- 
 take of His joy, sit by His side, and be pillars in His temple to go no 
 more out. The connection between Him and the saints will never 
 terminate. The kingdom which they shall inherit will have no end. 
 The crown they shall wear will never fade. The fruit with which they 
 shall be fed will be from the tree of life, and they shall be refreshed 
 
244 REALITIES OF ETERNITY. 
 
 with the river of life that will flow eternally from His throne. Yes. 
 He who possesses life in Himself ; who is the fountain of life, the Lord 
 and Giver of life, pledges His own eternal life for the immortality of 
 His followers. ' Because I live, ye shall live also.' 
 
 It must have struck you, my hearers, that the apostle is here 
 speaking of Christian believers, and that they only can derive comfort 
 from the anticipation of events so glorious and so solemn. Then do you 
 sustain the character? Has the Gospel come to you, as it did to the 
 Thessalonians, not in word only, but also in power, and in the Holy 
 Ghost, and in much assurance ? Does any one remember your work of 
 faith, and labour of love, and patience of hope in our Lord Jesus 
 Christ, in the sight of God and our Father 1 Or, are you of those 
 ' who receive not the love of the truth ' ? If so, hear what Paul by 
 the word of the Lord says, ' The Lord Jesus shall be revealed from 
 heaven with His mighty angels, in flaming fire, taking vengeance on 
 them that know not God, and that obey not the Gospel of our Lord 
 Jesus Christ : who shall be punished with everlasting destruction from 
 the presence of the Lord, and from the glory of His power ; when He 
 shall come to be glorified in His saints, and to be admired in all them 
 that believe.' There is another and a very different society in the 
 other world to the one we have described ; a society in which the 
 principles of falsehood and malignity, and the passions of hatred 
 and revenge, will rage with uncontrolled and perpetual violence. And 
 are you determined to spend an eternity with such malignant beings 
 and atrocious characters ? May the Spirit of God now arrest you ! May 
 you cry out with the Psalmist, ' Gather not my soul with sinners, nor my 
 life with bloody men.' With Jacob exclaim, ' my soul, come not thou 
 into their secret ; unto their assembly, mine honour, ibe not thou united ! ' 
 You need not perish. God hath no pleasure in the death of a sinner. 
 He hath sent Jesus to bless us, by turning away every one of us from 
 His iniquity. Come instantly to Him. ' Now is the accepted time ; 
 behold, now is the day of salvation.' His blood can wash away your 
 stains, and fit you for a station with the redeemed on Mount Zion. 
 
 Christian believers! Amidst your afflictions, temptations, and 
 persecutions, let the text be your song as you travel through the wilder- 
 ness, and let the strain swell to its most ecstatic compass as you approach 
 the end of your journey, ' So shall we ever be with the Lord.' 
 And specially, let those of you who are mourning the loss of pious 
 friends comfort one another with these words. 
 
SERMON XXI. 
 
 CHRIST'S LOVE. 
 
 And to know the love of Christ, which passeth knowledge. 1 
 
 Eph. iii. 19. 
 
 It must be obvious to every attentive reader of the New Testament 
 that the love of Christ is its leading theme — the golden thread that runs 
 through the whole — that it not only stands most prominent, but is made 
 the foundation of a thousand arguments, the subject of a thousand warm 
 emotions. Like the sun, which is not only the most glorious object in 
 the firmament, but which throws its lustre over every other object, and gilds 
 with its beams what would else have been dark and cheerless ; so the 
 love of Christ is not only the most glorious subject of this Volume, but 
 it sheds its beautiful light over every other subject, and gilds with its 
 heavenly rays the darkest mysteries of our condition. 
 
 The sacred writers took ineffable pleasure in directing the attention 
 of their readers to it, their souls caught fire the moment they touched 
 it. and there was the rapturous exclamation, l Unto Him that hath loved 
 us ! ' The inspired writers thought they could never say enough on this 
 subject, they introduced it on all occasions, and in all connections ; to it 
 they traced all the high impress of heaven. From it, they showed, flows 
 ail our present enjoyment. By it, they enforced obedience to every 
 precept. In it they embodied every ordinance. With it, they combined 
 every providential arrangement and connected all their hopes to future 
 blessedness. 
 
 But we must follow the Apostle Paul, about to soar into the bright 
 effulgence of this glorious subject, and when about to train the vision of 
 his spiritual children to sustain the splendours of the • marvellous 
 light.' What astonishing means did he think necessary to the process 
 of training them for this high contemplation ? He offers a prayer, the 
 most wondrous and sublime ever presented. ' He bows his knees unto 
 the Father of our Lord Jesus Christ, of whom the whole family in 
 heaven and earth is named, that He would grant them, according to the 
 riches of His glory, to be strengthened with might, by His Spirit, in the 
 inner man ; that Christ may dwell in their hearts by faith ; that they, 
 being rooted and grounded in love, may be able to comprehend with all 
 saints, what is the breadth, and length, and depth, and height, and to 
 
246 CHRIST'S LOVE, 
 
 know the love of Christ which passeth knowledge, that they might be 
 filled with all the fulness of God.' 
 
 And what is all this mighty preparation for ? 
 
 ' That they might be able to comprehend the love of Christ which 
 passeth knowledge.' 
 
 Let me have your close and prayerful attention to this sublime and 
 all-important subject. ' And chiefly Thou, Spirit, . . . what in us is 
 dark illumine, what is low raise and support.' 
 
 The subject is, the Love of Christ — the two particulars on which we 
 dwell — Its Lncompreheyisibleness, and its Attahiableness. 
 
 I. Its Incomprehensibleness. The apostle speaks of its breadth, 
 length, depth, and height, terms which take in everything relative to 
 the dimension and computation of all solids or bodies ; and when 
 applied metaphorically to any subject, or thing of a moral or spiritual 
 nature, they must signify the whole of that thing, either in respect to its 
 nature, its properties, or its influence. Hence 'the breadth, length, 
 depth, height of the love of Christ ' signify the whole love of Christ, in 
 its manifestations, operations, and effects. His nature is love, and in 
 this an infinity of breadth is included ; or rather all breadth, and length, 
 and depth, and height are lost in this immensity. It comprehends all 
 that is above, all that is below, all that is present, all that is past, and 
 all that is to come. 
 
 By the word passeth , the apostle does not mean to say that it is 
 tinlmoivable, for it is the same term which he uses when he describes 
 'the exceeding greatness' of that power which quickens a dead soul, 
 Eph. i. 19, and the glory of that dispensation ' which excellethf 2 Cor. 
 iii. 10. So the love of Christ far transcends all our love ; leaves 
 infinitely behind all our conceptions. It cannot be measured, nor 
 weighed, nor counted. It is of surpassing greatness. 
 
 Lts breadth passeth knowledge. For it extends to every human being. 
 It is limited to no circle ; it is restricted by no circumstances. It knows 
 nothing of geographical boundaries, of natural or artificial distinctions, 
 of the colour of the skin, or of the configuration of the face ; mountains 
 sink before it, seas dry up, and colours fade away. It has no limits but 
 the human race itself. And wherever you find a human being, in 
 whatever clime, scorched at the equator or frozen at the pole ; of what- 
 ever colour, from the fairest European to the sablest African ; of whatever 
 condition, polished by science, or uncivilised in the woods, in that human 
 being you find an object of the love of Christ. 
 
