THE UNIVERSITY 
 OF ILLINOIS 
 
 LIBRARY 
 
 From the library of 
 
 Rev. William Murphy 
 Presented in 1924 
 
 251 
 
 / 
 
PULPIT THEMES, 
 PREACHER'S ASSISTANT. 
 
 OUTLINES OF SERMONS, 
 
 BT 
 
 THE AUTHOR OF "HELPS FOR THE PULPIT*" 
 
 (V'i'aKoeeo)) ) y\f^^^i^mj of '^rati-fk^ 
 
 TO WHICH IS APPENDED 
 
 THE ART OF PREACHING, 
 
 PRACTICALLY DEVELOPED 
 
 IN THE 
 
 "CONFESSIONS'' 
 
 OF 
 
 FRANCIS VOLKMAR REINHARD. S.T.D. 
 
 NEW YORK : 
 SHELDON & CO., No. 677 BROADWAY 
 
 AND 214 & 216 MERCER STREET, 
 Under Grand Central Hotbl. 
 
 1 8 73, 
 
PULPIT THEMES; 
 
 OB 
 
 OUTLINES OF SERMONS. 
 
 ''I AM SET FOR THE DeFENCK OF THE GoSPEL." — PAUU 
 
5^1 
 
 PREFACE. 
 
 ^ Christianity is the greatest blessing ever bestowed upon this world. 
 
 - It brings glad tidings of good things to lost and fallen men : it turns 
 the curse of the law into a rich, consoling, ennobling, and everlasting 
 blessing. It has the promise of the life that now is, and of that which 
 is to come. But Christianity iR assailed by enemies on every hand. 
 Most determined and virulent is their opposition to the holy verities 
 of the gospel. Hence it becomes ministers of the gospel to be up to 
 the times in which they live ; and to be able, from their literary attain- 
 ments, and accumulation of philosophical and biblical knowledge, to say, 
 *' I am set for the defence of the gospel." 
 
 Infidel .philosophers have placed in hostile attitude against Chris- 
 tianity, geology from beneath, and from the altitudes of the upper 
 firmament, astronomy. Then from the mysteries of the human spirit, 
 attempts have been made to discover some wondrous spell, by which 
 to disenchant the world of its confidence in the gospel of Christ. 
 From lecture-rooms of anatomy, the lessons of materialism have been 
 inculcated, for the purpose of ridiculing religion, and expelling it from 
 the earth. Others attempt to associate the doctrines of phrenology 
 with their denial of the Christian revelation, as if there were any 
 earthly connection between the form of the human skull and the truth 
 or falsehood of our religion. Cliristianity has been made a sort of 
 plny-ground for all manner of inroads of human speculation. 
 
 Nevertheless, while this opposition shows the necessity of adequate 
 ministerinl qualification, Christianity carries with it an evidence which 
 is unassailable, and which places it beyond the reach of external vio- 
 lence. It is not the hammer of the mineralogist that can break thi^ 
 evidence. It is not the telescope of the astronomer that can enable 
 us to descry in it any character of falsehood. It is not by the knife 
 of the anatomist that we can find our way to the alleged rottenness 
 which lies at its core. It is not by a dissecting of metaphysics that 
 the mental philosopher can probe his way to the secret of its insuffi- 
 ciency, and make exposure to the world of the yet unknown flaw, 
 
iv 
 
 TREFACE. 
 
 which vitiates the proof of the Christian faith. All these flden^efl 
 have, at one period or another, cast their missiles at the stately fabrio 
 of our Christian philosophy and erudition, but they have dropped harm- 
 less and impotent at its base. 
 
 Still the minds of the simple and unwary are in danger of being 
 seduced, and therefore ministers of the gospel are to nerve themselves 
 for the tight with the girdle of truth, and the sword of the Spirit. 
 They are to become familiar with infidel objections to Christianity, and 
 to be able to meet them. 
 
 Some of the following outlines are designed to supply arguments by 
 which to withstand infidel opposition, to establish the minds of the 
 wavering, and to comfort those who are weak and tremble for Zion. 
 Such as they are, the Author leaves them to the judgment of the reader; 
 and hopes that they may at least become suggestive of better thoughts, 
 brighter ideas, and more powerful arguments, by which to secure th« 
 above objects. In that case, the author will have his reward. 
 
 W N 
 
PULPIT THEMES. 
 
 I. — THE FAITHFUL AND ACCEPTABLE SAYING 
 
 "This is a faithful saying, and worthy of all acceptation, that Jeeus Christ cams 
 Into the world to save sinners; of whom I am chief." — 1 Tim. i. 16. 
 
 If a man has received special benefit from a medical prescrip- 
 tion, he will very cordially recommend it to others. The Apostle 
 
 Paul had received great benefit from J esus Christ, the ^reat Phy- 
 sician of souls, for vrhich he was willing to magnify him by life 
 and by death. The grace of God had cured him of Pharisaism, 
 of guilt and condemnation, of wretchedness and ruin, and had 
 given him moral and spiritual health — Divine enjoyment — dignity 
 of office — Christian usefulness, and heavenly hope. He had 
 cause therefore to praise his Physician, and to recommend him to 
 others. 
 
 The text has the character of a parenthesis ; and seems to have 
 been introduced into the narrative, oecause the mind of the Apostle 
 was full of the subject. He, the chief of sinners, had obtained 
 mercy, through *' Christ Jesus, who had come into the world to 
 save sinners.'' This doctrine to him was interesting and glorious, 
 for he had felt its benefit ; he regarded it as a sovereign remedy 
 for the woes of humanity. It was worthy of all acceptation.'* 
 Consider, 
 
 I. The Glorious Doctrine : " That Christ Jesus came into the 
 world to save sinners,^^ 
 
 The word " saying" means in this place, doctrine^ position, or 
 declaration. 
 
 This Doctrine divides itself thus : The Person delegated — the 
 place into which he came — the design of his delegation — the extent 
 of his saving power. 
 
 1. The Person delegated to save sinners. " Christ Jesus." A 
 person of unparalleled dignity and glory, aft declared by the pro 
 
6 
 
 THE FAITHFUL SAYING. 
 
 phets, evangelists, and apostles. They speak of him as (Jlirisi 
 /gA"'.' ,^ as the anointed of God, and as the Saviour of the world 
 
 • To save sinners — to save them for ever, it was necessary that 
 
 the person delegated should be superior to men, the sinners, and 
 to angels, the created — a Being super-human and super-ano;elic. 
 Such was Christ Jesus, the Son of God — equal with him. Hence 
 in accordance with his matchless dignity and glory, Moses speaks 
 of him in these emphatical terms: *'The Lord thy God,'' etc. 
 
 Deut. viii. 15. David in the most glowing terms, declares his 
 
 royal and priestly character, Ps. ex. 1 — 4. The life-giving 
 
 strains of Isaiah's harp announce his glor}^, as if the prophet had 
 actually taken his stand by the Babe of Bethlehem, and eyed him 
 in every step of his onward course, till, as the " Man of sorrows,'' 
 he " poured out his soul unto death." 0 what strains are these ! 
 
 — Unto us a child is born," etc. Isa. ix. 6, 7. This is he of 
 
 whom Jehovah speaks by the prophet Jeremiah: Behold, the 
 
 days come," etc. Jer. xxiii. 5, 6. This is that Messiah, of 
 
 whom Gabriel speaks to Daniel the prophet, Dan. ix. 24. This 
 
 is that Messenger, or Angel of ilie Covenant, of whom Malachi, the 
 
 lasfc of the prophets, speaks. Mai. iii. 1. And then if we come 
 
 down to the writings of the Evangelists and Apostles, as they nar- 
 rate his- marvellous acts and teaching, and describe his gracious 
 character, we behold " his glory as the only begotten of the Father, 
 full of grace and truth." The language of the Apostle Paul speaks 
 
 volumes; Without controversy," etc. 1 Tim. iii. 16. This 
 
 then is that glorious Messiah, that Anointed. One, whom God the 
 Father has consecrated, or set apart, as the great Prophet, Priest, 
 and King of the church, that he ma}^ by the efficient discharge 
 of these offices, save sinners, even the chief. 
 
 2. The Place into which he came: "the world." This implies 
 his pre-existence, and then his humility and condescension in 
 coming into such a vile world as this. This is stated, John i. 1, 
 2 ; Phil. ii. 6 — 9. He came from heaven, that vast, pure, mag- 
 nificent, and felicitous abode, to this fallen, sin-trodden, and sin- 
 cursed world — from those realms of light to this region of dark- 
 ness and shadow of death — from the greetings and adoration of 
 the cherubim and sorp/phim to the lamentation, mourning and woe 
 of wretched sinners — from association with pure ethereal spirits 
 to mJngle with publicans and sinners — from the throne of the 
 King, to the manger, the cross, and the grave — from the Father in 
 whose bosom he dwelt, to do battle with the Prince of this world 
 — with the Prince of darkness. 0 what a transition ! From heaven 
 to earth ! That pure Being ! The Holy Son of God ! to tabernocle 
 here ! Yet did the King eternal, immortal, and invisible, sur- 
 rounded as he is with the splendour of a wide and everlasting 
 monarchy, bend his steps to our humble habitation ; yes, the foot- 
 
 * Christ. A Greek word answerinpr to the Hehrew MeppiflTi, sijrnifyin.ir the anmnted, 
 
 or tlie consecrated one. or the Mesjaiah, three terms of similar imiiort. .John i. 41. 
 
 Jesus, means the Son of God. the Saviour of the world. This name is compounded of 
 Tah, or Jah. a name of God. and Hnnj^haio. the Saviour, acd may therefore be read 
 JeJiovak the Savu/ur. — NicJiolson^s Bible Companion, 
 
THE FAITHFUL SAYING. 
 
 T 
 
 Bteps of God manifest in the flesh have been on this earth which 
 Bin has made like unto hell. Yes, defiled, loathsome, and miser- 
 able as this world was — and small though this planet be amid the 
 orbs and the systems of immensity, yet hither hath the King of 
 glory bent his mysterious way, and entered the tabernacle of vile 
 men, and in the disguise of a servant did he sojourn for years 
 under the roof which canopies our obscure and solitary world.* 
 It was here that he clothed himself with the vile rags of humanity, 
 and performed every part of his prophetical and priestly office, in 
 a state of deep abasement, in order to obtain eternal redemption 
 for us, and to lay the Ibundation of earth's future happiness, and 
 his own inconceivable and everlasting mediatorial glory. Eph. iv. 
 9, 10. 
 
 3. The Design of Christ Jesus in coming into the world, " To 
 save sinners.'^ 
 
 His name, as before stated, indicates his gracious design. Matt, 
 i. 20, 21. Consider, 
 
 (1) The persons he came to save. " Sinners.^' It is evidently 
 implied that those whom Christ came to save needed salvation. 
 Hence Christ said, " For the Son of man is come to seek and to 
 save that which was lost.'^ 
 
 The Sinner is lost as to the service of God and fellowship with 
 him, " Your sins and iniquities have separated between you and 
 your God." Isa. lix. 2 ; Eph. iv. 18. The sinner has no love for 
 God — no relish for his service — no desire for fellowship with 
 him. 
 
 The sinner is lost as to his body and the powers of his mind. 
 The body, by reason of sin, is decaying, and must die, Rom. v. 12 ; 
 but while he lives, he yields every member of his body as an in- 
 strument of unrighteousness. Rom. vi. 13. The powers of his 
 
 mind too are prostrated to the service of sin. God has an absolute 
 propriety in all his powers, but he will not have God to reign over 
 him. The understanding, the will, the affections, the desires, are 
 all captivated by sin, and drawn away from God. The sinner then 
 is lost. 
 
 * Yes, this world is but a twinkling atom in the. peopled infinity of worlds around 
 it. But look to the moral grandeur of the transaction, and not to the material extent 
 of the field upon which it was executed — and from the retirement of our dwelling- 
 place, there may issue forth such a display of the God-head, as Aviil circulate the glories 
 of his name amongst all his worshippers. Here sin entered. Here was the kind and 
 •unwearied beneficence of a Father repaid by the ingratitude of a whole family. Her« 
 the law of God was dishonoured, and that too in the face of its proclaimed and un- 
 alterable sanctions. IlHre the might}"^ contest of the attributes was ended — and when 
 jijstice put forth its demands, and truth called for the fulfilment of its warnings, and 
 the immutability of God would not recede by a single iota from any one of its positions, 
 and all the severities he ever uttered against the children of iniquity, seemed to gather 
 into one cloud of impending vengeance on the tenement that held us — did the visit of 
 the only-begotten Son chase away all these obstacles to the triumph of mercy — and 
 humble as the tenement may be, deeply shaded in the obscurity of insignificance as it 
 \», among the statelier mansions on every side of it — yet will the recall of its exiled 
 family never be forgotten, and the illustration that has been given in this orb of the 
 ningled grace and majesty of God, will never lose its pla«e among the themes and ao 
 clamations of eternity. — Dr. Chalmers. 
 
f 
 
 THE FAITHFUTi SATING. 
 
 Lost as a transgressor of God^s lioly law, and condemned to 
 Buffer the fearful penalty denounced against the sinner. Jehovah 
 "will not allow his holy and righteous law to be broken with im- 
 punity. Therefore he has declared, Tlie soul that sinneth 
 
 ehall die." See also Rom. iii. 19, 20 ; Gal. iii. 10. 
 
 The sinner then has lost the Divine favour — is under the curse, 
 
 and therefore must be wretched. It is impossible for a creature 
 
 to be happy, who is conscious of his own depravity, and his lia- 
 bility to suffer all the consequences of sin. In the absence of God, 
 and of innocence, there is in the soul of man an aching void, that 
 cannot be filled from the haunts of pleasure and dissipation. 
 
 There is no peace, saith my God, to the wicked." 
 
 The sinner is absolutely lost — his ruin is complete — he cannot 
 save himself — nor can he be saved by any other being, human or 
 angelic. Neither he, nor any one for him, can honour the broken 
 law and satisfy the claims of Divine justice. His impurity is deep 
 and abominable in the sight of God ; but he cannot cleanse him- 
 self ; he cannot restore the beauteous image of God, which sin has 
 defaced, nor make himself a new creature. 
 
 (2) How the coming of Christ was conducive to the salvation of 
 sinners. 
 
 Prompted by infinite love the Saviour came from the most ex- 
 cellent glory to save sinners, when he was under no necessity of 
 coming ; he came to save, not to destroy ; to reveal mercy, not to 
 denounce judgment ; to save sinners — the poor, the lost, the wan- 
 dering — not to condemn them ; he came to restore them to the 
 favour of God, to raise them up from their degradation, and exalt 
 them to heaven^s eternal felicities. He effected this 
 
 By placing himself in the sinner^ s state and circumstances. His 
 incarnation allied him to humanity. The Son of God became the 
 
 Babe of Bethlehem." He was poor, despised, persecuted, and 
 misrepresented. By assuming human nature, he was able to 
 Bympathize, and capable of suffering and death. John i. 14; Heb. 
 ii. 14—18. 
 
 He honoured the la\o by his perfect obedience to all its precepts. 
 See Heb. vii. 26— 2S. 
 
 He came as a F^rophet, as the Light of tlie world, to remove the 
 Binner's ignorance by revealing to him his lost estate — the way of 
 salvation — the path of obedience — and the hope of eternal life — 
 accompanying all with the gift of his Holy Spirit to make wise 
 unto salvation. Luke i. 76 — 79. 
 
 He came as a priest to make atonement for sinners. He ascended 
 the cross, and there endured the penalty due to lost men. He 
 endured the curse himself for guilty man. See Isa. liii. et cum 
 multis. 
 
 He came as a King to expel every foe from the heart, to subdue 
 every lust, and to reign there as supreme — -and to conquer all th^ 
 toes of his saved people. 
 
THE FAITHFUL. SAYIXa. 
 
 ft 
 
 4. TJia extent of his Saving Power. " Of whom I am chief/' op 
 the first, denoting that he occupied the first rank among sinners. 
 Even his strict regard to the morax law was prompted by great 
 pride of heart. See Phil. iii. 4 — 8. But that which par.ticularly 
 aggravated his guilt was the part which he had taken in putting 
 the saints to death. 1 Tim. i. 13 ; Acts viii. 3 ; xxvi. 9 — 11 ; 1 Cor. 
 
 XV. 9. A true penitent will always retain an abasing sense of 
 
 his past guilt ; and such a conviction is not inconsistent with evi- 
 dence of piety, and high Christian attainments. 
 
 But the conversion and salvation of Saul of Tarsus proves that 
 Christ Jesus came to save the vilest of the vile. His grace is in 
 finite, sovereign, and free. "Able to save to the uttermost.^' Ileb. 
 vii. 25. " Mighty to save." Isa. Ixiii. 1. Hence he saved such 
 
 characters as the Corinthians, 1 Cor. vi. 9, 10. No sins are of 
 
 too deep a dye for the atoning blood of Christ to wash away ; no 
 habits of vice are too strong for his victorious grace to subdue ; no 
 former crimes shall prevent the exercise of the Divine clemency 
 through Christ Jesus. He will make his grace to superabound 
 where sin has most abounded. Kom. v. 20. He that could extend 
 his mercy to the furious, cruel, and bloody persecutor, Saul, and 
 make him a vessel of honour, and a successful Apostle, what can- 
 not his grace do? He that could save a Magdalene, etc., what 
 cannot his grace do? Verily it is boundless. " Though your sins 
 
 II. The Character of this Saying : " Faithful" and " worthy 
 of all acceptation." 
 
 1. It is a true Saying, " Faithful," or true, credible, that which 
 may safely be depended on. The Apostle uses the phrase several 
 times ; 1 Tim. iii. 1 ; iv. 9 ; Titus iii. 8. This phrase appears to 
 have been used by the Apostle when he delivered a truth of vast 
 importance. The truth oi this Doctrine is proved 
 
 (1) By prophecy. Prophecy foretold that Christ Jesus should 
 come into the world, and subsequent history proves that he did. 
 The time of his coming was escactly foretold. It was when the 
 Sceptre had departed, etc. Gen. xlix. 10, or when the Jews had 
 no kings of their own nation, but were governed by strangers. 
 This was foretold by Jacob on his dying bed 1700 years before the 
 event. Daniel too predicted the time of Christ's coming, Dan. ix. 
 24, etc. The " seventy weeks" meaning weeks of years, or 490 
 years. At the expiration of that time Christ Jesus came, accord- 
 ing to Sir Isaac Newton, and other learned chronologers. The 
 
 exact ^/ace of Ids birth was foretold by the prophet Micah, v. 2, 
 Bethlehem. There he was born, and by means of a very special 
 providence, the promulgation of an edict by Augustus Caesar, re- 
 quiring all persons to repair to the places of their nativity in order 
 
 to be enrolled or registered there. The birth of Christ was 
 
 miraculous, and accorded with the spirit of prophecy, Isa vii. 14; 
 Matt. i. 18, etc. So did the character of Christ, the treatment he 
 received from men, and the nature of his sufferings, death, resur- 
 
10 
 
 THE FAITHFUL SAYING 
 
 rection. and ascension. See Ps. xxii ; Ps. Ixix ; Isa.* liii ; Ps. 
 Ixviii. 18. 
 
 (2) The miracles which Christ performed, and the miraculous 
 power v^iili which he endowed his disciples, prove the gospel to be 
 true. See 2 Pet. i. 16, 17. 
 
 The apostles were not deceivers — thej had nothing to gain — on 
 the other hand, for the truth's sake they were exposed to contempt, 
 to imprisonment, to torture, and to death. If the gospel had been 
 I'alse, if they had not been eye-witnesses of Christ's majesty and 
 glory, would they have endured all this ? 
 
 (3) Proved by the holy, benevolent, and disinterested life of 
 Christ. He did no sin — went about doing good — sought not the 
 praise of men, but the approbation of God. Deceivers are nevei 
 good and disinterested. 
 
 (4) The truth of the gosjjel is proved hy its efficacy. It is not a 
 mere pretence. It really answers the design announced — to save 
 the sinner. It is an efficient specific for the woes of humanity. 
 Millions of patients have taken the medicine, and their spiritual 
 diseases have in consequence been healed. 
 
 (5) The Gospel is true because all history shows that Providence 
 
 has determined to secure its ultimate influence and glory. The 
 
 hand of persecution has not been able to arrest and stay its pro- 
 gress. Neither the waters nor the fires of persecution have 
 
 drowned or consumed it. Providence has guarded it and secured 
 its triumphs. What inventions of cruelty, what machinations of 
 evil have been called into requisition to destroy the gospel, but it 
 still lives, and gives evidence of still more splendid conquests ! 
 
 2. It is worthy of all Acceptation, It is so full of joyful and 
 heavenly intelligence — so replete with salvation here and eternal 
 life hereafter, that it is worthy of being received with the most 
 fervid gratitude, with all possible readiness of mind, and with a 
 joyful exulting heart. It is worthy of all acceptation 
 
 (1) Because it is true. It would not matter however rich the 
 blessings of the gOvSpel were stated to be, if they were not true. 
 But as the salvation is great, — the riches of Christ unsearchable, 
 and the weight of glory inconceivably vast and eternal, this is their 
 further and greatest recommendation, they are strictly true. *'A 
 faithful saying.'' Not a " cunningly devised fable.'' 
 
 (2) This saying or doctrine being of the highest interest to us 
 makes it worthy of all acceptation. We are the sinners'' need- 
 ing salvation — we cannot save ourselves — if not saved by Christ 
 A^ e must perish. Is not wealth acceptable to the poor man — a 
 ])hysician to the diseased or dying, liberty to the captive, pardon 
 to the condemned? etc. The state of a sinner is more abject and 
 perilous. This saying" is the only ground of a sinner's hope. 
 
 (3) It is worthy of all acceptation from the nature of salvation 
 itself. It gives complete pardon — full justification — peace — -joy — ■ 
 likeness to God — fellowship with him — hope of heaven — victory 
 4»ver death and the grave — an abundant entrauce into heaven 
 
CHRIST THE FRIEND OF SINNERS. 
 
 11 
 
 rtself. Is not this worthy of a cheerful, prompt, and joyful ac- 
 ceptance ? Men would readily accept of gold and silver, of a 
 
 coronet or a crown, a splendid mansion, and a vast domain, if freely 
 tendered them, but what trifles are these compared with an interest 
 in God here, and heaven and glory for ever ! 
 
 It is a doctrine which in its causes and consequences will occupy 
 the attention of eternity itself, and become the theme, the song of 
 heaven for ever. Rev. v. 9 — 14. 
 
 Lastly. The way of accepting it is hy faith. First to feel the 
 need of it— t^ comprehend its simple yet glorious import — then to 
 rely on the glorious statement that " Christ Jesus came into the 
 world to save sinners. This is believing, this is faith. So the 
 jailor acted. Acts xvi. 
 
 II. — CHRIST THE FEIEND OF SINNERS. 
 
 "A Friend of publicans and sinners." — Luke vii. 34. 
 
 That which may be deemed reproachful by some men, may be 
 
 esteemed honourable by others. In spiritual things this is true. 
 
 Sinners account that dishonourable which God regards and pro- 
 nounces to be honourable. The Pharisees in the context thought 
 it disreputable for Christ to associate with publicans and sinners. 
 But they mistook his character, and the design of his mission. 
 With him the soul of a publican was as valuable as the soul of a 
 
 prince. The one needs salvation as much as the other. To be 
 
 the Friend of publicans and sinners was a glorious trait in the 
 Redeemer's character and not a reproach. It will be the joy of 
 the church on earth to the end of time, and the admiration of 
 heaven for ever, that Jesus Christ is the Friend of publicans and 
 sinners — the Friend of the vilest of the vile. 
 
 The gracious statement in the text may be proyed and illustrated 
 by the following observations : — 
 
 I. How different was the procedure of Christ from tliat of men ! 
 
 They love to associate with men of equal or of superior birth 
 and station. To the poor man, to the vile and outcast, they often 
 say by their conduct, " Stand by thyself, I am holier than thou.'' 
 -But Christ associated with publicans and sinners, v. 29. 
 
 A publican was one appointed by the Romans to collect taxes, 
 the Jewish tribute, etc. They were generally great extortioners, 
 and detested by the Jews, Matt. v. 46. They were sinners, and 
 Christ longed to save them. He delighted to bless those who did 
 not merit his blessing. The poor, the lame, the blind, the sick, 
 and all the wretched sons of woe, were the o1)jects of his anxious 
 solicitude. " I came not to call the righteous, but sinners to ro 
 pentancc.'' 
 
12 
 
 CHRIST THE FRIEND OF SINNERS. 
 
 II. The wretched circumstances of publicans and sinners requiied 
 an Almighty Friend, " Sin is the transgression of the law/' and 
 that is followed by ^^the curse,'' Gal. iii. 10. Sin defiles and ruins 
 
 the soul. The sinner, then, needs a Friend. Does a sick man 
 
 need a physician — an insolvent man a friend — a man liable to 
 perinh a deliverer? Much more does the sinner need a Saviour; 
 else there can be no meaning in the terrible denunciations of the 
 law, and the sweet promises of the gospel. Rom. iii. 9 — 26. 
 
 III. To be the Friend of Publicans and sinners accorded loith the 
 design of Christ's mission. 
 
 For this he was ordained, for this he was qualified, and sealed, 
 lie came to "save sinners,^' "the ungodly,'' " the unrighteous.'' 
 1 Tim. i. 15. He said at Nazareth, " The Spirit of the Lord," etc. 
 Luke iv. 18. 
 
 lY. Christ has proved himself the Friend of publicans and sinr 
 ners 
 
 1. Bij assuming their nature, John i. 14. 
 
 2. Bg becoming their Surety — dying in their stead, and rising 
 for their justification. For them he endured the penalty due to 
 
 transgression. A poor publican — the chief of sinners, may look 
 
 to the Lamb slain on the cross, and say, " He loved me, and gave 
 himself for me. 
 
 3. By the operations of his grace upon their hearts. He enlightens 
 and quickens them to see their fall and ruin — he draws them to 
 himself. They believe on his name ; they fall and rest upon his 
 sacrifice. He sprinkles his precious blood upon their consciences. 
 
 He absolves them from all their sins. They are free. He gives 
 
 them his sanctifying and comforting Spirit. 1 John i. 7, 9. 
 
 4. By what he is doing for them in heaven — pleading their cause 
 — and sympathizing with them in their sorrows. 
 
 5. By his gracious purpose to guard and guide them through all 
 the dangers of their earthly state, " Lo ! I am with you alway, 
 even to the end of the world." ** Thou shalt guide me with thy 
 counsel, and afterwards receive me to glory." 
 
 V. The Character of Christ as the Friend of publicans and sinr 
 ners 
 
 1. He is Divine. An earthly friend is valuable. But Christ if 
 a Divine Friend with infinite resources to save and bless publicans 
 and sinners. He who befriends us — he who saves, is God. John 
 i. 1—3 ; Heb. i. 1, etc. 
 
 2. He is an Almighty Friend, Almighty to subdue the sinful 
 heart and all its hateful lusts — to conquer all spiritual foes — to 
 calm ail mental fears — and to fill with peace and joy through 
 
 ^ believing. 
 
 3. He is a constant and unvarying Friend — in adversity as well 
 as prosperity; in sickness and in health, etc. "A true friend 
 lovoth at all times." This is true of Christ. "I will never leave 
 thee," etc. His friendship is eflfectual; it is prompt, and uiii 
 
GLORIOUS MANIFESTATION OF CHRIST. 
 
 13 
 
 merely professional. He promises much, and he is ever reaay to 
 do abundantly above all we can ask or think. 
 
 4. He is an everlasting friend. His friendship here is consum- 
 mated by eternal life in heaven, in his immediate presence. 
 
 APPLICATION. 
 
 1. How encouraging this statement to the penitent sinner, — to 
 
 one desponding on account of the malignity of his case ! If the 
 
 salvation of a sinner depended upon man, he would be rejected on 
 account of his vileness. 
 
 2. The conduct of Christ is worthy of imitation. He was not 
 ashamed of the poor sinner. Be like him. Angels thought them- 
 selves highly honoured when they conveyed the soul of a beggar 
 to Abraham's bosom. Seek to bless the poor, the wretched, the 
 vile. " Go into the highways," etc. 
 
 3. Blessed are they who have Christ for their Friend. Is he 
 your Friend ? 
 
 III.—THE GLORIOUS MANIFESTATION OF CHRIST 
 AND HIS PEOPLE. 
 
 " Whex Christ, who is our life, shall appear, then shall ye also appear with him in 
 glory." — Col. iii. 4. 
 
 Glorious are the privileges and distinctions of God's people in 
 this world ; but greater honours await them in the next. . For the 
 enjoyment of future glory, they are not at present constituted, and 
 
 the world could not bear its manifestation. Divine grace has 
 
 been infused into their souls in this life, and has had its transform- 
 ing and elevating influence. But grace is but the bud of glorv 
 hereafter to be expanded. In the great day of eternity, God will 
 finish his work, and perfect all that which concerns his people. 
 Then the bud of grace will open into an immortal flower, and ex- 
 hibit its unfading beauties, and yield its undying fragrance, amid 
 all the solemnities of the Last Day. " When Christ, who is our 
 Life,'' etc. 
 
 I. The Character of Christ. " Our Life.'' 
 
 This character is frequently given to him. In him was life, 
 and the life was the light of men." John i. 4. He is spoken of 
 as the giver of life, John x. 28. 
 
 This character is represented figuratively. Christ is the Hf ad. 
 Believers are the members of his body, Eph. iv. 15, 16 ; Cf-l. i. 
 18. He is called the ''Vine," and believers are the " brandies," 
 John XV. 
 2 
 
14 
 
 GLORIOUS MANIFESTATION OF CHRIST. 
 
 This representation implies, 
 
 1. That Christ is the Author of spiritual life. The life of a 
 
 sinner is carnal, worldly, wicked. But Christ by his word and 
 
 Spirit, regenerates the soul. It is dead to all spiritual or holy 
 life. He quickens it, and raises it to a new state of holy existence. 
 Therefore if any man be in Christ Jesus, he is a new creature.'* 
 
 to the means of grace — to human instrumentality, for the quicken- 
 ing of dead souls. Now they are changed. Different from 
 
 what they were before. 
 
 2. Christ is the Author of their justified life. This is stated. 
 Acts xiii. 38, 39. Freedom from condemnation. Rom. viii. 1. 
 Peace. Rom. v. 1. 
 
 3. He is the Author of their sanctification. The Life of their 
 holiness. He is "made unto them sanctification.^' At v. 3, they 
 are said to be " dead.'' Dead to the world, to sin, to earthly plea- 
 sures. Just as Christ became virtually dead in the tomb, so they 
 in virtue of their connection with him, have become dead to sin, 
 etc. See Rom. vi. 
 
 4. He is the Author of a life of spiritual privilege and joy to all 
 his people. A<ioption — communion with Grod — manifestations of 
 his love and power to their hearts — the Life of all their graces, 
 faith, hope, patience, joy in the Holy Ghost. 
 
 5. He is their sustaining Life, Maintains his life in their souls, 
 in opposition to worldly, depraved, and Satanic influence. Phil, 
 i. 6. 
 
 6. He is their Resurrection Life. See John xi. 25 ; Rom. viii. 
 11. How different then will the body be — " fashioned like unto 
 his glorious body." 
 
 7. He is the Author of Eternal Life. Rom. vi. 23. 
 
 II. The Second Appearance of ChpcIst. " Shall appear." 
 
 The appearance of Christ to judge the world and glorify his 
 people may be argued on several grounds — from reason — from the 
 justice of God — from the unequal distribution of things — from the 
 responsibility of man. But the voice of scripture alone is suf- 
 ficient. " Thus saith the Lord." 
 
 He shall appear. So said Enoch, the seventh from Adam. Jude 
 14, 15. 
 
 He shall appear. Holy Job anticipated it. Job xix. 25, 26, 29. 
 He shall appear. "Our God shall come," says the Psalmist. 
 Ps. 1. 3, 4, 6. 
 
 He shall appear. It was announced by Christ and his apostles. 
 Matt. XXV. 31, etc. Acts xvii. 31. 2 Cor. v. 10, etc. etc. 
 
 His appearance will be glorious. Glorious in his person. How 
 different from his first appearance! Glorious in his attendants, 
 ungela — Glorious in his office and authority. 
 
 He gives power, energy. 
 
PRAYER OF THE DTSEASED SOUL. 
 
 III. That all true believers shall appear with Christ iji 
 GLORY. " Then shall ye also appear with him in glory.'' 
 
 1. Christ will account it an honour, when he appears in glory 
 to have all his redeemed with him. It will be the day for the 
 *' manifestation of the sons of God." " They shall come from the 
 east/' etc. great company which no man can number." 
 
 This glorified multitude will illustrate the poAver of his grace — • 
 the efficacy of his blood — and the greatness and glory of his sal 
 vation. ''He shall come to be glorified in his saints, and to b*» 
 admired in all them that believe." 
 
 2. They shall appear in his glorious likeness. Like him in body 
 and soul. 1 John iii. 2. 
 
 3. They will appear with him in glory, as the participants in 
 his honour, joy, and felicity. Whatever gladdens him will glad- 
 den them. Then will he realize "the joy set before him." 
 
 4. They will appear with him in glory as the honoured instru- 
 ments whom he has employed to carry on the interests of his king- 
 dom. Like some great conqueror returning from the field of battle, 
 and recognizing the military prowess of all the soldiers whom he 
 has commanded, and whom he commends to the attention of his 
 sovereign — so Christ will own the labours of his people — the least 
 service — the cup of cold water — the feeble ofi'ering, shall not lose 
 its reward. " God is not unrighteous to forget," etc. 
 
 5. They will appear with him in glory, publicly, before angels, 
 demons, and mankind, to receive his approval and the rewards of 
 his grace-— to "inherit the kingdom prepared," etc. — to "enter 
 into the joy of their Lord." 
 
 6. They shall appear with him in glory, while sinners — the 
 great, the noble, the illustrious, the proud oppressor, shall be 
 ** clothed with shame and everlasting contempt." 
 
 ^ APPLICATION. 
 
 1. The key to heavenly glory. " Christ our life." 
 
 2. The glorious result of serving Christ. " Glory." 
 
 3. A proper estimate of the world. It is mean and worthlesfl 
 when compared with future glory. 
 
 IV. — PRAYER OF THP] DISEASED SOUL TO THE 
 DIVINE PHYSICIAN. 
 
 *'LoRD, be merciful unto me, heal mv soul, for I have sinned against thee." — Ps. 
 Xli. 4. 
 
 What dreadful havoc has sin produced upon the body and soul 
 of man. At his creation he came forth from the hands of his 
 Creator pure and happy, and when Jehovah gazed on him, and 
 
16 
 
 PRAYER OF TIIK DISEASED SOUL. 
 
 Raw his image reflected by him, he pronounced him to be very 
 
 good. But, alas ! what a chance ! '* The pure gold has become 
 
 dim.^' Sin has marred and defiled the beauty of man. It has 
 diseased both body and soul, and ho is now a compound of pain 
 and sorrow, of condemnation and ruin. 
 
 This Psalm appears to have been written by David when 
 afflicted in body, and persecuted by his enemies : v. 6 — 10. A 
 time of sickness is favourable to the duty of self-examination ; for 
 then the mind is solemnized by thoughts of death and eternity. 
 David examined himself, and found himself imperfect and sinful, 
 lie regarded sin as a hateful disease, and earnestly prayed to be 
 delivered from it. Doubtless he was anxious about his hodj ; but 
 the welfare of his immortal soul claimed his supreme attention. 
 Whereas the majority of mankind care but for the body. Con- 
 eider-, 
 
 I. Sin as a Disease. Moral evil is in this petition described 
 as a disease. 
 
 As there is some analogy between the body and the soul, sc 
 there is between the diseases of the one and the other. 
 
 health, vigour, and happiness of the soul. Thus David says, 
 Bless the Lord, 0 my soul, who healeth all thy diseases. 
 1. Bodily disease consists in disorder, or some derangement in 
 the system. Perspiration may be obstructed, the circulation of 
 the blood impeded or rapidly increased by febrile affection, mus- 
 cular action relaxed, and the strength of the animal frame pros- 
 trated. The disease of the soul is something akin to this. The 
 soul is altogether diseased. All its powers are perverted. " From 
 the crown, ^' etc. Isa. i. 6. 
 
 The undersianding is diseased. What is the disease of the un- 
 derstanding, but ignorance and folly ? Originally it was a lamp 
 of moral and intellectual brightness. But how is it now ? 1 Cor. 
 ii. 14. • 
 
 The memory is diseased. Proved by the quickness with which 
 it remembers sinful things, and the quickness with which it for- 
 gets holy things. It is like the husbandman's sieve, which retains 
 the chaff, and allows the good grain to escape. It was once a 
 cabinet of jewels, it is now a receptacle of dross. 
 
 The will is diseased. Proved by its opposition to the will of 
 God. The will of God is infinitely good, that which opposes it 
 must be infinitely evil. 
 
 The arffections are diseased. Look at its love. It loves the crea- 
 ture in preference to the Creator — the husks of the swine instead 
 
 of the heavenly manna. Look at its desires. A man diseased 
 
 in body, often desires what would injure him, and which the wise 
 physician peremptorily forbids. So it is with the diseased soul; 
 it desires those objects which accelerate its ruin. As to the affeo- 
 iion of grief, the diseased soul weeps over the loss of that which 
 can do it no good — which can ruin it — and it discovers no grief tor 
 
 This disease is a spiritual 
 
PRATER OF THE DISEASED SOUL. 
 
 IT 
 
 the loss of invaluable blessings designed to enrich the soul for 
 ever. As it respects its joys, they arise from the pursuit of vanity 
 — shadows. Joy in the creature — in the possession of perishing 
 
 trifles, etc. Is not the soul diseased ? 
 
 The conscience is diseased. If sin had left any part uninjured, 
 it would seem to be the conscience. Not so ; the very conscience is 
 defiled ; and nothing has been too vile to be perpetrated under its 
 permission, and in obedience to its dictates, fein sometimes makes 
 the conscience speak erroneously, and at other times it strikes it 
 dumb. 
 
 2. This Disease has been derived from Adam, who lost 1 is first 
 estate, and is now inherent in the human constitution. Mar. comes 
 into the world with the seeds of evil in his very nature. He 
 goes astray from his birth, speaking lies.'' * 
 
 3. It is a disease characterized by offensiveness^ and unfitness 
 
 for society. So David viewed the disease of sin. Ps. xxxviii. 
 
 5 — 8. This ofifensiveness is found in their language, in tLeir dis- 
 p^osition, tempers, practices. They yield the members of their 
 Dodies, and the powers of their minds as instruments of unclean- 
 
 ness. Rom. vi. How offensive a diseased sinner to a real godly 
 
 man — to an angel — to a pure spirit — to God.f 
 
 4. This disease is infectious. Satan, who was first diseased, com- 
 municated the infection to the angels who fell from heaven, and 
 soon after the fair structure of earth was finished, he inoculated 
 
 * 'Who can hr'xn^ a clean thing out of an unclean?' It is a law pervading all 
 nature that "like bej^ets like." A viper brings forth a poisonous brood. Swine pro- 
 duce poraething that loves the mire. The f»kin of an Etliiopian will be black. What 
 but depraved offspring can descend from sinful parents? Therefore, says Job. 'What 
 is man, that he should be clean, or be that is born of a woman, that he should be 
 righteous!' The scripture assures us that 'all have sinned and come short of the 
 glory of God.' It teaches us, that 'the heart is deceitful above all things and desper- 
 ately wicked.' It assures us that it is not the life which defiles the heart; but the 
 heart the life: 'For from within, out of the heart of men, proceed evil thoughts, 
 adulteries, fornications, murders, thefts, covetousness, wickedness, decvit, lascivious- 
 ness, an evil eye, blasphemy, pride, foolishness: all these evil things come from within, 
 and defile the man.' It requires no less than a change of nature, to show that our 
 nature is depraved ; and it requirea this change in every man, to show that this de- 
 pravity is universal. — Jay. 
 
 t And sin is uncleanness. Its very nature Is contamination. The moment it 
 touched a number of angels in heaven, it turned them into devils, and expelled them 
 from their first estate. It is so contagious, that it infects every thing in contact with 
 it, so that, as the houpe of the leper was to be taken down because of the inhabitant, 
 *the heavens shall pass away with a great noise, and the elements shall melt with fer 
 vent heat, the earth, also, and all the works that are therein shall be burned up' — not 
 because they are guilty — but because they have been the witnesses, the instruments, 
 the abodes of sin. 
 
 Sin is a pollution the most deep and diffusive; it stops not at the surface, but pene- 
 trates the inner man of the heart; it spreads through every power, from the highest 
 intellectual faculty, down to the lowest animal appetite. It is a pollution the most 
 horrible and dangerous, as it disfigures us before God; and renders us odious in his 
 fight. And nothing else does this. Poverty does not; meanness does not; disease 
 does not — Lazarus full of sores, begging at the rich man's gate, and Job covered 
 with boils among the ashes, were dear to God, and lay in his bosom. But sin is the 
 abominable thing which his snul hates. Men often roll it, as a sweet morsel, under 
 their tongue; but it is more poisonous than the gall of asps. They think liirhtly of 
 it; but can that be a trifling thin-^ which causes God to hate the very work of his own 
 hands — (my soul loathed them!) — and induce the very 'Father of mercies' to say at 
 last, ' Depart, ye cursed, into everlasting Ve, prepare for the devil and his angels f 
 
18 
 
 PRAYER OF THE DISEASED SOUL 
 
 the spotless nature of man with the foul contagion. Great is the 
 
 influence of evil example. 
 
 5. It is universal. It has spread itself over the whole world. 
 **A11 have sinned/^ etc. Rom. iii. 23. 
 
 6. It is painful. Nearly all diseases of the body are painful. 
 So it is with the soul — when evil is done, and conscience awakes 
 — when death and judgment are near. 
 
 Lastly, Its injiuence is destructive and leads to death. Even as 
 disease wastes and destroys the body. So with sin. Sin destroys 
 the strength of the soul ; it mars the beauty of the soul, changing 
 all its glory into deformity ; it destroys the spiritual appetite, 
 causes it to loathe the pure delights of heaven. It destroys the 
 enjoyments of the soul ! 
 
 And then sin, when it is finished, bringeth forth death ! Sin is 
 the mortal poison of the soul which introduces into the body the 
 principles of its destruction, and int^ :he soul those evil propen- 
 sities which will issue in eternal perdition. This is its natural 
 
 tendency, and nothing can counteract it but the grace of God. 
 
 Consider, 
 
 II. The Prayer of David. Lord, be merciful,^' etc. 
 
 1. It was tJie prayer of a inan who felt his disease. *' Heal my 
 
 soul,'^ implying that he felt that his soul was diseased. The 
 
 whole system of the gospel is founded in the fact of our guilt and 
 depravity, and till a man is convinced of this, he will never apply 
 for Divine mercy. Pardon offered to the innocent will be deemed 
 an insult. Alms presented to the affluent will be rejected with 
 disdain. 0 what a mercy to feel the need of mercy ! 
 
 2. It was the prayer of a man who despaired of saving himself 
 and who sought help from God. Lord, be merciful unto me. 
 I cannot save myself from this dreadful disease. It is too firmly 
 fixed in my soul for me to remove. Ceremonial law observances 
 will not remove it. I cannot destroy it by munificent gifts. In 
 ordinary things * where the word of a king is, there is power 
 but I have no power over this disease." Such was the experience 
 of Paul, Phil. iii. and that of every true Christian : By the deeds 
 of the law," etc. 
 
 3. It was the prayer of penitence, and confession of sin to God. 
 
 I have sinned against thee." He regarded sin as not only in- 
 jurious to himself, but as ofi'ensive to God, and meriting his dis- 
 pleasure and wrath. See Ps. li. He was contrite — he was hum- 
 hled — he mourned the efiects of sin. "If we confess our sins,'^ 
 etc. 1 John i. 8, 9. 
 
 4. It was a prayer for the application of the healing art of t7'4 
 Almighty Physician of soids. "Lord, be merciful unto me: heal 
 my soul." 
 
 The disease of sin is not incurable. It is so indeed to us, but 
 not to the Lord, Matt. xvii. 14 — 17 Like the leprosy of old, it 
 yields to no human application. 
 
SWEETNESS OF DIVINE MEBITATION. 
 
 19 
 
 (1) It was a recognition of Divine Mercy flowing through the 
 mediation of Christ. It is only by and through him that God 
 can be just, and yet the justifier of him that believeth in Jesus/' 
 lie is called '*the mercy promised to the Fathers/' And the 
 
 nature of this mercy is beautifully stated, Tit. iii. 4 — 7. -Christ 
 
 has honoured the law — he has removed the curse — " broken down 
 the middle wall of partition," Eph. ii. 14, 15, and \herefore God 
 can be merciful. " Behold the Lamb of God,'' etc., for there is 
 mercy, and pardon, and justification, and all the sin-sick soul can 
 need. Christ is the Physician — his blood the cure. 
 
 (2) It was a recognition of Divine power. Heal my soul." 
 Rectify all its disorders — subjugate every symptom of my disease 
 — cleanse me from all impurity — give me a disposition to hate sin 
 — and strength to resist its influence. "Create within me," etc. 
 Give me thy Spirit to work thy will in me, and to bear witness, 
 etc. Then shall I be healed. 
 
 (3) It is iYiQ prayer of faith. Prayer is nothing without faith, 
 and faith is always connected with successful prayer. David was 
 a believer — a believer in that Saviour whom he predicted. ** Be 
 lieve in the Lord Jesus Christ, and thou shalt be saved." 
 
 APPLICATION. 
 
 1. Be thankful that sin can be healed. 
 
 2. Avoid all unscriptural means of healing. 
 
 3. The time for being healed will soon come to an end. " The 
 harvest^will soon be past." 
 
 v. — SWEETNESS OF DIVINE MEDITATION. 
 
 " My meditation of him shall be sweet." — Ps. civ. 34. 
 
 Among all the subjects of contemplation presented to the mind, 
 there is none that can in any degree be compared with God, the 
 only Fountain of true and enduring happiness. His " favour is 
 life," and his "loving-kindness is better than life." 
 
 The Psalm was written by David ; and in it he celebrates the 
 omnipotence and unbounded benevolence of God in the fabric of 
 the world, and the operations of Divine Providence. The Psalm- 
 ist shows that we need not to enter into heaven to seek God ; for 
 all the works of nature, and their complete order, are most lively 
 mirrors which reflect his majesty. What a broad field for medita- 
 tion does this Psalm afi'ord! The Psalmist contemplates God. 
 Consider 
 
 I. The Object of Christian Meditation. 
 
 A good man loves to think that there is such a great and glort 
 
20 
 
 fiWEETN^ESS OF DIVINE MEDITATION. 
 
 0U8 Being as God, and he delights to meditate on his nature, attri- 
 butes, word, and works. With great pleasure he dwells on all the 
 arrangements of his love, and the gracious relationship to himself, 
 to which he has condescended to admit the chief of sinners. The 
 Christian meditates upon God as the self-existent God, the Crea- 
 tor, and Governor of the universe. And it is sweet and comfort- 
 able to his mind, to think that the world and all its affairs are 
 Buperliitended and managed by infinite wisdom and love, and not 
 left to blind contingency or chance. While the belief of the 
 existence and government of God is the source of comfort, Atheism 
 throws a dark and most melancholy aspect over human existence. 
 If there is no God, there is no soul, no future state of existence, no 
 responsibility. Atheism may harmonize with the feelings and 
 wishes of a depraved heart, — and that is the real source of all 
 infidelity — but it does not harmonize with the dictates of reason, 
 and of an enlightened and sanctified judgment. Indeed, what is 
 human existence — what is this world — what are all human 
 possessions — what is life, if there is no God ? A perfect blank ; 
 nothing, worse than nothing — answering no purpose — leading 
 to no result. 
 
 But there is a God. Our reason would have it so — conscience 
 enunciates it — all the works of creation proclaim it. All mani- 
 fest design, contrivance, and the exercise of infinite intelligence, 
 
 and Almighty power and love. And man is immortal ; he 
 
 aspires after eternity. This is a constituent part of his nature. 
 A desire to live for ever is inwoven in his soul.* 
 
 More particularly, As the Christian is fully persuaded as to the 
 existence of God, he meditates 
 
 ♦"Modern atheists and infidels are the advocates of Nr.ture-worship. Here we 
 have a Carlyle shouting out his wild wolf-like '■Eureka^ about earth. 'She is my 
 mother and divine.' There Emerson sings his hymns to ' Nature,' and as he steps 
 over puddles and barren moors, under dull and dripping skies, almost fears to say how 
 glad he is. Yonder, poets and poetasters, are eniulously contending which of them 
 shall most extravagantly praise the stars, and the smoke of ten tliousand censers in 
 steaming up the unconscious midnight. And even a lady steps forth, and proposes in 
 very bad verse that we shall henceforth worship the sun. And in remoter distance 
 stand the authors of the < Vestiges,' and the 'Constitution of Man,' surrounded by 
 their many-eyed votaries, declaring that man has crawled up to bis present position 
 from the low level of the brute, and that forsooth a fungus can develop into a Foster, 
 a worm into a Wadsworth, an ape into a Newton ! " 
 
 A writer in the Eclectic Review for May, 1854, thus writes, and also the following 
 beautiful remarks deserve attention: ''The creation, large and magnificent as it is. is 
 not equal in grandeur or worth to one immortal mind. Majestic the universe is, but 
 can it think, or feel, or reason, or imagine, or hope, or love ? " talk to me of the sun I 
 One might say, standing up in all the conscious dignity of his own nature : ' The sun 
 is not alive: he is but a dead luminary after all: I am alive; I never was dead ; I never 
 can die. I may therefore put my foot on that proud orb and say, I am greater than 
 thou. The sun cannot, wiih all his rays, write on flower, or grass, or the broad pnge 
 of ocean, the name of God. A child of seven can, and is therefore greater than the 
 sun. The sun cannot from his vast surface utter an articulate sound. He is a 
 magnificent mute; but out of the mouths of babes and sucklings God perfects praise. 
 The sun shall perish ; but I have that within me that shall never die. He might, in- 
 deed, or the universe of which he is a part, arise and "crush me; but I should know 
 be was crushing me. I should be conscious of the defeat; he should not be conscioua 
 of the victory." The whole material universe, in short, is only the nursery to my 
 Immortal mind; and whether is greater, the nursery, or the child? I am a spirit, and 
 U ie only a great and glorious olod.' 
 
SWEETNESS OP DIVINE MEDITATION. 
 
 21 
 
 1. Upon the perfections of God, 
 
 He is eternal. Ps. xc. 1, 2. With what awe and pleasure shoula 
 
 we meditate on a Being whose duration had no beginning, nor 
 shall have an end ! Isa. Iviii. 15 ; 1 Tim. i. 17. He *' only hath 
 immortality/^ that is, originally, essentially, and independently. 
 See also Deut. xxxiii. 27 ; Isa. xli. 4 ; and Rev. i. 8. The God 
 whom the Christian has chosen for his portion, must be a satisfy- 
 ing portion. He loves them with an everlasting love. 
 
 He is immutable. If God is eternal, he is unchangeable. James 
 i. 17. He says concerning himself, " I am the Lord, I change 
 not." — See llebrews i. 10. How sweet is this thought ! — every 
 thing around me changes — my affairs, my family, my health , etc., 
 are all mutable. I turn to my God, and find there an abiding refuge. 
 
 He is omnijmsent. He is an infinite Being, and space with 
 him is nothing, 1 Kings viii. 27 ; Ps. cxxxix. 7 — 10; Jer. xxiil 
 23, 24. Precious thought ! Wherever I am, the God of salvation, 
 is there. On land, on sea, in all perils, in persecution, in prison, 
 in famine and distress, in sickness, in death, my God is there. 
 
 He is omniscient. Infinite in knowledge. 1 Sam. ii. 2. Hia 
 understanding is infinite.'' Ps. cxlvii. 5 ; Heb. iv. 13. To the 
 believer the omniscience of God is a precious attribute. God 
 knows all about him at any time, and overshadows him with the 
 wings of Divine love. I am poor and needy, yet the Lord 
 thinketh on me.'' Lord, all my desire is before thee," etc. Ps. 
 xxxviii. 9. 
 
 He is omnipotent. This perfection is magnificently proclaimed 
 by the sacred penmen. Ps. clviii. 5 ; Job. ix. 4 and 19 ; xxxvii. 
 23 ; Gen. xvii. 1. How safe, then, must the Christian be, when 
 exposed to dangers, enemies ! God can and will deliver and pre- 
 serve him. 
 
 And every other attribute affords the greatest scope for sweet 
 and rapturous meditation. His unspotted purity — his impartial 
 justice and righteousness — his goodness and mercy — his truth 
 and faithfulness. These attributes of God are manifested 
 
 2. In the works of creaiion, upon which the Christian delights 
 to meditate.* Every object that he beholds leads him up to its 
 Almighty Creator, and declares his glory. " The invisible things 
 of God, even his eternal power and Godhead," are revealed to the 
 pious meditant, " by the things which do' appear." He reflects 
 upon his body, and sees the most exquisite skill, etc. He extends 
 his thoughts to the orb which he iiiha])its, — its continents and 
 oceans; its varying climes and changing seasons; its numerous 
 productions, and its myriads of inhabitants ; the regularity of the 
 laws by which it is governed, and the harmony of every operation 
 
 * Nature seen by meditation, through the medium of revelation, assumes a new 
 appearance. It is then no longer an ell'ect without a known cause, nor a menns with« 
 out any visible tendency to an end ; but it \n recognized as the work of an intelligent 
 Being, displuying, upon a grand and extensive scale, bis infinite wisdom, power, aa^ 
 beneficence. — Richard WaUon. 
 
£2 
 
 SWEETNESS OF DIVINE MEDITATIOW. 
 
 of that energy by which it is supported. Thus he discovers the 
 works of the Lord, and the operations of his hands, and exclaims, 
 " 0 Lord, how manifold are thy works ! in wisdom hast thou made 
 them all/' etc. Ps. civ. 24. Lifting up his eyes to the celestial 
 expanse above him, the wonders which this interior part of the 
 temple of the universe discloses, confirm these sentiments, and 
 enlarge these conceptions: — The heavens declare," etc. Ps. xix. 
 1 ; viii. 3, 4. The Christian meditates 
 
 8. On the operations of Divine Providence. That Providence 
 governs a boundless universe, and yet cares for the meanest saint. 
 
 Casting all your care upon him, for he careth for you.'' Carnal 
 men witness the operations, and feel the influence of the Divine 
 government; but they see not its secret springs, and are unable to 
 trace its effects. Empires rise and fall ; wars and tumults shake 
 the nations of the earth; princes and noblemen, by counsel in the 
 cabinet, or by military prowess in the field, appear to "ride on 
 the whirhvind and direct the storm." These are the only causes 
 
 wiiich the majority of men recognize. But the Christian who 
 
 reflects upon God, enters into the counsels of Heaven, and, in 
 ^< 110 measure, learns the motives of the Divine Governor. The 
 sd-ret of the Lord is with them that fear him." " Shall I hide from 
 Abraham the thing that I do?" Where others mark the opera- 
 tion of second causes only, he contemplates the universal influence 
 of the first. Where they see an agent only, he sees a Principal 
 directing it. Where they see confusion, he sees order, — a regular 
 and continued plan executed by Deity in every age. Many things 
 indeed to him are mysterious, because his powers are limited, yet 
 he confides in the wisdom of God. 
 
 The Christian delights to meditate on the special providence 
 which has characterized his life. He finds, on reflection, that God 
 
 has " crowned his life with loving-kindness," etc. that he has 
 
 saved his soul from the snare of the Evil One, and brought him 
 into a spiritual alliance with himself. Again, the Christian 
 meditates 
 
 4. On Redemption hy Christ Jesus. This is a wondrous and 
 All-absorbing theme. It has interested the church in every age ; 
 for " the gospel was preached unto them as well as unto us ; and 
 though the medium was too dim for the object to be seen very 
 distinctly through it, yet enough was discovered to interest the 
 soul. David says, "In thy law do I meditate day and night;" 
 not in the moral law only, but in the Levitical, that by an atten- 
 tive perusal of the shadow, his conception of the substance might 
 become more correct and extensive. On this subject all the 
 prophets loved to dwell. '* Of which salvation," etc. See 1 Pet. 
 
 10, 11. But the shadows have passed away, and the true 
 
 substance is manifested. Jesus has appeared — died, risen, 
 ascended, intercedes, and reigns. Every Christian delights to 
 dwell on this mighty redemption. He regards himself as a trans- 
 gressor, deserving infinite wrath; but sees Jesus interposing as 
 
SWEETNESS OF DIVINE MEDITATION. 
 
 23 
 
 the willing victim to endure that wrath in his stead. He sees him 
 smitten of God and afflicted for him. It pleased the Father to 
 bruise him, and put him to grief; and he, by the power of love 
 unparalleled, love stronger than death, became "obedient unto 
 death,^' etc. He sees suspended from that cross all that his soul 
 needs in time and in eternity, — a free, full, rich, soul-exalting, 
 and everlasting salvation. *' He loved me, and gave himself for 
 me.'' 
 
 5. Upon vanquished death, a glorious resurrection, and a pur- 
 chased heaven of immortal life and bliss. The sacrifice of Christ 
 secures the conquest of death. " He hath abolished death.'' 1 
 
 Cor. XV. 55, etc. His resurrection is the pledge that his people 
 
 shall be raised, and leave behind them all sin, sorrow, and death. 
 
 Christ has entered heaven as the Forerunner of his people 
 
 the}^ shall soon follow, and reign with him in that bright and 
 
 happy world. It is sweet for the saint to meditate on his Father's 
 house above — eternal in the heavens." Oppressed with sin, 
 and many woes, he contemplates " the rest." Groaning in a 
 tabernacle full of infirmity and imperfection, he rejoices in the 
 reversion of a house not made with hands," a state of perfection 
 and love, a permanency of felicitous condition. 
 
 II. What is necessary to render meditation on God sweet. 
 
 1. A proper estimate of the Duty, It must be regarded as im- 
 portant, and as fraught with great advantages, or it will not be 
 sweet. 
 
 2. That it be congenial to the mind. This is the effect of re- 
 generation, by which man's enmity to God is removed. Now 
 there is true affinity. To meditate on God is agreeable and plea- 
 sant. ** The carnal mind is enmity against God." But the be- 
 liever is brought into a covenant relation with God. He can say, 
 the God who created the heavens and the earth — the Governor of 
 the universe — is my Father and my God. 
 
 3. The diligent use of means to acquire a knowledge of God — 
 observation and survey of his works in creation, providence and 
 grace — reading the Scriptures, and prayer for Divine enlighten- 
 ment. 
 
 III. The happy effects op Christian Meditation. *'It is 
 Bweet." 
 
 1. It increases our knowledge of God, and of ourselves. 
 
 2. It is consolatory and supporting. In afiliction — in all trouble 
 —-in national calamities. "In the multitude of thy thoughts 
 within me, thy comforts delight my soul." Ps. xciv. 19. The 
 thoughts of God's infinite wisdom reconcile the mind to the con- 
 duct of Divine Providence. The thoughts of Divine omnipotoncy 
 establish and strengthen. The thoughts of his eternal love and 
 mercy produce triumphant hope and joy. 
 
 3. It is therefore a source of refined and exalted pleasure. It 
 
24 
 
 THE APOSTOLIC BENEDICTION. 
 
 leads to communion with God. Purity and intercourse with him 
 must yield happiness. 
 
 4. It never satiates. The mind may exhaust some subjects, but 
 never tliis. Tlie novelty and interest of other subjects are but 
 short-lived. This is everlasting. 
 
 5. It prepares for heaven. It is a heavenly duty. It is a 
 practice that links the soul to heaven. It makes it familiar with 
 the heavenly inheritance, and this sublimates the mind, and makes 
 it aspire after heaven. It assimilates the soul to heaven. In 
 connection with Divine communion or prayer, it brings down a 
 rich stream of heavenly mercy, which renders the soul a " fit 
 habitation of God through the Spirit." Those who live in the habit 
 of an exercise so morally productive as this must be rapidly pre- 
 paring for the kingdom of glory. They grow familiar with those 
 objects which will be the foremost to engage the mind in a state 
 of future felicity, and they are forming their characters to the 
 models of those , who are already in possession of it. 
 
 VI. — THE APOSTOLIC BENEDICTION. 
 
 ♦* Grace be with all them that love our Lord Jesus Christ in sincerity ."—Eph. vi. 24. 
 
 One good evidence that we are the Lord^s people is love for oup 
 fellow-Christians. Where this love reigns there will be fervent 
 prayer and corresponding exertions to promote their welfare. 
 For this is Christ's "commandment, that we should believe on 
 the name of his Son Jesus Christ, and love one another." 1 John 
 
 iii. 23. How excellent was the spirit breathed by the Apostle ! 
 
 and how worthy it is of being imitated ! It was a spirit of fervent, 
 impartial, and untiring love. This he cherished towards the 
 Christians at Ephesus. Hence the counsels which he gave them, 
 and the prayers he offered to God on their behalf, evince the deep 
 solicitude of his love. 
 
 I. The Subjects of the Apostolic Benediction; "all them 
 that love our Lord J esus Christ in sincerity." 
 
 1. The Olyject of tlieir love, "Our Lord Jesus Christ." The 
 phrase denotes the excellency and suitableness of the Object of a 
 Christian's love. It is the dictates of an enlightened mind to 
 love that which is excellent, and to " abhor that which is evil." 
 In Christ all good meets ; it exists in absolute perfection, and can 
 have no addition. And here we speak not so much of his glories 
 as seen in his Godhead, — they are too dazzling for us to approach 
 near them — but of their manifestation as tempered by passing 
 through the veil of his pure humanity. 
 
 Look at Jesus Christ in his various offices which he sustainedi 
 and he is equally lovely and attractive in them alL 
 
THE APOSTOLIC BENEDICTION. 
 
 25 
 
 Look at the virtues which adorned his character — how godlike 
 they appear ! How superior was his wisdom — how great his know- 
 ledge! How tender was his compassion, and disinterested his 
 ben3volence, the many eventful scenes in his life declare. Think 
 too of his humility, and condescension. All moral virtues were in 
 him. He was " holy, harmless, undefiled.^' He was altogether 
 lovely.'' And all the stronger virtues of religion ; such as meek- 
 ness, patience, resignation, devotion, lived in him. 
 
 Here, then, is a reason for love as strong and unbounded as the 
 supreme excellence of the character to which it is attached. 
 
 Christ is loved by his people on account of his redeeming love, 
 ** We love him," etc. 1 John iv. 19. The love of the Eedeemer 
 is stated, Rom. v. 7, 8 ; 1 John iv. 10. The Apostles state man's 
 unworthiness in contrast with a generous, suffering love. Though 
 man was a monster of vice, yet we see Jesus suffering death for 
 him. Shrouding his glory in humanity, willingly scoffed and 
 persecuted, the day witnessed his labours, and cold mountains and 
 the midnight air witnessed his prayers for sinners. He was 
 mocked, that they might be honoured ; condemned, that they 
 might be justified ; and died a cruel and shameful death that they 
 might live, yea, live for ever.* 
 
 2. Tlie Character of their love. They love the Lord Jesus 
 Christ in sincerity.'' It is love without dissimulation." It 
 naturally flows from having an interest in Christ, and union with 
 him. All who have been enlightened by his Spirit, and pardoned 
 through his blood, will be sure to love him in sincerity. 
 
 Many profess to love Christ, but do not love him in sincerity. 
 '*But if any man love God, the same is known of him." The 
 term sincerity" is used, 1 Cor. v. 8 ; 2 Cor. i. 12; ii. 17; viii. 
 8.t 
 
 * The immense benefits derived from Christ must ever induce love to him. *'It is 
 impossible to think of him without having some relation, in which our highest interest 
 is connected, presented to oar thoughts. His names attest this. ' Jesus,' ' Redeemer,,* 
 ♦Christ' Tlie offices to which he was anointed attest it. Is he a Prophet? He stiU 
 teaches us by his word and Spirit. Is he a Priest? 'He ever liveth,' etc. Is he a 
 King? He rules angels that they may minister to us; the world, for the preservation 
 and extension of the religion which is our light and life; be rules our affairs in mercy. 
 Every object and state reminds us of his love. 
 
 *'Do we tliiuk of life? We owe it to his intercession. Of spiritual mercies? They 
 are the fruits of his redemption; for we deserve nothing. Of the ordinances? They 
 are the visitations of his grace, 
 
 " Do we regard the future as well as the present? We expect his kingdom. Do we 
 anticipate death? We have the victory by him. Judgment? We have justification 
 through liis blood. What then can we plead besides? Do we think of heaven? We 
 view him as the grand source of light, love, and joy. Should constant benefits excit« 
 love? Then our love ought to be supreme. And are they never to cease? Then ought 
 our love to be eternal ^ — liichard Watson. 
 
 t Sincerity is an essential attribute of personal religion; it is produced by faith in 
 Christ, supported by Divine love and filial fear, and distinguished by an amiable self- 
 diffidence, and a firm reliance on the fnie grace of God; all other virtues derive not 
 only their lustre, but their existence from sincerity. The consciousness of godly sin- 
 cerity is the grand support of true courage, and is productive of more solid and last- 
 ing happiness in a time of trouble, than any thing else in the world. Insincere pi*o- 
 fessors are as clouds without water, trees without fruit, or lamps without oil; but 
 those who love God with undividcfl hearts hMve a "onstant succession of pleasure froni 
 the Divine approbation, and the testimony of their own consci«uce. 
 
26 
 
 THE APOSTOLIC BENEDICTION. 
 
 The sincerity of this love is proved by . the effects it produces 
 **A tree is known by its fruit/^ etc. 
 
 (1) It evidences itself hy love to God/s word, "0 how I love 
 thy law/^ etc. 
 
 (2) Bij hatred to sin. They who name the name of the Lord 
 Jesus Christ will depart from all iniquity.'' 
 
 (3) By cheerful and 'promft obedience to his precepts. "If ye 
 love me, keep my commandments.'' 
 
 (4) By brotherly love. He loves those who love Christ. 1 John 
 iv. 20, 21. 
 
 (5) By zeal for God's house. Loves to be there — loves its wor- 
 ship — prays for it, and seeks its prosperity. " IIow amiable are 
 
 -thy tabernacles," etc. 
 
 The labours of a sincere Christian will.be of a disinterested 
 character. Not done for gain, or for human applause. They will 
 sometimes be connected with opposition — self-sacrifice — self-denial 
 — persecution. These test the sincerity of a man's love. 
 
 II. The Nature of the Benediction. ''Grace be with you," 
 etc. This was the earnest desire and prayer of the Apostle, an 
 ind^'cation of the extensive benevolence of his soul, which waa 
 always panting after the happiness of man. See Rom. x. 1. 
 
 1. His prayer embraced the communication of Divine Grace. 
 That is, the fri^e and unmerited favour of God. It embraces all 
 arrangements of Divine Love on man's behalf. It includes all the 
 guidance and superintendance of Providence. It includes all the 
 work of Christ — his life — his death — his intercession, etc. It in- 
 cludes all the rich and varied blessings which he can and will 
 bestow on his church. See 2 Tim. i. 9 ; 2 Cor. viii. 9. 
 
 2. All Christians need the grace of God. Because they are weak 
 and helpless, and can never conquer their foes, perform their 
 duties, and realize spiritual enjoyment, without it. It is this that 
 strengthens, quickens, animates, and constrains. 
 
 (1) Grace be with them in all the trials peculiar to the age in 
 which they lived. It was a time of persecution, etc. 
 
 (2) Grace be with them to support them in the time of personal 
 and relative afiiiction. 
 
 (3) Grace be with them in the time of temptation, and in the 
 hour of spiritual darkness. "When the enemy comes in like a 
 flood," etc. 1 Pet. i. 6, 7. May God "bruise" Satan under your 
 feet. 
 
 (4) Grace be with them in the discharge of Christian duties. 
 
 (5) Grace be with them to sanctify, refine, and make them meet 
 for the inheritance of the saints in light. 
 
 (G) Grace be with them in their dying hour. 
 
 Lastly, his prayer embraces heaven itself. Grace be with theni 
 till it has effectually done its work, and raised them to endless life 
 1 Pet. i. 13. 
 
TRUTH OF THE BIBLE. — MIRACLES. 27 
 
 The Prayer of the Apostle is general: "with all them," etc.— 
 of whatever nation, mental quality, age, circunistance, conditioui 
 etc. 
 
 APPLICATION. 
 
 1. Imitate the catholicity of the Apostle. 
 
 2. It is high time for sectarian bigotry and hostility to cease. 
 Christianity is assailed by virulent foes ; union of Christian effort 
 is necessary. 
 
 3. How perilous is the state of those who love not Christ I 
 
 VII. — THE TRUTH OF THE BIBLE.— MIRACLES. 
 
 " And many other si^ns truly did Jesus in the presence of his disciples, which ara 
 not written in this book: But these are written that ye might believe that Jesus is 
 the Christ, the Son of God; and that believing ye might have life through his name. 
 
 John xx. 30, 31. 
 
 " Prove all things says the Apostle, hold fast that which is 
 good/^ This is not like the counsel of a wild enthusiast, a sec- 
 tarian bigot, or a base impostor. Such persons endeavour to per- 
 suade men to receive their dogmas with implicit confidence ; to 
 believe without inquiry. But Divinely revealed truth courts in- 
 vestigation. It solicits us to examine for ourselves ; to compare its 
 claims with those of opposite systems ; and to receive or to reject, 
 according to the light of evidence. 
 
 The text refers to the miracles of Christ. " Many other signs 
 truly did Jesus," etc. That is, besides the two mentioned v. 19, 
 26. The other miracles which he wrought, and not related here, 
 were such as were necessary to the disciples only, and therefore 
 not revealed to mankind at large. Those which are revealed to 
 mankind, Christians believe, attest the truth of Revelation. The 
 subject to be considered is. 
 
 The truth of God's word is proved by miracles. 
 
 Miracles are supernatural facts, occurrences which bespeak the 
 intervention of a cause superior to, and having a supreme control 
 over, all natural causes. That cause is the interposition of God. 
 A miracle is a divergence from the ordinary operations of nature. 
 There may be extraordinary floods, droughts, earthquakes, atmo- 
 spherical appearances, meteors, changes in the animal economy, 
 and unlooked-for coincidences of events; and yet all may be 
 resolved into the laws of the natural world, without involving any 
 
 special interposition of Deity. But a miracle is an effect 
 
 produced by the special and immediate interposition of God con- 
 trary to the laws of nature, and that for the confirmation of soma 
 doctrine or message as from himself, and having his sanction, 
 though it should be delivered to us by the ministry of men lik« 
 
28 
 
 TRUTH OF THE BIBLE. — MIRACLES. 
 
 ourselves. These [miracles] are written that ye might believe 
 that Jesus is the Christ, the Son of God ; and that believing ye 
 might have life through his name.'' Such is the design of 
 miracles. 
 
 The miracles of the Old Testament were wrought to display the 
 Divine power and glory, to inspire his peoY)le with confidence, and 
 to confound their enemies. Refer to the burning-bush — the death 
 of the first-born — the passage thre-^igh the Red Sea — the Manna 
 ^the smitten Rock — the destruction of the Assyrian army — the 
 mysterious hand-writing in the palace of Belshazzar — the preser- 
 vation of the three HebrcAvs from the devastation of the fiery 
 furnace — and the preservation of Daniel in the den of lions. 
 
 The miracles of the New Testament, wrought by Christ and 
 his Apostles, were designed to prove the Divinity of Christianity. 
 He gave sight to the blind, hearing to the deaf, locomotion to the 
 lame, and speech to the dumb. He healed diseases, cleansed the 
 leper, restored the withered hand, turned the water into wine, 
 calmed the stormy ocean, and raised the dead. The same power 
 he gave to his disciples, that their credentials might be known to 
 be Divine. If the miracles which they performed were true 
 miracles, Christ was the true Messiah, the Son of God. In order 
 to ascertain their truth, consider 
 
 1. Their number. In a single, or even a few miracles, a plausible 
 plea might be urged against the same ; it might be said, there was 
 some mistake, deception, exaggeration, etc. But the miracles 
 were numerous. If there had been collusion, then the greater the 
 possibility of detecting that collusion, the opportunities to do so 
 being so numerous. 
 
 2. They were jjublicly 2?erformed. Neither publicity nor privacy 
 was affected ; but they were wrought as circumstances and as 
 opportunities presented, by the acts of others rather than by any 
 arrangement of their own. They were wrought in the presence 
 of multitudes in all parts of the country, in populous towns and 
 cities, in broad day, and before a whole nation for above three 
 years.* 
 
 3. The character of their witnesses. Even the disciples at first 
 were not over credulous, for they, like the Jews, had expected the 
 Messiah under very difi'erent circumstances. They had expected 
 wealth, grandeur, power, and great glory; but in temporal things 
 they saw only poverty, want, suffering, and woe. If therefore 
 they at length firmly and persevering! y adhered to him, it was on 
 account of the miraculous evidence of his Divinity, and of which 
 tliey were the witnesses. 
 
 * His miraclps were not only of various kinds, 'out. as Dr. Paley remarks, "performed 
 in great varieties of situation, form, and manner; at Jerusalem, the metropolis of the 
 Jewish nation and reliiiion, and in different parts of Judea and Galilee: in cities, and 
 in villages: in synaojoorues, and in private houses: in the street, and in highways; with 
 preparation, as in the ease of Lazarus, and hy accident, as in the case of the widow's 
 eon of Nain : when attendt^d hy U) iiilitud(\<^. and wlien alone wilh the patient; in th« 
 midst of his disciples, and in the presence of his enemies; with the common peopl« 
 around him, and before scribes, and Pharisees, and Rulers of the synaijogues." 
 
TRUTH OP THE BIBLE. — MIRACLES. 
 
 29 
 
 The Jews had no favourable prepossessions for Christ. They, 
 like the disciples, expected a very different ma^nifestation. The 
 Sadducees and the Pharisees were his most violent enemies, and 
 were ever lying in wait to ensnare him. John ix ; xi. The Jews 
 never denied the working of these miracles. They admitted them ; 
 but instead of ascribing them to Divine agency, they attributed 
 them to the agency of Satan. " He casteth out devils, said they, 
 " by Beelzebub,'^ etc. Vast multitudes of the Jews yielded to the 
 evidence, embraced the Christian faith, and Avere the principal 
 persons employed in propagating it among the Gentiles. And if 
 the body of the Jewish nation did not believe, it has already been 
 accounted for. Contrary to the instructions of their prophets, 
 they expected the appearance of a mighty Conqueror, arrayed in 
 regal pomp and splendour. But the lowly appearance of Jesus 
 Christ had excited in their minds the most inveterate prejudices 
 against him. Besides, the admission of Christianity stood directly 
 opposed to the credit of the several Jewish sects, and to the 
 worldly interests of priests and rulers, who united their efforts, in 
 every possible way, to stir up the prejudices of the people against 
 the religion of Jesus. 
 
 To give the question its due importance, let us summon these 
 witnesses again to the bar ; and, after a fair and impartial hear- 
 ing, let us, like an upright jur}^ pronounce an honest verdict. 
 Confine the case to the Apostles of Christ : — Is there any reason 
 to believe that they v.- ere weak and credulous enthusiasts, imposed 
 upon by false appearances? It was absolutely impossible, con- 
 sidering their circumstances, that they could be deceived as to the 
 multitude and the kind of miracles which they profess to have 
 witnessed. Is there any evidence of their being base impostors, 
 intending, with sinister designs, to deceive others ? There is the 
 clearest proof to the contrary. They never required the belief of 
 what they affirmed, merely on their own unaccredited testimony. 
 
 They confirmed their report of the miracles of Christ, by the 
 
 exercise of those miraculous powers with which he had endowed 
 them for this purpose. So far from proposing any worldly ad- 
 vantage by their testimony, -they knew they had nothing to expect, 
 and they actually experienced nothing else but persecutions, im- 
 prisonment, and death. If they were neither enthusiasts, nor 
 deceived themselves, nor impostors, intending to deceive others, — 
 we are bound to declare that they were true men, and this verdict 
 is confirmed by the conduct of the primitive Christians, who had 
 an opportunity of closely examining the Apostolic testimcmy ; and 
 who, from a conviction of its truth, professed the Christian faith, 
 and maintained their profession at the hazard and with the sacri 
 fice of their lives. 
 
 4. The character of ilie miracles performed. They were dis- 
 tinguished by the character of henevolencey emblematic of those 
 moral miracles which he effects by his Spirit on the souls of men. 
 He healed all manner of diseases, raised the dead ; discerned, re- 
 strained, and governed the unruly wills and sinful passions of 
 
so 
 
 TRUTH OF THE BIBLE. — MIRACLES. 
 
 men ; the brute creation, the winds and the seas, were obedient to 
 his command ; and even devils were subject to his control. Multi- 
 tudes of wretched creatures were beDclited by such miracles. 
 They were not dictated by selfishness, b}*" the love of applause, but 
 to display the benevolence and power of God, and to confirm hia 
 truth, that truth they have invested with the glory of Divine 
 Omnipotency and Immutability. 
 
 How different do they appear from Pagan and Popish miracles, 
 as weeping and bleeding pictures, of very recent relation ! 
 Infidels object to Scripture miracles on account of the juggling 
 tricks, which have been imposed upon the world as miracles, in 
 support of Pagan and Popish superstitions. The folly of this ob- 
 jection is at one 3 apparent. It proceeds upon what Bishop Douglas 
 very justly calls the "weak and childish argument, that because 
 some men have been knaves and fools, therefore all must be so ; — 
 that because some men^s testimony respecting miracles is false, no 
 testimony whatever for a miraculous fact, ought ever to be taken." 
 
 Let Pagan or Popish miracles be brought to the test, and it 
 
 will appear, either that they were not announced at the time when, 
 and the place where, they were professedly wrought ; or that they 
 were not exposed to public and minute scrutiny ; or, that being 
 closely examined, they have been detected and exposed , as base 
 deceptions. If Scripture miracles have no better evidence in their 
 favour, let them sink into deserved contempt. But let them be 
 fairly examined, and it will be found that they were of a different 
 character in every respect. They were performed publicly ; they 
 were announced when and where they were wrought ; and the 
 reality of them was never contradicted by any of those who ex- 
 amined them."^ 
 
 5. Just refer to some oitlie Objections of infidels. 
 
 Some reject the evidence arising from Scripture miracles, because 
 they were not eye-witnesses of them ; and because they are not re^ 
 peated in the present day. But how unreasonable is this ! Is God 
 ever to be humouring the caprice of man ? The constant repeti- 
 tion of them would defeat their design, by rendering them common 
 things. The continuance is unnecessary, because the fact of them 
 may be clearly ascertained without seeing them ourselves. There 
 are various kinds of evidence adapted to different cases and cir- 
 cumstances, and reason demands our belief of what is duly attested. 
 The only evidence which we can justly require of the reality of 
 Scripture miracles, is well-supported testimony ; and this is com- 
 
 * The criteria of Mr. Leslie — the marks, that is, which he has laid down for dis- 
 tinguishinc^ true miracles — remain to this day not only unanswered hut unassailed. 
 It is related, indeed, of the well-known author Middleton, that after studyini? these cri- 
 teria for twenty years, he was not able even to conceive of a sin^rle exception to th« 
 force and universality of their application. His rules are these: 1st, that the mattet 
 of fact, that is, the miracle, he such as that men's outward senses, their eyes and ears, 
 may be judges of it : 2. That it be done publicly, in the face of the world : 3, That not 
 only public monuments be kept up, but that some outward actions should be performed 
 Jn memory of it : 4, That such monuments and such actions or observances be in- 
 ■tituted and do commence from the time that the matter of fact — the miracle WM 
 done. 
 
TRUTH OF THE BIBLE. — MIRACLES. 
 
 81 
 
 pletely sufficient. All ouv knowledge of ancient facts, and much 
 even of that which relates to the present times, arises from this 
 source ; and consequences the most ridiculous would follow the re- 
 jection of it. History would, in this case, be entirely useless ; 
 persons must discredit whatever they have not themselves either 
 Been, or heard, or experienced ; and they must live confined within 
 the circle of their senses, in their own little world, without deriving 
 accessions of knowledge from intercourse vath either men or books. 
 
 It is the will 'of God that miracles should have ceased. They 
 
 are not to be repeated. The record of them is sufficient — and by 
 that record the faith of man is to be tested. Canst thou, 0 man, 
 
 believe ? The evidence arising from miracles is so strong as to 
 
 leave unbelievers without excuse. 
 
 Some infidels, like llume, deny the possibility of a miracle, and 
 declare that no evidence whatever can render it credible. This is 
 infidelity run mad. It is Atheism itself ; for it virtually denies 
 the Being, the Power, the Providence of God. Let these be granted, 
 and the possibility of miracles follows as a natural consequence. 
 If what are called the laws of nature, are under the government 
 of God for certain purposes, may he not occasionally see fit to re- 
 strain or counteract these laws, in order to serve some extraordi- 
 nary and important design ? and can any design be more import* 
 ant, more worthy of such a Divine interposition, than that of at- 
 testing a special revelation of his will ? In one respect, miracles 
 are not only possible and probable, but absolutely necessary ; aa 
 the only kind of sensible evidence, by which the authority of a 
 Divinely inspired messenger can be directly confirmed. 
 
 Lastly. The miracles of the Bible are vastly important, as tJiey 
 confirm the truth of Christianity, A miracle is the testimony of 
 God — a Divine seal which he has placed upon the Sacred Book, — • 
 the signature of his hand bearing witness to its truth and efficacy. 
 