 And here you will observe, that this is not a love of complacency — 
 not a mere general benevolence, which delights in the diffusion of 
 
CHRIST'S LOVE. 247 
 
 happiness among the subjects (obedient) of His government. We love 
 persons for their personal attractions, accomplishments, or endowments, 
 some excellence, real or imaginary. But the world which Christ's love 
 has embraced is guilty, awfully guilty, depraved, radically, totally 
 depraved — deformed, horribly deformed — ungrateful, basely ungrateful 
 — rebellious, audaciously rebellious. There was nothing in us lovely, or 
 pure, or meritorious to attract His attention, or to deserve His regard. 
 Lord, what is man / And dost Thou open Thine eyes on such an one and 
 deign to cast a glance at him 1 Whoever heard of a king selecting as 
 his spouse one who was at once diseased and deformed, ' wretched and 
 miserable, and poor, and blind, and naked' / Yet hear the language of 
 Christ, ' When I passed by and saw thee polluted in thy blood. I said 
 unto thee, when thou wast in thy blood, live ; and behold thy time was 
 a time of love ; and I spread My skirt over thee, yea, I sware unto thee, 
 and entered into a covenant with thee, and thou becamest Mine.' Oh, 
 how wonderful ! that instead of consuming a world of such miserable 
 delinquents and offensive creatures with the tire of His wrath, He 
 should unsolicitedly, spontaneously, disinterestedly have wrapped it in 
 the mantle of His love, surely ; passeth knowledge.' 
 
 Its length passeth knowledge. It reaches from everlasting to ever- 
 lasting. This is not the place to enter on the important doctrine of our 
 Lord's Divinity. We only remark, that all the perfections of Deity, 
 those profound, and overwhelming glories of His nature, are attributed 
 in the Scriptures to Jesus Christ. He stands before us arrayed in all 
 their pomp ; the brightness of His Father's glory, ; the express image of 
 His person.' 
 
 The love of Christ is therefore the love of an infinite nature. If He 
 were a mere man. His love could not pass knowledge. What man has 
 felt, man can conceive. Love can be measured by the nature which 
 exercises it. But as this is Divine, it can only be known by the Divine 
 nature. It must also be eternal, as all the other attributes of that 
 nature. ' It was ere time began his race, ere glowed with stars the 
 ethereal blue.' It was not a transient movement of compassion, a quick 
 and sudden but fleeting feeling of affection. He did not begin to love 
 the world when He first visited it. He loved it in idea before it existed 
 in reality. The plan of its redemption reposed in His mind from 
 eternity. For it was in the counsels of eternity that His love induced 
 Him to undertake our cause. When Jehovah foresaw the world's revolt, 
 and when the enquiry was made, How shall the honour of the Divine 
 government be vindicated, and yet an honourable peace be made / 
 ; Whom shall I send .' and who will go for us ? then it was, that the 
 Son of God said, u Here am I. send Me ; ' and He was ; verily ordained 
 
248 CHRIST S LOVE. 
 
 before the foundation of the world.' And did He withdraw it, when 
 the world actually revolted ? Listen to the promise immediately given. 
 ' The seed of the woman shall bruise the serpent's head.' And it 
 continued when all flesh corrupted their way ; for amid the terrible 
 judgments that descended, there were always streaks and manifestations 
 of mercy. One family was selected from the general corruption, to whom 
 were committed the sacred oracles, and among whom a purer form of 
 worship was established. And yet, to say nothing of the depravity of 
 Gentile nations, the history of the Jews was a history of ingratitude and 
 obstinacy ; and yet age after age, for four thousand years, His love to our 
 world continued. It still continues. One generation after another 
 passes away, but it is changeless, permanent, unwearied — it knows no 
 decay — it grows not old — it can never die — it will therefore be reaching 
 into eternity. Well may we therefore exclaim, ' Oh, the length, and the 
 depth, and the breadth, and the height of the love of God ! ' And well 
 may He say, ' Yea, I have loved thee, with an everlasting love ; ' rnd 
 that which is everlasting surely { passeth knowledge.' 
 
 The depth of it passeth knowledge. It stooped from the heaven of 
 heavens to that point of humiliation beyond which there is no 
 conceivable descent. It was love in the work of redemption, like 
 the ' spirit of the living creature ' in Ezekiel's vision, that actuated, and 
 impelled, and directed all His motions. And the strength of His love 
 was severely tested at every step. The justice, the holiness, the truth of 
 Jehovah required His assumption of the nature on which He had set 
 His heart. And His love did not refuse. But what must have been the 
 intensity of that love which led Him, who dwelt with the Father and 
 the Spirit, in all the splendour of His unapproachable magnificence, to 
 put off His robes of light and to array Himself in the garment of 
 mortality, to veil the coruscations of His glory and suffer the deepest 
 obscuration. But He cheerfully did it. When the fulness of time was 
 come, He rent the heavens and came dow n on the wings of love. ' Lo ! 
 I come to do Thy will, God.' ; 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.' ' Who, being in the form 
 of God, thought it not robbery to be equal with God ; but 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.' What humiliation was this ! There is nothing like it — 
 nothing with which we dare to compare it. It is the mystery of 
 mysteries, the miracle of miracles, before whose splendour all other 
 wonders vanish. 
 
CHRIST S LOVE. 249 
 
 And observe, His love drew Him to human nature in its very lowes, 
 
 condition. Born of indigent parents— thrust into a stable — driven, 
 before He was two years old. a fugitive through the wilderness — as Be 
 grew up, employing the hands that stretched out the heavens, in 
 handling the chisel and the plane. 
 
 Houseless, homeless, and oft wanting the necessaries of life, Be Baid, 
 • The foxes have holes, and the birds of the air have nests, but the Son 
 of man hath not where to lay His head.' To this end was He born, and 
 for this end did He come into the world, 'not to be ministered unto, but 
 to minister.' And all the journeys He took, all the temptations He 
 resisted, all the instructions He gave, all the prayers He offered, all the 
 diseases He healed proclaimed a love that is unfathomable. But it still, 
 if possible, more strikingly appears in His endurance of tha penalty due to 
 our sins. And remember. He was never taken by surprise. He met 
 with nothing that He had not from the beginning foreknown, and on 
 which He had not fully calculated. Now mark His conduct. With the 
 tragic scene full in view — knowing that He should be traduced as an 
 impostor — that He should be betrayed, denied, accused, that He should 
 have to pass through the agony in the garden, and endure the crucifixion 
 on Calvary, that ; the iniquity of us all ' should be laid on Him, that it 
 should even ■ please the Lord to bruise Him,' in the prospect of all this, 
 what do we behold/ Submission, patient submission ; yes ! and more, 
 joy, delight in the very prospect. That love, always glorious as the 
 crisis approached, acquired brighter lustre, a deeper tenderness, a 
 mightier strength, it will not let Him rest. ' I have a baptism to be 
 baptized with ; and how am I straitened till it be accomplished.' Tis 
 done. ' My Lord, my love is crucified : ' demonstration can go no farther. 
 1 Herein is love, not that we loved God, but that He loved us and sent 
 His Son to be the propitiation for our sins.' No obscurity veils its 
 glorious manifestation. Fathom it if you can. Angels desire to look 
 into it. But, cherubims, to you it is mystery. ; It passeth knowledge.' 
 
 Its height passeth knowledge. It raises us into the possession of 
 blessings inexpressible and inconceivable. All the truth, the purity, the 
 happiness in the world spring from the love of Christ. It provides 
 deliverance for us from the blindness of our minds, the incrustation of 
 our hearts, the insensibility of our consciences, the guilt, power, love, 
 and defilement of our sins. It raises us into the favour, the friendship, 
 the family and the fellowship of God. It makes us His brethren^ Bis 
 portion, His peculiar treasure. Kings and priests unto God, sons and 
 daughters of the Lord God Almighty, heirs of God and joint heirs with 
 Christ. Love which provides for our guidance. Love that shall raise us 
 above the fear of death, and the conquest of the grave. Love that shall 
 
250 CHRIST S LOVE. 
 
 save all who believe from the darkness, the confusion, the horror, the 
 shrieking, the burning of hell, and raise them to the honours, glories, and 
 felicities of heaven. We shall enter into His joy, share in His triumphs, 
 sit by His side and join in the song, ' Unto Him that loved us, and 
 washed us from our sins in His own blood, and hath made us kings and 
 priests unto God and His Father ; to Him be glory and dominion for 
 ever and ever. Amen.' 
 
 Now, if you cannot conceive the prodigious evil of sin, all the anguish 
 of a guilty conscience, the depth of the fathomless abyss, then the love 
 which saves you from it 'passeth knowledge.' If 'eye hath not seen, 
 nor ear heard, neither hath entered into the heart of man, the things 
 which God hath prepared for them that love Him ; ' then the love which 
 raises us to its possession ' passeth knowledge.' 
 
 II. Its Attainableness. For the apostle prays that you may 
 ' know the love of Christ which passeth knowledge,' and there is do 
 contradiction here ; for that may be known in one respect which cannot 
 be known in another. We may know that a thing really exists with- 
 out knowing the mode of its existence. We may know it in part without 
 knowing it perfectly. To know the love of Christ is to acknowledge it. 
 
 To acknowledge it with approbation. That it is the love, not of a 
 mere man, but of the God-man ; for its 'breadth, and depth, and length, 
 and height passeth knowledge.' And if this be not worthy of your 
 admiration, what is? Tell us not of the extent to which, in some 
 instances, conjugal, fraternal, parental or filial love has been carried. 
 Talk no more of patriotism. Regard no longer the love of Damon and 
 Pythias, of Nisus and Euryalus, of David and Jonathan, for it loses its 
 charm, it sinks into insignificance when contrasted with the love of 
 Christ. ' Greater love hath no man than this.' Acknowledge it, praise it, 
 publish it. To love our parents and children is only natural tenderness 
 and affection. To love our friends, but common justice. To love and do 
 good to strangers, but an ordinary duty of humanity — the poor, is but 
 an act of generosity. But to love Christ is to love Him with all our 
 heart, and mind, and soul, and strength, and this is our bounden duty 
 and highest joy. 
 
 To feel your need of it. You are not to regard it as a splendid object 
 for mere admiration and conversation, but one in which you are deeply 
 interested. Its sacrifices were so costly, that be assured it would never 
 have been manifested had you not needed it. But to feel this, you must 
 feel yourselves to be sinners, lost and undone. 
 
 He loved you unto the death that He might save you from your sins. 
 And can you have a knowledge of this and yet continue in your sins ? 
 
CHRIST S LOVE. 251 
 
 ('an yon turn away scornful and unmoved from this love.' If BO, your 
 ingratitude ; passeth knowledge.' Its guilt, its baseness, its black 
 
 find no parallel in heathens, who never heard the name of Christ : in 
 devils who were never redeemed by His blood ; and you must fall under 
 the malediction, • If any man love not the Lord Jesus Christ, let him be 
 Anathema Bfaranatha.' But look again, and may the sight affect your 
 heart. . . . 
 
 To experience it. You may perceive and Leel that the blessings it 
 has procured are adapted to your case ; that He is an all-sufficient and 
 suitable Saviour; but what of that, if you do not realise these blest 
 in your own experience, and know He is your Saviour/ It is only faith 
 that can apprehend and appropriate the love of Christ. Faith makes 
 the blessings all your own. Can you therefore say with Paul, 'The life 
 which I now live 1 live by faith on the Son of God. who loved me and 
 gave Himself for me ' I With Peter t 'Whom, not having seen, we 
 love ; in whom believing, we rejoice with joy unspeakable and full of 
 glory' I WithJbAw, • Unto Him that hath loved us, and washed us from 
 our sins in His blooa. be honour and dominion for ever and ever. 
 Amen.' ] 
 
 Do you know that you are pardoned ] That you are brought nigh by 
 the blood of Christ . } And, because ye are sons, that He sent forth the 
 Spirit of His Son in your hearts, crying Abba, Father .' 
 
 If so, I need not ask. Do you love Him ? For ii is in the very nature 
 of love, to beget love. ' We love Him because He first loved us.' 
 
 You cannot be grateful for benefits of which you have no conscious- 
 ness. The poor man does not feel gratitude to the rich man merely 
 because he is rich and has the power to supply his wants. Nor the rich 
 man towards the physician merely because he possesses the knowledge 
 of a medicine that would heal his diseases and relieve his pains. Nor 
 the man who has been sentenced to punishment, to a king, merely 
 because in him is lodged the power to mitigate or to pardon. Xo — the 
 gratitude of the poor man arises from the generous liberality of the rich 
 man in supplying his wants. Of the sick man, from the remembrance 
 of the tenderness and success with which the physician excited his 
 skill. Of the man condemned, from the pardon which the king has been 
 pleased to bestow. So you cannot be grateful to Jesus, unless He has 
 pardoned you, healed you, enriched you. 
 
 To increase in it. To have more impressive, influential, enlarged 
 apprehensions of it. That your expanded hearts, being dilated more and 
 more, may be rendered capable of receiving still larger degrees of it, 
 until ye are * filled with all the fulness of God.' This is knowledge, 
 interesting, important, saving knowledge, without which a knowle 
 
 R 
 
252 CHRIST S LOVE. 
 
 trade, etc., will avail nothing. I only add, daily meditate upon the love 
 of Christ, 
 
 Shew your love to Him, by keeping His commandments. 
 
 By your zeal for His honour, and the conversion of souls here, let 
 ' the love of Christ constrain you.' By virtue of your vital union with 
 Him, catch the principle of pure, active, pitying, unbounded bene- 
 volence. Let your love be as a stream, gushing from and fed by that 
 exhaust less fountain, a tide setting in from the ocean of His infinite 
 love, bearing you away to duty and to sacrifice, until He says, ' Well 
 done, good and faithful servant, enter thou into the joy of thy Lord.' 
 
 
SERMON XXII. 
 
 CHRIST AN INTERCESSOR. 
 
 ; He ever ltveth to make intercession for them/ — Heb, vii. 25. 
 