 One of the miracles to which the Apostles principally appealed, 
 the resurrection of Christ, has in it a peculiar weight of evidence, 
 arising, not only from its extraordinary nature, but also from many 
 coincident circumstances : it had been predicted by the Jewish 
 prophets, and foretold by Christ himself ; — the unbelieving Jews, 
 being forewarned, took all possible care to prevent it ; but it hap- 
 pened at the appointed time, in spite of every opposition, and be- 
 yond all contradiction. On the evidence arising from this miracle, 
 Mr. West, formerly an infidel, has expatiated with great force of 
 argument.* 
 
 * But if the apostles could not be themselves deceived, then, of necessity, if the resur- 
 rection of Christ be untrue, they must have been themselves decpivers. Such a sup- 
 position, however, is just as contrary to all our experience of the uniformity of moved 
 nature as the theory just disposed of was found to be contrary to physical nature. 
 "If," says Dr. Psley, "twelve men, wliose probity and good sense I liad long known, 
 phould seriously and circumstantially relate to me an account of a miracle wrought be- 
 fore their eyes, iind in which it was impossible that tliey should be deceived; if the 
 governor of the country, hearing a rumour of this account, should call these men into 
 his presence, and offer tliera a sliort proposal either to confess tlie imposture or submit 
 to be tied up to a gibbet; if they should refuse with one voice to acknowledge that 
 there existed any falsehood or imposture ia the case ; if this threat were communicatei] 
 
B2 
 
 TRUTH OF THE BIBLE. — MIRACLES. 
 
 To the miracles which he wrought, Christ appealed in proof of 
 his Messiahship, when questioned on this subject by the Jews. "If 
 ],() the Christ, (said thoy) tell us plainly. Jesus answered 
 
 ■•id. I told you, and ye believed not : the works that I do in my 
 s name, I'^^y bear witness of me. If I do not the works of 
 i .er, believe me not. But if I do, though ye believe not me, 
 
 i r-.e the works.'' John x. 24, 25, 37, 38. "When John had 
 lu^urd in the prison the works of Christ, he sent two of his disci- 
 ples, and said unto him. Art thou he that should come, or do we 
 look for another? Jesus answered, Go and show John again 
 those things which ye do hear and see : the blind receive their 
 Bight, and the lame walk, the lepers are cleansed, and the deaf 
 hear, the dead are raised up, and the poor have the gospel 
 preached to them.'' Matt. xi. 2 — 5. The Jews felt the force of this 
 miraculous evidence, and apprehended its consequences. Thus, 
 after the resurrection of Lazarus, we are informed, " Then gathered 
 the chief Priests and the Pharisees, a council, and said. What do 
 we? If we let him alone, all men will believe on him." John 
 xi. 47, 48. " So, likewise, a man of the Pharisees, named Nicode- 
 mus, a ruler of the Jews ; the same came to Jesus by night, and 
 said unto him, Rabbi, we know that thou art a Teacher come from 
 God ; for no man can do these miracles which thou doest, except 
 God be with him.". John iii. 1, 2. Nicodemus followed his con- 
 viction, and became decidedly a Christian. 
 
 The evidence, then, arising from miracles, is a vivid and popular 
 demonstration, equally suited to men of the lowest capacities, and 
 of the most exalted understandings. It is the short and lively 
 reasoning of an Omnipotent God, and the mind of man must see, 
 in an instant, the connection of these two ideas, a miracle and a 
 Divine revelation. 
 
 Learn, 1st. The welfare of the soul is the greatest interest of man. 
 Empires and Emperors are left to themselves ; and are often 
 allovred to conduct their various affairs in their own way ; but in 
 the affairs of the souls of men, in the affairs of eternity, God 
 arises in his holy place ; he bows the heavens and comes down ; 
 he stretches forth his hand, breathes forth his Almighty Spirit, 
 controls and changes the powers of nature, shakes the earth, and 
 the sea, and the dry land ; all to call tlie attention of men to the 
 
 to them separately, yet with no different effect ; if it was at last executed ; if I myself 
 saw them, one after another, consentincr to be racked, burned, or stranj^led, rather than 
 give np the truth of their account; still, if Mr. Hume's rule be my guide, I am not to 
 belitn^e them. Now, T undertake to say. that there exists not a sceptic' in the world 
 •who would not believe them, or who would defend such incredulity." Every one who 
 reads sucli a statement feels it to be conclusive and irresistible. To suppose that such 
 men. tried, were after all mere deceivers, were to fly in the face of our experience of 
 the uniformity of all those laws which regulate the moral nature of man. It is super- 
 fluous to add that the apostles, as tlieir writings prove, were more than all in point of 
 probity, which Dr. Paley has here assumed, and that they literally suffered all he haa 
 described, rather than abandon or modify their testimony to the resurrection of Christ, 
 To hold therefore that they were nevertheless deceivers, were undoubted! j"^ to take fo7 
 granted a series of the grossest and the most gratuitous violations of the laws which 
 regulate our moral nature; in other words, it were to reject the miracle of the Resup- 
 Mction, on grounds a million times more incredible than the Resurrection itself. 
 
RELATIONSHIP TO GOD. 
 
 83 
 
 undying interests of their souls ; and all to fix their eyes on him 
 who says in mercy, " Look unto me, and be ye saved/^ etc. 
 
 Learn, 2d. The Reason of the perpetuity of Christianity is, its 
 Divinity, as evinced by miracles. It could not in any age, it can- 
 not now, and it never will be destroyed. Persecution in all its 
 dreadful forms has attempted again and again to destroy it. But 
 the pttempts have been vain : for miracles have stamped the gospel 
 with Divinity. Paine, Voltaire, Yolney, Hume, Owen, the authors 
 of the Vestiges of Creation, and the advocates of Nature Worship, 
 may propose their peculiar systems to the world, as a substitute 
 for Christianity, so hateful to them. For a while they may, by 
 their novelty, command the attention of the superficial, and gain 
 adherents. But will they live? IS'o. As such systems have 
 fared before, so it will be with those which are promulgated now. 
 They will become stale and insipid to the mind, and cease to 
 attract. Infidelity seldom organizes. Where are its benevolent 
 institutions, its useful seminaries ? etc. It can have no coherence, 
 no endurance ; for it has no connection with Divinity. 
 
 VIII. — RELATIONSHIP TO GOD THE PLEDGE OF 
 EA^ERLASTING SALVATION. 
 
 "I am thine, save me; for I have sought thy precepts." — Ps. cxix. 94. 
 
 Gon is the only fountain of true and lasting happiness. From 
 
 every thing on earth man tries to extract happiness. Sometimes 
 he foolishly imagines he succeeds, but the evanescent and unsatis- 
 factory nature of his pleasures convinces him at length to the con- 
 
 trsLYj. The man who searches for substantial bliss in this world 
 
 is like a ship at sea without anchorage, driven about and tossed, 
 
 and in constant danger of perishing. But how peaceful and 
 
 secure is the Christian ! In all his trials he can look to God, and 
 say, " I am thine, save me,^^ etc. 
 
 I. The claim of David to Divine Relationship: "I am thine:'' 
 Thine in covenant, owned by thee, and devoted- to thee. 
 
 1. This is peculiar relationship. It cannot be claimed by all. 
 All mankind have been created and preserved by God. They are 
 his workmanship. He is their lawful Sovereign. They are the 
 creatures of his power. As creatures all may say, I am thine 
 but few can claim an interest in the covenant of grace, which 
 leads the believer to say, " My Beloved is mine, and I am his.'' 
 
 2. The claim is for a relationship the most honourable and 
 glorious. It is a relation to God. I am thine.'' I am a child 
 of God. I belong to the King of kings, etc. — to the Almightjr 
 God, the Creator, Proprietor, and Governor of the boundless uni- 
 verse — to the God of infinite love, etc. It is esteemed a great 
 
 c 
 
84 
 
 RELATIONSHIP TO GOD. 
 
 honour to be related to a nobleman, a prince, or a monarch. Bui 
 
 all comparisons fail here, llelatecl to God ! "I am thine.^' 
 
 3. Hoio has tliis relationship originated? It implies previous 
 impediment, as occasioned by sin. All are sinners — in a state of 
 
 alienation. Isa. lix. 2; Eph. iv. 18. In this state there is no 
 
 relationship to God. There is an awful reversion of state. Sin- 
 ners may say to the Prince of darkness, "I am thine.^' Eph. ii. 
 1, 2. The claim implies the following: — 
 
 (1) I am thine hy gracious purpose. God for^seein^ the fall of 
 man, his ruin and wretchedness, made provision for his salvation, 
 by purposing to send his Son into the world to save sinners. See 
 Eph. 7 — 11 ; 2 Tim. i. 9. That gracious purpose includes every 
 believer, who is warranted to say, I am thine.'' 
 
 (2) I am thine by conquest. 2 Cor. x. 5. He subdues the op- 
 position of the heart, and inclines it to himself. He captivates its 
 desires and affections. " The carnal mind is enmity against God/' 
 but he destroys it. Thou hast conquered me — I am thine. 
 
 (3) 1 am thine hy purchase. Christ has bought me with a price, 
 satisf^nng all the claims of Divine justice ; and he has rescued me 
 from the grasp of Satan by his Almighty power. Divine justice 
 held me in bondage, on account of the broken law, holding out no 
 liberation till satisfaction should be given. Christ gave it. 1 Pet. 
 i. 18, 19. 
 
 (4) I am thine hy assimilation. I am like him, in degree. This 
 is effected by regeneration — born again — completely changed and 
 made like God. 2 Cor. v. 17. 
 
 (5) I am thine hy adoption. I am not worthy to have a place in 
 thy family ; but thou hast been pleased to take me, an outcast, in. 
 Like the father of the prodigal, thou didst run to meet me, etc. I 
 am thy child, and thou art my Father. 1 John iii. 1 ; John i. 12, 
 
 (6) I am thine hy dedication. " One shall say, I am the Lord's,'' 
 etc. Isa. xliv. 5. As I am bought with a price. I will glorify 
 God in my bodv," etc. Thy service is my delight* I am thine to 
 labour — to fight — to defend in thy cause. 
 
 II. The Prater of David: Save me." 
 
 As a man, he felt himself weak, frail, dying. As a sinner, 
 guilty and wretched, without mercy. As a Christian, opposed by 
 spiritual foes, and weak and helpless. He might well say, ^' Save 
 me." 
 
 The Tjord will save his people. Isa. xii. 2, 3. He delighteth 
 in mercy." "I am thine," regenerated, adorned, and adopted by 
 thee. I am thy ransomed one, thy property, thy jewel, and the 
 object of thine everlasting love. Lord, save thine own, for I am 
 
 precious in thy sight. " Being confident," Phil, i 6. Men 
 
 preserve that which is valuable. Hence Jehovah says, "No 
 weapon,^' Isa. liv. 17. " He that toucheth you," Zech. ii. 8. 
 
RELATIONSHIP TO GOD. 
 
 35 
 
 1. Save mefiom sin. That deadlypoison — that destroyer of all 
 peace — the instrument of the Old Serpent to destroy me — thai 
 which has marred the beauty and desolated the circumstances of 
 the whole human family. Lord, save me — from the enticements, 
 the guDt, the domination, the bondage, and the torment of sin. 
 
 2. Hfve- me fiom my foes. Satan desires to have me. The 
 worl'^. is full of allurements — its pleasures and amusements are 
 made fascinating b}' art, and this poor treacherous heart sometimes 
 gives symptoms of vulnerability, ' Lord, save me.^ Save me from 
 the influence of secular concerns ; let not my business be my idol ; 
 may I never esfceem it and my wealth as my heaven upon earth, 
 and thereby Jose the glorious heaven of eternity. Lord, save me ! 
 Save me from my deceitful and wandering heart. 
 
 The wicked often persecute the righteous. So it was with David, 
 V. 95. Lord, save me, and let not mine enemies prevail against 
 me. 
 
 3. Sav^. ?i.e from indifferentism. This is the great sin of the 
 church — iti low estate is the effect of its lukewarmness. The chil- 
 dren of tho world — the advocates of error — the devotees of super- 
 stition — the lovers of pleasure, are not indifferent. And how 
 miserable it. their cause ! Mine is an eternally glorious one, and, 
 alas ! I am indifferent ! Lord, save me — from carelessness — format 
 ity — mer« profession. Kev. iii. 13 — 18. 
 
 4. From dishonouring my pro fession, Phil. iii. 18, 19. 
 
 5. From the errors peculiar to the times in which Hive. Infidelity 
 and Atheism in their various shades. Their arguments, though 
 worthless, may to. the superficial mind appear plausible. And the 
 depraved heart is more prone to error than truth. Wonder not at 
 the existence of Atheism. The unrenewed heart is base, is daring, 
 
 demoniacal enough to hurl Jehovah from his throne, and turn 
 heaven into hell if it had the power. Lordj save me ! 
 
 Lastly. From the depressing ijifluence of adversity. These 
 personal and relative sorrows — these bereavements — these children 
 of rebellion — these temporal losses, and the drying up of the re- 
 sources of bodily sustenance. Lord, save me from my troubles. 
 Their name is legion, and such troubles have overwhelmed thou- 
 sands. Let me not be borne down by the torrent. I must soon die 
 myself. The shafts of death are already winged. The grave ia 
 ready for me. Lord, save me, and make me a conqueror, etc. 
 
 III. The Ground of David's Prayer and Claim. '* I have 
 Bought thy precepts.^' 
 
 God's people give evidence that they belong to God. No one can 
 be his without a sensible and visible evidence of it. 
 
 The precepts of God are loved and esteemed as an invaluable 
 treasury of good things. 
 
 The preceptrt of God are regarded as the rule of conduct. 
 
 The Christian labours to understand them. He reads, compares, 
 and searches. " I have sought thy precepts " I have carefully 
 
S6 
 
 RELATIONSHIP TO GOD. 
 
 inquired concerning my duty, and diligently endeavoured to do it. 
 The word of God is. not a strange book to the Christian. He is not 
 coerced to read it. He regards it as a communication from heaven 
 specially to him — regarding his interests. 
 
 This is the result of Divine operation, proving that " lam thine! 
 For, once I did not love the Scriptures. 
 
 Good men have always been attached to the Bible. Many have 
 shed their blood, rather than even conceal their regard to it. We 
 read in the book of martyrs, of a husbandman vs^ho gave a whole 
 load of hay for a leaf of one of the epistles. Boyle, that great 
 philosopher, said, speaking of the Scriptures, I prefer a sprig of 
 the tree of life to a whole wood of bays/^ Judge Hale, that orna- 
 ment of his profession and country, said, "If he did not honour 
 God's word by reading a portion of it every morning, things went 
 not well with him all the day.'' Job said, " I have esteemed the 
 words of thy mouth more than my necessary food/^ See also 
 Ps. viii. 
 
 APPLICATION. 
 
 1. Examination. Do I belong to God ? 
 
 2. Prayer for salvation must be united with faith. 
 
 3. Let faith be followed by works to evidence the existence of 
 grace in the soul. 
 
 IX. — MAN VILE. 
 
 « Behold, I am vile."— Job xl. 20. 
 
 The text enunciates a truth which we must all know, ^ind feel, 
 and lament, before we can obtain Divine acceptance, and prepared- 
 ness for heaven. No one ever valued Christ, and accepted his sal- 
 vation, without such a knowledge and conviction. 
 
 I. The nature of this confession. Jam vileJ' 
 
 Yile means inward defilement. The term is used to denote that 
 which is base, mean, and worthless. Sometimes it means hateful, 
 1 Sam. iii 13 ; corruptible, Phil. iii. 21, and frequently, wicked, 
 Ps. XV. 4 ; Isa. xxxii. 5, 6 ; Bom. i. 26. 
 
 1. This vileness is natural to man. Our first parents were 
 created pure — they fell, and all their posterity have been involved 
 .n their fall. Bom. v. 12. 
 
 "Lord, I am vile, coticeiv'd in sin, 
 And born unholy and nnclean; 
 Sprung from the man who.ee guilty fall, 
 , Corrupts the race, and taints us all.'* 
 
RELATIONSHIP TO GOD. 
 
 87 
 
 •*Soon as we draw our infant breath, 
 The seeds of sin p'ow up for deatli; 
 The luw demands a perlect lieurt, 
 But we 're defiled in every part.'' 
 
 2. This vileness is internal. It is in the soul — in its thoughts- 
 desires — affections — purposes. How vile and wicked are these I 
 The heart is " desperately wicked/^ It is a sink of iniquity ; it ia 
 the habitation of the plague. Matt. xv. 19. 
 
 3. It is outward or actual. The conduct of man is vile. Look 
 at Avhat you have done — what others, the intemperate, licentious, 
 unjust, depredators, tyrants, assassins, or murderers, have done. 
 For the vileness of man read, Kom. i. Gal. v. 19 — 21. 
 
 4. Refer to the experience of Christians. They are often com- 
 pelled to say, "Behold, I am vile.^' Job was an eminently pious 
 man. But he often felt the plague of his heart. And every Chris- 
 tian feels it. Were it not for the blood and Spirit of Christ, be- 
 lievers would have no hope. 
 
 5. The influence of this vileness. It separates from God. Pure 
 Deity can have no fellowship with the unclean. It is destructive 
 6f all happiness. It has converted this world into a desert — a 
 waste-howling wilderness — an Aceldama — a field of blood. It is 
 condemning, being a violation of the law — the law of God, and 
 merits the penalty declared against transgression. The soul that 
 sinneth shall die.'^ 
 
 II. What is requisite to produce this confession. 
 
 1. Divine Influence, to give a knowledge and conviction of it. 
 
 2. The Instrument used by the Spirit is the word of God. This 
 shows the spirituality of the law, and convinces of transgression. 
 Sometimes this conviction is instantaneous, as in the case of Saul 
 of Tarsus, and the Philippian jailor, at other times it is gradual. 
 
 Happy are they who are brought to this confession I They are 
 in the way of salvation. There is hope for them. 
 
 III. The Consequences of this confession. 
 
 1. It produces anxiety to obtain deliverance. The soul groans 
 under a burden of guilt, and cannot rest. Their vileness is dis- 
 gusting and hateful to them. " What must I do to be saved ? 
 
 2. Self distrust. The vileness is felt to be too great for human 
 means to remove. 
 
 3. A cordial approval and acceptance of salvation by the finished 
 work of Christ. It is hailed with rapture. The soul is placed 
 upon that foundation. ''The blood of Jesus Christ/' etc. *'In 
 him we have redemption,'' etc. 
 
 4. Prayer for the regenerating power of the Spirit, to create 
 anew, to cast out sin, to subdue the heart, and produce hatred to 
 fin. 
 
 4 
 
il8 ADVANTAGES OF WAITING UPON THE L0R1>. 
 
 IJIPROVEMENT. 
 
 Learn, 1. If not saved from this vileness in time, it cannot be 
 effected in. eternity. 
 
 2. Cultivate candour and tenderness in judging of the faults of 
 others. 
 
 3. Let Christians see the riches of Divine grace. For Christ's 
 Bake, God does not regard you as vile. Ye are complete in 
 him.^' 
 
 4. You will soon enter a world where no vileness can ever exist 
 
 X.— THE ADVANTAGES OF WAITING UPON THE 
 LORD. 
 
 "He giveth power to the faint; and to them that have no mi^ht, he increaseth 
 strength. Even the youths shall faint and he weary, and the young men shall utterly 
 fail. But they that wait upon the Lord shall renew their strength : they shall mount 
 up with wings as eagles, they shall run and not be weary, and they shall walk and 
 not faint." — Isa. xl. 29 — 31. 
 
 This chapter is a very precious one. It is a cabinet of the 
 richest treasures which Divine grace has allotted to the people of 
 God. It has evidently a reference to gospel times. It com- 
 mences with a command to all God's ministers to administer com- 
 fort to the afflicted in Zion. The gospel is an inexhaustible source 
 
 of comfort. A reference is then- made to the coming of John 
 
 the Baptist, as the Forerunner of Christ, and also a reference to 
 Christ himself as the great Saviour and Shepherd of his fiock, v. 
 3. To the weak in Zion, and the faint-hearted, how consoling 
 must be the description of the grandeur, the power, and the glorv 
 of God ! V. 12 — 17. What a God the Christian has ! The pro- 
 phet might well inquire the reason of the church's despondency, 
 V. 27. This inquiry amounts to an admonition. 0 ye afflicted 
 
 and tried, you have forgotten your Divine Refuge — God. We 
 
 often lean upon ourselves, instead of depending upon him. Sclf- 
 dependance is essential in some pursuits, but it will not avail 
 here. " Without me ye can do nothing." Without Divine 
 efficiency none are invulnerable to the temptations that are in the 
 world. Even the youths," etc. 
 
 I. The Characters described. 
 
 1. The faint. To faint, means to become weak through exertion, 
 2 Sam. xxi. 15 ; Judges viii. 4. Or, discouragement, Isa. xiii. 7 ; 
 Lam. i. 22. Terror or dismay, Josh. ii. 9. A Christian may 
 faint, 
 
 (1) From severe and long-continued triaU, 
 
ADVANTAGES OP WAITING UPON THE LORD. 89 
 
 It may be from Satanic influence — the wiles of the devil — the 
 Injection of the foulest and most malignant thoughts into the 
 mind. He desires to have the believer — he seeks to devour. 
 
 It may arise fi'om adversity. Lack of the bread that perisheth. 
 How severe this trial! It is enough to make the heart faint. 
 Adversity arising from lingering or painful disease — the body 
 Buspended between life and death. When this suspense is long, 
 it is especially painful — and the heart is ready to faint. It then 
 
 needs a cordial which this earth cannot supply. Adversity 
 
 arising from persecution, called tribulation. This threatened to 
 make the Apostles faint. They had fiery trials/^ but Divine 
 strength kept them from fainting. See 2 Cor. iv. 1, 16 ; Eph. iii. 
 13. 
 
 (2) Faint. It is expressive of a low state of religion in the 
 heart. There is the germ of religion there, but it wants Divine 
 energy to make it productive of the fruits of righteousness. There 
 is the bruised reed, and the smoking flax. Instead of great vitality 
 and vigour, there is weakness, etc. 
 
 (3) Faint. This may be constitutional. Physical weakness — 
 great nervous sensibility — mental fear and despondency. Such 
 persons often faint at imaginary evils — what is their state, then, 
 when trials actually come? Consoling truth ! " God knows their 
 frame,'' etc. 
 
 (4) Faint. It is expressive of spiritual declension. The graces 
 of the Spirit are ready to die.'' Rev. iii. 2. This has been in- 
 duced by neglecting prayer — public worship — worldly attachment 
 
 and devotedness. That man's religion was once vigorous and 
 
 exemplary. Look at him now. He is fast leaving his first 
 love." 
 
 The disuse of the means of grace resembles the disuse of food. 
 It leads to death. God in the means of grace feeds and nourishes 
 the soul. Neglect this, and spiritual life will faint and die. 
 Hence the exhortation, Heb. xii. 3. 
 
 2. No migJit. Without external resources. It is an awful 
 thing to be faint and ready to die, and to be without remedy. 
 But so it is with the sinner. He is " ready to perish.'' " The 
 whole head is sick, and the whole heart faint." Isa. i. 5. 
 
 Therefore no might to save themselves - — have tried all human 
 resources, and they have failed, as physicians of no value — com- 
 pletely helpless as to the performance of religious service, and the 
 conquest of spiritual foes. "There is no health in us." 
 
 3. The procedure of the self confident is to he deprecated. " Evei:i 
 the youths shall faint," etc. None by their own wisdom and 
 etrength shall succeed in the Christian warfare. What is a bright 
 and vigorous intellect, or physical energy and courage, in the 
 battles of the Lord, unassociated with Divine strength ? It is he 
 that must teach our " hands to war, and our fingers to fight." Ho 
 must be our shivjld and buckler." Some run well; fight welli 
 
40 
 
 ADVANTAGES OF WAITING UPON THE LORD. 
 
 labou'' well, for a short time ; but something " hinders." They 
 become weary and utterly fall/^ Alas ! we expected much from 
 them, but have been disappointed. 
 
 II. An important Duty. " They that wait upon the Lord/' 
 etc. 
 
 To waif' signifies to serve, Num. viii. 24; Acts x. 7 ; 1 Cor. 
 ix. IS. Sometimes, depen dance, Ps. cxlv. 15. Also to expect, to 
 look for. Gal. v. 5. The term in the text includes some of these 
 sepses ; but it is a little more expressive. It means, application 
 AK J LXPECTATioN. JVciit 7ij?on the Loixl, humbly and believingly 
 go to God, present thy petitions, and patiently wait for his bless- 
 ing. Waiting upon the Lord, 
 
 1. Is prompted by a sense of need. The sinner, or the declining 
 Christian really feels himself ''fainf^ and without might, and 
 that if unrelieved he must perish. Like the Prodigal, both are 
 famished, Luke xv. 
 
 2. A recognition that it is the prerogative of God to revive and 
 strengthen. " He giveth power to the faint,^' says the text, and 
 to them that have no might,^^ etc. See Isa. xli. 10, 13, 14. 
 
 3- The7j ivait upon God ivhere lie is to he found. He meets his 
 people in his house — in the closet — in the discharge of holy ser- 
 vice, for strength is given in performing service. 
 
 Where'er we seek him, he is found, 
 And every place is holy ground. 
 
 4. They wait upon him in a manner appropriate to their oicn 
 character. With penitence. Sin has caused them to be unwatch- 
 ful, weak, declining, and faint. They are humble for it. ''I 
 have sinned against heaven.''' With faith. Faith in Christ. No 
 self-dependance. 
 
 " Nothing in my hand I bring, 
 Simply to thy cross I cling." 
 
 With patience, and resignation. Wait. The trial which afflicts 
 thy soul, and makes thee faint, he may not remove at all — or not 
 remove it yet ; still he will not withhold strength from the earnest 
 and believing applicant. PauFs thorn in the flesh was not to be 
 removed, but God strengthened him proportionally, and kept him 
 from fainting. 2 Cor. xii. 9, 10. 
 
 III. The gracious Results of waiting upon the Lord. Shall 
 renew,'' etc. 
 
 1. Eeneival of strength. To renew,"^ means to change. Shall 
 change the weakness and decrepitude of spiritual declension, for 
 
 * "They shall put forth fresh feathers, like the moulting eagle," It has been a com- 
 mon and popular opinion, that the eairle lives and retains his vigour to a great age; 
 and that, beyond the common lot of other birds, he moults in his old age, and renews 
 his feathers, and with them his youth. Whether the notion of the eaglets renewing 
 his youth is in any degree well founded or not, I need not inquire; it is enough for a 
 poet, whether sacred or profane, to have the authority of popular opinion to support 
 HQ image introduced for illustration or ornament. — Bp. Lowth. 
 
ADVANTAGES OF WAITING UPON THE LORD. 41 
 
 active and vigorous life, and holy enjoyment. Renewed in the 
 spirit of their mind." God does this by his Spirit. See Col. i. 
 11 ; Phil. iv. 13 ; 2 Tim. ii. 1. 
 
 The poor afflicted saint was fast fainting and sinking ; now his 
 strength is renewed by ^vaiting upon God and " in the midst of hia 
 
 patience he possesses his soul.'-' The tempted one was rapidly 
 
 giving way ; but waiting upon God has strengthened him, and 
 given him the shield of faith, and he resists the darts of the 
 Wicked One [amplify]. The declining Christian was almost 
 separated from Christ, but he waited upon God, and he repaired 
 the bruised reed, replenished the smoking flax, and supplied the 
 lamp with new oil. He shines again, and enjoys his first love.'' 
 The fallen, God has raised up. 
 
 God strengthens for every duty, every danger, and every foe. 
 
 My grace is sufficient for thee." The way may be rough, the 
 enemies powerful, the waters deep, but God will sustain. " When 
 thou passest through the waters," etc. Isa. xliii. 2. 0 rich pro- 
 vision ! Waiting upon the Lord will give me strength to labour 
 
 strength to conquer strength to suffer and strength to 
 
 die. 
 
 2. Constant approximation toivards heaven. " They shall mount 
 up with wings as eagles." God having renewed their strength, 
 he will also by his Spirit lead their thoughts, affections, and 
 desires towards heaven. Their conversation shall be in heaven — • 
 their affections fixed there. Col. iii. 1, 2. As the eagle flies a 
 great height, so the Christian by faith and hope soars to Jehovah's 
 throne, and says, " Whom have I in heaven," etc. " 0 when shall 
 I come and appear before God." As tlie young eagle is assisted 
 by its parent in its first attempts to fly, bearing it upon the wing, 
 and teaching it to ascend, so God, on the wings of his Spirit bears 
 up the soul to his radiant abode on high. 
 
 And there are special times in the believer's life when his 
 thoughts are beautifully and rapturously fixed on heaven. Stand- 
 ing on Pisgah^s top, and looking through the telescope of faith, he 
 sees the glory of God and the Lamb. He sees the fertile plains 
 of the heavenly Canaan, and the immense wealth and glory of the 
 city of God. Earth then appears a shadow, wealth a bubble, etc. 
 
 While on the verge of life I stand, 
 And view the scene on either hand, 
 M}' spirit strui^gles with its clay. 
 And longs to wing its flight away. 
 
 Where Jesus dwells my soul would be, 
 I long that upper world to see; 
 Earth, twine no more about my heart, 
 For 'tis far better to depart. 
 
 3. Great activity and perseverance. They shall run,'^ etc 
 Strengthened with all might by the Spirit in the inner man, 
 naounting up to heaven on the wings of contemplation and faith— 
 in fact, seeing heaven, the prize suspended from the goal, they 
 4* 
 
THE PERSECUTOR CONVERTED. 
 
 may well run the race that is set before them» The crown, the 
 
 kingdom, the ecstacy, the music, the company, the beatific vision, 
 
 alkire. Hence they gird up the loins of their minds and run 
 
 they lay aside every weight, and run the race, etc. The voice of 
 enchantment calls to them to stop — the gold and silver of the 
 world, houses and land, and all earthly vanities, etc., call out, 
 Stop ! But the heavenly racer answers. No. I have seen heavt-n, 
 and therefore superior joys than you can give. No, hinder me 
 not. I will run in the way of God's commandments. * He 
 ** runs and is not weary.'' For God gives new strength continually 
 — new discoveries of heaven — yes, the " inward man is renewed 
 day by day." The strength of a Christian, as derived from God, 
 is inexhaustible. 
 
 **They walk and not faint.'' They go about their spiritual 
 business, and flag not. They serve the church without reluctance, 
 with cheerfulness and pleasure, and never tire. Like the Saviour, 
 they go about doing good, and they are " not weary in well-doing, 
 for in due season, they shall reap if they faint not." They live 
 upon their work — it is their food, and as long as they can take 
 food they cannot faint. It is my meat and drink to do thy will, 
 O God." 
 
 Running and walking without weariness and fainting, must 
 imply, apjjroximation to perfection. It is a ripening for heaven. 
 They are getting nearer it every day, and they are becoming as a 
 bride adorned for the Bridegroom. The word walk in Hebrew 
 implies progression. Hence it is said, the voice — the thunder of 
 God walked in Eden, the trumpet walked, that is, waxed louder 
 and louder. 
 
 In conclusion, believer, think of thy happiness. God will do 
 all this for thee. 0 what an unfailing refuge ! 
 
 Sinner, thou hast no refuge. "Thy whole head is sick, and 
 
 thy heart faint." Go to Christ the Physician of thy soul, and he 
 will save thee. 
 
 XL — THE PERSECUTOR CONVERTED AND 
 PRAYING. 
 
 "Behold, he prayeth." — Acts ix. 11. 
 
 The Apostle Paul was a Jew by birth ; but having been born 
 in the city of Tarsus, he was entitled to the privileges of a Roman 
 citizen. By trade, he was a tent-maker. He was a man of edu- 
 cation, having studied under Gamaliel, a learned doctor of the 
 law. As to his religion, he was a zealous, bigoted, and intolerant 
 Pharisee, a determined opponent of Christianity, and a most violent 
 persecutor. His opposition commenced from the martyrdom of 
 fetephen. Acts vii. 57. See also. Acts viii. 1 — 3 ; ix. 1, 2, and in 
 
THE PERSECUTOR CONVERTED. 
 
 48 
 
 fche following verses, his marvellous conversion is narrated. See 
 also, Acts xxii. 1, etc. ; xxvi. 
 
 As Saul of Tarsus was so fierce and terrible a man, the mind 
 of Ananias had to be prepared and fortified, otherwise lie would 
 have hesitated to go and instruct him ; v. 13, 14. To satisfy his 
 fears, he was assured that he Avas a clianged man, a chosen instru- 
 ment, and a praying convert. " Behold, he prayeth.'' Consider, 
 
 I. The text and its connection as exhibiting a most amazing 
 contrast. . 
 
 Before, we see him aiding in the martyrdom of Stephen, and 
 consenting unto his death. After which, with malevolent hate of 
 Christ, " he made havoc of the church,'' etc. He was the prince 
 of persecutors, and was regarded with the utmost complacency by 
 the Jewish hierarchy, as the best instrument they could employ 
 for the destruction of Christianity. See him in his career — mark 
 the ferocity of his heart — like the murderer from the beginning," 
 he seeks to devour. 
 
 Yes, the hate of his spirit yoa well might learn, 
 From his pale high brow, so bent and stern, 
 And the glance that at times shot angry light, 
 Like a flash from the depth of a stormy night. 
 
 *Twas Saul of Tarsus, a fearful name, 
 
 And wed iji the land with sword and flame; 
 
 And the faithful of Jesus trembled all, 
 
 At the deeds that were wrought by the furious Saul. 
 
 And Saul went on in his fiery zeal; 
 The thirst of his fury no blood could quell. 
 And he went to Damascus with words of doom. 
 To bury the faithful in dungeon gloom. 
 
 Look at him now, and mark the contrast! What is he doing? 
 Praying — praying to that Jesus whom he hated, and whose 
 followers he would have murdered. He has seen his glory — 
 heard his voice — felt his Spirit, and is now prostrate in the dust, 
 
 E raying. The vail is taken from his mind — the adamant from 
 is lieart — the rebel is conquered now. What a contrast ! " Be- 
 hold, he prayeth!'' What will the Jews think? What will the 
 high-priest say ? 
 
 Have you ever been on the ocean amid the raging of a fearful 
 storm — when the devouring wave, and the rolling billow, have 
 assailed your frail bark? Did not your heart die within you as 
 you were ready every moment to be engulfed ? But the God who 
 holds the winds in his fists, and the waters in the hollow of his 
 hand, uttered his voice, " Peace, be stifl,'' and immediately there 
 
 was a great calm. So it was with the church in the days of 
 
 Saul of Tarsus. He was the chief element in the sturmy perse- 
 cutions which raged against the church. The storm made dreadful 
 havoc, and threatened to engulf Christianity. But Jehovah calmed 
 his rage as he journeyed to Damascus, made his wrath to praise 
 
 him, and the remainder of that wrath restrained. Then had 
 
 the churches rest throughout all Judea, etc., v. 31. 
 
14 
 
 THE PERSECUTOR CONVERTED. 
 
 II. As exhibiting the power of God, and the riches of Divine 
 grace. 
 
 Will this man ever be converted? This man who was exceed- 
 ingly mad against Christians, and persecuted them even unto 
 death — this intolerant and bigoted Pharisee? Go to him, and ply 
 him with the ordinary instrumentality of the church ; preach to 
 him Jesus as the Messiah, and the resurrection, with the most 
 powerful eloquence, and the most cogent arguments, and you will 
 find him impenetrable and invincible to conversion by human 
 means. 
 
 No character presented so ri xnj insuperable obstacles to the 
 attainment of such a result. His conversion is one of the greatest 
 marvels in the history of heaven^ s transforming grace. It was 
 not open profaneness; licentiousness, etc., that formed the barrier. 
 The man who is hourly making work for repentance is far more 
 accessible to saving convictions than he who proudly feels that he 
 needs no repentance. The Pharisee, clothed in the panoply of 
 his self-righteousness, is invulnerable to the shafts which the 
 gospel aims at the liearts of ordinary sinners. And Saul was 
 
 arme(i at all points with armour of proof. Only the power that 
 
 created the world could transform him into a Christian. For what 
 had he done? He had not only been a blasphemer and a mur- 
 derer, but he had pleaded the Divine sanction .as the motive and 
 justification of his course. He closed his eyes too against all 
 evidence of Christ^s Messiahship. That must have been visible 
 all around him. His heart must have been impregnated with the 
 cruelty and the obduracy of a demon, when, unrelentingly, he saw 
 Stephen die, commending his spirit to Christ, and praying for the 
 forgiveness of his murderers. Among all enormities of human 
 wickedness, persecution is the most hateful, and the persecutions 
 of Saul were most inexcusable and most aggravated. Fearful is 
 the guilt implied in the question addressed to the 2:uilty culprit 
 by the voice from Heaven, "Saul, Saul,'^ etc. Why, indeed! 
 Terrible reasons rush upon his guilty spirit — he is confounded — • 
 the "chief of sinners'^ falls prostrate to tho earth; and in subse- 
 quent years he frequently adverted to the scene with tears of 
 penitential sorrow, mingled with adoring gratitude* and love. See 
 1 Cor. XV. 8. 
 
 His conversion therefore was an illustrious display of Omnipo- 
 tence, and the riches of Divine grace. So he viewed it. 1 Tim. 
 i. 12—17. 
 
 III. As giving a shock to the kingdom of Satan, and as accele- 
 rating the progress of the gospel. 
 
 By the conversion of Saul, Satan lost one of his chief instru- 
 ments. He had agitated the whole church — the extent of the 
 influence of the devastation may be ascertained from verse 31. 
 
 Think of his eminent talents — his literary acquirements — 
 
 his heroic zeal — his despite of danger — his disinterestedness and 
 humility — his holy life — his heaven-born spirit — his vast labours 
 
THE PERSECUTOR CONVERTED. ^ 45 
 
 and extensive success ! These are the rich and triumphant trophiea 
 of Divine grace. And then those intelligent, precious, and con- 
 soling Epistles, which the Spirit dictated him to pen. What would 
 the church have been without them? By his conversion Satan 
 lost — the church gained. 
 
 IV. As proving the truth of Christianity. In 1 Cor. xv. 1 — 8, 
 
 he gives his testimony to the truth of Christ's resurrection. • 
 
 He received not only the testimony of his fellow-apostles, but he 
 was himself an eye-witness of his majesty and glory. With pro- 
 priety then he said that he had received the doctrine of the gospel, 
 not from men, but from God. 
 
 Could the Apostle have been an impostor f Impostors generally 
 deceive to enrich themselves. But the Apostle abandoned the 
 society of the rich for the society of the poor, as the first Christians 
 were. He worked with his own hands. Is it compatible with 
 imposture to abandon wealth for poverty ? 
 
 Did the Apostle seek poioer? If he did, he adopted the most 
 unlikely course to obtain it. Christianity was then assailed by 
 the Jewish and Heathen governments, who incessantly sought to 
 martyr its advocate-s. 
 
 Was he anxious for honour f To become a Christian then, and 
 especially an Apostle, was to be defamed, and to be accounted as 
 the filth of the world, and the offscouring of all things. He was 
 distinguished already as a Jew, and honoured and applauded by 
 the hierarchy. He had received the best education his country 
 could afford, and had every prospect of rising to distinction and 
 office. By becoming a Christian, he made his friends his most 
 bitter foes, and how could he expect fame from them? 
 
 Did he seek ease and pleasure f Let his life of indefatigable 
 labour, and constant persecution and suffering, de^dare. To spread 
 the gospel, he travelled from country to country, encountering the 
 greatest dangers, enduring the severest hardships, insulted by the 
 populace, punished by the magistrates, scourged, beaten, left for 
 dead ; expecting, wherever he came, a renewal of the same treat- 
 ment, and the same dangers ; yet, when driven from one city, 
 preaching in the next, spending his whole time in the employ- 
 ment, sacrificing to it his pleasures, his ease, his safety ; persist- 
 ing in this course to old age, unaltered by the experience of per- 
 verseness, ingratitude, prejudice, desertion.; unsubdued by anxiety, 
 want, labour, persecutions, unwearied by long confinement, undis- 
 mayed by the prospect of death. See 2 Cor. xi., and 2 Tim. iv. 
 6 — 8. Is this the course of an impostor, or a man seeking fame ? 
 Recollect too his hostility to Christianity before his conversion. 
 Infidels often say that Christians are prejudiced in favour of their 
 religion. But here was a man, at first a bitter infidel, and foe to 
 Christianity. All the prejudices of his education, and his worldly 
 prospects, all his former views and feelings, were opposed to the 
 gospel of Christ. But he became its firm advocate and friend, 
 and it is for infidels to account for this change. There must havf 
 
46 
 
 THE PERSECUTOR CONVERTED. 
 
 been some cause, some motive for it ; and is there any thing mora 
 rational than the conclusion that Saul was convinced of the truth 
 of Christianity? Nothing else hut a religion from heaven could 
 produce this change. Here then is the independent testimony of 
 a man who was once a persecutor ; converted, not by the preach- 
 ing of the Apostles; changed in a wonderful manner; his whole 
 life, views, and feelings revolutionized, and all his subsequent days 
 evincing the sincerity of his feelings, and the reality of the change. 
 He is just such s, witness as infidels ought to be satisfied with ; 
 whose testimony cannot be impeached ; who had no interested 
 motives, and who was willing to stand forth anywhere, and avow 
 his change of feeling and purpose. We adduce him as such a 
 witness ; -and infidels are bound to dispose of his testimony, or to 
 embrace the religion which he embraced. 
 
 V. As teaching the duty and privilege of prayer. " Behold, he 
 prayeth.'' 
 
 Prayer is an evidence of Divine renovation — of spiritual life.— 
 An infant, as soon as born, begins to cry, an indication of life, 
 want, and dependence. So when a sinner is really converted, he 
 begins sincerely to pray, a sure proof of spiritual life, want, And 
 dependence. This will be the practice of the believer till his life 
 shall end. Grace entered the heart of Saul, and manifested its 
 existence there by the utterance of prayer, — prayer for mercy — 
 prayer for salvation. As soon as the churches heard he was a 
 praying man, they instantly concluded that he was a converted 
 man. Observe as to the excellency of true prayer. 
 
 1. It is always prompted by a sense of need. The publican 
 
 2. It is sincere. It is the prayer of the soul, because the soul 
 groans under bondage, and pants for deliverance. 
 
 3. It \^ penitent and humble. The prodigal. 
 
 4. It is earnest. " The eJffectual, fervent prayer," etc. 
 
 5. It is believing. Faith in the Mediator. ** No man can come 
 unto the Father, except by him." 
 
 IMPROVEMENT. 
 
 1. That the glorified saints before th 3 throne of glory were onc# 
 vile and sinful as we are. 
 
 2. This subject gives the greatest encouragement to those who 
 feel the r spiritual ruin. If there Ttas grace for Saul of Tarsus, 
 there is also salvation for them. 
 
 3. How fearful the state of those who reject salvation, and all 
 •vidence of its truthfulness. 
 
THE EXALTATION OF THE RIGHTEOUS. 47 
 
 XII.— THE EXALTATION OF THE EIGHTEOUS AT 
 THE LAST DAY. 
 
 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, 
 Inherit the kingdom prepared for you from the foundation of the world. — Matt 
 XXV. 34. 
 
 The doctrine of a future judgment is enunciated by most of tha 
 
 sacred writers. It will be a solemn and interesting event. • 
 
 To the wicked it presents a scene of terrors. To the righteous 
 
 it is full of interest. It will be the "day of the manifestation of 
 the sons of God/' when they shall be acknowledged, honoured, and 
 
 glorified by the Judge. The process of the Last Judgment, and 
 
 its momentous results, are here graphically stated by him who is 
 ordained of God to be the Judge of all. Acts xvii. 31 
 
 Consider the subject as follows : — 
 
 I. The Invitation is given by the King. " Then shall the 
 King say.'' Christ is called King. And his royalty and all its 
 oxalt^^'i honours are the reward of his sufferings and death. He is 
 now the King — Head of his church, Ps. ii. 6 ; John xviii. 37 ; Re¥. 
 xvii. 14; xix. 16. How extensive his dominion — how great his 
 glory, according to these texts. Blessed then will they be who 
 shall hear the favourable voice of the King of kings, &c., amid the 
 solemnities of judgment. 
 
 il. The GLORIOUS distinction OF the Righteous. "Say to them 
 on his rigtit hand." The whole world is supposed to have 
 assembled at the judgment-bar. The righteous have been separated 
 from the wicked, and placed at the right -hand of the Judge. 
 The right hand is- the place of honour, dignity, and special favour. 
 Eph. i. 20 ; Ps. ex. 1 ; Acts ii. 25. The left hand was the place of 
 dishonour, denoting condemnation. Eccles. x. 2. Consider the 
 happiness of the; righteous at the right hand, as contrasted with 
 the position of the wicked ! 
 
 III. The pleasing and significant character under which the 
 righteous are addressed. "Blessed of my Father." That is, 
 made happy, or raised to felicity by my Father. Their present 
 honours and dignities, their immediate entrance with me into my 
 kingdom, their everlasting life, have all been effected by my 
 Father. " Blessed of my Father," his chosen, redeemed, regen- 
 erated, adopted, and beloved children, whom he has determined 
 to render blessed for evermore. Blessed of the Father, because 
 
 1. He gave his Son as their ransom, John iii. 16 ; Rom. viii. 
 32. This is the basis of their faith and hope. 
 
 2. He has blessed them vr\t\\ jtistifi/incf grace. No longer cursed 
 by the law as transgressors, but justified by the grace that is in 
 Christ Jesus our Lord. Gal. iii. 9—13. They are not only par» 
 doned, hut justijied, two valuable and distinct blessings. By justi* 
 
48 
 
 THE EXALTATION OF THE RIGHTEOUS. 
 
 i«ation, they are regarded as innocent, and treated as though thej 
 •ad never sinned. Hence, for their innocencj, they are called 
 ^ sheep/' V. 33. 
 
 3. Blessed of the Father with iho^ privilege of adoption. They 
 have come out from the v^^orld, have been pardoned, and justified, 
 and renovatedy and now they resemble God, and his children. 
 The}' have the Spirit of adoption. John i. 12; Rom. viii. 14 — 17 ; 
 Gal. iv. 6. 
 
 4. Blessed with the sanctifijincj influence and graces of the Holy 
 Spirit. This renders them obedient, and their obedience is evan- 
 gelical. Hence Christ, as the Judge, will make known their good 
 works as the effect of their faith and love, v. 35 — 40. These are 
 not meritorious, but the fruits of the Spirit, proving that they have 
 really been blessed. 
 
 5. Blessed of the Father in contradistinction to the despite of the 
 world. Though despised and reproached by the world, yet the 
 Father loves and blesses them. Deut. xxxiii. 29. 
 
 lY. Their future exaltation. " Come, ye blessed,'^ etc. 
 
 1. He gives them a gracious welcome. He calls them to "come'' 
 to him, that they may behold and share his glory, and concur with 
 him in the judgment about to be given to the wicked. — ^As 
 Matthew Henry observes, Come/' that is, welcome, ten thousand 
 welcomes, to the blessed of my Father ; come to me, come to be for 
 e^^er with me, you that followed me, bearing my cross, now come 
 along with me bearing the crown. The blessed of my Father are 
 the beloved of my soul, that have been too long at a distance from 
 me ; come, now, come into my bosom, and rest in my love. Oh how 
 this will gladden the saints in that day. We now come boldly to 
 the throne of grace ; but we shall then come boldly to the throne 
 of glory, and this Avord holds out the golden sceptre, with an assur- 
 ance that our requests shall be granted to more than the half of 
 the kingdom. Now, the Spirit saith. Come, in the word ; and the 
 bride saith, Come, in prayer, leading to sweet conmtiunion, but the 
 perfection of bliss will be when the King shall say, Come.^- 
 
 2. Their everlasting destiny is to inherit the kingdom. Inherit 
 the kingdom,'' meaning the kingdom of heaven. What a glorious 
 inheritance I It is the dwelling-place of God. It is the abode of 
 angels. Its glories must therefore be inconceivably great. A 
 kingdom is reckoned the most valuable possession on earth, and 
 it implies the greatest wealth and honour. The monarch of a 
 kingdom wears the crown, wields the sceptre, and commands its 
 treasures. But what is this to the Kingdom of heaven, where all 
 the saints shall be kings? 
 
 Its glory is set forth by crowns — palms — white robes. See Matt, 
 xiii. 43. Its riches are immense — riches of glory — its streets ar^ 
 paved with gold and precious stones. Its pleasures are all ratio^nal, 
 and never satiate — always new and abundant, called "riv^ers of 
 pleasure." 
 
THE EXALTATION OF THE RIGHTEOUS. 
 
 49 
 
 They shall "inherit'' this kingdom. The inheritance is only 
 for the children of the Divine family. If sons/' etc. Gal. iv. 7, 
 but not otherwise. The sons only shall enjoy their Father's estate. 
 There they will feel that the kingdom is their own. As they look 
 at its vast wealth and grandeur ; as they hear its delightful melo- 
 dies ; as their hearts pulsate with joy, they will say, " All this is 
 mine ! — to inherit — for ever ! " 
 
 3. It is prepared. Infinite wisdom, almighty power, and incon- 
 ceivable love, have prepared it. It is great like the great God. It 
 is holy like the holy God. It is infinitely blissful like the infinitely 
 Happy One. It is eternal like the immutable God. It is pre- 
 pared by means of Christ — by his death — and heaven is the pur- 
 chased possession. Into it he entered as our forerunner. John 
 xiv. 1, 2, etc. 
 
 This preparation implies its suitability and adaptation to the 
 wants and aspirations of an immortal spirit redeemed. Nothing 
 here can satisfy it : the novelty of every thing here departs — every 
 thing satiates. But at the right hand of God there is fulness of 
 
 joy, and pleasures for evermore." It is the prepared Canaan 
 
 after all the trials of this world's wilderness — an exemption from 
 all evil. , 
 
 4. It is the kingdom prepared from the foundation of the world, 
 God foresaw that man would fall, and his purpose to redeem was 
 coeval with his purpose to create, that both might yield a revenue 
 of praise to himself. Eph. i. 4. 0 wondrous love ! before this 
 world was made, even then did J ehovah form the plan of mercy to 
 save sinners ; and onwards till Christ exclaimed on the cross, " It 
 is finished," and thence till now, his heart has been fixed on the 
 Happiness of believers, and it is his own blessed promise, " I will 
 never leave thee, nor forsake thee." 
 
 Lastly. What a radiant influence then does the Royalty of 
 Christ, and the arrangements of his grace, cast over future scenes. 
 He is our King and our God. When we die, he will stand by our 
 bed, having the keys of death and the invisible world suspended 
 at his girdle. He openeth and no man shutteth. Death is entirely 
 under his control. In those solemn moments, he will appear as the 
 Shepherd of his flock, as the unfailing Surety of his people, and as 
 the King of saints. Then the soul, about to leave the body, and 
 stretching its wings for its flight, will have an Almighty arm on 
 which it may safely recline. With one hand this gracious King 
 shall hold the anchor of hope, and with the other signal the way 
 to glory. 
 
 This Almighty King has power over the grave, and at the last 
 day, he will descend from heaven, and raise the bodies of his saints 
 from their long sleep in the dust. He will change and so fashion 
 our vile bodies like unto his own glorious body, and reunite them 
 to our souls, purified, immortal, and happy. 0 with what rapture 
 shall we arise to gaze on the Judge descending from heaven, ia 
 
 the glory of his Father, with all his holy angels." How will 
 5 D 
 
50 
 
 GOD A HABITATION. 
 
 our souls beat with ecstacy when the same glorious and everlast- 
 ing King shall place us on his right hand in glory and honour, 
 which the monarchs of earth will covet in vain, and before which 
 all earthly grandeur shall sink to nought. With what heavenly 
 melody will the voice of the Redeemer sound in our ears, when he 
 proclaims, Come, ye blessed,^' etc. How will the soul distend 
 with transport, when, accompanied by the church of the first-born, 
 and surrounded by thrones, principalities, and powers, it shall 
 commence its flight towards the highest heavens, to be made pil- 
 lars there to go out no more for ever. What a celestial sunshine 
 will irradiate the mind, when we shall be presented before the 
 throne of Jehovah, and settled with angels and saints in our own 
 immortal inheritance, and final home, and find ourselves free from 
 siii, free from all sorrow, and our heavenly life commenced, Avhich 
 will be for ever vigorous and young. Thy sun shall no more 
 go down/' etc. 
 
 XIII. — GOD A HABITATION. 
 
 A METAPHORICAL SKETCH. 
 
 "Be thou my strong Habitation, whereunto I may continually resort." — Ps. Ixxf. 
 
 8. Or, Ps. xc. 1. — "Lord, thou hast been our Dwelling-place (or habitation) in all 
 
 generations." 
 
 The soul needs a refuge. Its circumstances are of a necessitoun 
 character. — ■ — Regard man as a vile, condemned, and ruined sin- 
 ner, as a proof that he wants a refuge. Regard the Christian 
 
 as conflicting with sin, the flesh, the world, etc., and it will be. 
 
 evident that a Divine Refuge is necessary for his safety. God 
 
 therefore bows the heavens and comes down to be the refuge of 
 repentant and believing sinners. He is their shelter and habita- 
 tion through life, and their everlasting portion in heaven. " Be- 
 cause thou hast made the Lord, who is my refuge, even the Most 
 High thy Habitation; there shall no evil befall thee, neither shall 
 any plague come nigh unto thy dwelling. Ps. xci. 9, 10. As a 
 well-fortified castle or town affords safety to those within it, so is 
 the Lord the defence of his people. 
 
 I. To every house or habitation there is a way leading to it, and 
 a door through which to enter into it, which is freely opened only 
 to approved friends. 
 
 The Lord Jesus Christ is the Way that leads to this Divine 
 Habitation. "I am the ivay,'* etc. John xiv. 6. He is a Prophet 
 to enlighten, a Priest to atone, and a King to subdue and govern. 
 He is also called the Door, which lets into this Habitation. A 
 
GO© A HABTTATIOW. 
 
 bl 
 
 Door that is always open to the penitent and believer. Sea 
 John X. 9. 
 
 "The happy gates of gospel grace, 
 Stand open night and day; 
 Come, sinners, here receive supplies, 
 And drive your wants away." 
 
 II. It is a legal right and propriety which render a habitation 
 valuable, and interesting. A passer-by may cast a transient look 
 at it, but it does not interest him because it is not his. 
 
 It is an interest in God through Christ that causes the saint 
 highly to prize and adore him. *' Thou art my God, I will exalt 
 thee ; I will praise thy name,'' Isa. xxv. 1 ; Ps. cxviii. 28 ; " The 
 Lord is my portion,'' &c. Lam. iii. 24. 0 what a portion ! Think 
 of his attributes — of the riches of his grace — the gifts of his Spirit — • 
 the purposes of his love — the guardianship of his angels — the in- 
 fluence of his presence — the provisions of his house — the promises 
 of his word — and the glories of his heaven ; for all these are the 
 rich inheritance of God's people. All these are mine ! What a 
 rich habitation ! What a precious Dwelling-place I 
 
 When I can say my God is mine, 
 When I can feel thy glories shine, 
 I tread the world beneath my feet, 
 And all the earth calls good or great. 
 
 III. A habitation or house is a shelter or covert from heat and 
 cold, from wind and rain, from snow and hail, and the stormy 
 blast. 
 
 God is the soul's chief and only Sanctuary. "What time I am 
 afraid, I will trust in thee," Ps. Ivi. 3, or, as the original means, 
 / will retiree into thee, as my Habitation, for shelter, for thou art 
 a strength to the poor and needy, and a refuge from the storm." 
 See Isa. xxv. 4. In awful convulsions of state, revolutions of 
 kingdoms, and death-producing epidemics, which afflict the world, 
 Jiose who dwell in God shall be perfectly safe. 
 
 If burning beams of noon conspire 
 To dart a pestilential fire, 
 God is their life, his wings are spread. 
 To shield them with a healthful shade. 
 
 If vapours with malignant breath 
 Rise thick, and scatter midnight death, 
 Israel is safe, the poison'd air 
 Grows pure, if Israel's God be there. 
 
 Union with God prevents coldness and indifference in spiritual 
 fchings. If you retire from this habitation, worldly influence, the 
 pleasures of sin, and evil communications will soon dull your zeal, 
 and freeze your hearts. The blights of error, apart from God, 
 soon destroy the plants of righteousness. Dwell in love, and 
 dwell in God," and by the celestial fire of the Holy Spirit, yoq 
 will be rendered ''fervent in spirit, serving the Lord with courage^ 
 resolution, and delight. 
 
52 
 
 GOD A HABITATION. 
 
 IV. A habitation or house is a place of security against thieves, 
 robbers, assassins. It is a man's castle for the protection of him- 
 self and family. 
 
 And God is a Sanctuary for his people when they are assailed 
 by the fiery darts of the Wicked One, or by the malice of perse- 
 cuting men, or by the corruption of their hearts. When, there- 
 fore. Christian, thou art assailed by the enemy, retire into God — 
 throw thyself into his arms. Satan cannot follow thee there. 
 
 Thrice happy man I thy Maker's care. 
 Shall keep thee from the fowler's snare; 
 Satan the fowler, who betrays 
 Unguarded souls a thousand ways. 
 
 Just as a hen protects her hrood. 
 From birds of prey that seek her blood, 
 Under her feathers, so the Lord 
 Makes his own arm his people's guard. 
 
 V. Our habitation is our home, for in other places we are but 
 strangers and sojourners. It is the place of domestic comfort, and 
 pleasant association. We love home, sweet home ! 
 
 God is the Christian's home, for he dwells in God. The very 
 business pursuits of life, which necessarily lead into all kinds of 
 society — the customs of the world which constantly plead for 
 adoption — and even our relationships of life have always a tendency 
 to separate us from God. Sometimes we feel ourselves allured ; — 
 but it is always comfortable to return home to God, to dwell under 
 the shadow of his wing, and to see his beauty, behold his glory, 
 
 and partake of the riches of his grace. The vain amusements 
 
 of this life, its scenes of gaiety, the tavern, the dance, the drama, 
 and the tents of wickedness, afford no satisfaction to the regene- 
 rated. He could not be at home there. Spiritual vitality is in his 
 heart — he is born of God, therefore he can only be at home in 
 God. He is afraid of wandering from this delightful home ; and 
 if he does wander, he returns praying, 
 
 "Create my nature pure within. 
 And form my soul averse to sin: 
 Let thy good Spirit ne'er depart, 
 Nor hide thy presence from my heart. 
 
 "I cannot lire without thy light, 
 Cast out and banish'd from thy sight 
 Thy holy joys, my God, restore, 
 And guard me that I fall no more." 
 
 This home must be a comfortable home. Ah ! what are all the 
 joys of earth compared to the " fellowship with the Father, and 
 with his Son Jesus Christ "In him are hid all the treasures 
 of wisdom and knowledge.'^ Whom have I in heaven but thee?'' 
 
 Let others stretch their arms like seas, 
 
 And grjisp in all the sliore; 
 Grant me the visits of thy face, 
 
 And I desire no more. 
 
GOD A HABITATION. 
 
 68 
 
 VI. A habitation is the place of rest and repose after the toils 
 and fatigues of the day. 
 
 Night is the time for rest; 
 
 How sweet when labours close, 
 To frather round an aching breast, 
 
 The curtain of repose. 
 Stretch the tired limb?, and lay the head, 
 
 Down on our own delightful bed. 
 
 God is a rest, to the sinner at the time of his conversion. Con- 
 vinced of sin — under the curse — terrified by the lightning's flash, 
 and the thunder's roar, as they utter the curse of Sinai's broken 
 law, he hears with rapture the invitation, " Come unto me, all ye 
 that labour,'' etc. Matt. xi. 28. He is glad to repose in God, and 
 to be sa-ved by rich free grace. The glorious attributes of Jehovah 
 are like so many retiring rooms, places of security, and repose. 
 
 Return to thy rest," Ps. cxvi. 7. The Psalmist uttered this 
 language in a time of affliction and distress. And is it not a 
 precious privilege in all our sorrows, and when puzzled with the 
 complexity of Divine Providence, to be allowed to repose our souls 
 on the Divine attributes ? He is omniscient, and knows what is 
 best for us, and we ought to bow to his will. He is all-wise, and 
 commands all things to work together for our good. He is almighty 
 — faithful — infinitely good, etc. 
 
 VII. A house or habitation is often a place of hospitality, to 
 which friends are invited, where strangers are sometimes enter- 
 tained, and beggars relieved. 
 
 Then look at God. He is always " waiting to be gracious.'* 
 ** My God shall supply all your need, out of his riches in glory, 
 by Christ Jesus." To all distressed and anxious sinners, he utters 
 
 his love, "Ho! every one that thirsteth," etc. Isa. Iv. 1. Ho 
 
 has given his gospel to the Gentiles, and he receives into union 
 with himself the vilest of the vile. " Then hath God granted " 
 etc. Acts xi. 18 ; Luke i. 53 ; James i. 5. He manifests his gracious 
 presence in his house, and it is that presence which makes it a 
 banqueting-house. 
 
 VIII. He that is houseless is in a very desolate and miserable 
 Btate, and exposed to very great inconvenience. 
 
 He that dwells not in God through Christ, is ** without God, 
 without hope, and without Christ in the world." To him God is a 
 ** consuming fire." 
 
 APPLICATION. 
 
 1. The superiority of the Christian's privilege. He dwelleth 
 in God, and God is his portion. Ail other possessions are earthly ; 
 this is Divine. Other portions are confined to the body. This 
 blesses both body and soul. Other portions satiate ; this is always 
 satisfying. Other portions must perish ; this will bless and enrich 
 for ever. 
 
 2. It requires circumspection of life — a constant desire and 
 
 5* 
 
54 
 
 DISSOLUTION FOLLOWED BY GLORY. 
 
 endeavour to please God, lest we should be turned out of our habi- 
 tation ; for can two walk or dwell together except they be agreed ? 
 
 3. How great is the folly of those whose desires and aims centre 
 in earthly things, which are but for a season, and ultimately lead 
 to ruin 1 
 
 4. Christ ever presents himself as the accessible Way, and the 
 Open Door to fellowship with God. 
 
 IV. —DISSOLUTION FOLLOWED BY GLORY. 
 
 PART I. 
 
 "For we know that if our earthly house of this tabernacle were dissolved, we hars 
 a building of God, a house not made with hands, eternal in the heavens." — 2 Cor. v. 1. 
 
 That which constitutes the Christian's bliss and support in this 
 world, is the hope of a glorious immortality. This cheers his 
 mind at all times, but especially in the time of adversity, and in 
 
 the prospect of death. Such was the experience of the Apostles, 
 
 as we learn from the preceding chapter. He refers, v. 8, etc., to 
 the severe trials which they endured for Christ's sake. But the 
 influence of the Divine Spirit strengthened their faith and hope, 
 V. 14 — 16, and by that means they were enabled to despise all 
 their sufferings in the cause of truth, and to rejoice in prospect of 
 
 heavenly glory! — v. 17, 18. It is as if the Apostle had said, 
 
 ** Brethren, see what we suffer for Christ's sake; but these are 
 our present and everlasting profit ; we are goin^ forth Aveeping 
 now, but we shall return again with joy, Ci^c. These sufferings 
 are great and overwhelming, and eventually they will crush us, — 
 our bodies will soon be dissolved in martyrdom, but this trying 
 process will last only for a moment, after which we are sure of a 
 building of God, etc. Dissolved! ah ! let these bodies be dissolved, 
 and let our enemies and death do their worst, yet they cannot 
 injure our souls, nor rob us of our house eternal in the heavens." 
 
 I. The Dissolution of the body as represented by the 
 Apostle. 
 
 The various expressions by which the Apostle represents it are 
 worthy of particular consideration. 
 1. His description of the human hody, 
 
 (1) He calls it a house. The word house refers to the body, as 
 the habitation, or the dwelling-place of the soul. The soul dwells 
 in it as we dwell in a house. Thus Solomon speaks of it as a 
 house, and when old age and death come, he describes the doors 
 %s being shut, and the windows as being darkened, Eccles. xii. 3. 
 
 It is called a house, because it displays the infinite skill and 
 wisdom of its Architect and Creator, Just as you stand by some 
 
DISSOLUTION FOLLOWED BY GLORY. 
 
 55 
 
 beautiful, building, some magnificent palace or temple. You admire 
 its symmetry, its chasteness, its beautiful sculpture, its vast ex- 
 tent, etc., and you say, The Architect was endowed with uncom- 
 mon genius, and the builders and other workmen with elaborate 
 skill and taste. 
 
 Contemplate the human body and all its parts — the bones, the 
 muscles, the tendons and ligatures, the brain, the nerves, the 
 circulation of the blood, the respiration, the organs of sight, hear- 
 ing, taste, touch, smell, and speech. Consider that all the parts 
 of the human machine are adjusted with the greatest exactness — 
 that there is not one member superfluous, nor any thing wanting 
 that is necessary either for ornament or use, and you will exclaim 
 like the Psalmist, " I am fearfully and wonderfully made ; — 
 made by God, and not come into existence by mere chance, or by 
 the operation of some undefined chemical, magnetical, or electrical 
 power in Nature. No. God — the Triune Deity, said, " Let us make 
 man.'' *' So God created man in his own image, in the image of 
 God created he him." 
 
 Has that watch — that steam-engine — that machine which spins 
 or weaves, sprung from chance ? All have had a contriver and a 
 creator. Apply the same argument to the creation of man^s body. 
 
 (2) It is called a house on account of its glorious inhabitant — 
 the soul. It is the residence of an immortal spirit. " There is a 
 Bpirit in man, and the inspiration of the Almighty,'' etc. Job, 
 xxxii. 8. This inhabitant is more valuable than the world, for 
 ** What is a man profited," etc. Matt. xvi. 26. The body then is 
 dignified by the soul, and all the claims of the body, and all the 
 possessions and enjoyments of earth, should be made subordinate 
 to the infinite concerns of the soul, the tenant of the body, the 
 glorious jewel of the earthly casket. 
 
 (3) It is called an earthly house, a frail tenement, whose founda- 
 tion is in the dust. The word earthly stands opposed to " heavenly," 
 or to the " house eternal in the heavens." The term refers to its 
 origin, " The Lord God formed man of the dust of the ground." 
 This is the origin of all — from the monarch on the throne, to the 
 humble peasant in his hut. Some may boast their lineage, their 
 proud ancestry — their noble blood — their relationship to the 
 great — but look, ye children of vanity, down to the dust, whence 
 you sprung, and whither you must go. *' Dust thou art, and unto 
 dust thou shalt return." 
 
 The body then is called an earthly house, on account of its 
 origin — because it derives its sustenance from the produce of the 
 earth — and because by the lapse of time, and the ravages of disease, 
 it is ever tending to its mother earth. The days of childhood and 
 youth rapidly pass away — the beauty and strength of manhood 
 Boon fade — the infirmities of age are very soon succeeded by death. 
 **Man dieth and waste th away, yea, man giveth up the ghost, and 
 where is he ? " 
 
 (4) The body is also compared to a tabernacle, which means a 
 
56 
 
 DISSOLUTION FOLLOWED BY GLORY. 
 
 booth or tent, a moveable dwelling, composed of j, few slight poles 
 put into the ground, covered with canvass, and secured by cords. 
 Che idea conve3^ed is this, that the body is not to be the perma- 
 nent dwelling-place of the soul. The body resembles a tent, erected 
 for a temporary purpose, and easily taken down in migrating from 
 place to place. The body possesses no principle of permanency. It 
 can be held together but a little time. It is like a hut or a cottage 
 that is shaken by every gust of wind ; like a tent when the pins 
 are loose, and the cords unstranded, or rotten, and which the wind 
 will soon sweep away. 
 
 It implies too the mutable nature of man^s circumstances. 
 Sometimes in wealth, then in poverty. Situated in this position, 
 then it is reversed. 
 
 2. The solemn fact: "the earthly house of this tabernacle" 
 must be " dissolved.'' 
 
 The word "dissolve" means to disunite the parts of anything; 
 and it is applied to the act of throwing down, or destroying a 
 building. In the text it is applied to the body as a temporary 
 dwelling that must be taken down, — in fact, to the dissolution of 
 the body in the grave. It can easily be dissolved, and made to 
 return to its primitive elements; for frail and feeble are the bodies 
 of those "that dwell in houses of clay, whose foundation is in the 
 dust, who are crushed before the moth.'' — Job iv. 9. 
 
 It will be dissolved by means of disease, which may be quick in 
 its operation, dissoh'ng the earthly house in a very short time — 
 or chronic, slow in its ravaging power, but sure at length to dis- 
 solve the house of clay. The operation of disease may be gentle, 
 or it may be violent, storming the poor clayey tenement, and dis- 
 solving it into dust 
 
 It may be dissolved by casualty, or accidents, as they are called. 
 In a moment, in the twinkling of an eye, the body may be 
 dissolved. 
 
 It may be dissolved by gradual decay. Life may be prolonged 
 to the utmost extent, three score years and ten, or four score years, 
 to the time of infirmity, sorrow, or second childhood, yet the body 
 shall be dissolved at last. 
 
 Mark the process of the dissolution of an old man, as portrayed 
 by Solomon, Eccles. xii. He compares the body to a House. The 
 " keepers of the house shall tremble," the hands shall become 
 paralytic, tremulous, and lose their grasp. " The strong men shall 
 bcw themselves,"those firm and able columns, the legs, shall sink 
 nder the weight of the body. " The g''inders," the teeth, "shall 
 cease, because they are few," and the work of mastication shall 
 be imperfectly performed. Dim suffusion shall veil the organs of 
 sight, for " they that look out of the windows shall be darkened." 
 " The doors," or valves, " shall be shut in the streets," or alleys 
 of the body, when the digestive powers are weakened, and "the 
 sound of the * internal' grinding is low." Sleep now loses its re- 
 freshing influence ; he rises up "at the voice of the bird." His 
 
DISSOLUTION FOLLOWED BY OLORT. 
 
 57 
 
 Toice which once charmed an auditory with its musical cadence, 
 now charms no more. Music once delighted him, but in a great 
 measure it has lost its influence upon him ; for all " the daughters 
 of music shall he brought low/' Timidity and distrust will pre- 
 dominate, and he will be alarmed at every thing; "he will be 
 afraid of that which is high, and fears shall be in the way/' As 
 the early " almond tree,'' when it flourishes in full blossom, his 
 hoary head shall be conspicuous in the congregation, the sure 
 prognostic, not of spring, alas, but of winter; he who like "the 
 grasshopper in the Sjeason of youth, was so sprightly in his motions, 
 now scarcely able to crawl upon the earth, " shall be a burden" 
 to himself ; and the organ of sense being vitiated and impaired, 
 "desire" and appetite shall fail. Thus "man" gradually, but 
 surely, " goeth to his long home," the grave, and "the mournerrj 
 go about the street," the long, hollow groans, and throat rattlings 
 prognosticate extreme debility, and speedy extinction of life ; for 
 the spinal marrow, that "silver cord," Avith the infinite ramific?- 
 tions of the nerves, thence derived, will be relaxed and lose ics 
 tone; "and the golden bowl," the container of the brain, from 
 which it proceeds, " shall be broken," or rendered unfit to perform 
 its functions. The vessel, by which, as a "pitcher," the blood is 
 carried back to the right ventricle of the heart for a fresh supply, 
 "shall be broken at the fountain," the heart, "and the wheel," or 
 instrument of circulation, which throws it forth again to the ex- 
 tremities of the body, "shall be broken at the cistern." 
 
 Thus the blood becomes stagnate ; the lungs cease to respire ; all 
 motion, voluntary and involuntary, ceases ; the body, the house of 
 the immortal spirit, is no longer tenan table, and the soul takes its 
 flight into the eternal world. The man dies, and " the dust re- 
 turns to the earth as it was." Putrefaction and solution take place ; 
 the whole mass becomes decomposed, and at length is reduced to 
 its original dust, while the " spirit," which God at first breathed 
 into man, even an immortal soul, " returns to God who gave it." 
 Well might Solomon exclaim, " Vanity of vanities, all is vanity.'' 
 
 This dissolution will certainly take place ; .it is a universal law. 
 None can evade it — nothi^^ can prevent it. Death can never be 
 
 bribed by wealth. " It is appointed for all men once to die." 
 
 Heb. ix. 27. 
 
 This truth is very solemn and affecting. However strong and 
 robust — however beautiful and well-fed — however near and dear 
 to us by the ties of blood and aff*ection, the body must be dissolved, 
 and the tabernacle taken down. The countenances which have 
 beamed upon us with so much intelligence, and difi'used life in the 
 social circle, must all be changed and see corruption. For ever 
 silent will be the captivating tongue, and the engaging form shall 
 be prostrated in the dust. The man of talent, the noble philan- 
 thropist, the able minister, the munificent donor, the man of ex- 
 emplary piety, and all those who have been the greatest blessing 
 
d8 
 
 HOPE OF IMMORTALITY. 
 
 to the church and to the world, must be buried in the dust. Theij 
 lips must be sealed in silence, and their voice be heard no more. 
 
 APPLICATION. / 
 
 This affecting subject should teach us, 
 
 1. Humility, We are sinners, and the death of the body is the 
 
 consequence of sin. Humility, — why should we be proud? 
 
 The grave and its corruption are our portion. " Naked came we 
 into the world, and naked shall we return. 
 
 2. Gratitude. God has provided us strong consolation in pros- 
 pect of dissolution. By the gift of Christ— by his finished work on 
 the cross — by his resurrection from the grave, he has despoiled 
 death of his sting, and robbed the grave of its power. *'A11 thanks 
 to him who scourged the venom out.'' 
 
 3. Watchfulness. The time of dissolution is uncertain. Habit- 
 uate the mind to think of death, to feel that this world is not our 
 rest. Not to render life gloomy, but to endow it with Christian 
 philosophy — which, by virtue of the redeemer's death, estimates 
 aissolution as the process by which the soul is translated to the 
 immortal inheritance. 
 
 XV. — THE CHEISTIAN IN THE PROSPECT OF 
 DEATH CHEERED BY THE HOPE OF 
 IMMORTALITY. 
 
 PART II. 
 
 For we know that if our earthly house of this tabernacle were dissolved, we have ft 
 building of God, an house not made with hands, eternal in the heavens. — 2 Cor 
 V. 1. 
 
 The value of any pursuit is to be ascertained by its results. 
 
 This is especially the case in spiritual things. Say ye to the 
 righteous, it shall be well with him ; woe to the wicked, it shall be 
 ill with him.^^ Isa. iii. 10, 11. The great difference between 
 holiness and sin,. the saint and the sinner, is indicated by the pros- 
 pect which they have of eternity. The sinner's heart is often filled 
 with the bitterness of his own ways, and of a future glorious im- 
 mortality he has no hope, but a fearful looking for of judgment. 
 
 Hence the dissolution of the body is a dreadful subject for 
 
 contemplation ; but still more awful is the contemplation of his 
 eternal state as an exile from God. — —But how different is the 
 experience of the righteous ! " For we know that when,'' etc. 
 Such is the Christian's hope. The body shall be dissolved in 
 death, but immediately after that dissolution, the soul shall have 
 
HOPE OF IMMORTALITY. 
 
 59 
 
 building of God, a habitation far superior to any dwelling-place 
 ever made by human hands, a blessed mansion in the heavens, 
 where God displays his glorious presence, and where light, purity, 
 and felicity are fuund in full perfection ; and this mansion shall 
 endure for ever. 
 
 Having considered, I. the Dissolution of the body, consider now, 
 
 II. The Blessed Hope of Immortality experienced by the 
 Christian in prospect of dissolution. ** We have a building,'* 
 etc. 
 
 This language has a two-fold aspect. It refers to heaven as the 
 future residence of believers, and to the resurrection and glorifica- 
 tion of the body itself. 
 
 1. To heaven as the residence of the Deity and all the celestial 
 inhabitants. Into that glorious abode the soul of the believer en- 
 ters to reside till the body shall be raised, glorified, and reunited 
 to it. It is my purpose,^' as if the Redeemer had said, to build 
 thy body afresh ; in the mean time, come and live with me.^^ 
 
 In this sense Macknight, and some others, understand the 
 language as referring to the mansions w^hich God has fitted up for 
 his people in heaven, and which the Lord Jesus has gone to pre- 
 pare for them. John xiv. 2, etc. What a delightful description 
 Christ gives here of the believer^s felicity ! Every word is full of 
 the sweetest melody. 
 
 It is a blessed thing that heaven has been revealed to man. 
 That revelation harmonizes with the Christian's wishes. He longs 
 to be at rest. It is the heaven in which he will be free from all 
 the storms of adversity, sickness and death. It is the social home 
 in which he will converse with all the bright intelligences of his 
 Father's house on high. It is the region of light, where all the 
 dark mysteries of earth shall be explained to his satisfaction and 
 joy. It is the scene of ineffable delight, in the presence of God, 
 where there is fulness of joy, etc. It is the promised inheritance, 
 the abiding kingdom, the sacred temple, the heavenly Jerusalem, 
 where he shall possess all those riches and felicities which his 
 heavenly Father has promised him. It is the habitation of purity, 
 where he shall sin and weep no more — the habitation of triumph 
 where foes shall annoy him no more — the Paradise of bliss where 
 he shall sorrow no more, and the habitation of immortal life where 
 he shall sicken and die no more. There he shall wear the fade- 
 less crown, wave the imperishable palm of victory, and strike the 
 harp of lofty praise for ever. " Blessed be the God,'' etc. 1 Pet, 
 i. 3. 
 
 The Apostle's description of heaven in the text is figurative, an(i 
 very expressive. He compared the body to an earthly house, a 
 frail, mutable tabernacle. But the future abode of the righteous 
 is very different. It is **a building of God," etc. Observe 
 
 (1) It is "a building of God" The apostle evidently means 
 that it has been designecT by God, aud made by him, that he ii 
 
60 
 
 HOPE OF IMMORTALTTT. 
 
 the Architect and Creator of that future and eternal dwelling. 
 This conveys the idea of glorious magnificence; the infinite Jehovah 
 has designed and built the heavenly house. What then must be 
 its glory ! It is the production of his wisdom and power. Look 
 at this earth, its mountains and valleys, its forests and plains, its 
 beautiful foliage and its lovely flowers, its mighty seas and noble 
 rivers, and all the various species of living things. Look at those 
 stellary heavens, the stars, the moon, the suns, yea, millions of 
 suns, scattered throughout boundless space. Do not these opera- 
 tions of his hands proclaim his eternal power and Godhead ? If 
 he has invested these outer things with so much beauty and 
 grandeur, then 0 what must be the grandeur and glory of that 
 heaven which he has specially built for himself "^nd his favorites! 
 The planets may be glorious — the suns existing in boundless 
 space may be glorious, but their light is pale and feeble, and their 
 quality mean when compared with God's dwelling-place on high. 
 Contrast a peasant's hovel or cot with the palace of imperial 
 majesty; compare the indigence of a beggar with the wealthy 
 resources of a monarch ; compare the barren intellect of an idiot 
 with the mighty devisings of extraordinary genius as put forth by 
 some philosophers, machinists, engineers, and architects, and you 
 will find an illustration of the statement of the Apostle. The 
 wisest and most powerful men have been created by God. He 
 created their genius, he invested them with power to work ! 0 
 then what must be the beauty, the grandeur, and glory of the 
 palace of God ! We have a building of God.^' 
 
 (2) The figure in the text conveys the idea of social enjoyment. 
 It is a house. "A house not made with hands." A house is a 
 home. Heaven is a large and glorious home, inhabited by Jehovah 
 and all his holy and happy family. The Eternal dwells there 
 arrayed in all his glorious majesty, and manifesting all his paternal 
 love. There he communes and converses with his people. There 
 the infinite God with the greatest familiarity of a Father opens 
 his heart and reveals his mind to all his family. It is a large 
 house containing a large family — consisting of angels and arch- 
 angels, of cherubim and seraphim, and believers redeemed from 
 sin and death. It is a great company which no man can number. 
 
 Rev. vii. 9. It is a happy family a harmonious family a 
 
 family whose hearts are full of heavenly burning love. 
 
 (3) It is " a house not made toith hands.'' Not by the hands of 
 men, for heaven is infinite, and created man can never create that 
 which is infinite. Not by angelic hands, for angels too are created 
 beings, and creative agency is not within their province. God is 
 the Creator of all things ; no being in heaven or earth participates 
 with him in the .glory of creation. Heaven was not built by any 
 creature, neither was it formed out of any j re-existent matter, 
 nut created immediately by God himself. " Not with hands.'' 
 This conveys the idea infinite perfection and eternal 2y<^Tmanence. 
 A mechanic may contrive and produce a machine, and deem it 
 perfect. Another man inspects it, discoveis its imperfection, and 
 
HOPE OF IMMORTALTTT. 
 
 61 
 
 produces a better. What appears perfect to one man, appears 
 imperfect to another. Man cannot compete with nature. " Who 
 can paint like nature How imperfect do the works of men 
 appear to the eye of an angel — to the eye of God ! *' His work is 
 perfect/' and when he created heaven, the creature was perfect — 
 perfect beauty, grandeur, purity, happiness, light, knowledge, and 
 glory, entire and wanting nothing. 
 
 How different from the work of human hands ! They are imper- . 
 feet, mean, and perishable. But this house is 
 
 (4) Eternal in the heavens J' It is remarkable that nearly every 
 promise and description of heaven is associated with some adjective 
 
 or representation, indicating eternal perpetuity. It is called 
 
 " eternal life,'' " the everlasting kingdom," " the inheritance in- 
 corruptible," etc., and "the crown of glory that fadeth not away." 
 
 Such expressions abound in the New Testament. The house, 
 
 therefore, which the Christian shall inhabit will never be subject 
 to decay or dissolution. The revolutions of earth — the concussions 
 of nature, and all the vast changes which affect man's condition 
 here, will never be known there. Is heaven a state of joy ? It is 
 eternal. Is it a state of festive delight ? It is eternal. Is it a 
 state where blessed spirits commingle in holy intercourse ? It is 
 eternal. Is it a state of holy rapture and praise. It is eternal. 
 Is it a state of glorious vision ? It is eternal. Is it a state of 
 delightful perambulation on the golden streets, under the tree of 
 life, by the pellucid streams of the river of the water of life, with 
 agreeable associates ? It is eternal. 
 