 Among the ancient people of God these three great and important 
 offices were sustained : the prophetic, the sacerdotal* and the regal. In the 
 appointment of prophets, priests, and kings to their respective offices, the 
 hand of God was especially to be recognised ; and at the time they were, 
 by His command, to be anointed with a rich and consecrated oil, — it 
 once the emblem and the pledge of those gifts air! graces of the Holy 
 Spirit, which should imbue their minds with the necessary qualifications 
 for their office, and so confer upon them the high sanction of heaven in 
 the discharge of their respective duties. 
 
 In some instances we rind two of these offices sustained by the same 
 individual, as was the case with Melchisedec and David ; but never more 
 than two ; in general they were found separate and distinct, each of 
 them involving duties which required all the attention and care in the 
 power of one individual to bestow. 
 
 To the discharge of all these offices, however, and that in the most 
 perfect manner, Jesus Christ was set apart ; and for this purpose He 
 was anointed, not with oil, but that >f which it was the emblem — 
 the Holy Spirit — which was given to Him without measure. Thus 
 anointed, He comes before us in an accredited form. He is not a mere 
 voluntary Saviour, but one, and the only one appointed by heaven to the 
 office, and furnished thence with all necessary qualifications for the 
 mighty undertaking. In this epistle He is chiefly presented to as in the 
 character of a priest. One great branch of the priest's office was to offer 
 sacrifice, and this, we have already shown, Christ performed ; another 
 important part was intercession, and to this we now call your attention. 
 ' He ever liveth to make intercession for them.' Let us notice — 
 
 I. The great work in which Christ is now engaged. All 
 the information we possess on this subject is derived from the Holy 
 Scriptures. Reason can add nothing. Our rule should bow to the 
 authority of God's Word. An intercessor, in our language, commonly 
 signifies one who offers petitions in behalf of another. St. John has used 
 a word translated advocate, which denotes either a person who in a 
 court of judicature, under the appellation of patron, attended a client. 
 
 r2 
 
254 CHRIST AN INTERCESSOR. 
 
 and in countenancing, devising, and interceding for him, took an 
 efficacious care of his interests ; or an agent of one of the Roman States, 
 who took a similar care of its interests before the Government, an 1 
 interceded, from time to time, with the Emperor on its behalf. And this 
 is one of the offices assumed by Jesus Christ. Let us notice — 
 
 1. The necessity and certainty of His intercession. This is one part 
 of His priesthood. He has entered the Holy Place, not only as a fore- 
 runner ; taken His seat at the right hand of God, not only as a king, but 
 also as a priest. How strikingly was this typified. The office of the 
 Jewish high priest consisted of these two parts. First, offering the 
 sacrifice ; second, the presentation of it in the Holy of Holies, with 
 prayer and intercession unto God. Sprinkling of the blood within the 
 Holy Place was for atonement, as well as killing the beast without. Both 
 were atoning acts (Lev. xvi. 11-16). Or rather, the latter was the same 
 action continued. If the high priest had only offered the sacrifice he 
 had not been a perfect high priest, for to enter the Holy Place was the 
 proper peculiar work of the high priest, that which constituted the 
 difference between him and other priests. Tliey killed and offered the 
 sacrifices without as well as he, but he only was permitted to approach 
 the Holy Place with Mood ; and this but once a year. This was the 
 high prerogative of the high priest. Intercession is therefore the per- 
 fection of the priesthood. Hence, if Christ had not gone into heaven, 
 He had not been a complete priest. Indeed, the Levitical priesthood 
 would be yet in force, for the types were not to give way until all the 
 truth signified by their ministry was fully accomplished. 
 
 But we know He has entered. ' When He had by Himself purged our 
 sins, sat down on the right hand of the Majesty on high.' He first 
 suffered and then entered into glory. He entered by virtue of His blood. 
 On the cross the oblation was made. From it the smoke of the infinitely 
 meritorious sacrifice ascended. With His own most precious blood He 
 consecrated a new and living way. As He approached, every obstacle 
 disappeared ; the everlasting gates flew open. The cherubims who 
 guarded the way to the tree of life sheathed their flaming swords and 
 fell back, and our great High Priest presented Himself before Jehovah. 
 This was not only typified, but it is declared in the plainest and strongest 
 terms. ' He is at the right hand of God, who also maketh intercession 
 for us.' He entered into heaven itself to appear in the presence of God 
 for us, and He ever liveth to make intercession for us. 
 
 2. The place of His intercession. This is sometimes called the right 
 hand of God : the throne of God : heaven itself : the hoty place : the 
 sanctuary : the true tabernacle, in allusion to its type, the tabernacle 
 that was erected in the wilderness where the law was originally given, 
 
CHRIST AN INTERCESSOR. 255 
 
 and where God first revealed Himself to I Lis chosen people. From it 
 the Temple was derived, and to it all its ordinances and services were 
 exactly conformed (chap. ix. 2-5). Hero was the type, a symbol of the 
 Divine Presence, formed to represent that transcendent glory in which 
 Jehovah dwells, who is ; the blessed and only Potentate.' Bis essence 
 pervades immensity, yet there is a local display of His glory — :i place in 
 winch He sits enthroned in visible magnificence — a central point to 
 which all the happy intelligences in the universe will be collected. 
 Viewing then the whole creation as one vast, extended temple, this 
 place may be considered as the Holy of Holies, the Sanctum Sanctorum^ 
 concealed from the gaze of mortals, and in which the true Shekinah has 
 in a peculiar manner fixed His residence, and where the splendours of 
 His countenance are fully displayed, to the astonishment and delight of 
 the innumerable company who encircle His glorious throne. 
 
 There Jesus exercises the functions of a priest. As one who was 
 holy and undefiled, it was fit that He should officiate, in an undented 
 sanctuary, as the great High Priest — that Pie should have the highest 
 temple, as called immediately by God, that He should officiate before 
 Him. 
 
 3. The wanner of Ills interception. It evidently includes — 
 
 The presentation of His sacrifice before God. There can be no priest 
 without a sacrifice. 'Every high priest is ordained to offer gifts and 
 sacrifices ; wherefore it is of necessity that this man have somewhat also 
 to offer.' The nature of His sacrifice we have already noticed ; with its 
 blood He entered heaven itself, now to appear in the presence of God 
 for us. 
 
 His crucified humanity He solemnly presents to the Father as 
 giving Him a right to plead for all the blessings He purchased by it. 
 This is, as it were, showing His credentials or full powers to intercede 
 for ns. In that human nature is seen an affecting symbol of His 
 astonishing sufferings, and of the efficacy of His sacrifice. Yes, visit 
 yonder temple not made with hands, draw aside the veil of the 
 sanctuary, approach the throne of God, and what do you behold I A 
 victim! Yes, amidst all the splendours of that throne, He wears the 
 marks of a Lamb newly slain. His bleeding wounds are seen; His 
 blood is still flowing — it has a voice, it spe dceth better things than the 
 blood of Abel ; his cried for vengeance. Christ's for mercy and salvation. 
 