 Beyond this world a city stands; 
 A city there not made with hands: 
 
 Where God the Saviour reigns ; 
 'Tis built for sinners bought with blood 
 Redeemed and sanctified to God, 
 
 And cleansed from a}l their stains. 
 
 The cities of the world must fall, 
 However solid, they must all 
 
 The common ruin share. 
 But yonder city still appears, 
 Unchangeable through endless years; 
 
 For God himself is there. 
 
 Haying considered the Building of God," in which the soul 
 «>haH dwell till the resurrection-day, and in which afterwards the 
 whole glorified man shall reside for ever, consider 
 
 2. The Resurrection of the body. The body, the *' earthly hoa^e 
 of this tabernacle," * shall be dissolved. It shall be resolved into 
 
 ♦The word '■'-tabernacle''^ alludes to the ancient Jewish tabernacle, which on all 
 removals of the con<rregar.ion. was dissoIve<l and taken in pieces; and the ark of the 
 covenant, covered with curtains, was carried by itself; and when they came to the 
 place of rest, then the dissolved parts of the talx'inacle were put together as before. 
 Considering the simile in connection with the doctrine of the resurrection, the »postle 
 evidently wished to convey the idea: — that as the tabernacle was taken down in order 
 to be again put together, so the body is to be dissolved in order to be re-ecUficd ; that ad 
 the ark of the covenant subsisted by itsiilf while the tabernacle was down, so can tb« 
 soul when separated from the body; that as the ark had then its own veil for the 
 covering. Kx. xi. 21, so the soul is to have some vehicle in which it shall sub&isi till it 
 receives its body at the resurrection. — Dr. Adam Ctarkt. 
 
 G 
 
62 
 
 HOPE OF IMMORTALITY. 
 
 its primitive elements. In innumeral)le particles it shall bu 
 scattered about on the face of the earth, and shall even become 
 
 the source of vegetable and animal life. But the Almighty 
 
 Saviour can re-collect the scattered atoms, and reanimate the life- 
 less dust. Who can limit his powder? Who can restrain his infinitp 
 might ? He that made the body at first from the dust of the ground 
 can surely raise it up from the dead. " I am the resurrection and 
 the life." See John xi. 25, 26 ; Phil. iii. 20, 21.* 
 
 To doubt the povs^er of Almighty God in this important affair 
 would be more absurd than to doubt the power of a machinist to 
 repair or reconstruct a damaged and broken instrument or machine. 
 Though that may be broken and ruined, yet the genius of man is 
 not destroyed. He can gather up the fragments and repair them, 
 and probably produce a superior instrument. He constructed jt at 
 the first, and he has the same ability now as then, or very likely 
 that ability has been greatly improved by experience. 
 
 The human machine, the body, has been broken and ruined by 
 sin. It lies scattered in the grave ; but the Almighty Saviour 
 stands by that grave, and says, "I will raise it again at the last 
 day. From those particles I will produce a more beautiful house 
 for the habitation of the soul. I will endue it with the principle 
 of immortality. All power is given unto me both in heaven and 
 upon earth. The resurrection, though mysterious, is a small 
 matter compared with the mighty operations of my hand. The 
 government is upon my shoulder ; I govern all worlds. Therefore 
 weep not, doubt not. * Thy dead men shall live ; together with 
 my dead body shall they arise. Awake and sing, ye that dwell 
 in the dust, for the dew is the dew of herbs, and the earth shall 
 cast out the dead.^ Isa. xxvi. 19 ; 1 Cor. xv., many parts of it 
 beautifully illustrate and establish the doctrine of the resurrection. 
 
 Lastly. All true Christians'j^eZ assured that they have a buildi7ig 
 of God, etc. *' We know." The Apostles felt persuaded that if 
 even the body should die by martyrdom, they should enter heaven, 
 and their bodies be raised to life again. "We know" is the 
 language of strong and unwavering assurance. They had no doubt 
 on the subject. And this assurance of faith may be attained by 
 the study of God's word, by much prayer, and dependence upon 
 the operations of the Spirit. 
 
 * As the finding out the particulars of the dust of our bodies discovers the rastnesg 
 of the knowledge of God; so to raise them will manifest the glory of his power as 
 much as creation. Bodies that have mouldered away into multitudes of atoms, het^n 
 resolved into the elements, passed through varieties of changes; been sometimes the 
 matter to lodge the form of a plant, or been turned into the substance of a fish or 
 fowl, or vapoured up into a cloud, and being part of that matter which hath compacted 
 a thunderbolt; disposed of into places far distant, scattered by the winds, swallowed 
 and concocted by beasts; — for these to be called out from their difTer<,'nt places of 
 abode to meet in one body, and be restored to their former consistency in a marriage 
 union, "in the twinkling of an eye," 1 Cor. xv. 52. is a consideration that may justly 
 amaze us, and our shallow understandintrs are too feeMe to comj rehend it. But is it 
 not credible, since all the disputes against it may be silenced by reflections on infinite 
 power, which nothing can oppose, for which nothing can be esteemed too difficult to 
 effect, which doth not imply a contradiction in itself?" — Charnock, 
 
THE DIVINE i^PPLY. 
 
 63 
 
 . We hnoio from the purposes of God. It is his will to give us a 
 building above, etc. 
 
 We know from the comprehensive and unfailing promises of God ; 
 for he is faithful who has promised. \ 
 
 We know from the operations of his grace upon 6\jr hearts. We 
 have believed in Christ, washed in his precious blood, etc., etc. 
 We are the children of the resurrection.'' 
 
 We knoio from the resurrection of Christ, the pledge and earnest 
 of ours. The Head has risen, the members of his mystical body 
 shall also rise. " Christ has become the first-fruits of them that 
 slept.'' Christ came to redeem our whole nature, and the body 
 being ransomed, as well as the spirit, by no less a price than his 
 own blood, shall be equally claimed, and renewed, and glorified. 
 
 APPLICATION. 
 
 1. How supporting to the believer is such a prospect! Is he 
 poor ? The riches of the eternal inheritance are before him. Be * 
 patient, poor brother, thou wilt be rich enough by and by. An en- 
 during substance awaits thee in ImmajiuePs land. Is he sink- 
 ing under the infirmities and decays of nature ? Does the earthly 
 house give signs of falling? Is the outward man perishing ? Im- 
 mortal strength and vigour, immortal beauty shall be given him 
 when his Redeemer shall come to finish his work. Does he fear 
 death? It will soon be over. Christ will be with him in dissolu- 
 tion as the strength of his heart, and his portion for ever ! 
 
 2. How superior is this support to every other. Some look for 
 support to the amusements of earth, to the intoxicating cup, and 
 to the mere creature. Some depend upon the works of the law, 
 etc. The gospel alone can impart a hope that maketh net 
 ashamed. 
 
 XVI. — THE DIVINE SUPPLY. 
 
 " My God shall supply all your need, according to his riches in glory by Christ 
 Jesus." — Phil. iv. 19. 
 
 " He that giveth to the poor, lendeth to the Lord ; " and if done 
 'n faith, it shall be repaid him with the highest interest. The 
 blessing of him that was ready to perish shall come upon the 
 
 liberal soul. Paul and his colleagues were poor — poor like their 
 
 Master, who had not where to lay his head. They were often 
 ready to perish. It was an honour, a benefit, an eternal profit, to 
 minister to their wants. Such liberal souls were remembered by 
 the Apostles in theii* prayers. Panl, in ver. 13 — 18, acknowledges 
 the kindness of the Christians at Philipj i; and declares his firm 
 
64 
 
 THE Di: 
 
 E SUPPLY. 
 
 belief that God would enKch them for it out of the glorious treas- 
 ures of his Providence ^t'nd grace. *'My God,"' etc. The Apostlo 
 draws a bill upon th^s^'i^xchequer of heaven, and leaves it to God to 
 make amends for tfteir kindness. He shall do it, not only as your 
 God, but as my^^od, who takes what is done to me as done to him- 
 self. You suj^plied my needs according to your poverty, and he 
 shall supplj your need according to his riches in glory. 
 
 I. TuiB Need of Christians. *'A11 your need.'' The Christians 
 at Pbillippi were in need as well as the Apostles. Under perse- 
 cution, thc;y could not well succeed in their secular affairs, ch. i. 28. 
 It was a time of great tribulation. 
 
 The text supposes that we are very needy creatures — full of 
 temporal and spiritual wants. Man, if left to himself, would be 
 wretched indeed. 
 
 1. As a sinner, man's wants are infinite. His guilty and con- 
 demned soul requires an infinite salvation ; his filthy heart Divine 
 •renovation; his rebellious will subjection and conformity to God. 
 As an outcast from heaven, he requires a meetness and a title to 
 it. A sinner's need is infinite. 
 
 2. As a believer there is great need. He is a sinner saved. He 
 has received spiritual life. But he is menaced by numerous foes 
 determined to deprive him of the grace of God, and of his heaven* 
 ly crown. These foes are cunning, artful, and fascinating, and 
 have strong and favourable allies in the heart, ever disposed to 
 yield. 
 
 Regard the believer as a Christian traveller; a " pilgrim" upon 
 earth. Journeying across the desert of this world — a desert arid, 
 dry, and wretched, beset with wicked men — enemies to God and 
 his people — a desert crowded with fallen spirits under the Prince 
 
 of the Power of the air. Eph. ii. 2. How great then the 
 
 Christian's need ! Can he perform this journey in his own 
 strength ? — alone ? — unsupported ? 
 
 Regard the believer as a Christian voyager across the rough and 
 boisterous ocean of life. What waves of distress — billows of 
 trouble — storms of adversity — shoals of dangers — quicksands of 
 error, and rocks of destruction, he has to encounter. What will 
 be the fate of his poor bark, if he has not the breezes of Divine influ- 
 ence to waft, the anchor of hope to steady, the Compass Divine to 
 direct, the voice of the Captain to cheer, and the hand of the Pilot 
 to guide him safely to the haven of everlasting peace? Befriended 
 by Jesus the Captain and Saviour of his soul, he shall not make 
 shipwreck of his faith. 
 
 Regard the Christian as a Racer on the Course to glory. Do 
 not a thousand voices call him back? Do not carnal scenes 
 and amusements allure ? Do not worldly cares threaten to cast 
 him down if not girded by the girdle of truth. Is he not liable 
 to faint and tire ? Great then is the need of Divine stimulus and 
 strength. 
 
 Regard the believer as a Soldier. His foes — their name is legion : 
 
THE DIVINE SUPPLY.* 
 
 65 
 
 as to their character, ** We wrestle not against flesh and blood " 
 
 merely, "but against principalities,^' etc. Eph. vi. 12. How 
 
 great was Paul's need when conflicting with the thorn in the flesh 
 — that of Peter before he denied his Lord — that of Bemas before 
 he gave up religion, having loved this present world ? Omnipo- 
 tence alone can uphold the Christian in battling with spiritual 
 foes. 
 
 Consider the believer as a dying man, and as the heir of immor- 
 tality. His friends die — his beloved relatives die. Lover and 
 friend hast thou put far from me,'' etc. Ps. Ixxxviii. 18. This 's 
 
 trying, and his need is great then. But his own death will be 
 
 an event involving great necessity. Even now his body is decay- 
 ing — pains and infirmities, and the advance of age tell him he 
 must die. Death is menacing him — the grave calls for him. He 
 will soon bid adieu to earthly scenes and the tenderest associa- 
 tions. How great will be his need then ! Who is to bear up his 
 head amid the swellings of Jordan ? Who is to animate his faint- 
 ing heart then ? Will he be triumphant then ? 
 
 II. That God will supply his need out of his riches in glory. 
 A term expressive of appropriate, seasonable, ample, and ever- 
 lasting blessedness. 
 
 1. The Source of Supply. **Out of his riches in glory." Some 
 have rendered the original, according to the gi*eatness of his 
 goodness;" and others, *'out of the redundant stores of goodness 
 which can never fail;" "the glorious treasures of his spiritual 
 benefits;" "the abundance of his glorious grace and mercy." 
 The expression means, 
 
 The fulness of God's grace as treasured up in, and freely dis 
 pensed through the medium of Christ, and by the power of the 
 Holy Spirit. 
 
 Observe, (1) The riches of God's grace are gloriously manifested 
 in our redemption by Jesus Christ. It is "fulness of grace in 
 him." As the Mediator, he was appointed to efiect our reconcilia- 
 tion, and to bring us near to God. Eph. i. 7 ; ii. 13. The media- 
 tion of Christ is the rule by which we have access to God as our 
 Father, by prayer, in order to obtain all needful blessings. John 
 
 xiv. 13, 14. All the treasures of grace, the redundant stores, 
 
 and the inexhaustible riches of grace are also deposited in him, 
 that through him they may be dispensed for the supply of every 
 want. 
 
 (2) That all the blessedness of the Christian is derived from 
 **his riches in glory," or from the fulness of grace. All the bless- 
 ings bestowed on a sinner must be of mere grace. His awful de- 
 pravity, his alienation from God, his daring impiety, necessarily 
 cut off every other ground of hope. So far is he from meriting 
 the Divine favour, that he justly deserves all the wrath which a 
 violated law denounces. 
 
 (3) The phrase, "riches in glory," includes also the influences 
 of the Holy Spirit, to enable us to approach God with acceptance, 
 
JTHE DIVINE SUPPLY. 
 
 and to enlighten, to comfort, and to cheer us. Called "the Spirit 
 of grace," Zech. xii. 10; Eph. ii.* 18 ; Rom. viii. 14 — 16; John 
 xvi. 7. 
 
 Riches in glory!" It is a glorious phrase. It is called **the 
 fulness of God," 'Uhe fulness of Christ," and the "grace sufficient" 
 in every time of need. It is the length and breadth, etc., of the 
 love of God. It is the sun and shield vs'hich God is to his people, 
 the grace which he gives, and the giory with which he crowns. 
 It comprises the "things which God has prepared for those that 
 love him." It is the "consolation in Christ," the "peace which 
 passe th all understanding," and "joy in the Holy Ghost." It i?. 
 victory over death and the grave, and "the hope which is laid up 
 for us in heaven." It is the subject of heaven's songs, the melody 
 of angelic harps, and the ocean of felicity to the redeemed. 
 
 "Riches in glory!" It is a mine rich and deep, full of in- 
 valuable gems, the jewels of the bride below, and of the bride in 
 perfection above — ;iewels more precious than the gold of Sheba, or 
 the topaz of Ethiopia, 
 
 "Riches in glory!" Here the diseased sinner may be healed. 
 It is the hospital of grace, where Christ the great Physician ever 
 waits to be gracious. Here is "eye-salve" for the blind, locomo- 
 tion for the lame, the hearing ear for the deaf, the tongue of 
 praise for the dumb, and the heart of flesh for that of stone. 
 Sinner, touch but the hem of his garment, and thou shalt be healed. 
 
 The "riches in glory" give to the sinner the robe of righteous- 
 ness to cover his naked and scathed soul — the "fine raiment of 
 the Apocal^^pse by which it may be Qlothed and adorned." There- 
 fore every saved sinner triumphs: — "I will greatly rejoice in the 
 Lord, for he hath clothed me with the garments of salvation, he 
 hath covered me with the robe of righteousness ; as a bridegroom 
 decketh himself with ornaments, and as a bride adorneth herself 
 with jewels." Isa. Ixi. 10. 
 
 The "riches in glory" provide for the Christian warrior the 
 invincible instruments of warfare — the shield of faith, the breast- 
 plate of righteousness, the helmet of salvation, the sword of the 
 Spirit, and victory in every battle with the foe. 
 
 The "riches in glory" secure the beli everts temporal welfare, 
 guaranteeing to him the Shield of a special Divine Providence, to 
 deliver from danger, to preserve from disease, and to supply his 
 bodily wants — a proof that his Heavenly Father careth for him ; 
 for "he is the Saviour of all men, but especially of them that 
 believe." He who notices the fall of the sparrow, and clothes the 
 lilies of the field, will he not watch over you, 0 ye of little faith? 
 
 2. The JRule of the Supph/. "According to his riches in ^lory." 
 Whatever God does is done in a way worthy of himself. He will 
 
 give according to his ability — and that ability is infinite. This 
 
 is not the case amongst men ; the most wealthy are not the most 
 liberal, and but few give in proportion to their wealth. A poor 
 man may give according to his means, but } (>w limited and ineffi- 
 
THE DIVINE SUPPLY. 
 
 67 
 
 oient must be his gifts. And even if the richest man were really 
 to give according to his possessions, how mean would that be com- 
 pared with what God can give. Nothing short of an infinite good 
 IS at his disposal. God has all things at his disposal, and "all 
 things are yours.'' God then is a glorious giver. He " giveth 
 liberally, and upbraideth not.'' "According to his riches in 
 glory." Not according to one attribute onl/, but according to all 
 his glorious perfections. The "riches of his grace" are the 
 wealthy treasures of the Bank of Heaven, to which all believers 
 have free access, and from it they may be adequately supplied for 
 time and for eternity. 
 
 The Supply will be appropriate^ being skilfully adapted to the 
 circumstances of his people. In spiritual things we are incompe- 
 tent to judge of what is needful. We may think we need conso- 
 lation, when the Lord knows we want correction. Though we may 
 not always obtain what we desire, he will be sure to give what we 
 need.* 
 
 3. The Agent; "My God.'' This expresses the confidence of 
 the Apostle, arising from his knowledge of God's ability, and from 
 the love he bears to his servants — ministers and people. God had 
 a special regard for the first promulgators of Christianity, the 
 Apostles. He was the Guide and the Guardian of those who 
 directly proclaimed his gospel, and founded Christianity in the 
 world, and he "supplied "the need" of more private Christians 
 who indirectly laboured to effect the same. Though no Christian 
 action is meritorious, yet God will graciously reward the meanest 
 of his servants at the last day. "Inasmuch," etc. Matt. xxv. 30 
 " My God shall supply." There is no question about that. In 
 serving man you may be forgotten and neglected. But "God is 
 not unrighteous to forget your work and labour of love." Heb. vi. 10. 
 
 III. The Medium of this Supply. "By Christ Jesus." 
 
 He is the way to the Father, and the only channel of communi- 
 cation from him. God in the supplies he grants has a special 
 regard to Christ. Our Great High Priest is infinitely precious in 
 the sight of God, and therefore there is nothing too good, nothing 
 too great, to give for his sake. All the riches of his grace, and 
 the raptures and splendours of an eternal heaven, are to be givei\ 
 through Christ. " This is my beloved Son in whom I am woL 
 pleased," and I will bless you for his sake. "The Lord is well 
 pleased for his righteousness' sake, for he hath magnified the law 
 
 * Many of our wantv«< are ideal, or artificial only: our real necessities are bnt few. 
 We may think we need more influence, more wealth, etc.. but the Lord has not pro- 
 mised these, nor does he allow us to covet any earthly portion. Jacob only a^skcd 
 
 for bread to e it. and raiment to put on. and (iod pave him this and much more. 
 
 The liOri often m')V<'S in a mysterious way to provide for our necessities, or to pn^vcnt 
 our falling it)to poverty and distre.-s. \Vht) would have thou-rlit Jacob's necessities, 
 and those of his family, were to be provided for by the ima<j;ined death of .Joseph, and 
 by his being re illy I anished for about twenty years from his beloved fither? See 
 
 Gen. 1. 2 '. We often ImaLnne if we could hut have; our desire, it woubi be well for 
 
 us , but if the Lord were to give af'er that rule, we should soon be undone. Imitate 
 David; " Here am I, let him do unto me as seemeth good." God gives more in answer 
 to such prayers than to those which are more specific. — Fuller. 
 
68 
 
 REST UNATTAINABLE HERE. 
 
 and made it honorable/' and he will answer every petition offered 
 in his name, and do for us exceedingly beyond all that we can ask 
 or think. 
 
 Christ Jesus is the channel of communication by virtue of his 
 atonement. As sin destroyed the fellowship between God and man, 
 
 Christ restored it. Then think of his intercession, He ever 
 
 liveth.^' That intercession averts wrath — secures God's favour— 
 keeps mercies flowing — he presents our petitions, and pleads. 
 
 Were it not for the atonement, there is no more reason to 
 suppose that blessings would be conferred on men than that they 
 would be on fallen angels. 
 
 IMPROVEMENT, 
 
 1. How wonderful the love of God in providing such a fountain 
 and channel of supply. 
 
 2. This Supply may be obtained by believing prayer. 
 
 3. What encouragement to do good in the church ! The prayers 
 of relieved saints — and the Divine Supply are powerful motives. 
 See 2 Tim. i. 16—18. 
 
 XVIL— REST UNATTAINABLE HERE. 
 
 *'Arise ye, and depart ; for this is not your rest ; because it is polluted; it shall destroy 
 you, even with a sore destruction." — Micah ii. 10. 
 
 Sin is destructive to every human comfort. It proved so to 
 
 the children of Israel, who, on account of their wickedness, were 
 expelled from their land and carried into captivity. (See Context.) 
 
 So shall it be with all lovers of the world. This world is 
 
 polluted we can scarcely touch it without being defiled. There 
 is a vast deal of corruption in the world through lust, therefore 
 Christian pilgrims must be watchful to keep their garments 
 unspotted from the world ; it is not our rest ; it was never intended 
 to be so ; it was designed for our passage, but not for our portion ; 
 our inn, but not for our home. Here we have no continuing 
 city." 
 
 I. It is natural to man to make this world his rest. 
 
 He Avas formed for Divine fellowship, and for a heavenly life. 
 
 But alas ! his soul has been diverted from both, and bowed 
 
 down to the idolatrous love of earthly things. Sin has detached 
 bim from the Divine centre — separated him from his chief element. 
 
 Now he seeks a rest, or satisfaction in that to which his 
 
 depraved inclination leads him ; as wealth, honour, pleasure, etc. 
 This is proved 
 
 1. Bij Seripture. Solomon devoted himself to the world as his 
 rest, but afterwards declared it to be Vanity. Then the numerous 
 warnings, cautions, etc., not to love the world. 1 John ii. 15, etc. 
 
REST UNATTAINABLE HERE. 
 
 69 
 
 2. By Observation, See how men scheme, plan, strive, yea, 
 agonize to get wealth, as if they were to live for ever. Many 
 ** heap up riches, not knowing who shall gather them/' Ps. 
 xxxix. 6. 
 
 3. By Experience, We all feel our souls " cleave to the dust.'' 
 What Christian does not sigh to be delivered from the gravitating 
 influence of earthly things ? 
 
 II. That this World is not the Christian's Rest." "This 
 is not your rest." 
 
 1. The Scriptures declare it, For here we have no continuing 
 city." Heb. xiii. 14. The ancient patriarchs reckoned themselves 
 as *' strangers and pilgrims upon earth." 
 
 2. It is incapable of yielding complete satisfaction to the mind. 
 It is not adapted to the demands of the soul. If it gains an object, 
 and another, and another, it is not satisfied : it still aspires after 
 something more novel, and still higher. The whole world could 
 not satisfy its demands. This world is not its rest — it wants an 
 eternal location in God's infinite heaven. Matt. xvi. 26. 
 
 3. On account of its sinfulness. There can be no rest where sin 
 is. It is the source of all disquietude and misery. How can a 
 defiled world be the rest of a regenerated soul? " Ye are not of 
 the world, even as I am not of the world." Ye are born from 
 above ;" the life of heaven is come down into your souls ; then 
 what congeniality can there be between your sanctified soul and 
 the world ? John iii. 6. 
 
 4. On account of the Conflicts of the world. Conflict with a 
 deceitful heart while remaining in the world — conflict with wicked 
 men hostile to the truth and its adherents. Numerous disappoint- 
 ments and losses in trade — conflicts with poverty. All these 
 loudly proclaim, Christian, the place of thy conflict is not the 
 
 place of thy rest. Bodily afflictions too show the vanity of the 
 
 world — they show the frailty of the human structure — that it 
 is not perfect. "We that are in this tabernacle groan, being 
 burdened." 
 
 5. On account of the mortality and death which pervade it. " One 
 generation passeth away," etc. " We must needs die." Bodily 
 infirmities frequently indicate that we are dying — gradually 
 approximating to the dust. Parents weep over the remains of 
 their children — and children over their parents — husbands over 
 their wives, and wives over their husbands. Death is no respecter 
 of persons. The most lovely die — the most intelligent and useful 
 fall into the icy arms of death. No one continues long here. It 
 IS nut our rest. 
 
 Friend after friend departs, 
 Who hath not lost a friend? 
 There is no union here of hearts, 
 But what shall have an enil. 
 Were thii? frail world our final r«it, 
 Living or dying, none were blest. 
 
70 
 
 REST UNATTAINABLE HERE. 
 
 Is thia world then the Christian's rest ? Is it desirable to con- 
 tinue where the heart is frequently riven with anguish? A voice 
 from the sepulchre cries, the world, Christians, is not your rest! 
 
 And where are the spirits of our beloved friends who have 
 
 died in the Lord? They are gone before us, and entered the 
 heavenly rest. They are tasting the bliss of the immortal Para- 
 dise, and to prevent us building below the skies, they seem to look 
 down and say. Ah, that poor world is not like this — it is not your 
 rest. Arise, depart, and come up hither to the radiant throne of 
 God. We who believed have entered into rest.'' 
 
 Thus heaven is gathering one by one, in its capacious breast, 
 All that is pure and permanent, the beautiful and blest; 
 The family is scattered yet, though of one home and heart, 
 Part militant, in earthly gloom — in heavenly glory, part: 
 But who can speak the rapture, when the circle is complete. 
 And all the children, sundered here, before their Father meet? 
 One Fold, one Shepherd, one employ, one everlasting home: — 
 "Lo! I come quickly." "Even so, Amen, Lord Jesus, come!" 
 
 III. That a Superior Rest is prepared in heaven. 
 
 1. This is evident from multitudes of promises. There re- 
 maineth a rest,'' etc. Heb. iv. 9 ; Rev. iii. 5, 12, 21. 
 
 2. From Chris fs intercession. It is to prepare mansions for his 
 people. John xiv. 1, etc. 
 
 3. From the experience — the faith and hope of dying believers. 
 "I am now ready," etc. 2 Tim. iv. 6 — 8. 
 
 J^^** It is a rest infinitely superior. Adapted to the souFs aspirar 
 tions — the scene of perfect purity — perfect intelligence — perfect 
 happiness. There shall be no more sorrow. See Rev. vii. 15 — 17. 
 
 Neither shall they die any more, for they are equal to angels,'' 
 etc. Luke xx. 36. 
 
 IV. Preparation for that Rest is required. "Arise ye, and 
 depart." This implies 
 
 1. Alarm. Alarm at having idolized the world so long. Alarm 
 at the declaration, ''It is polluted ; it shall destroy you with a sore 
 
 destruction." What is the world but the city of destruction to 
 
 those who idolize it? 1 Tim. vi. 9, 10 ; 2 Tim. iv. 10. 
 
 2. A Renunciation of the World. It is now estimated as un- 
 satisfying and worthless. The Christian comes out from the world. 
 2 Cor. vi. 17. The idol is surrendered. 1 Cor. vii. 29 — 31. "Arise, 
 depart ye." 
 
 3. Faith in a heavenly rest, and the exercise of hope to enjoy it. 
 This faith rests on Christ alone — and hope will always follow faith. 
 Heb. vi. 17—20 ; xi. 1. 
 
 4. By heavenly contemplation. Look frequently at the map of 
 it — at the pictures of it — at the descriptions of it — that is, in 
 
 ■le Bible. Let Christians talk about it, as they are journeying 
 /U — departing to it. 
 
 5. Constant readiness to depart when summoned hence by death. 
 This implies the constant use of all religious exercises as the 
 
LOOK, AND BE SAVED. 
 
 71 
 
 means of preparation. "Arise, depart ye/' Arise to prayer and 
 
 watchfulness. Christian pilgrim, travel onwards, and endure to 
 the end. Many carnal scenes on the way tempt thee ; but arise 
 and depart from them. Christian racer, the crown — the rest is 
 before thee ; forget the things behind, etc. Christian warrior, con- 
 tinue to fight the good fight of faith, and thou shalt soon lay hold 
 on eternal life. 
 
 XVIIL — LOOK, AND BE SAYED. 
 
 " Look unto me, and be ye saved, all the ends of the earth ; for I am God, and thert 
 is none else." — Isa. xlv. 22. 
 
 It is surprising how the minds of men are engrossed by earthly 
 trifles, as the imagined sources of happiness. One expects it from 
 the creature, another from commerce and wealth, another from 
 honour and fame, another from festive enjoyment, the exhilarat- 
 ing cup, and the sociable companion. Then there are others who 
 make music, the drama, the games of chance, or other worldly 
 amusements, their principal portion — their heaven. But God 
 proclaims the folly of such a course, How long, ye simple ones, 
 will ye love simplicity ? Turn you at my reproof ; behold I will 
 pour out my Spirit unto you, I will make known my words unto 
 you.'' Look unto me, and be ye saved,'' etc. 
 
 Some are expecting salvation from idols, of their own creation 
 — some from the works of the law — and some from the mere 
 mercy of God. But Jehovah proclaims all these to be vanity. 
 Instead of saving you, they will consume you. See v. 15 — 17, 
 Then read the text, and following verses. 
 
 I. The Subjects to whom the Direction is given. The miser- 
 able and wretched — those who need salvation. 
 
 That man is naturrally in a state to render salvation necessary 
 is stated by the Scriptures, to which statement is required the 
 full submission of the heart. The great principles to be embraced 
 are these: — God has promulgated his law — he requires obedience 
 to this law — and that the transgressor is exposed to his displea- 
 sure, and to everlasting punishment. The testimony of God's 
 word respecting man's ruination is full and clear. Do we not 
 read, "IIow abominable and filthy is man, which drinketh in 
 iniquity like the water?" Do we not read, ''The heart of the 
 sons of men is full of evil, and madness is in their hearts while 
 they live?" Do we not read that ''The Lord looked down from 
 heaven on the children of men, to see if there were any that did 
 understand, and seek God : they are all gone aside ; they are alto- 
 gether become filthy?" Do we not read, "There is none that 
 doeth good; no, not one?" That "the heart is deceitful," etc. 
 Look at these aflirmations of danger conse(iuent upon that guilt. 
 Thus: — "God is angry with the wicked every day ;" "God will 
 by no means clear the guilty ;" " Cursed is every one," etc. "Who 
 
72 
 
 LOOK, AND BE SAVED. 
 
 Boever shall offend in one point, he is guilty of all The wratb 
 
 of God is revealed from heaven, against all ungodliness, and un- 
 righteousness of men/' Refer to Rom. ch. i. ii. and iii., vs^here 
 the Apostle lucidly proves the existence of spiritual danger, and 
 that there can be no salvation except by the interposition of Christ. 
 ** We have proved both,'' etc. See Rom. iii. 9. 
 
 This state of sinful wretchedness is borne out by observation. 
 Look at the character and conduct of man, wherever you will, or 
 under whatever circumstances, and you will find only one general 
 characteristic. There are various stations, and various degrees 
 of rank ; but all are surrounded by guilt — all are exposed to danger. 
 There may be various shades of moral excellence, or of moral 
 delinquency ; but in all there is hatred to God : and even those 
 actions which seem more excellent, proceed from such motives as 
 must be hateful to a God of perfect purity. There may be much 
 to entitle men to commendation ; there may be general propriety 
 and uprightness of conduct ; — but as to the higher duties of ren- 
 dering to God the universal, the supreme homage of the heart, 
 there is a universal failure. All are guilty. 
 
 To such characters then the direction, **Look unto me for salva- 
 tion," is mercifully given. For their state is infinitely deplorable 
 
 and dangerous. Talk not of the dangers of insolvency — of 
 
 devastating epidemics, and mortal disease. This disease is infi- 
 nitely more threatening and fatal. Talk not of civil imprison- 
 ment, condemnation, and death — of situations of immense peril, 
 as produced by conflagrations, earthquakes, and the ravages of 
 war ; there is no condemnation, no peril, to be compared with the 
 dangerous state of the sinner, upon whom, if not saved by sove- 
 reign grace, the wrath of God will abide for ever. 
 
 II. The Direction given. Look unto me." 
 
 This consists of two parts: — 1. The object of attraction ; *^Me.'* 
 2. The important Duty; Look unto me." 
 
 1. The Object of attraction ; " Me." The offended Sovereign 
 — how strange ! — yet the God of mercy — the God in covenant — 
 in covenant with his beloved Son, that the Sinner should be saved. 
 Look unto me, 
 
 (1) As the God of compassion. Though you have offended me, 
 yet I commiserate your state, and will have compassion upon you. 
 
 Hence, ''God' so loved," John iii. 16. Salvation in all its 
 
 parts, in all its effects — and in its everlasting duration, is ascribed 
 to rich and sovereign grace — to infinite love. Eph. ii. 4, etc.— — 
 Look unto me, 
 
 (2) As the God of Salvation, I have designed it — I have secured 
 it. By it you shall be delivered, and I will be glorified. 
 
 In the councils of the Father it was determined that Jesus 
 Bhould redeem sinners. Numerous types prefigured its develop- 
 ment — the language of prophecy proclaimed its approach, and the 
 church anxiously waited for the great salvation. In the fulness 
 of time," the types were realized — the predictions were fulfilled 
 
LOOK, AND BE SAVKD. 
 
 73 
 
 — the Sun of Righteousness arose. He was born in the manger 
 of Bethlehem. He of whom it was said, " His name shall be called 
 the Mighty God he on whom help was laid.'^ And as he went 
 on his course, all the necessary proofs of his Divine appointment 
 were given. There was the voice from the excellent glory, This 
 is my beloved Son,^' etc. — there were the mighty miracles which 
 he wrought. 
 
 He is called the Saviour. Thou shalt call,'' etc. Matt. i. 21. 
 
 Behold, I bring you," etc. Luke ii. 10, 11. *'The Son of man 
 is come to seek,'' etc. ''This is a faithful," etc. 1 Tim. i. 15. — : — 
 He exhibited himself as the Saviour. At the celebration of the 
 Passover he did it by the broken bread and outpoured wine, the 
 emblems of his broken body and shed blood. See him in the 
 garden, while in dreadful anticipation he cries, *' 0 my Father, 
 if it be possible," etc. See him as he endures the mockery of the 
 judgment-hall, despised, and spitten upon, and scourged. Ob- 
 serve him in Golgotha ; there the atonement is consummated — 
 there the cross is planted — the bod}^ nailed to it — shades of dark- 
 ness overspread the scene. In the extreme anguish of his soul, 
 and amidst the terrors of the curse, he cries, *' My God," etc. 
 Struggle succeeds to struggle, and at length another cry is heard, 
 
 — *'It is finished ! " Then he ''bows the head," etc. 0 hear it, 
 sinner, for then salvation was obtained ! What ! then ? what, 
 amidst such marks of weakness, ignominy, and anguish? Yes, 
 for then the wrath of God, due to sinners, fell upon him. Yes, for 
 then the fire which had descended at the first transgression, fell 
 on Him, and consumed Him. 
 
 The Sacrifice of Christ was propitiatory. *' He was wounded," 
 etc. See 1 Cor. xi. 25 ; 2 Cor. v. 21, cum multis. Here then in 
 this atonement we find refuge. It is our Propitiation ; remove 
 it, and we are at once exposed to all the wrath of the Divine Law- 
 giver. 0 tear us not from the Rock to which we cling ; remove 
 it not, lest you plunge us into the gulf of woe ! It is our Sun ; 
 extinguish it, and you leave us in the midnight darkness of des- 
 pair ! It is our Portion ; deprive us of it, and you beggar us for 
 ever. It is the Basis on which we cast the anchor of our hope ; 
 destroy it, and we are shipwrecked for ever. This, sinner, is the 
 object of attraction. A suffering, dying risen, and ascended 
 Saviour, who ever liveth to make, etc. Look to him. 
 
 2. The important Duty. "Look." This means more than the 
 ordinary acceptation of the term. It signifies a believing appli- 
 cation to Christ for salvation. This implies, 
 
 (1) A deep sense of danger, and anxiety to be saved. It is to 
 resemble the Israelites when stung by serpents. " As Moses lifted 
 up the Serpent," etc. They felt themselves to be dying, and were 
 anxious to be saved. Like the Philippian jailor, etc. The sinner 
 sees himself condemned, under wrath. 
 
 (2) A sense of helplessness. He has tried to better his condition 
 
 — to improve his heart, but in vain. The broken law has been 
 
|4 
 
 LOOK, AND BE SAVED. 
 
 presented to his conscience, by the Spirit, and he feels he can Ba 
 lotliing to remove its terrible penalty. Lord, save, oi 1 perish. 
 
 (o) A knovs^ledge of Christ as the Savionr. A glorious percep* 
 lion that he is "the end of the law for rigifteousness to every one 
 ttiat believeth.'^ Hence the mind approves the Saviour — the soul 
 heartily welcomes his salvation. 
 
 (4) Faith, oi dependence. Look at that serpent of brass, said 
 Moses, and live. God has appointed it. Look at it ; it is the .sym- 
 bol of Divine mercy, and you shall live. So with regard to Christ, 
 we are saved by faith as an instrument. Look unto Christ with 
 the eye of faith. See his adaptation — his rich and free mercy. 
 Xiook unto him with the prayer of faith, saying, I rest my immor- 
 tal but sinful soul upon thy great Propitiation ; 0 God, for Christ's 
 sake, forgive me. See Rom. x. 12, 13. 
 
 III. The gracious Result; "And be saved.'' As with the 
 Israelites, the sting, the bite of the serpent was healed. So shall 
 it be with the believing penitent. The curse and sting of the Old 
 Serpent shall be removed — the broken law shall no longer accuse 
 him — Sinai shall flash and thunder no more. "Believe on the 
 Lord Jesus Christ, and thou shalt he saved I '' This is bliss — bliss 
 to the soul — bliss for ever. 
 
 To be saved, is to be for ever free from all the debasement, the 
 
 defilement, the peril of our natural condition. To be saved, is 
 
 to be freed from the guilt and power of sin, and restored to the 
 
 favour of Jehovah. To be saved is to be removed from danger 
 
 for ever ; to be preserved from the fear of death — from the terrors 
 of the judgment-bar — from weeping, wailing and gnashing of 
 
 teeth; and from the vengeance of everlasting fire. To be saved, 
 
 IS to have everlasting life — to be conducted to the honours of im- 
 mortality — to be raised to the enjoyment of celestial pleasures in 
 the presence of God for ever and ever. This the Apostle calls "the 
 salvation which is in Christ Jesus ivith eternal glory J' In the 
 heavenly inheritance the believer shall be perfectly pure — per- 
 fectly intelligent — perfectly happ3\ He shall be exalted to the 
 lighest honours — shall see God, and enjoy blessed companionship 
 with saints and angels. But who can describe the eternal results 
 of salvation ? 
 
 However briprht and knowinp: the mind of man may be, 
 
 ]t cannot paint those jrlories which T am pooh to see! 
 
 It would require a seraph's tongue the splendours there to tell, 
 
 Laid up for me, a sinner saved, by Christ redeemed from hell. 
 
 Look unto me, my Saviour says, look unto me and live; 
 I'l^ht ot), and keep the crown in view, which I will freely give 
 0 help mo, Christ, to see the }j:oal, to run the race, and fight, 
 And let thy heaven cheer my soul till faith is turned to sight I 
 
 Observe, this address is very extensive. All the ends of the 
 earth,'' are to look unto God for salvation ; meaning the extremi- 
 ties or most remote parts of the world. Job. xxxvii. 3 ; xxxviii. 13, 
 *^r the people inhabiting those parts, Ps. xcviii. 3. This accords 
 with Christ's commission, "Go 3^0 into all the world, and," etc. 
 ilrect the cross — lift up Immanuers stai iard tkr^ughout th« 
 
THE CHRISTIAN DYING DAItiY. 
 
 76 
 
 earth — ^whosoever looks by faith at that cross — whosoever joins hia 
 standard, shall be saved. 
 
 We therefore can take this salvation to the shores of classic ele-« 
 gance, or of ignorant barbarism ; we can go with it to him who 
 shivers in the icy regions of the north, and to him who pants be- 
 neath a sultry sun in the regions of the south. We can call upon 
 the tasked slave, and his austere lord, to " look and be saved." 
 However guilty and vile, they may look. Dive into the depths of 
 the dungeon — plunge into the hospitals of disease — visit the a^bodes 
 of darkness and despair — take the vilest and most miserable of men 
 — let one be brought forth on whose head, if it were possible, could 
 be heaped all the crimes committed by mankind since the fall of 
 Adam till now — verily such a man is commanded to look and live. 
 *' Wherefore he is able to save to the uttermost,^^ etc. 
 
 IV. The Prohibition. " For I am God, and there is none else.''- 
 This implies, 
 
 1. That Christ is the only Saviour, I am God/' etc. None 
 else appointed — the only foundation, v. 24. 
 
 2. It is therefore condemnatory of all attempts at self-salvation. 
 
 3. It implies the universal dominion of Christ. Both saints and 
 sinners are in his hands — he rules both — he will judge both — how 
 diiferent the results ! Read v. 23. 
 
 On Him, then, as the Saviour, let your eye be fixed ; on Him let 
 your heart repose. Behold Him ! Acknowledge Him in all his 
 ofl&ces — receive Him in all his characters. 
 
 If you look not at the Lamb of God that taketh away the sin of 
 the world — then your guilt will remain on your souls, and sink 
 them to the deepest woe. 
 
 . XIX.— THE CHRISTIAN DYING DAILY. 
 
 <* I die daily." — 1 Cor. xv. 31. 
 
 A prudent man foreseeth the evil thereof, and hideth himself." 
 There is one future event for which we ought to prepare. We 
 must all die. Our time of sojourning here is short, and the time 
 of its termination uncertain. It is true Christian Philosophy to be 
 
 ready to go when the time of our departure is at hand. but this 
 
 solemn event is banished from the mind, although the mind ia 
 
 daily conversant with monitions of human mortality. The maa 
 
 who is about to emigrate to another country, frequently thinks 
 
 about it, and makes suitable preparation. Our bodies must 
 
 30on emigrate to the grave, and our souls into eternity. Mach con- 
 tingency may be connected with earthly emigration. The mind'i 
 
76 
 
 THE CHRISTIAN DYING DAILT. 
 
 purpose may change, and many things arise to prevent it. But 
 there is no contingency about death. It cannot he averted by 
 human purpose, or circumstances. Nothing can reverse the decree 
 of God. Human mortality is ever proceeding — we see it in the 
 deaths around us, — and we ourselves are not insensible to gradual 
 physical decay. We die daily. 
 
 But is it not possible daily to regard death with composure even 
 before it comes, so that when it shall invade us, we may meet it 
 with triumph, hailing it as the messenger to conduct us to a better 
 state? The Apostle answers, it is. I die daily ; and this, instead 
 of annoying him, afforded him joy. 
 
 I. Explain and illustrate the Statement of the Apostle : 
 
 "I DIE DAILY.'' 
 
 The Apostle states it with a strong asseveration ; ^^I 'protests The 
 subject was important ; it deeply interested his feelings. I solemnly 
 affirm or declare. By your rejoicing/' Some read our re- 
 joicing, but the present version appears to be correct. By their 
 rejoicing, as the result of their conversion, and the evidence of 
 the vitality of their hope. He hoped for their eternal salvation. 
 He had laboured to promote it, and he firmly believed that they 
 would be saved. Regarding that as certain, it was just as certain 
 that he died daily on account of the belief and hope of the resur- 
 rection. By our hopes and joys as Christians; by our dearest ex- 
 pectations and grounds of confidence, I solemnly declare I die 
 daily. I am every day exposed to the peril of martyrdom. I con- 
 tinually expect a violent death. The manifold hardships and 
 sufferings which I endure render my life a kind of lingering exe- 
 cution. 
 
 1. He died, daily. His body, as already stated, through fatigue, 
 the hand of violence, imprisonment, nakedness, hunger, an3 vari- 
 ous perils, was dying gradually every day. *Tor thy sake we 
 are killed all the daylong; we are accounted as sheep for the 
 slaughter." Rom viii. 36. See also 2 Cor. i. 9 ; he intimates that 
 he then supposed that the sentence of death was passed upon him. 
 Also 2 Cor. iv. 8—12. Refer to the catalogue of perils which he 
 endured for Christ's sake, 2 Cor. xi. 23 — 28. 0 what melting 
 
 pathos in this narration! He also says that after the manner 
 
 of men he had fought with beasts at Ephesus." Some commenta- 
 tors suppose that he had been subjected to combat with wild beasts 
 in the amphitheatre of Ephesus. But if he was only speaking 
 ** after the manner of men," in a figurative sense, it denotes the 
 fierce and bloody men who were his persecutors. Hence Whitby 
 observes : 
 
 **Tf this sense, (the literal interpretation) be not liked, you mny in- 
 terpret * after the manner of men,' according to the intention of men, it 
 fceing the intention of the men of Asia to deal so with him. Note also, 
 that cruel and bloody-minded men are often represented tinder this 
 metaphor of beasts. So Itrnatina. when he was carried from Syria to 
 Rome, under a baud of soldiers, who, saith he, are the worse for the 
 
THE CHRISTIAN DYING DAILY. 
 
 77 
 
 kindness I show them, * From Syria to Rome I fight with beasts.' And 
 tleraclitus says, * The Ephesians were turned into beasts, because they 
 slew one another.' " 
 
 These heavy and numerous sufferings might well cause him to 
 say, '*! die daily/' " So then death worketh in us, but life in 
 you,'' etc. 2 Cor. iv. 12 — 16. 
 
 2. As he endured all these hardships to promote Christianity in 
 the world, it indicates his full confidence in the Divinity of the 
 gospel — in the reality of Christ's resurrection of the saints. The 
 Apostle gives an epitome of the gospel and its collateral evidence 
 
 in this chapter, v. 1 — 8. His argument appears to be : — I have 
 
 had such evidence of the truth of the gospel afforded me — I have 
 been so fully and specially convinced that there is no collusion — 
 that Christianity is not a cheat — that I do not regret the sufferings 
 I have endured, nor shrink from those which, in consequence of 
 my advocacy of Christ, must inevitably come upon me. "If after 
 the manner of men, I have fought with beasts at Ephesus, what 
 advantageth it me, if the dead rise not? What benefit shall I 
 have? Why should I risk my life in this manner? Rather 
 let us eat and drink, for to-morrow we die, if the gospel be 
 not true." The Apostle means by this question, that if there is 
 no future state, it is irrational to endure trials and privations so 
 severe. We should rather make the most of this life, and make 
 pleasure our chief good rather than look for happiness in a future 
 state. This is the conduct of carnal men. Their affections centre 
 in this world ; they have no prospect, no desire of heaven — they 
 give themselves up to unrestrained enjoyment in this life. 
 
 The Apostle however was fully persuaded in his own mind. 
 His conduct in steadfastly persevering to profess and preach the 
 gospel abundantly demonstrated that he most firmly believed a 
 future resurrection, and the everlasting happiness of all believers. 
 
 Therefore he was willing to die daily, because the gospel waa 
 
 true.* 
 
 * But the circumstance which above all others adds weight and importance to the 
 testimony which the Sacred writers gave, was the sacrifices with which it was accom- 
 pani»!d; the risks, the injuries, the loss of property and life, which they voluntarily 
 incurred by giving it, and to which those were alike exposed who received it at their 
 hands. That they had thus to lay their account to all manner of wrongs and insults, 
 not excepting death itself, we learn not only from the accounts of Scripture, but from 
 the notices contained even in profane historians, from the decrees of emperors, from 
 tlic allusions of heathen poets, and from the whole liistory of that and subsequent 
 times, of which the persecution of Christkms unto death formed an essential and pro- 
 minent part. We look simply at the fact, and do not stop to oflfer any explanation of 
 it. though in that respect there is no particular difficulty to encounter. It is as cer- 
 tain as anything in history can be. that both those who gave and tho5>e who received 
 the gospel testimony were ready, rather than renounce that testimony, to endure the 
 loKS of all things and brave the agonies of death ; and not only were ready to do this, 
 bat in great numbers actually did it. This puts beyond a doubt the question of their 
 binct*rity; for no conceivable motive could have induced them, both teachers and 
 taught, Ie;ulers and followers tog»^ther. to make such sacrifices for what they knew to 
 be a lie; as in that case, to use the emphatic expression of Paley. "They would have 
 been villians for no end but to teacli honesty, and martyrs without the least prospect 
 of honour or advantage." Hut if the circumstances forbid us to consider them as de- 
 ceivers, may they not possibly have been mistaken or deceived ? Doubtless they might 
 have beon had the mattor of their testimony been a mere opinion — had it been either 
 
 7 * 
 
78 
 
 THE CHRISTIAN DYING DAILY. 
 
 3. This dying daily evidenced the greatness of his love to Chrigi 
 and, his cause. The love which he manifested was most ardent and 
 influential. It constrained him to despise wealth, office, honour, 
 and ease. In labours he was most abundant. He wa^ assiduous 
 and indefatigable in proclaiming Christ. Before the learned, or 
 the illiterate ; in the palace or in the prison, before kings or before 
 the populace, he was " not ashamed of the gospel of Christ.'^ AYas 
 persecution before him? He could say, "None of these things 
 move me,^^ etc. Was he approaching martyrdom ? He could say, 
 ** I am willing not only to be bound, but to die at Jerusolem for 
 
 the name of the Lord Jesus. The love of Christ kindled this 
 
 ardent love in his breast. He states the operation of the mighty 
 principle, 2 Cor. v. 14. " For the love of Christ constraineth us," 
 etc. The love which Jesus had manifested towards sinners in the 
 great work of redemption, and in calling them to partake of this 
 inestimable blessing, had excited in their hearts such reciprocal 
 admiring love and adoring gratitude to him, as "constrained 
 them,'^ and carried them on with invincible energy in every ser- 
 vice, by which they could glorify his name or promote his cause : 
 nor could any fears, hopes, affections, or interests, stop their pro- 
 gress, when actuated by this most powerful principle. 
 
 4. Though the Apostle died daily, yet he was inwardly supported 
 hy Divine grace, and animated by a lively hope. "The inward 
 man,'' he says, "was renewed day by day.'' See also 2 Cor. i. 
 
 3 — 9. The whole life of the Apostle was one of hope and joy 
 
 and he triumphed in death. " For me to live is Christ, and to die 
 is gain." Phil. i. 21. Mark his consolation and heroism at the 
 close of his life. " For I am now ready to be offered," etc. 2 Tim. 
 iv. 6 — 8. 
 
 II. Apply this Statement to ourselves. 
 
 1. It is literally true that we are physically dying daily. Every 
 one — the rich and the poor, the monarch and the peasant, etc., 
 may say, "I die daily." There may be no peculiar hardships to 
 endure — no persecutions — no imprisonment, etc., yet the body 
 inevitably must die daily. 
 
 As man, perhaps the moment of his breath, 
 
 ]^eceives the lurking principles of death, 
 
 The youn<r disease that must subdue at length, 
 
 Grows with his growth and strengthens with his strength. 
 
 Human life is daily decaying — the strength and energy of the 
 body daily decline — the beauty of the countenance gradually 
 
 a doctrine or system of doctrines, which they, as many others have done, might have 
 held in sincerity and endured martyrdom rather than recant, though their under- 
 standings might have been misinformed and their convictions ungrounded. But what 
 the first teachers and disciples of Christianity avouched was not tlie truth of an opin- 
 ion or t})e roundness of a doctrine, but the reality of facts which their own eyes had 
 Been, and the certainty of transactions in which they had personally borne a part. 
 Here there was no room for deception or mistake, and as their readiness to sacrifice 
 everything naturally dear to them in support of their t<>stimony proves beyond a doubt 
 the sincerity of their belief, so must it be held not less convincingly to prove the trutt 
 and solidity of the ground on which their belief was founded. 
 
THE CHRISTIAN DYING DAILY. 
 
 79 
 
 fades, and the elasticity of the limbs is constantly being relaxed. 
 In many cases those that look out of the windows are darkened, 
 the keepers of the house tremble, and the strong men bow them- 
 selves. Eccles. xii. All persons are not the same as they once 
 were. They feel that they are daily going the way of all the 
 earth— dj^ing daily. The lapse of time itself is proof sufficient. 
 
 The body is not merely gradually or daily declining, but it may 
 positively die any day. Hence, " Boast not thyself of to-morrow,'' 
 etc. "AVhat is our life? It is even as a vapour that appeareth 
 for a short time, and then vanisheth away.'' 
 
 Still some may, like the Apostle, say, *'I die daily." Their 
 constant afflictions, trials, domestic troubles, hardships, etc., may 
 be wearing them down, even as the water wears the stones. 
 
 2. As we die daily, we should he very conversant with Chri.H 
 as the Saviour of sinners, and the Eesurrection and the life 
 
 That I may know him and the power of his resurrection." Phil. 
 
 iii. 9, 10. This is the way of conquering death and of realizing 
 
 the hope of eternal life. 
 
 It should also lead a Christian daily to deposit his soul in the 
 hands of Christ to be saved and preserved by him until the day 
 of death. 
 
 3. As we are dying daily, and shall soon have done with the 
 world, it should produce a disposition to he ready at any time to 
 resign all the interests of earth. We are to enjoy them but for a 
 season — we are stewards, and occupy our various stations only for 
 a short time. We have relationships in life of the most endearing 
 character — ties of the tenderest nature — and associations the most 
 delightful — but they must all give way to death. Are we pr<^- 
 pared to give them up — to part with everything below the skies ? 
 We die daily, and we should hold all terrestrial things with a 
 loose hand. Such is the argument of the Apostle, 1 Cor. vii. 29- 
 31. But this I say. brethren, the time is short," etc. 
 
 4. To cultivate a superior regard to our immortal life in heaven. 
 Compare this life with eternal life, and how vain and shadowy 
 does it appear ! Reckon, then, as nothing the unsatisfying and 
 transitory joys of earth ; but value and aspire after a better coun- 
 try, that is a heavenly one. The miser here makes gold his 
 heaven and his god. The man of property throws his whole soul 
 into his estate, and idolizes it. The sensualist is intoxicated with 
 his cup of pleasure. There is no heaven to the wicked but this 
 
 earth. Here they would, if they could, stay for ever. But the 
 
 believer, though sometimes he gravitates to earth by reason of 
 imperfection, is taught and induced by the Spirit to aspire after 
 the bliss of immortality. lie " looks not at the things which are 
 seen, but at the things which are not seen. For the things which 
 are seen are temporal," etc. 2 Cor. iv. 17, 18. 
 
 Sublim'd b)' frr.ice, the rouI aspires, 
 Beyond the ran<ie of low desires, 
 
 To nobier vi(iws elate : 
 UnmovM her destin'd chan}?e surveys, 
 And armed by faith, intrepid paya 
 
 Tbe universal debt. 
 
80 
 
 THE RISEN SAVIOUR. 
 
 5. It Includes a pleasing realization of death as a means of af» 
 taining the utmost of our wishes, To die is gain/' Death is the 
 p;ate of Paradise — it leads to the many mansions. It conducts to 
 tlie vision of God — to intercourse with the most glorious intelli- 
 gences — to purity — to exalted pleasures and infinite joy. 
 
 I yearn for realms where fancy shall be filled, and the ecstacics of freedom shall be 
 felt, 
 
 And the soul reij^n pcloriously, risen to Us royal destinies : 
 
 I look to recofinize again, through the beautiful mask of their perfection 
 
 The dear familiar faces I liave somewhile loved on earth : 
 
 I long to talk with grateful tongue of storms and perils past, 
 
 And praise the mighty IMlot that hath steered us through the rapids : 
 
 I^H shall be the focus of it all, the very heart of gladness, — 
 
 My soul is athirst for God, the God who dwelt in man I " — Tupper. 
 
 When death comes to a believer, it is not as the dreaded monster, 
 the King of terrors. As a friend he comes to remove him from a 
 world of toil to a world of rest ; from a life of sin to a life of glory. 
 Death is under the power of Christ, and is the messenger sent by 
 him to fetch his people home. 
 
 How unwise, then, to reject the gospel — which alone brings Irfe 
 and immortality to light ! And yet infidelity seeks its chief 
 triumph in the attempt to convince poor dying man that he has 
 no solid ground of hope; that the universe is "without a Father 
 and a God that the grave terminates the career of man for e\er 
 — it annihilates him ! The Apostle therefore said, v. 33, " Be not 
 deceived.'^ By false teachers — by their sophistry — by their 
 plausible arguments. Rather turn to the revealings of the New 
 Testament ; rest your souls on them as the firmest basis of hope 
 ever propounded. Het others do as they will, hold you them fast 
 till you die. 
 
 XX. —THE RISEN SAVIOUR. 
 
 "Come and see the place where the Lord lay." — Matt, xxviii. 6. 
 
 The resurrection of Christ is an important article of the Chris- 
 tian faith. 1 Cor. xv. 13 — 19. The .text and its connection 
 
 refer to the resurrection of Christ. The angel here addresses the 
 visitants of the tomb. He appeals to their senses to prove the 
 certainty of Christ's resurrection. Christ also appealed to the 
 senses of his disciples ; " Behold my hands, etc. Thus is afforded 
 the best external evidence of the Christian religion, namely, the 
 miracles wrought by Christ and his apostles. "If ye believe not 
 me, yet believe the works that I do,'^ said Christ, appealing to 
 their senses. The invitation to see the vacated grave is a similar 
 appeal. 
 
 I. This Declaration proclaims the actual Resurrection of Christ. 
 This was predicted, Ps. xvi. 10. Christ frequently said that he 
 
THE RISEN SAVIOUR. 
 
 81 
 
 would rise igain. And without it his mission would have been 
 useless. 
 
 1. The fact of Christ's resurrection is established. 
 
 (1) By the Testimony of Scripture. The evidence of his disci* 
 pies. They were intelligent, incredulous — men of probity — dis- 
 interested, had no worldly advantage to gain, but the very oppo • 
 site. They had been very conversant with Christ, and were ablo 
 to testify. Their testimony was harmonious and constant. 
 
 (2) By the testimony of angels, and their appearance to different 
 persons. Matt, xxviii. 1 ; John xx. 11. 
 
 (3) By Christ's manifestation after he rose. To Mary Magda- 
 lene, John XX. 17; to Salome, Matt, xxviii. 9, 10. Disciples going 
 to Emmaus, Luke xxiv. 13. To Peter, Luke xxiv. 34 ; and the 
 eleven disciples, John xx. 19; 1 Cor. xv. 7. To his disciples, Acts 
 
 i. 3 ; to Stephen, Acts vii. 55 ; to Paul, Acts ix. 3 ; to John, Rev. i. 13, 
 
 2. His resurrection was not denied by his enemies. Matt, xxviii. 11. 
 
 3. The Apostles constantly declared and attested it, and so did 
 the primitive Christians and fathers, as Ignatius, Polycarp, etc. 
 
 4. He rose with the same body, John, xx, 25; Luke xxiv, 39; 
 Acts X. 40, 41, 
 
 5. He rose according to Scriptural types and predictions, Jonah 
 
 ii. 10; Matt, xii, 40; Ps, xxii, 15; Isa. liii. 5, 6; Dan. ix, 26; 
 Zech. xii, 7, 
 
 II. The language of the text expresses the great Humiliation of 
 Jesus Christ. "Come, see the place where the Lord lay.^* The Son 
 of God lay in a tomb, in the "dust of death." Wha*". was the 
 Saviour's mission to this world, but one scene of humiliation? He 
 came into this vile world — he tabernacled in the flesh — "took 
 not on him the nature of angels,'' etc. Phil. ii. 5 — 8 ; Heb ii. — he 
 suffered and died — he was laid in the grave. 
 
 III. It is expressive of God^s infinite love. John iii, 16 Why 
 did he come to earth — why did he suffer and die — why was he en- 
 tombed — why did he rise and ascend? The answer is, Because 
 God loved the world, and purposed the salvation of sinners, 
 " Come, see the place where the Lord lay." He lay in that grave, 
 and rose from it, to fulfil all the purposes of his love, 
 
 IV. It was the most striJcing evidence of Divine Faithfulness. 
 Faithfulness with regard to promises, types, shadows, and predic- 
 tions. When Christ rose from the grave, all the arrangements of 
 the Divine covenant which he had made known to the church by 
 his prophets, were ratified and fulfilled. See the argument of the 
 Apostle, Heb. viii. 6; ix. 11 — 15. 
 
 V. His resurrection was an evidence of his Divine Sovereignty. 
 He had power over death and the grave. " He had power to lay 
 down his life, and power to take it up again." John x. 17, 18. Id 
 like manner he can and will control the deaths of his people, "Hn 
 has the keys of death," etc. Rev. i. 18. 
 
 F 
 
82 
 
 PRAYER. 
 
 VI. The empty grave was an evidence of Ms triumph over all 7iU 
 enemies and ours. Over his JeAvish foes — over his murderers — 
 over Satan, death and hell he triumphed. See Eph. iv. 8 ; i. 
 17 — 23. 
 
 Lastly. It was the certain and glorious pledge of the perfecting 
 of salvation. 
 
 Come, see the place where the Lord lay, and you will learn that 
 he Avas the "end of the laAv for righteousness to every one that be- 
 lieves. That he was delivered for our offences, and rose again 
 
 for our justification.'' Christ finished all the plan of mercy on the 
 cross. He cried with a loud voice, "It is finished,'' and in that 
 empty grave, we see that his declaration was correct. "He was 
 raised from the dead by the glory and power of God the Father." 
 
 He has secured then for all believing penitents full pardon for 
 
 every offence — complete justification — assimilation to God by his 
 Spirit — rich enjoyment in the bosom of the church — glorious hope 
 of heaven — successful battle with the last enemy, and an abundant 
 entrance into the everlasting kingdom of God. "Come, see the 
 place where the Lord lay," and behold in that empty tomb the 
 sure pledge of thine own glorious resurrection. Phil. iii. 20, 21 ; 
 Rom. viii. 11. 
 
 IMPROVEMENT. 
 
 1. Give grateful homage to Christ as the Author and Finislier 
 of faith. 
 
 2. Frequently visit in contemplation the scenes of his conflict and 
 conquest. 
 
 3. Rest on him alone for salvation here and hereafter. 
 
 XXI. —PRAYER. 
 
 " Men ought alvfays to pray, and not to faint." — Luke xriii. 1. 
 
 Prayer to God is of the utmost importance, and absolutely 
 necessary. Important, because God, who knows our necessities, 
 has mercifully enjoined it upon us. The people of God in every 
 age have loved and practised it. Patriarchs and prophets, apostles 
 and saints, have each in effect said, *'I give myself unto prayer" 
 
 • — "It is good for me to draw near unto God." Christ himself 
 
 loved and performed prayer. " In the days of his flesh he offered 
 up prayer and supplications with strong crying and tears unto Him 
 who was able to save him from death, and was heard in that he 
 
 feared." Heb, v. 7. As Christ by his incarnation entered into 
 
 the circumstances of sinners, he became acquainted with the wants 
 of humanity. He saw what a sinful soul required to make it holy 
 
PRAYER. 
 
 85 
 
 and happy in this wicked and sorrowing world. He knew th« 
 willingness of his Father to supply all the wants of his needy chil- 
 dren ; and he was going soon to the cross to suffer and die, that he 
 might open the rich and everflowiug fountain of Divine mercy and 
 love. He might well say, "Men ought,^^ etc. 
 
 In this chapter Christ propounds the parable of the unjust judge 
 who was overcome by the importunity of a widow to do her justice 
 contrary to his previous purpose. lie argues that if importunity 
 will prevail with a wicked man, how much more effectual will be 
 prayer offered to God who is infinitely good. Therefore. " Man 
 ought/^ etc. 
 
 1. The Nature of Prayer. 
 
 Prayer is the humble expression of our wants, and of onr 
 desires to God. It is the soul's appeal to God in every time of 
 necessity. 
 
 Prayer is an acknowledgement of the being and the providence 
 of God. " He that cometh to God must believe that he is that 
 is, have a full belief in his Almighty power, mercy, salvation, and 
 faithfulness ; and also a dependence upon him for the supply of all 
 needful blessings. 
 
 Prayer is a declaration that the infinite Jehovah, the offended 
 Sovereign, has re-established communion with man, through the 
 .meditation of Jesus Christ, in whom he is well-pleased. What 
 condescension is this ! He who receives the praises of angels, de- 
 signs to listen to the breathings of a poor sinner ! No wonder that 
 Solomon said, " Will God,'' etc. 1 Kings viii. 27. 
 
 To pray to God implies, 1. A knowledge of his character y and 
 the gracious arrangements he has made for the temporal and 
 spiritual happiness of man, It is impossible to pray aright with- 
 out such knowledge. What kind of a court would a sovereign 
 have if his subjects could not distinguish between him and a 
 clown ? *' They that know thy name will put their trust in theo.** 
 
 2. A deep conviction of the need of Divine aid. This need arises 
 from our state as fallen sinners, ever requiring an interest in the 
 mercy of God through Christ — need arising from the conflicts of 
 life — sickness, personal and relative, bereavements, losses, disap- 
 pointments — conflicts with our own hearts, with si niters and the 
 enemy coming in like a flood, threatening to overwhelm and de- 
 stroy. Regard ourselves as the servants of God, having important 
 of&ces to sustain, and arduous duties to perform — and then we are 
 dying creatures, and must yield up our breath. Who is sufficient 
 for these things ? Every one must be wretched without God. 
 
 3. Application to God for relipf **If any man lack wisdom, 
 let him ask of God." Ask and yo shall receive etc. Draw 
 near to God, and ho will draw near to you." This application to 
 God implies 
 
 (1) A faithful confession of all our offences. 
 
84 
 
 PEAYER. 
 
 (2) An nonest statement of our necessities. 
 
 (3) An earnest request for God^s assistance and blessing. **Lord, 
 help me/' "Save, or I perish.'' Disperse this darkness, and 
 irradiate my mind with light Divine. Remove my guilt, cleanse 
 me from my sin. Deliver me ivom this trouble, or sustain me 
 under it, and sanctify it to my good and thy glory. 
 
 4. Prayer must be made to God through the mediation of Christ, 
 Hence the Saviour said, "Whatsoever ye shall ask the Father in 
 my name he will give it you." John xiv. 13 ; xv. 16 ; xvi. 23, 21, 
 26. As sinner? we have forfeited all right to both temporal ani 
 spiritual blessii ^s ; sin has closed the avenue of Divine mercy, and 
 cut oif Divine communion. Christ, however, has opened the way 
 of access to God by his death on the cross — he has broken down the 
 wall of partition — opened the fountain of all spiritual blessings, 
 and become the way to the Father. Hence all our petitions must 
 be presented to God through our Lord Jesus Christ. Heb. iv. 15, 
 16 ; 1 John ii. 1. 
 
 A recognition of the Divine Mediator necessarily im-plies Jaith, 
 See James i. 5, 6. "But let him ask in faith." Let him believe 
 that in God all fulness dwells, and that he is able and willing to 
 do more abundantly than we can either ask or think. Full of 
 this assurance, relying upon the great Mediator, let him "ask 
 and it shall be given him," etc. " We have boldness to enter into 
 the holiest by the blood of Jesus," etc. Heb. x. 19 — 23. 
 
 5. In prayer the petititioner must be governed by the will of 
 God. Man may ask many things which if granted would be in- 
 jurious. So Elijah, 1 Kings xix. 4 ; a prayer arising from a 
 desire to avoid persecution. See also Luke xii. 13 ; James iv. 3. 
 The enlightened believer will always preface his prayer with 
 " The will of the Lord be done." Luther could say, "Let my 
 will be done. My will, Lord, because my will is melted into thine, 
 there is but one will betwixt as." "If ye abide in me, and my 
 words abide in you," said Christ, "ye shall ask what ye will, and 
 it shall be done unto you." We ask according to the will of God, 
 
 when we petition for that which tends to glorify him. Ask in 
 
 this way, and you shall obtain. 1 John v. 14, 15. 
 
 It is prayer then that must bring all our supplies from heaven. 
 
 The , experience of believers testifies, that as they decline in 
 
 prayer all their graces decline also ; therefore when the apostle 
 Paul hath suited a Christian with his whole armour, he adds this 
 to all, pray continually ; for this arms both the man and his armour 
 Vrith the strength and protection of God. 
 
 Prayer is a creature's strenjrtb, his very "breath and being:; 
 
 Prayer is the golden key that can open the wicket of Mercy: 
 
 Prayer is the majric sound that saith to Gnd, So he it ; 
 
 Prayer is the slender nerve that moveth the muscles of Omnipotence. 
 
 Therefore, pray, 0 creature, for many and great are thy wants; 
 
 Thy mind, thy conscience, and thy heine:, thy ritrhts commend thee unto prayer, 
 
 Thefcure of all cares, the grand panacea for ail pains, 
 
 Doubt's destroyer, ruin's remedy, the autidote of all anxieties. — TUPPEIU 
 
 II. The Performance of Prayer, 
 
PRAYER. 
 
 85 
 
 1. It must he sincere. Tn prayer especially, thou "requiresi 
 truth," 0 God, " in the inward parts/' If we approach God, still 
 cherishing some darling sin, we cannot expect to be heard. That 
 sin is his rival. He demands the whole heart. Ps. Ixvi. 18. When 
 the believer sounds the trumpet of prayer, it is the breath of the 
 soul that sounds it. The prayers of the wicked are heartless 
 prayers — the heart has no place in them, and they have no place 
 m the hear"-. The prayers of the righteous are heart-prayers, they 
 are first put into the heart by God, and then they rise from the 
 heart to God. They earnestly desire what they seek, and there- 
 fore obtain what they ask. 
 
 2. Prayer must be offered with reverence and humility. ** God 
 is a Spirit.^' He is infinitely great, holy, powerful, etc. Sinful 
 
 dust and ashes must stand in awe of him. Huinility flows from 
 
 penitence, and is ever associated with confession of sin. There is 
 something delightfully affecting in the humble reverential suppli- 
 cations which flow from a believer's heart, and which ascend to 
 the Most High. He employs such language as this : — Job xi. 4, 5 ; 
 xlii. 2 — 6. The Christian finds that the prayer of the poor broken- 
 hearted publican is never an unsuitable prayer for him, and when 
 he comes to die he is content that the last'petition ascending from 
 his heart should be, Lord, have mercy on me a sinner.'' In 
 prayer he is led to be humble when he compares his nothingness 
 with God's immensity ; his meanness with God's glory ; his folly 
 with God's wisdom ; and his deformity with God's purity. 
 
 3. Prayer must he offered with fervency. Not the energy and 
 warmth of the animal spirits, but the inward, inwrought prayer, 
 expressed in simple desires, regulated by the love of God. Tho 
 effectual fervent," etc. James v. 16. Such fervency is urged by 
 many Scriptures. To pray, is to pour out the heart, Ps. Ixii. 8. 
 To pray, is to wrestle with God, Gen. xxxiii. 24. To pray, is to 
 cry, Ps. ix. 12, — to sigh and groan, Ps. xii. 5, — to strive, Rom. xv. 
 30, — to give God no rest, Isa. Ixii. 7. All these declarations teach 
 us that prayer must be fervent. The arduous conflict in which 
 we are engaged demands it. The immense value of the blessings 
 for which we pray demands it. 
 
 4. Prayer must he constant. **Men ought always to pray, arid 
 not to faint. This duty must never be forgotten ; it is so import- 
 ant and beneficial. We must not tire in praying for any special 
 blessing. God loves fervency and importunity in prayer. This 
 is illustrated by the example of the poor widow, who by her im- 
 portunity, prevailed with the unjust judge. Hence Elias, James 
 V. 17, 18. 
 
 The text teaches us that Christians should neglect no oppor- 
 tunity for prayer, delighting in the performance of it both publicly 
 and privately. 
 
 Christians are liable to faint. The ardour of prr.yer often de- 
 clines — many restrain prayer before God. 
 8 
 
86 
 
 PRAYER. 
 
 (1 ) The engagements of life have this tendency, absorbing the 
 whole attention ; abating, if not wholly destroying, the habit of 
 prayer. 
 
 (2) Chi^istians may faint from the recollection of their great 
 unworthiness. 
 
 (3) AVhen answer to prayer is delayed. 
 
 (4) When the favour solicited is obtained. The depravity of 
 our hearts may cause us to forget that ''Man\s extremity was 
 God's opportunity.^' You were humble enough in your misery, 
 and ready to cry to God, and depend upon him, but since he de- 
 livered you, you have forgotten that in him alone is your help 
 found. 
 
 Pray always therefore, and not faint, for 
 
 (1) We sin without ceasing, and have therefore need to pray 
 without fainting. Till we cease to sin, we must never cease to 
 pray. 
 
 (2) Our enemies never cease to annoy and oppose us, therefore 
 we must pray and faint not. The hands of prayer must be lifted 
 up like those of Moses, till the victory is won. Our enemies are 
 ever watchful for opportunity ; we must faint not in watching 
 ant.o prayer. 
 
 (3) Our trials from afflictions — our bodily and spiritual wants, 
 never cease. Every day brings fresh wants ; every duty calls for 
 fresh supplies of grace. We have scarcely emerged from one trial, 
 but another awaits us. Is any afflicted ? Let him pray and faint 
 not. 
 
 (4) God is always waiting to be gracious. " He fainteth not, 
 neither is he weary.'' *'They that wait upon the Lord shall re- 
 new their strength.'' The Saviour ever liveth to make interces- 
 sion for us. The Holy Spirit never ceaseth to make intercession 
 for us ; therefore pray and faint not. 
 
 In conclusion, how important then is prayer to a Christian — to 
 a family — and to the community at large ? 
 
 Angels are around the good man, to snatch the incense of his prayers, 
 
 And they fly to minister kindness to those for whom he pleadeth ; 
 
 For the altar of his heart is liirhted, and hurneth before God continually. 
 
 And he hreatheth, conscious of his joy. the native atmosphere of heaven : 
 
 Yea, thoup:h poor and contemned, and ifcnorant of this world's wisdom, 
 
 111 can his fellows spare him. thouofh they know not of his value. 
 
 Thousands bewail a hero, and a nation mourneth for its king, 
 
 But the whole universe should lament the loss of a man of prayer. — Tupper. 
 
 How awful the condition of those who never acknowledge God 
 -^who live without prayer. At the day of final retribution, they 
 will know the value of prayer. They shall call upon me iheUy 
 but I will not answer." Prov. i. 24 — 33. 
 
CHRIST A TESTATOR. 
 
 87 
 
 XXIL — CHEIST A TESTATOR. 
 
 A METAPHORICAL SKETCH. 
 
 ** For where a Testament is, there must also of necessity be the death of th b Testator.* 
 — Heb. ix. 16. 
 
 As Christ has many crowns, so he has many names. He has 
 crowns of great glory, and he has names of unequal beauty. " Thy 
 name is as ointment poured forth.^' Song i. 3. He is called the 
 Branch, by Jeremiah xxiii. 5 ; the Sun of Righteousness, Mai. iv. 
 2; the Bright and Morning Star, Rev. xxii. 16 ; the Surety ; '* By 
 so much was Jesus made the Surety of a better testament.^' Heb. 
 vii. 22. He is called the Messenger of the Covenant, Mai. iii. 1. 
 Isaiah records seven of his glorious names. He calls him the 
 Child horn, the Son given, the Wonderful, the Counsellor, the Mighty 
 God, the Everlasting Father, and the Frince of Feace. In the text 
 he is denominated a Testator, a name full of glorious import. See 
 Matt. xxvi. 26, 27, etc. 
 
 I. A Testator signifies a Disposer, a person who makes a will 
 or testament in which he bequeaths his property to his relatives 
 or friends. 
 
 Jesus Christ is the Testator who made his will — executed the 
 covenant of eternal redemption. That testament derives its value 
 from the dignity and glory of the Testator. He is *'the bright- 
 ness of his Father's glory,^^ etc. He is '*the King eternal, 
 immortal, etc. He is the high and lofty One who inhabiteth 
 eternity — whose name is holy. He is the heir of all things. 
 
 In order to become a Testator, he entered into the very circum- 
 stances of his legatees. He became bone of their bone, and flesh 
 of their flesh. John i. 14; Heb. ii. 14, 15. He was **made in 
 all things like unto his brethren. Hence he felt for them, sym- 
 pathized with them, and was willing to die for them. Unless he 
 had taken our nature, he never could have become our Testator, 
 for as God, he could not become the subject of mortality. 
 
 II. A Testator being under a natural obligation, and having 
 affection and good-will to his friends, makes provision for them 
 in his will. 
 
 Christ, by taking his people into covenant relation, has bound 
 himself to provide for their spiritual and eternal necessities. He 
 is called their Elder Brother, their Shepherd, their King; he loves 
 them, he cares for them. As their great High-priest, he is touched 
 with the feeling of their infirmities. It was his greatest pleasure 
 to remember them in his will. 
 
 III. A Testator makes his will in prospect of death. He may 
 be induced to this by age, by infirmity and decay — by the 
 
88 
 
 CHRIST A TESTATOR. 
 
 dictates of prudence, that he may not have it to do at the time of 
 dying. 
 
 Jesus Christ knowing his hour was coming, when he should seal 
 his testament with his blood, made his last will in favour of all 
 his disciples. See John xiii. 1 ; xiv. 2, 18 ; xvii. 24. 
 
 IV. A Testator records the persons in his will to whom he 
 bequeaths legacies. 
 
 Jesus Christ has recorded in his will the persons to whom he 
 has bequeathed the blessings of his covenant, both grace and 
 glory. His disciples, his people, his sheep, his servants, his 
 soldiers, all that the Father hath given him, all that repent, and 
 believe, all that are regenerated, that bear his image, that love 
 and serve him, John x. 15, 28 ; iii. 36 ; Heb. v. 9. 
 
 V. A Testator in making his last will usually disannuls any 
 will previously made. 
 
 Jesus Christ disannulled the law of the Old Covenant, by his 
 establishing the New. See Heb. vii. 12, 18. **He taketh away 
 the first, that he may establish the second.'' Heb. x. 9. Observe, 
 Christ abolished the ceremonial, sacrificial law, he himself being 
 the great sacrifice to which the Levitical sacrifices pointed. ** He 
 was the end of the law,'' etc. 
 
 VI. A Testator to give authority and validity to his will, has 
 it witnessed by others. 
 
 Jesus Christ, to give validity and authority to his gracious 
 Will, had it attested by the most credible witnesses. First, the 
 Father ; secondly, his miracles ; thirdly, John the Baptist ; fourthly, 
 the Scriptures ; and fifthly, his Apostles : " We are his Witnesses 
 of all things that he did." John v. 32, 36, 37 ; Acts x. 39. 
 
 VII. A Testator, finally to perfect and confirm his last will, 
 signs and seals it himself, which (according to the laws and 
 customs, especially of Eastern nations) is done by blood. The 
 Epistle to the Hebrews intimates that the first Testament was 
 dedicated by blood, hence called the Blood of the Testament." 
 
 Jesus Christ ratified his last Will and Testament with his own 
 blood. " He shall confirm the covenant — he shall be cut ofi"." 
 Dan. ix. 24, 26, 27. ^^For where a testament is,'' says the text, 
 
 there must be the death of the Testator.'' This is the New 
 Testament in my blood," 1 Cor. xi. 25 ; i. e. it symbolizes the 
 shedding of my blood on the cross as a ratification of my will and 
 
 pleasure concerning you my disciples. By Christ's death there 
 
 IS a confirmation of the truth and authority of the Covenant, and 
 of its efl&cacy and availableness to us, Heb. ix. 17. 
 
 VIII. A Testator appoints Executors in trust to fulfil the pur- 
 pose and intent of his will. 
 
 Christ committed this great Trust to his Father, John x. 29, 
 and the Holy Spirit, who are the faithful Executors of his will, 
 dispensing according to it the treasures of Divine love to all the 
 Redeemer's h;gatees. John xvii. 11 ; xiv. 16. 
 
CHRIST A TESTATOR. 
 
 IX. A Testator makes his last will unalterable "by any other 
 person, or by himself. After death no one can legally aorogate 
 any of its provisions. See Gal. iii. 15. 
 
 The covenant of Jesus Christ shall stand, and he 'will do all his 
 pleasure. Ps. Ixxxix. 34. The covenant is ratified. He will not 
 alter it himself; much less may any man or angel presume to do 
 it. Gal. i. 8 ; Rev. xxii. 18, 19. 
 
 X. A Testator takes care to have his will made known and 
 published after his death, that the parties concerned may know 
 what legacies are left and bequeathed to them ; and their excite- 
 ment and expectation will be in proportion to the wealth of the 
 deceased. 
 
 Christ ordained and commanded his disciples to publish his 
 mind and Will to the children of men. Mark xvi. 15. They went 
 forth, and opened that gracious and glorious Will, and now look 
 at its marvellous provisions. 
 
 The reading of some testaments produces disappointment ; but 
 they who consult this testament with the eye of faith, find that it 
 contains exceeding abundantly above all that they can either 
 ask or think." Only think of the wealth of Christ, which renders 
 his testament so important and valuable. *' It has pleased the 
 Father that in him should all fulness dwell." He hath " appointed 
 him the Heir of all things." He is " Lord of all." *' King of 
 kings, and Lord of lords." " The Father loveth the Son, and 
 hath given all things into his hands." How vast then must be 
 his wealth, how unlimited his power ! How capable must he have 
 been to enrich his people for time and eternity. Read the Will 
 of Christ — examine the blessings of the New covenant, and there 
 can be no disappointment, but surprise, gratitude, transport. 
 