 II< pleads for vs. Intercession in its very nature involves petition. 
 In what way He signifies His will to the Father, whether with or 
 without words, we cannot determine ; it is enough for us to know that 
 He does it in such a way as that God liears and gives Him His heart's 
 desire. His intercession is doubtless founded on Bis oblation, though 
 
256 CHRIST AN INTERCESSOR. 
 
 distinct from it. Oblation is the price paid for the redemption of 
 sinners. Intercession is the powerful argument founded on that price. 
 Oblation is but one act of short duration, 4 the offering of the body of 
 Christ once for all.' Intercession is of perpetual duration. Let us not 
 suppose that it is unbecoming the human nature of Christ in its glorious 
 exaltation to pray to God. He did not think so. Before He went to 
 he-iven He said to His disciples. ' I will pray the Father, and He shall 
 give you another Comforter.' And the Father says to Christ, in His 
 exalted state, ' Ask of Me and I will give Thee the heathen for Thy 
 inheritance, and the utmost parts of the earth for Thy possession.' 
 
 lie presents our prayers and services. He sanctifies them, and 
 renders them acceptable to God. They are represented as incense, 
 ascending from the censer of our great High Priest : and ' there was given 
 unto Him much incense, that He should offer it with the prayers of all 
 saints upon the golden altar which was before the throne.' And thus 
 our spiritual sacrifices are acc3ptable to God, by Jesus Christ. Our 
 imperfect services, when united with His mediation, acquire a new and 
 more exalted character, and for His sake are regarded with complacency 
 by our heavenly Father. 
 
 4. The extent of His intercession. Many suppose, from John xvii. 
 9, ' I pray for them : I pray not for the world,' that it is limited. Bat it 
 certainly does not follow that because He prayed for His disciples on a 
 very particular occasion, when they were on the brink of a very heavy 
 trial, that the world is for ever excluded from all interest in His prayers. 
 Shortly after He says, ' Neither pray I for these alone, but for all which 
 shall believe on Me, through their word, that the too rid may believe that 
 Thou hast sent Me.' 
 
 That He prays for believers is certain ; that He prays for others is 
 equally certain. ' He gave His life a ransom for all. 1 It was predicted 
 that He should make intercession for the world. On the cross He 
 prayed for Pilate and Herod, Jewish mob and Roman soldiers, for the 
 countless multitude of His revilers and murderers. ; Father, forgive 
 them, they know not what they do.' And He commanded that sup- 
 plications should be made for all men. 
 
 5. The prevalency of His intercession. We may be assured that it 
 will be ever successful when we consider His dignity, and that the glory 
 of God is always the end of His intercession ; that what He pleads is 
 always agreeable to the will of the Father, and that it is performed by 
 virtue of a commission or office He has received from the Father. 
 ' Whatsoever, then, He asks He receives ; the Father heareth Him.' 
 
 But if Christ, says one, prays for all sinners, and His prayers are 
 always successful, then all sinners must be saved. This does not follow. 
 
 
CHRIST AN INTERCESSOR. 257 
 
 He does not pray that they may be saved in their sins, but that means 
 of salvation may be afforded them. And they are afforded. Justice 
 would immediately seize the sinner, were it not for Christ's intercession. 
 He prays, 'Let it alone another year, but after, thou shalt cut it down.' 
 So He prays that the Father would sanctify and perfect believers, but 
 always in the use of the means. 
 
 G. The exclus-iveness of J J is intercession. The papists allow of many 
 mediators. They pray to the Virgin Mary, as the mother of grace and 
 mercy, the queen and gate of heaven, the advocate of sinners, as having 
 the power to destroy all heresies in the world, and as being all things to 
 all. In their Prayer Book they ask her to command her Son by the 
 right and authority of a mother. The Scriptures, however, know of but 
 one. There is one God, and one mediator between God and man, the 
 man Christ Jesus. We have an advocate, not many. Christ needs no 
 joint intercessor. He alone is able to plead our cause. It is blaspheming 
 to set up any other ; idolatry, clothing a creature with omnipotence. 
 For how can any saint in heaven attend to the numerous petitions 
 presented from different parts at once ? 
 
 The tenderness of His intercession. 'We have not an High Priest 
 which cannot be touched with the feeling of our infirmities.' ' It 
 behoved Him to be made like unto His brethren that He might be a 
 merciful and faithful High Priest.' He was a perfect man, had all the 
 affections of humanity. What tender sympathy did He manifest while 
 here below ! He went about doing good : healing the sick, cleansing 
 the leper, weeping with the bereaved, raising the dead. And has He 
 lost His compassion since His glorious exaltation ? Oh no ! His tender 
 heart is still the same. Our humanity is still worn by Him. In us it 
 sojourns upon earth, exposed to sickness, decay, and death ; in Him it 
 dwells amid the living splendours of the eternal throne. He is still the 
 head, we the members ; the bond of union is not dissolved by His 
 elevation. While He sits enthroned, amidst the praises of the principalities 
 and powers who lay their honours at His feet. He does not forget us. 
 4 He is not ashamed to call us brethren.' In all our affliction He is 
 afflicted. Are we persecuted ] He remembers that ' He was despised and 
 rejected of men, a man of sorrows and acquainted with grief.' 
 
 8. The 'perpetuity of His intercession. * He ever liveth.' The 
 apostle is not speaking here of that life which He possesses, in a pre- 
 eminent and infinite degree, as a Divine person. Life exists in Him in 
 all its fulness. It is inconceivable. But of Mis mediatorial life, which 
 was the consequence of the perfect sacrifice He offered when He expired 
 on the cross. ' He died oner, but He dieth no more.' Pie possesseth this 
 life in all its splendour and in all its plenitude, and not for Himself, but 
 
258 CHRIST AN INTERCESSOR. 
 
 for us. And herein He is distinguished from the Levitical priests. 
 They truly were many priests, because they were not suffered 
 to continue by reason of death. ; But this man, because He con- 
 tinueth ever, hath an unchangeable priesthood. His sacerdotal 
 office did not cease at death as theirs did. No ; His death, His 
 voluntary death, was a part of His office. His life He soon resumed, 
 and is now a priest for ever, after the power of an endless life. 
 Empires, the most renowned, rise and fall, but the existence of our Great 
 High Priest moves on ; nothing is hurried, nothing lingers in the whole 
 of His administration. Clad in sacred vestments, He serenely sees all 
 things advancing by a steady progress to their final consummation. Thus 
 He spake when He appeared in His sacerdota] robes to John, ' I am He 
 that liveth, and was dead ; and behold I am alive for evermore.' 
 
 Now, with the perpetuity of His existence is connected the duration 
 of His office. ' He ever liveth.' ' He hath an unchangeable priesthood.' 
 He derived it from no predecessor, it is in no way participated by a 
 cotemporary, it will never be delivered over into the hands of another. 
 It is a priesthood not subject to succession nor alteration. ' He abideth 
 a priest for ever.' Certainly all His priestly functions are greatly 
 heightened in worth and importance by the consideration of their 
 constancy and perpetuity. 
 
 He who interceded for Abel, for Paul, for the martyrs, intercedes for us. 
 