 In opening this will we read that Christ the Great Shepherd 
 laid down his life for his flock, and that all the atoning, saving 
 and enriching efficacy of that death is theirs. "All things are 
 yours." He giveth liberally and upbraideth not." Is pardon 
 desirable to the guilty ? We have redemption through his blood, 
 even the forgiveness of sins." Is it good for us to draw nigh to 
 God? "We have boldness of access through him." Is faith 
 precious ? His Spirit is given to produce it, and that faith gives 
 peace, and joy, and triumph. Are the promises valuable? 
 " Whereby are given unto us exceeding great and precious pro- 
 mises." Is hope cheering, and the possession of a good hope our 
 greatest treasure? "Blessed, etc., who hath begotten us again to 
 a lively hope," etc. 1 Pet. i. 3. Is the gift of the Holy Spirit 
 essential to our sanctity and comfort? This is the fruit of his 
 death, and the j>;ift from his throne. Do we love his house? It 
 is his presence that fills it with glory, and there he has promised 
 to dwell. "Where two or three," etc. Is a gospel ministry 
 important and valuable? It is his gift. "He gave some apos- 
 tles," Eph. iv. 12, 13. Do we want consolation in sorrow? It is 
 the record of his will, " My grace is sufficient for thee." Are hig 
 
90 
 
 CHRIST A TESTATOR. 
 
 dealings with us sometimes intricate and unaccountable ? It 19 
 
 recorded in his will. *'A11 things shall work together for the good/' 
 etc. " These light afflictions"' etc. Is the path of life dangerous? 
 Is it beset with numerous foes ready to devour ? He fills that 
 path with guardian angels — he sends them "forth to minist-er to 
 the heirs of salvation. Does the dark valley of death occasion 
 fear and dismay ? The testament of Christ intimates that he will 
 go down with them to death, and will surely bring them up again. 
 *' Death is yours, he says, fear not; fear not, for I am with you ; 
 be not dismayed, for I am thy God. Here take this staff of my 
 
 atonement, lean upon it, and all your fears shall vanish. 
 
 Then this Will announces the inheritance of the saints in light. 
 Its mansions, its crowns, its bright shining raiment, its purity, 
 its inconceivable felicity are prepared by him. I appoint unto 
 you a kingdom.'' 
 
 What are other wills when compared with this ? They may 
 allot to the parties thousands of silver and gold ; they may appor- 
 tion vast and splendid estates but they are all vanity, because 
 
 they are transitory. Death will end the enjoyment of them. But 
 the Will of Christ is co-extensive with eternity. Its provisions 
 are everlasting. 
 
 Lastly. Most testamentary grants are made to the dearest rela- 
 tives and friends, — to worthy persons. Sometimes a rebellious 
 
 prodigal child is not provided for at all, or cut off with a miserable 
 pittance. 
 
 Behold in this Testament the rich grace of the Divine Testator. 
 **AVhere sin abounded, grace has much more abounded" to the 
 guilty, to the outcast, to the lost, and undone. Those whose 
 iniquities equalled the stars in number, and surpassed the moun- 
 tains in magnitude, were chosen to drink of the rivers of Divine 
 pleasure, and to occupy heavenly thrones. As a proof of this, 
 behold the weeping Mary, bending over the Redeemer's feet, and 
 bathing them with the tears of gratitude and of penitential sorrow, 
 wiping them with the hairs of her head, and imprinting on them 
 the kiss of love. Behold the man of sorrows, with mercy beaming 
 on his brow, he pronounces forgiveness, for she was a sinner. Go 
 to Calvary, and amidst its horrid scenes, behold the last glance of 
 the malefactor's dim, languid eye, as it swims in death, trusting 
 in the Saviour dying at his side. Listen to that faintly uttered 
 prayer of a strong and lively faith, " Lord, remember me when 
 thou comest into thy kingdom." Hear the soft answer of 
 peace flowing from his lips, which death was turning pale, and 
 from a heart convulsed with agony, "Verily, I say unto thee, to- 
 day shalt thou be with me in Paradise." Remember to whom 
 Jesus commanded his gracious will first to be opened — it was to 
 his murderers — " begin first at Jerusalem " — open my Will of full 
 and free forgiveness to the banditti that apprehended me — to those 
 who bound me, mocked and derided me — to him who smote me 
 on the face — to him who spat on me — to those who drove the nails 
 — to him who platted the crown — and to him who pierced my side. 
 
80T-ACE IN AFFLICTION. 
 
 di 
 
 Tell them they are my legatees, and that I offer them salvation 
 without money and without price. 
 
 Christ therefore made and issued his Will irrespective of human 
 merit. 
 
 IMPROVEMENT. 
 • 
 
 1. Admire the grace of God as manifested in the Testator's 
 Will. It provides salvation for the body and soul — for time and 
 eternity — and for the vilest of the vile. 
 
 2. Ascertain whether or not you are Christ's legatees. All who 
 are included in his Will have repented and believed — they bear 
 his image — they do his commandments. 
 
 3. Often read this AVill. You may do it in the house of God — 
 in your dwelling — and especially at the Table of the Lord. Thus 
 you will see the princely legacies which he has left you, more 
 valuable than the gold and costly gems of distant India. There 
 you will see the security and seal of the Testament — the blood Hid 
 death of the Testator. 
 
 XXIIL — SOLACE IN AFFLICTION. 
 
 « Many are the afflictions of the righteous; but the Lord delivereth him out of them 
 •11."— Ps. xxxiv. 19. 
 
 No one is exempt from trouble. Man that is born of a woman 
 is of few days," etc. Job xiv. 1. This world has been aptly com- 
 pared to a wilderness or valley of tears. What avails an honora- 
 ble ancestry, or the splendours and wealth of earth all are 
 
 heirs of sorrow, and exposed to a thousand sources of misery. 
 
 Many are," etc. But the Christian has a refuge in all hia 
 
 troubles. It is not in the giddy scenes of dissipation ; it is not in 
 sullen apathy; it is not in stoical indifference. Such refuges are 
 unavailing, as repeated trials have proved. The refuge of the 
 Christian is God: ''The Lord delivereth," etc. 
 
 I. The Character. The righteous." 
 
 To be righteous is to appear just before God, and holy in heart 
 and life. 
 
 1. This is not their character hy nature. All persons come into 
 this world with a depraved nature. Ps. li. 5. Depravity is visible 
 in all human action. The thoughts, desires, affections, and con- 
 duct are full of sin. "There is none righteous; no, not one." 
 
 Rom. iii. 10. And yet the heart of man is full of self-righteous 
 
 pride. He boasts of his goodness. 
 
 2. Righteousness of state is effected hy connection with Christ, 
 **He is the end of the law for righteousness to every one that be- 
 lieves." He fulfilled the law by perfect obedience. He endured the 
 penalty of Divine wrath, and averted it from the sinner. Rom iii. 
 
92 
 
 SOLACE TN AFfLTCTION. 
 
 23 — 26. It is by faith instrumentally that this righccousnest of 
 
 state is obtained. Rom. v. 1 ; viii. 1; A»ts xiii. 38, 39. 
 
 3. Righteousness is produced by the indwelling of the Spirit. 
 This changes, quickens, and renews the soul. It is called being 
 *'born of the Spirit,^^ ''born {^ain,'' — ''begotten again to a lively 
 hope'^ — "passed from death unto life.'' The source of all moral 
 action, !s purified, and therefore 
 
 4. Righteousness is exhibited by the conduct — even practical 
 righteousness. A love of justice, equity, honesty, purity, and be- 
 nevolent exertion vriil characterize the deportment. Mere pro- 
 fession is nothing. Many loudly boast of their faith in doctrines, 
 and how they love them — but what is their conduct? Rom. vi. 1. 
 
 II. Their Portion: "Many are the afflictions.'' All afflictiong 
 are the consequences of sin. But for sin this world would have 
 been a Paradise. There would have been no defilement of soul — 
 no vicious conduct — no aching hearts — no pained and decaying 
 bodies — no wicked enemies — no lamentation, mourning, and woe. 
 It is sin that has opened the flood-gates of misery, and deluged the 
 world with sorrow. 
 
 Many afflictions are often the result of personal transgression— 
 of which the intelligent mind must be conscious. In that case 
 afflictions become correctives. Happy they who can say, "I will 
 bear the indignation of the Lord because I have sinned against 
 him." 
 
 Afflictions are Divinely appointed. 1 Thess. iii. 3 ; Job v. 6, 7. 
 
 Observe, 
 
 1. These afflictions are internal, arising from 
 
 (1) ^h.Q restless operations of depravity. What Christian does 
 not feel that the " heart is deceitful above all things," ete. — that 
 it is " an evil heart of unbelief, in departing from the living God." 
 What a conflict has the Christian with that heart! Rom. vii. 
 18, 24. 
 
 (2) Indifferentism, To the most important and profitable 
 duties — to the enjoyment of the most valuable and enriching 
 privileges — to the most solid and lasting bliss — to the rich and 
 
 splendid inheritance of heaven. As to worldly pursuits — nay, 
 
 even to trifles, to shadows, there is often no indifference. This the 
 Christian has to mourn over. It afflicts him. 
 
 (3) Hardness of heart. Experienced under the most affecting 
 providences — at the most awful judgments — under the most tender 
 and melting appeals, on the most solemn occasions. This is the re- 
 sult of unwatchfulness — neglect of prayer, self-examination, and 
 mental discipline aided by Divine influence. 
 
 (4) Tempt atio:i,.\. Often fascinate, allure, and constrain. To a 
 pious mind, they are afflictive. 
 
 (5) Doubts and fears. These too often produced by indifferent- 
 ism, unwatchfulness, etc. — sometimes the result of constitutional 
 nervousness — or mental depression. But how afflictive! Often 
 
SOLACE IN AFFLICTION. 
 
 93 
 
 darkness, but little light. Job xxxiii. 3 — 10. These afflictions 
 are also 
 
 2. External. 
 
 (1) Bodily afflictions, "Wearisome days and nights. Job vii. 
 3 ; Ps. Ixxvii. 1 — 4, How often is 'this the case J The man, how- 
 ever previously strong, rendered helpless as an infant — the body 
 racked with pain, scorched with fever, and wasted by pining dis- 
 ease. The food is bitter, the light painful, association annoying — 
 conversation afflictive — life has lost its charms — the man is im- 
 prisoned. There are also relative afflictions. Our beloved 
 
 friends sicken we we^p with those who weep. What an- 
 guish rends that mother's heart as she gazes upon her suffering 
 child ! 
 
 (2) Bereavements. These are universal — they visit every family. 
 To the godly they are painfully afflictive. How soon were our first 
 parents bereaved. How intense their agony as they gazed on their 
 beloved Abel, a silent corpse, the murdered victim of his enraged 
 brother. Read on in the Bible, and you will find Abraham left to 
 finish his pilgrimage without his beloved Sarah ; David deprived 
 in battle of his beloved Jonathan ; Rachel weeping for her children 
 — Jacob weeping for Rachel, who in the same hour became a 
 mother and a corpse. David wept for his son Absalom when he 
 died. 0 Absalom, my son,'' etc. How affecting the announce- 
 ment to Ezekiel, Son of man, behold, I take away the desire of 
 thin.> eyes with a stroke." And look at that funeral procession ! 
 The ^ idow of Nain follows her only son to the grave. See Luke 
 vii. 12. 
 
 Bear forth the cold corpse, slowly, slowly hear him, 
 
 Hide his pale features with the sable pall ; 
 Chide not the sad one wildly weeping' near him : 
 
 "Widow'd and childless, she has lost her all! 
 
 (3) Poverty, It is a chilling word. It is a desolating and un- 
 welcome visitant. With some it always lives. Some of the best 
 of men have been in poverty. Elijah, 1 Kings xix. 4. Lazarus 
 at the rich man's gate, though a jewel of salvation. And the 
 blessed Redeemer could say, Foxes have holes," etc. The 
 A postles were often hungry and naked. The day of poverty is the 
 day of adversity. 
 
 (4) The world^s reproach, Christianity and its adherents have 
 been and are still hated. Look at the persecutions and sufferings 
 
 endured by the Apostles, and the primitive Christians. We live 
 
 in a time of infidel opposition. Infidels think themselves wise, and 
 laugh at the Christians. They frequently denounce Christianity, 
 foolishly and ignorantly attributing the social evils which exist to 
 Christianity — hence their opposition. 
 
 III. Their Refuge. " The Lord delivercth him out of them all." 
 In order to be delivered. 
 
94 
 
 BOLACE IN AFFLICTION. 
 
 1. There must be a recognition of ih,e Divine Sovereignty ^ and 
 humble submission. 
 
 2. Prayer — believing prayer. ''This poor man cried/' etc. Ps, 
 xxxiv. 6. " Call upon me in the day of trouble/' 
 
 As to this deliverance, 
 
 1. God can deliver. He who appoints the affliction can remove 
 it. Has he not wisdom, power, and love sufficient ? Nothing is 
 too hard for the Lord. 
 
 2. God has delivered, and lie will deliver. He delivered the Old 
 Testament saints ; Abraham, Jacob, Jpb, the people of Israel, 
 
 David, Daniel, and the three Hebrews. See Psalm xxxiv ; xci. 
 
 He delivered the Apostles frequently as recorded in various parts 
 
 of the Acts. Paul alludes to one, 2 Cor. i. 8 — 10. -God has 
 
 promised to deliver. Call upon, etc., I will deliver thee, and 
 thou shalt glorify me.'' But it must be in his own way — by his 
 own means — and in his own time. 
 
 The last affliction — the sickness unto death will surely come — 
 God has not promised to deliver from that — but then to manifest 
 himself to succour and support. When my heart and my flesh 
 fail, God will,^' etc. 
 
 3. God will not deliver till Ms gracious purpose in appointing 
 afflictions is accomplished. They are designed to correct — to en- 
 lighten—to quicken — to purify — to elevate the soul to God and 
 heaven. When the dross is removed, the fine gold shall appear. 
 
 4. If he do not deliver, he will give an equivalent blessing — even 
 adequate support and consolation. This was experienced by Paul, 
 2 Cor. xii. 9. 
 
 When Moses was wandering with the Israelites, in **the wilder- 
 ness, in a solitary way,'' and found no city to dwell in, he 
 familiarized God under the image of a home. Lord, thou hast 
 been our refuge and dwelling-place in all generations/' When 
 David was driven from his palace by the rebellion of Absalom, 
 and was obliged to keep the field, he said, *'Be thou my strong 
 habitation, whereunto I may continually resort." A pious female 
 in the most distressing bereavement was able to say, 
 
 *• Thou dost but take the lamp away, 
 To blest me with unclouded dayP 
 
 And a good man who had endured the wreck of fortune, being 
 asked how he bore the char oje in his condition so cheerfully, re- 
 plied, When I had those good things, I enjoyed God in all ; .and 
 now I am deprived of them, I enjoy all in God." 
 
 Thousands can bear witness that God has made that condition 
 comfortable which they once deemed insupportable ; that " as the 
 I atferings abound, the consolations abound also;" and that the 
 Mght of his countenance, the joy of his salvation, the comforts of 
 tlie Holy Spirit, are eifectual substitutes for every deficiency in 
 temporal good. 
 
THIRSTING AFTER RIGHTEOUSNESS. 
 
 99 
 
 A tract distributor, in the fourteenth ward of an American almshouse, 
 met with a poor but pious man, who had once been wealthy, but who 
 thankfully received a tract, and said, ''You see, sir, I am poor, but T 
 have seen better days. I am sixty-five ^^ears of age. I had once a large 
 property, but it is gone. I had children too, but they are all dead. A 
 wife — (his tears flowed) — but six months ago she departed to her eter- 
 nal rest, and on the eve of her departure, she sang, 
 
 Jesus can make a dying bed, 
 Feel soft as downy pillows are. 
 
 Ah [ sir, there is no delusion here. Many would persuade me that faith 
 in Christ is a delusion ; but it is not so. Property ! it is a delusion ; I 
 had it, but it has vanished. My children have vanished — my dear wife 
 is gone — but faith in Jesus, that remains." 
 
 5. He will filially deliver at death for ever, and grant an abun- 
 dant entrance into that world where sorrow can never enter. Rev. 
 vii. 13. — 17. 
 
 IMPROVEMENT. 
 
 1. What has been the influence of afflictions upon you? 
 
 2. Learn to regard them as visitations of Divine love — " bless- 
 ings in disguise.'' 
 
 3. Anticipate the rest. Then "the ransomed of the Lord shall 
 return to Zion with songs, and everlasting joy upon their heads, and 
 all sorrow and sighing shall flee away/' 
 
 XXIV.— HUNGERING AND THIRSTING AFTER 
 RIGHTEOUSNESS. 
 
 " Blessed are they which do hunger and thirst after righteousness, for they shall b« 
 filled." — Matt. T. 6. 
 
 These words form a part of the renowned and instructive ser 
 mon preached by Christ. The place where he delivered it de- 
 serves notice ; it was on a mountain. He preached sometimes in 
 the temple, sometimes in the field, by the seaside, in the ship, or 
 elsewhere ; but he delivered this on a mountain. Moses received 
 the law on a mountain, and Christ interpreted the law on a moun- 
 tain, vindicating it from the corrupt glosses of the Scribes and 
 Pharisees. It was on a mountain that the Levites pronounced the 
 blessings and curses, Deut. xxvii. and xxviii. — blessings on Mount 
 Gerizim — curses on Mount Ebal. 
 
 I. The Disposition manifested ; *' linngering and iliirsting after 
 rifjMeonsness/' Notice 1. The object, *' righteousness." 2- The 
 appetites, "hungering and thirsting." 
 
96 
 
 THIRSTING AFTER RIGHTEOUSNESS. 
 
 1. The object desired, Righteousness." This is equity in the 
 sight of God, and equity before men. This is not peculiar to man, 
 for he is a sinner and unrighteous. Hungering and thirsting 
 after righteousness implies that the sinner is convinced that he 
 has none and cannot be happy without it. The language expresses 
 deep conviction of spiritual nf cessity in the mind of the awakened 
 sinner. He has no Divine righteousness — he is miserable till he 
 obtains it. And it is expressive too of spiritual defectiveness on 
 the part of the unfruitful Christian. He is convinced of it, and 
 jjighs and prays for more righteousness. 
 
 (1) It is hungering and thmtixig after imputed rigJiteousness ; 
 that is, after pardon of sin, and acceptance v^ith God through the 
 finished work of Christ, who ^' was delivered for our offences and 
 rose again for our justification." The sinner feels that he is un- 
 righteous, because he is a breaker of God's law — he is under the 
 curse — he finds all his attempts at obedience and moral excellence 
 to be vain and fruitless. He feels as Paul did, Phil. iii. 8, 9. 
 This perfect righteousness he finds in Christ alone. 
 
 (2) It is hungering and thirsting after inherent righteousness ; 
 after sanctifying and renewing grace. When a poor sinner is 
 brought to see the corruption and defilement wherein he was born, 
 and in which he lives, void of the image of God, which consists 
 in righteousness and true holiness," ''dead in trespasses and 
 sins," and in consequence ''hungers and thirsts," — it is after w 
 new nature — a renewed heart — likeness to God, " for without holi- 
 ness no man shall see the Lord." 0 that I were holy ! *' Create 
 'vrithin me a clean heart." Ps. li. 10. 
 
 (3) It is hungering and thirsting after righteousness of life. 
 If a sinner, awakened by the Spirit, hungers snd thirsts after im- 
 puted and inherent righteousness, righteousness or holiness of 
 life will be sure to follow ; for the existence of inherent righteous- 
 ness is the purification of the heart, the fountain or spring of holy 
 action or conduct. If the fountain be pure — so shall the streams be. 
 
 (4) It is hungering and thirsting after the perfect righteousness 
 oj heaven. This the Christian often does when conflicting with 
 sin here — when harassed with temptations — when grieved by 
 
 spectacles of wickedness. Often he longs for the heavenly scenes 
 
 and associations of perfect righteousness. How sweet the declara- 
 tion. Rev. xxii. 27. A regenerate soul naturally longs after the 
 purity of heaven. As spiritual things cannot support the body, 
 BO natural things cannot support or feed the soul. Col. iii. 1, 2. 
 
 2. The appetites, or hungering and thirsting. Nothing could 
 better express ardent desire after righteousness than hunger or 
 thirst. No appetites are so keen, none so imperiously demand 
 supply, as these. They occur daily; and when long continued^ 
 as in the case of fever, shipwreck, or wandering in arid deserts, 
 with a paucity of drink and food, nothing is more distressing. 
 Thus the poet Virgil represented strong and intense desire aftei 
 anobect: 
 
THIRSTING AFTER RIGHTEOUSNESS. 
 
 97 
 
 0 cursed hunger after gold ! What canst thou not influence tho 
 heart of man to perpetrate ! " 
 
 An ardent desire for any good is represented in Scripture by 
 hunger and thirst. Ps. xlii. 1, 2 ; Ixiii. 1, 2. A deep sense of sin, 
 humiliation of mind, earnest desires after forgiving love, peace, 
 and joy, is also represented by thirsting, Is. Iv. 1, 2. 
 
 1. These appetites presuppose life. A dead man hungers and 
 thirsts not. The unawakened sinner discerns not his miserable 
 state, fears no threatened danger — is dead to all spiritual neces- 
 sities, and the Divine provision of the gospel. AVhere these 
 
 appetites exist, there is life, an awakening from the dead— spiritual 
 apprehension of that which is super-excellent — even the salvatioa 
 of the soul. 
 
 2. Earnest^ impatient, and restless desire after righteousness. 
 Hunger, we say, will break through stone walls. Thirst is in- 
 tolerable. **A11 that a man hath will he give for his life,'' when 
 its termination is threatened by hunger or thirst. An ancient 
 king when suffering thirst, said, " I will give my kingdom for a 
 cupful of water." So the poor sinner pursued by Divine justice, 
 conscious of his guilt and everlasting ruin, says. Give me right- 
 eousness, or I perish. It is a matter of life or death with me. I 
 cannot rest till I obtain righteousness. So the converted Jews, 
 Acts ii. 27 ; xvi. 27—30. 
 
 3. Hungering and thirsting after righteousness is an evidence 
 oj spiritual health. The body is not healthy unless it has these 
 appetites in full operation. So with the soul. If we feel our 
 need of, and earnestly desire spiritual food, and go as often as we 
 need to God's banqueting house for nourishment, it is an indubi- 
 table evidence of spiritual health. 3 John 2. 
 
 II. The Blessedness of those who hunger and thirst. ^'They 
 shall be JillcdJ^ As God never inspires desires and prayer but 
 with a design to satisfy, those who hunger and thirst after full 
 salvation may depend on being speedily and effectually blessed or 
 satisfied, and well-fed, as the word implies, Ps. Ixxxi. 10 ; cvii. 9 ; 
 Luke i. 53. 
 
 1. Christ is the source of all the blessings needed. He is the 
 atoning Sacrifice — the Redeemer — the Ransomer. He figuratively 
 represents himself as the light and life of the world. How appo- 
 site are his statements ; — I am the bread of life." John vi. 35, 
 48, 51. He is the *^ Water of life," Rev. xxii. 1 ; John iv. 14f; 
 vii. 37, 38. He is called, "The Lord our Righteousness." 
 
 2. It implies participation in order to be filled.^* The means 
 of participation \^ faith, called " eating and drinking." See John 
 vi. 51, 53—56; vii. 37; iv. 14; Isa. Iv. 1. As Philip Henry 
 observes. 
 
 Righteousness is conveyed from Jesus Christ, through the ordi- 
 nances, as water is conveyed by conduit pipes into the cistern, Zech. 
 Iv. 11. Now, if the pipes be stopped, the water flows not. Thougb 
 
98 
 
 THIRSTING AFTER RIGHTEOUSNESS. 
 
 water be in the well, if we have no bucket to draw, whence should w« 
 have it? Faith is the bucket; if faith be active in an ordinance, it 
 proves a filling ordinance; if otherwise, we come empty, and go away 
 empty. "According to your faith bo it unto you." Matt. ix. 29. Be- 
 sides, they are not only blessed because they shall be filled, but blessed 
 because they hunger and thirst ; their very hunger is a blessing. 
 
 3. Full enjoyment. Shall be filled.'' Full pardon — complete 
 ju8tification — the Spirit of holiness shall be given, and all his 
 i)Iessed influence to renew, to purify, to comfort, and to quicken. 
 Thou shalt be a child of God and an heir of heaven. "Of his 
 fulness have we all received, even grace for grace.'' John \. 16. 
 Ask thyself what thou needest as a sinner, as a child of adversity, 
 as tempted, persecuted, suffering, dying, thou shalt be filled with 
 ail grace needful for thy every condition. *' My God shall supply 
 all your need," etc. 
 
 How precious and satisfying then must be this righteousness ! 
 It is more precious than gold or silver, or rubies, because it will 
 last for ever. All earthly good satiates as the novelty dies away. 
 A man may surfeit upon the world, but he can never be satisfied 
 with the world. A man may be satisfied with Christ, but he can 
 never surfeit upon Christ. In Ps. xxvi. 8, it is said, ''they shall 
 be abundantly satisfied." What can a man desire more than 
 satisfaction? Christ abundantly satisfies — satisfies, and satisfies 
 again. 
 
 And what a fulness will the saints have in glory! **"When 
 that which is perfect is come, then that which is in part shall be 
 done away." Though at present we are not perfect, we shall be 
 perfect in heaven ; knowledge shall be perfect, and holiness shall 
 be perfect. Here our imperfections cause us to hunger and thirst. 
 But in this sense, we shall never hunger and thirst in heaven. 
 We shall have perfect and everlasting righteousness there. "As 
 for me, I shall behold thy face in righteousness ; I shall be satisfied 
 when I awake with thy likeness." Ps. xvii. 15. 
 
 IMPROVEMENT. 
 
 1. Learn the folly of self-righteousness. It is opposed to God's 
 righteousness. 
 
 2. The folly of loving the world inordinately. It can never 
 satisfy. 
 
 3. See the cause of spiritual lethargy It is for want of appetite 
 for gospel blessings. 
 
PROPHECT. 
 
 99 
 
 XXV.— PROPHECT. 
 
 PART I. 
 
 "We hare also a more sure word of prophecy; whereunto ye do dwell that ye taki 
 heed, as unto a li^^ht that shineth in a dark place, until the day dawn, and the day 
 star arise in your hearts: knowing this first, that no prophecy of the scripture is of 
 any private interpretation. For the propiiecy came not in old time bv the will of 
 man : but holy men of God spake as they were moved by the Holy Ghost." — 2 Peter 
 i. 19—21. 
 
 Vert expressive is Peter's address (v. 13 — 21.) to his fellow- 
 Christians. It is a glorious profession of Christ in the prospect 
 of martyrdom. His I)ivine Master had solemnly forewarned him 
 of what he was to expect in the faithful discharge of his Apostoli- 
 cal commission. John xxi. 18, 19. — Peter knew that his labours 
 for Christ would ultimately bring him to a violent death ; there- 
 fore he could not hope for worldly advantage. His firm adherence 
 to Christ was an irresistible proof that the testimony was dearer 
 unto him than life itself ; and therefore that he must have been 
 confidently persuaded, both of its vast importance, and its indubi- 
 table verity. The text and its connection refer to the Evidence 
 of the truth of the Bible arising from Miracles. See page 38. It 
 refers also to the Evidence arising from Prophecy. "We have/' 
 etc. Consider therefore, 
 
 The evidence of the truth of the Bible arising from Pro- 
 phecy. • * 
 
 Prophecy is the prediction of such future events as are mani- 
 festly dependent on a succession of contingent circumstances, over 
 which no created being has any control. The foreknowledge of 
 such events belongs to God alone. He can reveal this to men, 
 and by them to their fellow-men ; but from no other source than 
 Divine revelation can it possibly be derived. Jehovah, therefore, 
 challenges the pretended deities of the Heathen to advance this 
 evidence in their favour. " Produce," etc. Isa. xli. 21 — 23. This 
 is a test which no imposture can endure. To predict the distant 
 contingencies of futurity, is as far beyond the reach of human 
 sagacity, as the working of miracles is beyond the reach of human 
 power. " To foresee and fortell future events, Bishop Douglas 
 says, may be called a miracle of knowledge, as properly as to 
 raise the dead may be called a miracle of power." * And it is 
 
 * Prophecy, or the foretelling of future erents, is possessed by no mere man ; and 
 ther»-fore, no man. unaided by some supernatural knowledge, can foretell any future 
 eveiit. For example, no man could have foretold, 300 years ago, that in the island of 
 Corsica, from a particular person .there living, would rise in three centuries a man of 
 extraordinary military prowess and political skill, who. by a succession of the most 
 brilliant exploits and victories, should exile an old dynasty from France, rai^e himself 
 to imperial dignity, affriirht the monarchs of Europe, and after having dazzled the 
 world with his success, should by a more sudden descent and overthrow, die an exile 
 in a remote island of the ocean. No man could have told, in the reign of Queen 
 Elizabeth, that in the colony of Virginia, fiom an old English family, there would in 
 less than two centuries, rise a man who should be the firm and undaunted asserter of 
 
100 
 
 PROPHECT. 
 
 unreasonable to imagine that God would either by the cne or the 
 other, interpose for the sanction of imposture. Refer now 
 
 I. To some of the Prophecies recorded. These refer to Persons ^ 
 Places^ and Events. 
 
 1. To Persons. 
 
 It was said of Ham, "A servant of servants shall he be unto his 
 brethren.'' And is not Africa, which they colonized, pre-eminently 
 the land of slavery ? Its wretched inhabitants, from the earliest 
 periods of history, to the present time, have been bought and sold 
 by the stranger ; dragged in chains from their home and their 
 kindred ; transported in shoals to the uttermost parts of the sea ; 
 and under the whip and the lash consigned to the most grinding 
 servitude. Four thousand years ago, Noah uttered his prediction, 
 and we see it has been literally fulfilled. 
 
 With regard to Abraham, it was predicted that his posterity 
 should be greatly multiplied. See Gen. xii. At the time of its 
 utterance it was apparently impossible, but the vast number of 
 his descendants, the Jews, proves the fulfilment. 
 
 Of IsHMAEL it was predicted, *'And he will be a wild man ; his 
 hand will be against every man, and every man's hand against 
 him, and he shall dwell in the presence of all his brethren." Gen. 
 xvi. 12. " Behold, I have blessed him, and will make him fruitful, 
 and will multiply him exceedingly ; twelve princes shall he 
 beget," etc. Gen. xvii. 20. These prophecies have been fulfilled. 
 Strabo frequently mentions the Arabian Phylarchs, or rulers of 
 tribes, and Melo, quoted by Eusebius, from Alexander Polyhistor, 
 a heathen historian, relates that twelve sons of Abraham departed 
 into Arabia, divided the region between them, and were the first 
 kings of the inhabitants ; "whence," says he, *'even to our days, 
 the Arabians have twelve kings of the same name as the first." 
 Ever since, the people have been governed by Phylarchs, and 
 have lived in tribes. I will make him a great nation ;" the 
 Saracens, his descendants, made rapid and extensive conquests, 
 and erected one of the largest empires that ever was in the world. 
 **And he will be a wild man," he dwelt in the wilderness," and 
 his sons shall inhabit it, and many of them neither sow nor plant. 
 **And he became an archer ;" such the Arabs have been, and 
 
 his country's rights; and hy his counsel and heroic achievements, after a seven years* 
 strugele, not only succeed in detaching thirteen colonies from the despotism of England, 
 hut in establishing a new world of republics, surpassing, in the march of intellect, in 
 advances towards national greatness, and in all the enjoyments of rational liberty, all 
 nations upon the earth. No mere man could have foretold such events. Now, this i» 
 precisely the species of prophecy of which we are to speak in this branch of the argn 
 xnent. Such prophecies do the sacred oracles present. 
 
 It has l)een remarked that the existence of counterfeits and hypocrites is a very 
 itubborn and irrefragable proof that there is something genuine and authentic. No 
 man is wont to pretend to any thing which has not somewhere a real existence: at 
 least we have never met with such a case. All pretences prove that something real 
 exist.*!. Now, amongst all riations there have been false prophets. The paerans had 
 their oracles, their auguries, and their divinations. Modern idohters have their 
 diviners and necromancers .Tews and Christians alone possessed, and gave the original 
 of this idea. They alone afforded the realities, of which these are the pretences. — 
 Al£Xani>£& CilMrBELL, Cincinnotij America. 
 
PROPHECY. 
 
 101 
 
 continue to this day. ** His hand will be against every man, and 
 
 every man's hand against him/' His posterity live in a state of 
 continual war with the rest of the world, and are both robbers by 
 land and pirates by sea. They have been enemies to mankind, 
 and the rest of mankind have been enemies to them. They are a 
 race of marauders, and only large caravans can safely travel across 
 their deserts, as they rob and plunder all whom they can subdue. 
 Such robberies they justify, by alleging the hard usage of their 
 father Ishmael, wlio, being turned out of doors by Abraham, had 
 the open plains and deserts given him by God for his patrimony, 
 with permission to take whatever he could find there. And there- 
 fore they think they may indemnify themselves on the posterity of 
 Isaac, and on all besides. 
 
 '*And he shall dwell, (tabernacle, or dwell in tents,) in the 
 presence of all his brethren. '' Gen. xvi. 12. They have dwelt in 
 tents in the wilderness ever since. They have all along main- 
 tained their independance ; and in spite of the most powerful efforts 
 for their destruction, they still dwell in the presence of all their 
 brethren. They have never been subdued. The Egyptians, 
 Assyrians, and the Persians, could never conquer them. Alexan- 
 der, who subdued the Persians, prepared an expedition against 
 them, but premature death prevented. The Romans who subdued 
 the East, were never able to reduce Arabia into a Roman province. 
 Pompey, though he triumphed over three parts of the world, could 
 not conquer Arabia. Thus have they maintained their indepen-. 
 dence for four thousand years. The great empires around them 
 have in their turns fallen to ruin, while they have continued the 
 same from the beginning. They are the only people, besides the 
 Jews, who have subsisted as a distinct people from the beginning. 
 
 The principal predictions of the Old Testament relate to the 
 person and advent of Christ. These are very numerous, not only 
 referring to general events, but also comprehending the minutest 
 circumstances. 
 
 Christ was represented to Adam as the Seed of the woman who should 
 bruise the Serpent's head ;i to Abraham as the source of blessing in his 
 posterity to all the families of the earth ;2 to Jacob as the Shiloh unto 
 whom the gathering of the people should be ;^ to Moses as the great 
 Prophet like unto Him who should speak in the name of the Lord.* 
 And then more fully and clearly the glorious scheme opens at every 
 step. He was to belong to the tribe of .Judah,* to the stock of David,<* 
 to the town of Bethlehem ;7 he was to be born of a virgin ;8 he was to 
 appear during the existence of the kingdom of Judah ;^ before the de- 
 struction of the second temple, four hundred and ninety years after 
 the return from the Babylonish captivity his coming was to be pro- 
 claimed by a forerunner ji-^ he was to be distinguished for his wisdom^* 
 and righteousness^* and meeknens^^ and patience he was to open tho 
 
 IGen.iii. 15. 2 Gen. xxii. 18. 3 Gen. xlix. 10. 4 Deut. xviii. 16, 
 
 6 Gen. xlix. 10. 6 Tsaiah xi. 1. 7 Micah v. 2. 8 Isaiah vii. 14. 
 
 9 Gen. xlix. 10. 10 Hag. ii. 7—9. 11 Dan. ix. 24, 26. 12 Mai. iii. 1. 
 
 13 Isaiah xi. .2. 14 Jer. xxiii. «. 16 Isaiah liii. 7. 16 Isaiah 1. «. 
 
 9* 
 
103 
 
 PROPHECY. 
 
 eyes of the blind, and cause the deaf to hear, and the lame to .wali, and 
 
 the tongue of the dumb to sing;i^ he was to be despised and rejected 
 of men yet called Blessed he was to be without form or comeli- 
 ness,20 yet the chiefest among ten thousand and altogether lovely;"^* 
 he was to be a man of sorrows,22 yet anointed with the oil of gladness 
 above his fellows ;23 he was to be a worm and no mMn,^* yet the mighty 
 God he was to be betrayed by a familiar friend for thirty pieces of 
 silver he was to be tried and condemned as a criminal he was to 
 be spit upon^s and buffeted'-^ and pierced with a spear gall and 
 vinegar were to be given him to drink in the agonies of dissolution 
 for the sins of others he was to be slain ;32 he was to be buried in a rich 
 man's tomb he was to rise again and become the plague of death 
 he was to ascend on high, leading captivity captive ;^ his religion was 
 to be established in the world on the ruins of idolatry and superstition \^ 
 in despite of all opposition it was to be promulgated far and wide;^? the 
 gentiles were to come to its light, and kings to the brightness of its 
 rising.38 
 
 That particulars so numerous should be foretold and fulfilled in 
 one individual, cannot possibly be accounted for except on the 
 ground of Divine inspiration. The fifty-third chapter of Isaiah 
 alone has so much force of evidence in it, that Lord Lyttleton, pre- 
 nously a stout infidel, on reading it, immediately renounced his 
 prejudices, and ever after resolutely and honourably professed his 
 faith in Christ. 
 
 Consider the following predictions as referring to Jesus Christ: — 
 
 Shem, son of Noah, stands at the head of the list of his illustrious 
 progenitors. ^'•Blessed be the Lord God of Shem. "God shall persuade 
 Japheth, and he shall dwell in the tents of Shem, and Canaan shall be 
 his servant." But soon the posterity of Shem became many powerful 
 families, each of which founded a nation. Another discrimination be- 
 came necessary. Abraham therefore is selected. In the seed of 
 Abraham the blessing is now promised. But he has a son by Hagar, 
 several by Kiturah, and one by Sarah. Which of these shall be the 
 honoured progenitor? In Isaac shall thy seed be called.^^ But Isaac 
 has two sons, Jacob and Esau; which of these ? ^^The elder shall serve 
 the younger,^ gives the honour to Jacob. He has twelve sons — which 
 shall be the progenitor? ^^The sceptre shall not depart from Judahy^' etc. 
 Gen. xlix. 10. Then Judah became a numerous tribe, and another 
 limitation is wanted. David, then, the son of Jesse, becomes the king 
 of Israel, and David's son is to become David's Lord. Christ is called 
 root and offspring of David.'*'' 
 
 But the indices pointing to the Messiah were perpetuated by the 
 prophets Hence his mother is described as a virgin by Isaiah. "Be- 
 hold, th« virgin shall," etc. Isa. vii. 14. The impious scoffs of Infidels 
 
 17 Isa. XXXV. 5, 6. 
 21 Can. V. 10—16. 
 26 Isaiah ix. 6. 
 28 Isaiah 1. 6. 
 82 Isa. liii. 4—8. 
 85 Psa Ixviii. 18. 
 
 18 Isaiah liii. 3. IP Ps. Ixxii 17. 20 Isaiah liii. 2. 
 
 22 Isaiah liii. 4. . 23 Psalm xlv. 7. 24 Psalm xxii. 6. 
 
 26 Psalm xli. 9, and Zaeh. xi. 12. 27 Isaiah liii 8. 
 
 29 Isaiah 1.6. .30 Psalm xxii. 16. 31 Psalm Ixix. 21* 
 
 33 Isaiah liii. 9. 34 Psalm xxvi. 10, and Hosea xiii. 14 
 
 36 Isa. ii. 17- -19. 37 Isa. ii, 2 ; vii. 14. 38 Isaiah Ix. 3. 
 
FROPHF.CY. 
 
 103 
 
 at the nfitivity of Jesus, had they noted this oracle, would have been 
 prevented or confounded. Let it be noted, that 700 years before tliis 
 child was born, it was foretold that his mother should be a virgin, Aiso 
 that his name should be Immanuel, i. e. God with us, a name that could 
 never be associated with ordinary humanity; 
 
 • place of his nativity is also so clearly and expressly named, that 
 
 all the priests and scribes in Jerusalem, could tell Plerod the place, with- 
 out difficulty. "And thou Bethlehem," etc. Micah v. 2. 
 
 The time of the birth and appearance of the Messiah was most 
 exactly predicted. It was defined by several remarkable circumstances. 
 The chief are 
 
 1. He was to come before the second temple decayed, or was to ap- 
 pear in the second temple. 
 
 2. He was to come before Judah ceased to furnish a governor. 
 
 3. He was to come while the Roman emperors were in their glory. 
 
 4. He was to come at the end of a definite number of years from the 
 permission given to rebuild the temple. 
 
 Concerning the first prediction, observe that when the second temple 
 was building, the old men who had seen the first, are said to have wept 
 when they saw the second edifice progressing, because it was so inferior 
 to that which Solomon built; but to console them it was foretold that 
 the glory of the latter house should greatly excel that of the former. 
 Haggai ii. 7. "I will shake all nations," etc. "The glory of the latter 
 house shall be greater," etc. And why? The prophet Malachi delare;^. 
 See Mai. iii. 1. Thus it is evident that the Lord would come while the 
 second temple was yet standing. The first temple was destroyed by 
 Nebuchadnezzar, on the tenth day of August, 683 years before Jesus 
 Was born; and so the second was built about 500 years before the birth 
 of the Messiah. 
 
 The sceptre was not to depart from Judah till Shiloh came. But it 
 was merely lingering in that tribe for some years before the birth of 
 Christ, for the land of Judea had become a Roman province, but the 
 remains of the ancient regal power had not been wrested from the hands 
 of Judah. But so feebly did he grasp the sceptre, that it seemed to fall 
 when the Harbinger appeared. 
 