 II. The benefits flowing to us from it. After the Jewish 
 high priest, on the great day of atonement, had offered the sacrifice, 
 taken its blood into the Holy of Holies, sprinkled it on the mercy- seat, 
 and made intercession for the people, being charged with messages of 
 mercy, he went out to the thousands assembled at the door waiting for 
 him, and said, ' The Lord bless thee and keep thee ; the Lord make His 
 face to shine upon thee and be gracious unto thee ; the Lord lift His coun- 
 tenance upon thee and give thee peace.' In like manner we see that the 
 great High Priest of our profession, having put away sin by the sacrifice 
 of Himself, rose from the dead, and in the most solemn and affecting 
 manner gave His benediction to His disciples. ' He led them out as far 
 as to Bethany, and He lifted up His hands and blessed them.' The 
 connection between the resurrection of our Lord and this sacerdotal act 
 is clearly shown by the apostle. ' God, having raised up His Son Jesus, 
 sent Him to bless you, in turning away every one of you from his 
 iniquities.' We must remark that one benefit of His intercession is, 
 
 1. The bestowment of the Holy Spirit. l In the last great day of 
 the feast, Jesus cried, If any man thirst let him come unto Me and 
 drink, and he that believeth on Me, as the Scriptures have said, out of 
 his belly shall flow rivers of living water. This He spake of the Spirit, 
 
CHRIST AN IXTKRCESSOR. 259 
 
 which they thai believe on Him should receive. 1 "It is expedient for 
 you that I go away, for it' I go not away the Comforter will not come 
 unto you, for if 1 depart I will send Him unto you. 1 * I will pray the 
 Father, and lie will give you another Comforter, that ]{•• may abide 
 with you for ever.' -The Comforter, which is the Holy Ghost, whom 
 the Father will send in My name. He shall teach you all things, and 
 bring all things to your remembrance whatsoever I have said unto you/ 
 The Spirit in all His plenitude was reserved to grace the triumph i 
 ascended Lord. * Thou hist led captivity captive, and received gifts for 
 men.' Hence we find as a proof that He had taken His seat on the 
 mediatorial throne ten days after His ascension, that Ik' poured out His 
 Spirit abundantly ; and let it be remembered that the communication 
 of the Spirit is yet the result of His mediation : every convincing, 
 quickening influence we feel is to be ascribed to the intercession of Christ. 
 
 2. The greatest encouragement to come to Him for salvation. His 
 ability to save is founded on His intercession, seeing He ever liveth to 
 make intercession for us. Power belongeth to Him. as a Divine person, 
 absolutely, independently, exclusively. But it is the power with which 
 He is invested as the High Priest of His Church, His official power, of 
 which the apostle here speaks. By no other power could He have 
 interposed to rescue sinners. But possessing mediatorial power, He is 
 able to save to the uttermost : — 
 
 Sinners of the vilest cJtaractcr : His murderers, idolaters. &c. 
 
 Front the lowest depths of ajpostacy : David, Peter, backslider-. 
 
 At the last moment of your 1 ires' : Dying thief. 
 
 To perfect the worJt lie has begun : To cleanse from all Bin, and to 
 keep you clean. 
 
 He is able to tave. But, alas, how few enjoy this salvation ! J/<>/>' 
 is this? They do not apply to Him for it. • Ye will not come that ye 
 might have life.' This implies a conviction of your guilt and ruin. Man 
 by nature wishes to be his own saviour, he is unwilling to accept 
 deliverance from another ; when, however, he is fully convinced, his 
 views are different ; he hears the thunders, and pierced with his guilt he 
 cries out. ; wretched man that I am, who shall deliver me .' ' He may 
 attempt to throw off these convictions, but they grow upon him. they 
 strike their fangs deeper and deeper : he tries to be obedient for the 
 future; but then what is to become of the past .' At last, shaken from 
 every sandy foundation, shut up, hemmed in, he flies to the altar of 
 the great High Priest and hears Him say, ' I am the way. the truth, and 
 the life : no man conieth unto the Father but by Me.' Are any of you 
 thus convinced I Let me remind you, another benefit of Christ's 
 intercession is 
 
260 CHRIST AN INTERCESSOR. 
 
 3. Freedom of access to God. Every obstacle is removed ; through 
 the blood of Jesus we have freedom and access with confidence. God is 
 reconciled, thy pardon is purchased and freely presented ; do Dot doubt, 
 come with boldness, and take the purchase of His blood. 
 
 4. It promises support and comfort under all our trials, however 
 numerous our enemies, however mighty ; but stronger is He who is for 
 us than all who are against us. He has overcome for us. However 
 great may be our sufferings, let us recollect we have a merciful High 
 Priest, who is very pitiful and acquainted with sorrow. He remembers 
 us. His heart is still made of tenderness. His bowels yearn with love- 
 By Him make your requests known to God. In all your approaches 
 look at your powerful advocate. 
 
 We have a friend in the heavenly court. He will present our 
 petitions. He will introduce us into the presence of God. Shall our 
 intercessions then flag ? Our hands hang down ? Our cries grow faint ? 
 Shall we cast away our confidence which has great recompense of 
 reward ? No ! says the apostle ; ; Let us hold fast our profession without 
 wavering, for He is faithful that has promised.' The Jewish high 
 priest entered the Holy Place bearing on a plate near his heart the names 
 of the twelve tribes, engraved on twelve precious stones. So Christ in 
 heaven appears, bearing our names near His heart. Hence the challenge 
 of the apostle, 'Who shall lay anything to God's precious ones ? ' perhaps 
 in allusion to the gems on the breast of the high priest. ' Who ? ' to 
 this compact of jewels on the breast of our Intercessor. ' Who is he that 
 condemneth ? It is Christ that died to offer an atonement. 'Yea, 
 rather, that is risen again,' to prove the validity of His sacrifice : yea, 
 ' who is even at the right hand of God, who also maketh intercession 
 for us.' 
 
 5. Prosftccts of future felicity. He has passed within the veil, as 
 our forerunner, and is now employed in making preparations for our 
 entrance. Jesus said, ' I go to prepare a place for you, that where I am 
 ye may be also.' ' Let not your hearts be troubled, in My Father's house 
 are many mansions.' ' I am the resurrection and the life, he that 
 believeth in Me, though he were dead, yet shall he live.' ' Because I 
 live ye shall live also.' ' Father, I will that they also, whom thou hast 
 given Me, be with Me where I am. that they may behold My glory.' 
 ' Beloved, now are we the sons of God, but it doth not yet appear what 
 we shall be, but when He shall appear we shall be like Him for we shall 
 see Him as He is.' ' He shall change our vile bodies, and fashion them like 
 unto His glorious body. Having this hope may we purify ourselves even 
 as He is pure.' Amen. 
 
SERMON XXIII. 
 
 LOOKING FOR THE SAVIOUR. 
 
 'Looking for that blessed hope and the glorious appeas- 
 ing OF THE GREAT GOD, AND OUIt SAVIOUR JESUS CHBIST.' — 
 Titus ii. 13. 
 
 The apostle, id the preceding verse, gives us a summary of < hristian 
 duties. 'The grace of God,' he remarks, that 'hath appeared unto all 
 men, teaching them that, denying ungodliness and worldly lusts, they 
 
 should live soberly and righteously in this evil world.' In the text he 
 informs us. that God's design in teaching us to enter on this new life of 
 faith and charity, to cultivate sobriety, righteousness, and godliness, is 
 that we may be prepared for future glory and blessedness. We are 
 trained on earth, by the exereise of our faculties in the light and love of 
 truth, for nobler employments in the kingdom of heaven. Here it is, 
 that by the purification of our souls, and conformity to Christ, we are 
 made meet for His eternal vision and fruition. 
 
 Or, the apostle, knowing our natural aversion to these duties, the 
 numerous temptations we should have to neglect them, adduces the 
 text as the strongest motive, the highest encouragement to perform 
 them. Seeing ye are ' looking for the appearing of the Saviour,' to be 
 consistent, 'deny yourselves.' Or, if you deny yourselves, you may look, 
 it is your privilege to look. 
 
 Indeed we frequently find our apostle calling upon us to look off 
 from things temporal said earthly to things spiritual and heavenly. The 
 importance of 'the life that now is* will only be seen when it is 
 considered in connection with ' the life that is to come.' 
 
 And certainly nothing is more calculated to detach our hearts from 
 the vanities of earth, to guard us against its carnal pleasures, to sustain 
 us amid its numerous ills and to animate us on our long and toilsome 
 journey, as a steady looking for the Saviour. 
 
 I. The Appearing of the Saviour. But here we must notice 
 in the first place, the appellations by which He i< designated. 
 
 Hie great (r<>rf. The clause may be rendered, "tin- appearing of the 
 (/tort/ of the great God, even our Saviour Je^us Christ,' or, which is still 
 more literal, 'the glorious appearing of the great God and Saviour of us, 
 Jesus Christ.' It is a rule in Greek, that, when two or more personal 
 nouns (of the same gender, number, and case) are coupled together by 
 
262 LOOKING FOR THE SAVIOUR. 
 
 the conjunction /cat, and the article is prefixed to the first, but not to 
 the second, those two or more nouns denote one and the same person. It 
 is therefore plain that by the names, ' the great God and Saviour of us,' 
 two persons are not introduced ; but only one. And this will be seen 
 more obviously when you notice that the apostle speaks of ' the appear- 
 ing of the great God ; ' for we never read of the appearance of the 
 Father. And again, as He is to appear for judgment, it is plain that 
 it must refer to the Son, for 'the Father judgeth no man.' We therefore 
 regard the term as expressive of the true and proper Divinity of our Lord. 
 When Christ in other passages is called ' God,' the enemies of His 
 divinity say, it means a being of a high and exalted nature, because 
 angels are called gods, on account of their transcendent dignity. But 
 surely it does not follow, that because angels in one or two passages in 
 the Old Testament are called gods, that therefore Christ, though called 
 God in the most unqualified and unrestricted manner, is only a mere 
 creature. 
 
 But our text may settle the point. Angels may be termed gods ; but 
 the great God is certainly the incommunicable appellation of Jehovah. 
 But it is not on a single passage merely that we rest the proof of this 
 important doctrine : the apostle has thrown over all his pages such 
 radiations of the glory of Christ, which if brought together would form 
 such a constellation of celestial attributes ; if condensed to a focus 
 would exhibit such a display of concentrated glory ; as would dazzle and 
 overwhelm us. He represents Christ as the Creator and Preserver of all 
 things, material, intellectual, and moral. He says that to Christ belongs 
 the sovereign adjudication, irreversible and without appeal, of the ever- 
 lasting state of the whole human race. He declares that Christ is the 
 proper object of confidence for the acquisition of the greatest possible 
 blessings, and of veneration, love, and delight, in preference to every 
 thing created ; that ascriptions are made to Him of supreme adoration, 
 comporting with the highest celebrations of Jehovah in the Old Testa- 
 ment ; that the loftiest created intelligences adore Him ; and that He 
 has all Divine perfections as well as titles which belong only to Deity. 
 A first principle ; an article of supreme importance ; a foundation stone 
 in the temple of truth ; a star of the first magnitude in the hemisphere 
 of Christian doctrine : yea, the central sun, around which the whole 
 system revolves in all its harmony and splendour. But the apostle here 
 speaks not only of Christ's essential dignity, but of His mediatorial 
 character. 
 
 The Saviour, Emphatically the Saviour — distinguished from all 
 other saviours by the glory of the salvation He effected ; by the 
 innumerable multitude He has redeemed ; by the arduous nature of the 
 
LOOKING FOR THE SAVIOUR. 263 
 
 undertaking; by the immense price He paid for their redemption. 
 
 Jesus Christ. These are also official names. Jesus is a name of the 
 
 same import with Saviour; and Christ is equivalent to the Hebrewword 
 
 Messiah, and signifies the anointed one. These words then give us a full 
 view of our Redeemer's exalted character — as the supreme God, and as 
 the Saviour of man ; and these views of Him should always go together. 
 Anointed, appointed, typified, promised, predicted, desired, commis- 
 sioned, accredited, sanctioned, accepted, successful Saviour. To save, is 
 His office and business. 
 
 Ills appearing. This evidently refers to His second coming — His 
 appearing at the last day. He once appeared in lowliness, when Hi- 
 visage was marred more than any man ; for He humbled Himself to take 
 upon Him our nature in all its weaknesses. He condescended to be 
 degraded to a level with the beings He came to save. But { glorious* is 
 His appearance now. He descends clothed in celestial radiance, riding 
 on the clouds, attended by a splendid retinue of angels — a God in 
 grandeur. From His glorified body shall start forth coruscations of 
 brightness, which shall terrify and overwhelm His enemies, while they 
 attract the admiration of His friends. Then His dignity was an object 
 of faith, now of si-glvt. Then there were some hardy enough to dispute 
 His Messiah ship, to deny His Divin it y ; but now every eye shall see 
 Him, etc. 
 
 But contrast His former with His present appearance in their design. 
 Then He came to found a kingdom — to acquire a title to the government 
 of a ruined province of His Father's domains ; now He comes to be 
 enthroned in the sight of, and to the confusion of His enemies. Then He 
 came to wage a war ; now He comes to gather His elect and to make 
 their redemption complete. 
 
 He shall then bestow upon us that blessedness which is now the 
 object of our It ope ; for in the text hope is evidently put for the object of 
 hope. 
 
 Happiness we hope for. We hope for the resurrection of our bodies^ 
 and Christ, by that power whereby He is able to subdue all tilings unto 
 Himself, shall change our vile bodies that He may fashion them like unto 
 His glorious body. For a public acquittal we hope, and Christ will then 
 proclaim our character and express His approbation. We hope for 
 freedom from ceil — affliction, temptation and every sorrow of our proba- 
 tionary state. Christ will admit us into our eternal home, where sickness 
 and sorrow, pain and death are felt and feared no more. We hope for 
 the possession of all good. Christ will introduce us to angels and to God 
 and we shall be * satisfied' for ever. 
 
 II. The Attitude of His Followers. They are looking for the 
 
264 LOOKING FOR THE SAVIOUR. 
 
 appearing of the great God and Saviour. This implies Jinn belief that 
 He will appear. 
 
 In any other state of mind the term ' looking ' would be inapplicable. 
 It implies such a fixedness of feeling and of purpose, as to render it 
 quite inappropriate were its object to be a matter of simple possibility, or 
 of mere supposition. It plainly indicates, if you are the persons of whom 
 it is asserted, that you regard the event as one of indubitable reality. 
 Not something that may fall out, if such or such circumstances should 
 occur, but something which will certainly be brought to pass, whatever 
 opposition may be in its way. 
 
 The future appearing of Christ must form a part of your deliberate 
 and cherished creed. Not a mere speculation originating in fancy ; and 
 indulged in because it is agreeable. Not a conjecture suggested by 
 appearances, and adhered to as being more probable, as well as more use- 
 ful, than any other conjecture that could be formed on the subject. It 
 is not the result of a process of reasoning liable to errors and doubts. It 
 is a point of settled belief which you must embrace and maintain, with- 
 out qualification or reserve, because it is the testimony of Him who 
 ' knows all things,' and who ' cannot lie.' It is the subject of prophecy — 
 of promise — of positive Divine assurance. You cannot therefore doubt 
 it, without impeaching the Divine perfections, without alleging that He 
 has predicted what He has not power to accomplish ; your conviction 
 should derive strength from the frequency with which it is here offered 
 to your attention. It is stated in that variety of language, of imagery, 
 and of connection, which is calculated to make the deepest impression 
 on your minds, and is interwoven with the whole teaching of Revelation. 
 
 It is not mentioned as an event that may be detached from the other 
 great events of Scripture ; but is a part of the grand mediatorial scheme. 
 Believe it firmly ; entertain it cordially ; let it engage your minds deeply 
 — frequently— not merely when suggested, but select it for solemn 
 meditation. 
 
 Ardent desire for it. He is your Saviour, and we have seen that at 
 His appearing He will bestow upon you that blessedness which is now 
 the object of your hope ; you cannot therefore but long for His coming. 
 Such a desire is the fruit of your faith and hope. You are confident that 
 the event will take place, and that when it does take place, you will receive 
 the consummation of your wishes ; you therefore warmly desire it. Hear 
 our apostle, ' We groan, earnestly desiring to be clothed upon with our 
 house, which is from heaven.' He viewed it as the legitimate object of 
 his sincere and fervent wishes. He anticipated with joy the transcendent 
 felicity that awaited him ; he hungered and thirsted after its reality, as 
 that whose value was as incalculable as its attainment was undoubted. 
 
LOOKIXG FOR THE SAVIOUR. 265 
 
 'Therefore we are always confident, knowing whilst we are at home in 
 the body, we are absent from the Lord ; ' we are willing rather to be 
 absent from the body, and to be present with the Lord. Sel your 
 affections on things above, for where your treasure is there will your 
 hearl be also. Use the world without abusing it. while you look not at 
 the things which are temporal and seen, but at the things which are un- 
 seen and eternal. You will then 
 
 1 Long to behold Bim arrayed 
 With glory and light from above.' 
 
 Habitual preparation for it. For if you are not prepared for it, you 
 are not desiring it. It is an event to be feared and deprecated, and from 
 which the mind must recoil with alarm and aversion. Those of you who 
 have not yet believed in Mis blood, become His disciples, who are among 
 the number of His enemies, if you have not the principles and character 
 that He will approve of, if you are not prepared to meet Him. and to 
 stand before Him, and to become partakers of His happiness, if you live 
 and die destitute of those qualifications which He Himself has declared 
 necessary for your admission into heaven— then when He appear.-, you 
 must be punished with everlasting banishment from the glory of His 
 presence to that place where hope never conies. 
 
 This is the reason, sinners, why you turn away from this event as an 
 object of tenor, why you labour to banish it from your thoughts, or 
 erase it from your creed. Instead of longing for the appearing of the 
 Saviour, the sinner dreads it; instead of crying • Come Lord Jesus,' he 
 cries, Put off Thy coming — defer judgment, the approach of which I 
 cannot bear. Thy coming will be the time of my destruction, Thy 
 appearing will discover my shame, Thy glory will be my despair, Thy 
 voice will be the sentence of my eternal misery ; instead of hastening to 
 meet Thee I will avoid Thy presence, and call on the rocks and moun- 
 tains to hide me from Thine eye. 
 
 Yes ! there is a dissoluble connection between the preparation and 
 the reward which Christ will bring with Him ; so that those who are 
 not distinguished by the one cannot attain to the other. And those only 
 who now have the mind that was in Christ have any right to assume the 
 attitude of waiting for His appearing, or can assume that attitude 
 with any degree of safety or consistency. Examine to which of 
 these classes you belong. Have you an interest in Christ Jesus.' Do you 
 live by faith on the Son of God ? Show your faith by your works. You 
 cannot enter heaven while your principles, and dispositions, and habits 
 are all in irreconcilable hostility to the e.v cisee and enjoyments of that 
 blissful region. Were it possible for you to enter with such principles 
 and dispositions, you could not be happy. Then deny yourselves of all 
 
266 LOOKING FOR THE SAVIOUR. 
 
 ungodliness ; seek to become the subjects of an inward change, keep 
 yourselves in the love of God, and rise above the world. 
 
 Patient expectation of it. If your faith be so vigorous as to give 
 to distant scenes a luminous distinctness ; if your hope is as an anchor 
 cast within the veil ; if you have been deprived of many of those objects 
 which formerly wedded you to earth ; if you are now the subjects of 
 severe bodily afflict ion, you maybe tempted to be discontented with your 
 continuance on earth, to complain that your stay here is unduly pro- 
 longed, and so to wish for an entrance into those brighter and better 
 scenes, as to make your present state unreasonably irksome, and its 
 various duties distasteful and oppressive. Hence the necessity of 
 reminding you that you are to look for the Saviour with perfect resigna- 
 tion ; that you are humbly and cheerfully to acquiesce in the will of 
 God, whether He be pleased to shorten or lengthen your abode on earth. 
 
 Nor is this inconsistent with the most ardent desire. The one is not 
 the negation of the other. You may intensely long for the appearing of 
 Christ, without being impatient for it. The patience you are to exercise 
 is only a qualification of the desire. It modifies, improves and perfects, 
 instead of impairing or destroying what it seems to counteract. 
 
 Let none, however, conclude that they are safe because they are not 
 impatient for the appearing of Christ. Your not being guilty of 
 impatience does not imply that you have the grace of patience, with 
 respect to that event. What you call patience may be indifference ; as 
 you have not the fitness, and do not feel the desire of which we have 
 been speaking, there is no room for the exercise of patience. So far from 
 your desiring too earnestly the appearing of Christ, the danger results 
 from your not having in your breasts that sentiment at all. 
 
 But you who have the preparation, and the desire for His appearing, 
 look for it in the exercise of patience. You know that His coming is 
 certain. ' He that shall come will come, and will not tarry.' And He 
 will come w lien it will be best for His people. He spares } t ou that you 
 may recover strength and secure a full preparation for the event. And 
 in proportion to your sufferings on earth, if endured with resignation to 
 His will, will be your happiness in heaven. Every temptation you now 
 successfully resist, every victory you obtain over the world, will give a 
 loftier note to your song of praise and put another gem in your crown. 
 Be patient, then ; your trials will soon be o'er, for ' the coming of the Lord 
 draweth nigh.' Wait patiently, for your work on earth is not yet done ; 
 instruct, rebuke, exhort, be instant in season and out of season, 'give all 
 diligence to make your calling and election sure,' for ' if ye do things ye 
 shall never fall, etc.,' ' when He shall appear you shall be like Him, for 
 you shall see Him as He is,' 
 

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