 Daniel minutely describes the time in his explanation of Nebuchad- 
 nezzar's vision, Dan. ii. 36 — 45. By it he gives a prospective view of 
 the history of the world from the time of the Assyrian monarchy to the 
 end of time. In this vision, and the' interpretation of it, the four great 
 Pagan empires are accurately defined. The golden head of the image 
 seen by the king was avowed by Daniel to be the Chaldean dynasty ; 
 the silver shoulders was the Mcdo-Persian dynasty; the brazen body, the 
 Macedonian empire; and the iron legs, the Roman empire. These wore 
 the only /ow7> empires of the Pagan world which attained to universal 
 dominion: they all had it for a time: they were all Pagan empires, and 
 exactly delineated in this image. The interpretation indicates that they 
 alone should have universal dominion. The Assyrian began 2233 years 
 before the birth of Christ; lasted 1400 years, and ended 770 years be- 
 fore Christ. The Persian empire began 538 years before Christ, continued 
 
104 
 
 PROPHECY. 
 
 200 years, and fell 886 years before the Christian era ; the Macedonian, 
 
 or Grecian, only continued 10 years ; it began in 334, and ended 324 
 years before Christ. The Roman began 31 years before Christ, con- 
 tinued 500 years, ended A. I). 476. 
 
 It was predicted that in the days of the last empire, God would set 
 up :i kingdom to obtain the universal empire of the world ; that it should, 
 witliout human aid, break to atoms every particle of the Pagan govern- 
 ments: that it should resemble a stone cut out of a mountain, without 
 li.uids, which, self-propelled, should roll on, increase, smite this won- 
 derful image of Pagan government, demolish it, and till the whole earth 
 Such was the imagery of the vision. And was not the Messiah born 
 in the days of the Caesars, who first formed and governed the iron 
 empire ? 
 
 But Gabriel informs Daniel more definitely of the date of 
 Messiah's birth: "Seventy weeks,^' etc. Dan. ix. 24 — 27. Inch, 
 viii. 13, 14, it is asked, " How long shall be the vision,'' etc. The 
 answer is, Unto 2300 days, then shall the sanctuar}^ be cleansed.'' 
 As God said to Ezekiel, I have appointed one day for ayear,^^ and 
 as we find, in symbolic language, one day stands for a year, it is 
 easy to arrive at the following conclusion : — 
 
 From the time of the decree to rebuild Jerusalem, until the death of 
 the Messiah, would be threescore and nine and a half weeks, or a 
 period of 485 or 486 years. Seven weeks make 49 years ; sixfy-two 
 weeks make 434 years; and in the middle of the week, he was to 
 establish the new institution ; that is, three and a half, or four years 
 more. From the issuing of the decree to rebuild Jerusalem, to the 
 baptism of Jesus, was 483 years: his ministry was three years and a 
 half, or the middle of one week; then he was cut off. And in half a 
 week; that is, three years and a half more, Christjanity was sent to 
 all nations. This completes the seventy weeks, or 490 years of Daniel. 
 
 So clearly ^ras Messiah's coming predicted, and so general was 
 the knowledge of it, through the Septuagint version of the Jewish 
 Scriptures then read through the Roman Empire, that the expecta- 
 tion became general that at this time some wonderful personage 
 was to be born, who would put the world under a new govern- 
 ment. This singular fact shows that the prophecies concerning 
 the time of Christ's birth were so plain, in the estimation of all 
 who read them, as to preclude all doubt as to the time of his 
 appearance. Kefer to the history and poetry of Rome : — 
 
 Suetonius, in the life of Vespasian: *'An ancient and constant tra- 
 dition has obtained throughout all the East, that in the fates it was 
 decreed, that about that time one would come from Judea, who would 
 obtain the dominion of the world. 
 
 From the Jewish prophets, the Pagan Sibyls gave out their oracles; 
 BO that the expectation was universal. The same year that Pompey 
 took Jerusalem, one of the Sibyl oracles made a great noise, "that 
 Nature was about to bring forth a king to the Romans." Suetonius 
 says, this so terrified the Roman senate that they made a decree that 
 none born that year should be educated And in his life of Augustus, 
 
PROPHECT. 
 
 105 
 
 he says, that ''those whose wives were pregnant that year, did each 
 conceive great hopes, applying the prophecy to themselves." 
 
 Appiau, Sallust, Plutarch, and Cicero, say that this prophecy of the 
 Sibyls stirred up Cornelius Lentulus to think that he was the man who 
 should be king of the Romans. Some applied it to Caesar. Cicero 
 laughed at the application, and affirmed that this prophecy should not 
 be applied to any one born in Rome. 
 
 Even Virgil, who wrote his fourth Eclogue about the time of Herod 
 the Great, compliments the Consul Pollio with this prophecy, sup- 
 posing it might refer to his son Saloninus then born. Virgil substan- 
 tially quotes and versifies the prophecies of Isaiah, applying them to 
 this child Saloninus: 
 
 The last age, decreed by Fate, ia come; 
 And a new frame of all things does begin. 
 A holy progeny from heaven descends, 
 Auspicious to his birth! which puts an end 
 To the iron age! and from whence shall rise 
 A golden state far glorious through the earth. 
 
 Then Virgil alludes to Isa. Ixv. 17. The wolf and the lamb shall 
 feed together, and the lion shall eat straw like the ox. They shall not 
 hurt nor destroy in all my holy mountain:" 
 
 Nor shall the flocks fierce lions fear, 
 
 Nor serpent shall be there, nor herb of poisonous juice. 
 
 Then the expiation of Daniel is referred to : 
 
 By thee, what footsteps of our sins remain 
 Are blotted out, and the whole world set free 
 From her perpetual bondage and her fear. 
 
 Other quotations of the same nature, might be made from Virgil and 
 other ancient poets and writers. 
 
 The Jews have been so confounded with these prophecies and events, 
 that such of them as did not believe, have degraded Daniel from the 
 rank of a great prophet, to one of the inferior prophets; and others 
 have said that there were two Messiahs to come — one a suffering, and 
 one a triumphant Messiah. But the excuses of mankind for their 
 unbelief are frivolous and irrational. Observe also that not only the 
 Gentiles, the proselytes to the Jews' religion, the Eastern Magi, but 
 myriads of the Jews themselves recognized these evidences, and bowed 
 to their authority. 
 
 The Prophecies also respect tlie Jewish nation. Many of these 
 were delivered in the form of threatenings, and they were ful- 
 filled. They vrere to be scattered among all people from one 
 
 end of the earth to the ot|?er : The Lord shall scatter thee,^' etc. 
 Jer. XV. 4 ; xxiv. 9, 10 ; xxix. 18. The Jews, as every intelligent 
 person knows, have been dispersed far and wide ; they have been 
 cruelly persecuted and oppressed wherever they have wandered, 
 and been the taunt and derision of the whole world. Thus a poor 
 wandering Jew is God's witness to the truth of prophecy. Yet, 
 notwithstanding all they have suffered, they still preserve then 
 national character, and cling to the customs of their fathers. 
 
106 
 
 PROPHECY. 
 
 Judea is still the home of their hopes and their hearts. Empires 
 have risen and fallen ; a hundred generations have passed away ; 
 they still exist distinct — unchanged ; mingling vrith all men, but 
 never uniting ; scattered among all men, yet never lost. By 
 nothing less than a preternatural influence could they have been 
 80 long preserved — so long kept separate — in defiance of so many 
 processes operating to amalgamate and extirpate them. The Jews 
 are witnesses for God. 
 
 Even the existence of infidels and scoffers^' of religion, is a 
 witness to the truth. By their hatred and hostility to Christianity ; 
 by their immorality, by their ridicule, by their malignant attempts 
 to blast and to destroy all we hold sacred, they are unwittingly 
 lending themselves to support that which they detest. In despite 
 of themselves, they are adding to the mass of the .Christian evi- 
 dences, as the Apostle, 1800 years ago, predicted. There shall 
 come in the last days scoffers,'' etc. 2 Pet. iii. 3, 4. 
 
 IMPROVEMENT. 
 
 1. Prophecy should be investigated and studied by all Chris- 
 tians, that they may be able to put to silence the opposition of 
 evil men. 
 
 2. Let Christians be encouraged by the Christian evidence 
 arising from prophecy. Such evidence, if calmly considered, no 
 infidel can withstand. 
 
 XXVI. — PEOPHECY. 
 
 PART II. 
 
 " We haye a more sure word of prophecy," etc. — 2 Pet. i. 19 — 21. 
 
 . Great is the evidence of Divine truth arising from miracles 
 and prophecies ; but the latter is the more clearly demonstrative. 
 Peter intimates this, calling it ''tlie more sure word of prophecy,'^ 
 Miracles display the power and benevolence of God, and his 
 vindictive justice, according to the nature of the miracle wrought; 
 but the accomplishment of prophecy gives also a striking exhibition 
 of the foreknowledge, the faithfulness, and the superintending 
 Providence of God. The fulfilment of prophecy is also a more 
 permanent appeal to the senses than miracles^; and as Bishop 
 Newton observes, "the evidence arising from prophecy is a grow- 
 ing evidence ; and the more prophecies are fulfilled, the greater 
 the confirmation of the truth. Consider 
 
 ■ 2. Prophecies regarding Places. 
 
 • In examining the direct, literal, and express prophetic annun 
 
PROPHECY. 
 
 107 
 
 ciations of the fates of the great empires and cities of antiquity, 
 consider 
 
 Babylon, It was the wonder of the world — the glory of king- 
 doms — it was denominated the golden city — the beauty of the 
 Chaldee's excellency — a queen who exulted. am, and none 
 else beside me," — the battle-axe — and the hammer of the whole 
 earth. 
 
 Bat the Babylonians were wicked, haughty, idolatrous, and became 
 obnoxious to the Divine anger. While in the height of its power it was 
 declared that the Medes and the Persians should besiege it. See Jer. 
 1. 1 : ii. 1, etc. — that its inhabitants should forbear to tight, Htid be- 
 come cowardly as women, Jer. li. 30 — that the river which ran through 
 it should be dried up, Jer. li. 86 — that it should be taken by stratagem 
 during the security of a drunken revel, Jer. li. 39 — that it should be 
 ■filled with soldiers as with caterpillars, Jer. li. 14 — that it should bow 
 down in abject adulation before its conqueror. 
 
 And these remarkable predictions were literally and exactly 
 fulfilled. See Isa. xiii, particularly v. 19 — 22. These predictions 
 were delivered by Isaiah 739 years before Christ, and about 200 
 years before the destruction of Babylon. [^Rollin^s Ancient History 
 may be profitably consulted. 
 
 Thus we see that Babylon, with its splendid palaces, hanging 
 gardens, and brazen gates, etc., was to be utterly destroyed. It 
 has been done. " Babylon the great is fallen." Recent travellers 
 inform us that Babylon is now a "mass of ruins;'' that *'not a 
 habitable spot'' appears for miles around it — that "bats and all 
 sorts of serpents infest it" — that the lion and. the hyena " range 
 it unmolested," and the wild goat " dances on its mounds as on a 
 rock.'^ 
 
 ** Babylon shall become heaps," says the prophet; "her cities a deso- 
 lation ; her broad walls shall be utterly broken ; the sea shall come upon 
 
 her," etc. And the whole face of the country is covered with a vast 
 
 succession of mounds of rubbish — not a vestige of those walls is to be 
 found on which once a " chariot and four might pass and turn" — the 
 river Euphrates, overflowing its banks, has converted the neigbouring 
 plain into a " marshy swamp," and covered much of the ruins of the 
 city. 
 
 Idolatry," says one, ** was fostered and protected in babylon, and 
 from thence was diffused throughout (at least) the western world ; the 
 liberal arts, the more recondite sciences, with every power of the human 
 mind, were rendered subsei-viont to systematic idolatry. Its doom, 
 therefore, must correspond with its crimes. It is enough fcr u.s that 
 we know its punishment to be just, and that we can trace in its ruins 
 the unequivocal, and even the verbal accomplishment of those predic- 
 tions which announced its calamities " — predictions delivered so long 
 before the event — an incontestible proof of the truth of the, Bible. 
 
 Consider the fate of Egypt. It is unnecessary here to dwell on 
 lis great antiquity — its civil and military renown — its f^urpassing 
 
108 PROPHECY. 
 
 fertility — and of those stupendous pillars, in appearance eternal 
 and indestructible, which have ever awakened such vast curiosity. 
 Ezckiel thus writes ; — "Egypt shall be a base kingdom/' Ch. xxix 
 and XXX. These predictions were delivered 589 years before Christ, 
 and they have been literally and exactly fulfilled, as Rollings His- 
 tory, and other writers, abundantly prove. 
 
 Not long after the era of the prophecy, Egypt was conquered by the 
 Persians; afterwards it yielded to the Macedonians; afterwards it be- 
 came a province of Kome; afterwards it came under the dominion 
 of the Saracens ; afterwards it was usurped by the Mamelukes ; 
 and now it is tributary to the Turkish Sultan, and governed by 
 a Pacha in his name. The disgrace and oppression it has undergone 
 are unparalleled in the history ofnations. Its canals have been dried 
 up; its fields covered with sand from the desert; its palaces have 
 dwindled into cottages of mud; its miserable inhabitants have been 
 under an intolerable military tyranny, and are notorious for their igno- 
 rance, laziness, idolatry, and treachery. No human sagacity could 
 have foreseen that a country so rich and glorious, would be plunged 
 for such a length of time into such a depth of degradation — and be com- 
 pelled for 24 centuries to wear the chains of a foreign yoke, and strive 
 in vain for liberty. Soon after Ezekiel prophesied, the far extended 
 line of its kings was broken ; and never since has a prince of its own sat on 
 the throne of the Pharaohs. 
 
 Consider also Nineveh, a city built by Nimrod, and eternally in- 
 famous as the mistress of idolatry. It was marked by external 
 grandeur and greatness. Its walls were 100 feet high, and sufficiently 
 broad to admit three chariots to drive abreast on them ; its towers 
 were 1500, 200 feet high. The infants were 120,000; the entire 
 population a million. It contained within its walls sufficient land 
 for cultivation and pasture, which afforded food for all, and for 
 much -.attle.'' 
 
 Thirst of conquest, and enthusiastic zeal to propagate idolatry, charac- 
 terized both rulers and people. Pushing their conquests westward, 
 they reached the chosen people. Their wickedness was inexcusable, 
 because they had the opportunity of knowing the true God. But they 
 waxed worse and worse, and ripening in sin the Divine vengeance pre- 
 dicted by the prophets came upon them. See Nahum ii. and iii ; Zeph. 
 ii. 12 — 15. The overthrow of Nineveh, before Christ 606, is attested by 
 ancient writers. A thousand years ago, it was reckoned an old city of 
 ruins. It was to the ancient world — a city — as if it had never been. It 
 had sunk below the earth's surface. **I will," says Jehovah, *• make 
 thy grave, for thou art vile," and so it has long appeared a huge un« 
 Bhapen mound. 
 
 Modern research, however, has been able to identify it, and exhumo 
 many of its wonders. (See Layard and De Vaux's Works on Nineveh.) 
 Its palaces — their chambers and sculptures have been brought to light; 
 the strange shaped inscriptions have been deciphered; gods, conquer- 
 ors, kings, scenes of war, national customs, etc., have been found on 
 slabs and walls. The records of Nineveh have been strangely pre- 
 served. The royal throne, statues, shields, seals, swords, crowns, 
 bowls, in ivory, metal, and wood, mother of pearl, and glass, have been 
 
PROPHECT. 
 
 109 
 
 found in the excavations. The cuneiform writing on obelisks and 
 marble slabs have been deciphered, and the result has been a wondor- 
 fiil confirmation of the inspired aiuials of the Old Testament. We find 
 a veritable iiistory parallel to that uf ancient Israel, and see the actual 
 accounts of events recorded in Kings and Chronicles. Not only do we 
 find mention made of Jehu. Menahem, and Hazael, and many toAvns of 
 Judea and Syria ; but we discover Sennacherib's own account of his in- 
 vasion of Palestine, and the amount of tribute which king Hezekiah was 
 forced to pay him, 2 Kings xviii. 14. Nay, there has been fcund an 
 actual- picture of the taking of Lachish by Sennacherib, 2 Kings xviii. 
 
 14 — 17. In short the illustrations of Scripture supplied by the 
 
 marbles from Nineveh, are numerous and important. The Christian 
 world is under great obligations to Layard and Botta for their enter- 
 prise, and to Rawlinson and Hincks, for their literary investigations 
 and discoveries. 
 
 The prophecy respecting Tyrey the most celebrated commercial 
 city of antiquity. Its wealth was immense, its merchants were 
 princes, and its traffickers the honourable of the earth. The luxury, 
 vice, and destruction of this mighty city, which once had the entire 
 control of the trade with India, and into whose lap the treasures 
 of the world were poured, form the subjects of some of the most 
 interesting prophecies. Ezek. xxvi. 4 — 21; xxviii. "Behold, the 
 Lord will cast her out ; he will smite her power in the sea; he will 
 make her like the top of a rock; it shall be a place to spread nets 
 upon.'' This prophecy has been exactly accomplished. 
 
 "The stirring scenes of a seaport exhibit a picture of more constant 
 excitement than -can ever be presented by any other place. A thousand 
 scenes of noise, and joyousness, and wealth have been exhibited upon 
 these shores. They have passed away like the feverish dream of a 
 disturbed sleep. . Ships may be seen, but at a distance ; no merchant 
 of the earth ever enters the name of Tyre upon his books; and where 
 thousands once assembled in pomp and pride, I could discover only a 
 few children amusing themselves, and a party of Turks sitting in 
 gravity, and sipping their favourite colfee. It was impossible not to 
 think of another people, still more favoured in their priviliges, and 
 whose commercial transactions are as extended as the world. Cities 
 of my country! shall it be ever said of you, that ye are no more? — The 
 patriot may sing exultingly over his cups the praises of Britannia, ruler 
 of the waves ; but the Christian will fear and tremble, and offer up 
 prayer to God, that what we deserve in justicej may be withheld from us 
 in mercy — Hardy's Notices, 
 
 Consider the Predictions respecting Edom, sometimes called 
 Jdumeaj and Mount Seir. It was once a wealthy and powerful 
 kingdom. It was of vast extent, and distinguished for the abun- 
 dance of its pasturage, the number and strength of its cities, its 
 military power, and immense grandeur and wealth. Its chief cities 
 were Bozrah and Petra. Edom was considered the cradle of East* 
 em civilization. 
 
 Koman poets speak with admiration of its palm-trees, ana 
 numerous tiocks. The Greeks contemplated with wonder Petra, 
 10 
 
110 
 
 PROPHECY. 
 
 its metropolis, and the power of its armies. The magnificent ruina 
 
 ol Petra attest its original grandeur. It must have been the most 
 wonderful city in the world — a city almost hewn and chiseled out 
 of the Rock. It lies in the midst of a circle of almost perpendicu- 
 lar mountains ; the faces of which are excavated into innumerable 
 sepulchres ; the interior is full of palaces, temples, grottoes, theatres, 
 and p3^ramids, constructed with exquisite art. It could be no feeble 
 race that achieved works like these; in fact, its inhabitants were 
 celebrated for their wisdom, science and valour. 
 
 But the truth of prophecy shines bright as the sun on the 
 WTctched land of Edom. These are the words of the Lord, Isa. 
 xxxiv. 5—17 ; Jer. xlix. 13—18 ; Mai. i. 3, 4; Joel lii. 19 ; Amos i. 
 11, 12; Obad. ver. 3 — 16. These predictions were delivered by 
 different prophets at different times, when Edom was in all its glory, 
 and there appeared no sign of its overthrow. They exhibit no 
 
 of escape through a dubious sense, should they not be fulfilled in 
 the future. The cause of the Judgments to be inflicted is clearly 
 stated. See Ezek. xxxv. 3, 5, etc. The literal and exact accom- 
 plishment of these prophecies is fully sustained by the testimony 
 even of the enemies of the Bible. Modern travellers declare 
 
 That Iduraea is a desert. The ruins of 30 towns are traced in it ab- 
 solutely forsaken. In one part it presents *'an immense tract of dreary 
 country covered with black flints," and in another "an expanse of 
 shifting sands, with the surface broken by innumerable undulations, and 
 without a particle of vegetation." Laborde records the awe and won- 
 der with which he wandered up and down the deserted streets of Petra, 
 amid silence deep as death, and surveyed its vast sepulchres, some 
 scarcely begun — :Some fresh as if they had just come from the hands of 
 the sculptor — others broken and disjointed, the nbode of lizards and 
 covered with brambles. Thus, wherever the observer looks on the 
 desolation of Edom and the ruins of Petra, he sees not only signal proofs 
 of past human greatness, but incontestible evidence of the truth of the 
 Bible. Thousands of years have elapsed since the prophets of God first 
 foretold the certain overthrow of the then powerful kingdom of Idiimea; 
 but their words spoken of old are this day literally fulfilled. And now, 
 in view of the tenantless solitudes of the once populous Petra, and the 
 universal barrenness of the once fertile mountains of Edom, the believer 
 in Scripture may appeal to all who deny the faith, — "Read here in the 
 word of prophecy what desolations are foretold — look there over the 
 land of Edom. how all is fulfilled, and can you but confess that this book 
 is from God?" 
 
 Christ foretold the destruction of Jerusalem and the temple, 
 and the dispersion of the nation. Matt, xxiv ; Luke xxi. Mi. 
 Campbell, of America, thus graphically writes : 
 
 The ccmplete desolation of the temple to the foundation, to the re- 
 moving of every stone, is foretold. The compassing the city with 
 armies, the slaughter of the inhabitants, and the captivity of those 
 who escaped, are described. The fortunes of his disciples at this time, 
 
 mark of being shrewd 
 
 the present, and leave no means 
 
rROPHECT. 
 
 Ill 
 
 WUh all the terrors of the siege, and all the tremeadous prodigies in 
 the heavens and the earth accompanying these desolations, are named. 
 And in the conclusion, the audience is assured that all these things 
 should happen before forty years; "before that generation should pass 
 away." Now this prophecy was written, published, and read through 
 Judea, and mentioned in the apostolic epistles for years before it 
 happened; and a general expectation of this event pervaded the whole 
 Christian communities from Jerusalem to Rome, and, indeed, through 
 all the Roman provinces. The allusions to these predictions are 
 frequent in the apostolic writings. It was necessarj^ they should, for 
 this reason : the Jews, so long as they possessed the government of 
 Judea, the temple and the metropolis; as long as they had any par- 
 ticle of influence at home or abroad, they used it with relentless cruelty 
 against the Christians. The apostles had to succour the minds of their 
 persecuted brethren, and exhort them to patience and perseverance, 
 by reminding them of the speedy dispersion of them among the nations. 
 So that all the Christians throughout the Roman empire looked for this 
 catastrophe : and so it came to pass that such of the Christians as were 
 in Jerusalem and Judea, about the time of the siege of Titus, fled 
 according to the directions given by our Saviour ; and thus not a 
 believing Jew perished in the siege. 
 
 I need not detail the awful accomplishment of this prediction. Jo- 
 sephus has done this in awful colours. Tacitus, too, relates some of 
 the circumstances. Every word of the prediction was exactly fulfilled, 
 even to the ploughing up of the foundations of the temple. It is re- 
 markable that on the tenth day of August, the very same day the 
 templB and city were laid waste by the Babylonians, the temple was 
 burned by Titus' army.^ 
 
 II. The Character of the Prophecies. 
 
 The fulfilment of prophecies, admitting them to have been 
 published before the events to which they refer, is an indubitable 
 proof of the Divine inspiration of the writers. For consider how 
 extraordinary they were. Many of the events foretold were dis- 
 tant — some of them dependent on a great variety of causes — on 
 the concurrent inclinations of a multitude of agents — on the will 
 of Divine Providence. Some were connected with minute de- 
 scription of attendant circumstances, several of which appeared 
 to be improbable ; for instance, the piece of money in the mouth 
 of the fish ; the owner^s surrender of the colt, for the use of Jesus ; 
 the treachery of Judas; the denial of Peter; the manner of the 
 Redeemer's death ; the event of his resurrection ; the subsequent 
 meeting of his disciples in Galilee, etc., etc. Such circumstances 
 could not have been foreseen by any human sagacity. 
 
 * I have read somewhere, that, bofore the temple was burned, Titus entered the temple, 
 pot. out some of the fincro<l utensila, amonp^ which were the golden candlestick and the 
 taV.le of the showbread. These lie cariied as trophies home to Home; and on the 
 triumphal arch which was raised for him in the city of Kome, this candlestick and 
 table were carved upon it. This triumphal arch yet stands; and even yet the Jews 
 wlio now visit liome will not pass under it. There is a side-walk and a gate through 
 which the Jews pas's. So deeply rooted is the remembrance of this indignity upon theil 
 *eligion and nation, that eighteen centuries have not oblitors ted i* 
 
112 
 
 PROPHECY. 
 
 "That which distinguishes the prophecies of the Bible fpom all 
 Heathen or all pretended predictions of every nge, is simply that tho 
 former have not merely three specifications, or six particulars, but 
 often very many: and many of these, too, altogether unlikely ever to 
 come to pass. The prophecy respecting Babylon has connected with 
 it more than twice six of these items or particulars, many of them 
 apparently totally improbable. If you foretell the death of an indi- 
 vidual, time will accomplish it, though you have no jrophetic gift; but 
 if you venture to add as many as three uncertain particulars, 3-our 
 reputation as a seer is instantly in jeopardy. Name the death of the 
 man, and say that it will take place by apoplexy, on Thursday, of the 
 next week, and you are likely to fail in all the particulars ; while you 
 are an impostor should you mistake only in one. Take a thousand 
 men, and it is not to be expected that any one of them will die just at 
 that day, at a given hour, and with that disease. How much more 
 difficult to sustain your pretensions to prophetic gifts, if three more 
 specifications are added. Suppose these to be improbable particulars, 
 and how much is the diflSculty increased!" — Rev. David Nelson^ M. D, 
 
 Consider the vast multitude of Scripture prophecies. Impostors, 
 if they venture at predictions, take care that their prophecies 
 come within the reach of strong probability, and are prudently 
 sparing of their pretended oracular gifts. But Scripture pro- 
 phecies are multitudinous ; they appear almost on every page. 
 
 Were there a fulfilment of only one or two prophecies, we 
 
 might ascribe it to accident. But when we see this multitude of 
 predictions, delivered by diflferent persons in different ages, accom- 
 plished in chronological succession, we are compelled to acknow- 
 ledge the Divine inspiration of the writers. 
 
 Their Plainness is also a strong evidence. How diff*erent were 
 the prognostications of Heathen oracles ; and how studiously have 
 impostors contrived to render their prophecies capable of various 
 meanings. Though a vail is occasionally thrown over Scripture 
 predictions, yet the events foretold are announced in the most 
 explicit terms ; and, as time advances, the several particulars 
 relating to them, though originally obscure, become clear and 
 intelligible. The plain and unhesitating tone in which those 
 prophecies are expressed, in connection with their fulfilment, is a 
 striking proof of their Divine original. 
 
 They were delivered by persons whose Divine inspiration was 
 otherwise clearly attested. Did they require men to receive them 
 as the inspired messengers of God, merely on the ground of their 
 own affirmation ? No ; they appealed to the miraculous powers 
 with which they were endowed, and which they must have received 
 from God. 
 
 The fact of their being real peophecies, published long before 
 the events, is so clear, that it cannot be rejected without the most 
 unreasonable obstinacy ; and nothing is easier than to collect 
 evidence as decisive as can possibly exist, that the New Testa- 
 ment was written at the commencement of the Christian era ; and 
 that the Old Testament had been in the hands of the Jews through 
 
PROPHECY. 
 
 118 
 
 % long succession of ages preceding. This establishes the fact 
 that Scrijrture predictions were published long before the events 
 to which they refer. 
 
 The New Testament contains many prophecies delivered by 
 Christ before the events could possibly have occurred. One relates 
 to the rapid spread of the gospel by the ministry of the Apostles. 
 Considering the opposition which Christianity had to encounter, 
 and the apparent unfitness of the Apostles for their work, it was 
 very unlikely, humanly speaking, that their efforts would prove 
 successful to any considerable extent. But Christ, when he com- 
 missioned them, assured them, also, that they should be endowed 
 with supernatural powers, to qualify them for their office, and 
 that the gospel, through their ministry, should spread with the 
 rapidity of lightning. Acts i. 8 ; Mark xvi. 15 — 20 That these 
 predictions were uttered before the events is clearly evident, for 
 the Apostles acted upon them, and that they were actually accom- 
 plished is an indisputable fact, being attested not only by the 
 
 Apostles themselves, but by contemporary historians. The 
 
 destruction of Jerusalem, already noticed, strongly supports our 
 case. The literal fulfilment after the delivery of the predictions 
 by Jesus, is so exactly described by Josephus, that his account of 
 this terrible catastrophe may be justly styled a practical com- 
 mentary on the Redeemer's prophecies on the subject. 
 
 Lastly. It must be conceded that the evidence derived from 
 prophecy is abundant, though in the preceding pages only an 
 imperfect detail of that evidence has been furnished. The field 
 is so vast that it could not be compressed within two short dis- 
 courses — yet may we defy the infidel, with all bis arts, to explode 
 the arguments adduced, on any ordinary principles of nature. 
 Without denying all history, they cannot deny that the prophecy 
 was in every case written before the event, even where the event 
 is most ancient. 
 
 The two sources of external evidence, miracles and prophecy, 
 which have now been considered, afford that rational ground of 
 conviction which must satisfy every impartial mind, and leave 
 infidelity completely without excuse. Miracles,'' as Bishop 
 Newton remarks, may be said to be the main evidences oi 
 Divine revelation to the first ages who saw them wrought. Pro- 
 phecies may be said to be the main evidences to the later ages 
 who see them fulfilled." Each of them is founded on plain 
 sensible matters of fact, as on a solid rock ; and established on 
 this basis, like the sides of an arch, they support one another, and 
 the fabric built upon them. The miracles wrought afforded to 
 those who saw them clear evidence of the truth of those prophecies 
 with which they were connected ; and the fulfilment of the pro- 
 phecies afforis unto us, who observe it, the same indubitable proof 
 of the reality of those miracles by which these predictions wer« 
 originally attested. 
 
 For further elucidation of i'he subjecty reference may be made U 
 10* H 
 
114 
 
 THE GLORIOUS GOSPEL. 
 
 Newton's Dissertations on the Prophecies^ to Keith on the same sub' 
 ject^ and to the works of Layard, De Vaux, etc. etc. 
 
 Finally. Must not the infidelity which resists demonstration 
 like this, be unreasonably absurd, and inexcusably criminal? If 
 attestations so extraordinary, so unequivocal, fail to produce con- 
 viction, which is unhappily the case in numerous instances, nothing 
 more is requisite to show the lamentable perversion, and to prove 
 the reality of that Scripture doctrine, which teaches us the neces- 
 sity of the Divine influence to enlighten the understanding, to 
 subdue the prejudices of the heart, and to produce in us that faith 
 which receives the gospel with child-like simplicity and humility. 
 
 Remember it is quite natural to the vastly depraved heart to 
 be sceptical to the Divine truth. Men love darkness rather than 
 light — infidelity is a disease of the heart, and not merely of the 
 head. Therefore the necessity of the operation of the Spirit. Pray 
 then for that influence as the mighty and overwhelming opponent 
 to the scepticism of the heart. 
 
 XXYII._THE GLORIOUS GOSPEL. 
 
 " The glorious gospel of the blessed God."— 1 Tim. i. 11. 
 
 In the context the Apostle refers to the law and the gospel, and 
 shows that the one harmonized with the other. The gospel pro- 
 , claims Christ as the end of the law for righteousness to every one 
 that believes. Christ, by perfectly obeying its precepts, and en- 
 during its penalty, magnified it an-d made it honourable. That is 
 
 the source of a sinner's justification. "The Apostle says, ''The 
 
 law is not made,'' etc. It condems not the righteous, for they are 
 no longer under its curse. Rom. v. 1 ; viii. 1. This the Apostle 
 declares is " according to the glorious gospel,'' etc. 
 
 I. The Gospel. 
 
 The original term signifies *'glad tidings," " good* news.'' Isa. 
 lii. 7 ; Luke ii. 10, 11. It announces tidings of the Divine scheme 
 of mercy to save sinful and ruined man. The four books written 
 by Matthew, Mark, Luke, and John, are properly called gospels, 
 because they narrate the life, teaching, sufferings, and death of 
 Christ, the Divine Author and Procurer of salvation, and immortal 
 life, which is the grand theme of the gospel. 
 
 The gospel then is the intervention of Jesus Christ fo save lost 
 and perishing sinners. It is the revelation of the rich and fref 
 grace of God towards them, in giving his only-begotten Son to 
 die for their transgressions, and in raising him again from the 
 dead for their justification, that whosoever believeth on him, might 
 .not perish, but have everlasting life. The gospel embraces several 
 important facts : — 
 
THE GLORIOUS GOSPEL. 
 
 115 
 
 1. The Necessity of salvation. . This arises from man's ruin. 
 How graphically is this stated throughout the Scriptures ! And 
 without a kno\T ledge of this great fact, the gospel can never be 
 fully understood, and its blessings never really enjoyed. It is the 
 struggle with disease that impels id to apply to a physician, and 
 to adopt his prescriptions. It is a sense of ruin that causes us to 
 ask for help from our fellows. 
 
 2. The Accomplishment of salvation by Jesus Christ. Hence, 
 "when the fulness of time was come,'^ etc. Gal. iv. 4, 5. He 
 entered into the circumstances of sinners; he obeyed the law; he 
 made a proper a.tonement for sin ; he met all the claims of Divine 
 justice ; he died for the ungodly ; and brought in an everlasting 
 righteousness, to cover and adorn the filthy souls of sinners. 
 
 The obedience of Christ, the sacrifice of Christ, — his whole 
 work, was acceptable to his Father. *' This is my beloved Son, 
 in whom I am well pleased.^' Matt. iii. 17 ; xvii. 5. This is the 
 record that God hath given to us, eternal life ; and this life is in 
 his Son. 1 »Tohn v. 11. The truth of this testimony he hath 
 demonstrated by raising him from the dead, and giving him glory 
 at his own right hand in the heavens, thereby declaring him to be 
 the Son of God with power. Rom. i. 4. 
 
 3. That it is the gracious will of Christ that ihis gospel should 
 he preached to the nations for the obedience of faith. Hence he 
 commissioned his disciples to preach the gospel to every creature. 
 Faith is the means by which we receive Christ. A firm belief of 
 the truth — the love of it in our hearts — and reliance upon it by 
 our souls. Mark xvi. 15, 16. 
 
 Previous to this commission, the knowledge of the true God 
 was, in a great measure, confined to the Jews. Christ confined 
 his own labours to the lost sheep of the house of Israel, and pro- 
 hibited his disciples from going among the Gentiles. But now 
 the happy time was come, when that great m3rstery, the calling of 
 the Gentiles, should be unfolded ; when the partition wall, Avhich 
 separated Israel from all the AA^orld was to be broken down, and 
 all former distinctions for ever to cease, that in Christ Jesus there 
 might be " neither Greek nor Jew, circumcision nor uncircum- 
 cision, barbarian, Scythian, bond, nor free ; but Christ be all, and 
 in all sorts of people. 
 
 II. Its Excellency. ** The glorious gospelJ^ All the plans and 
 works of God arc glorious, in proportion as they are marked by 
 the impress of the Divine perfections. " Thus " the heavens declare 
 his glory,'' etc. The gospel is glorious, because 
 
 1. It exhibits all the perfections of Deity. Creation displays 
 his wisdom, power, mjvjesty, and goodness; Providence also pro- 
 claims thcL^e attrilmtes; but the gospel proclaims in addition what 
 Nature and Providence cannot do, — the perfecticn of forgiving 
 love; and in this we see the rich grace of Qod to a polluted, 
 perishing world. 
 
 All these perfections appear in harmony. In some things, 
 
116 
 
 THE QLORTOUS GOSPEL. 
 
 there may be only one or two. of God's attributes displayed, aa 
 his justice, when he executes judgment, or his patience when ho 
 bears long with sinners. But how shall God equally display his 
 compassion and justice? Can he save the souls of sinners while 
 punishing their sin ? Can the curse of the broken law be exe- 
 cuted, and yet the blessings of Divine love be poured down on the 
 malefactor? Yes; go to Bethlehem — to Calvary, and learn the 
 wondrous method by which God can be just, and yet the justifier 
 of him that believeth in Jesus. The wrath — the curse falls upon 
 the Saviour — the blessings are showered upon the transgressor. 
 Hence "Christ loved the church,. and gave himself for it.'' See 
 also Isa. liii ; Ilom. iii. 24 — 26 ; v. 6, 7, 8, etc., etc. Then Christ 
 is the substitute, the Surety for sinners. In his humiliation — 
 in his ignominious death, a just and merciful God has had regard 
 to the claims of his justice, while the way has been opened for 
 the free efflux of mercy and salvation to the very persons who 
 have sinned. " Glory to God in the highest," etc. 
 
 The perfections of God are seen more distinctly in some things 
 than in others. His power is more visible in a sun than in a 
 glow-worm — in a mountain than in a mole-hill — in a sea than in 
 
 a brook. Can the Deity give a higher demonstration of his 
 
 love than in the gift of Christ, and the atonement of the cross? 
 Heavy judgments have been inflicted on men, but all such in- 
 flictions are limited by the objects on whom they fall. But in 
 
 the sufferings of Christ for sin, there is a manifestation of justice 
 and purity greater than has been or could be, in the sufferings 
 of all created beings put together. When God visits cheated beings 
 with his wrath, limits must necessarily be set — but in the case 
 of Christ, we see all the vials of wrath poured out — all the fires 
 of the Divine vengeance lighted up — all the energies exerted with 
 which an omnipotent arm could strike. And how great must 
 have been the love that submitted, — how great the power, which, 
 in spite of all this, could obtain a complete victory, and take his 
 seat at the right hand of the Majesty on high ! Look, then, at 
 that cross — you see the bush burning, but not consumed — you see 
 God's attributes signally glorified — you see *' Mercy and truth 
 together, righteousness and peace kissing each other." 
 
 2. It is glorious on account of its 'perfect adaptation to the cir- 
 cumstances of the sinner. It is adapted to remove all his guilty 
 and also to give him complete justif cation, 1 John i. 7 ; Eph. i. 7 ; 
 Acts xiii. 38, 39. Great is the torment of guilt in the soul of the 
 awakened sinner — terrible are his forebodings of future perdition 
 as the desert of transgression; but when he believes — when he 
 touches the gracious sceptre of Christ, all his sins and guilt are 
 gone — and there comes into his soul the peace which passeth all 
 
 understanding. Bom. v. 1. The Gospel removes all distress 
 
 arising from depraved and impure affections and rebellious passions. 
 So far as attempts are made by any of these to rule, all must bo 
 miserable. But when faith is exercised, the love of sin is de- 
 stroyed — love to holiness is imparted; and as the tyranny of cor- 
 
THE GLORIOUS aOSPBL. 
 
 117 
 
 niption is destroyed, a foundation is laid for peace and joy. 
 It is a remedy for all the natural evils of hfe. For them the 
 gospel furnishes a balm. The sweets of patience, fortitude, 
 numility, heavenly-mindedness, are extracted from the weeds of 
 poverty, trial, and disappointment. Present benefit is derived 
 from present trouble, and the storms of time hurry into the joys 
 of eternity. The evils of life we know must remain, but the 
 gospel converts them into a furnace of purification, and make? 
 them the means of blessedness. And, 0 glorious gospel of the 
 blessed God, it is a perfect and everlasting remedy for death. It 
 extracts the tyrant's sting ; it destroys his power. 1 Cor. xv. 
 
 54, 55. It inspires the hope of immortality. Then think of 
 
 ^ its influence on the future. It delivers from "the wrath to come,''' 
 from "the second death from "the blackness of darkness for 
 ever;'' from the "bottomless pit;" from "everlasting destruction 
 
 from the presence of the Lord," etc. The body dies ; but it 
 
 shall be raised again. The soul departs, but it departs to heaven, 
 the glorious and prepared habitation for God's elect, and there 
 without sin, sorrow, or weariness, but full of joy and resplendent 
 in glory, it shall reign for ever and ever. Seated around the tree 
 of life amidst the everlasting hills, there is seen the Lamb slain 
 in the mi'dst of the throne, whom the glorified shall see as he is. 
 The sacred fabric of our world displays God's glory — the heavens 
 above furnish proofs of his skill ; but in heaven we shall see the 
 King in his beauty — in his essential and mediatorial glory, and 
 gaze on him with ever-increasing rapture and admiration, and 
 love. And while the vision is gratified, shall not the ear be 
 blessed ? Is there silence in heaven ? Are there no tongues, nc 
 harps? Now, within the range of Christian experience, our hearte 
 taste of heavenly joy, as in the earthly temple we raise the song 
 of praise. But what shall we hear when the ransomed return 
 with singing to Zion — when the redeemed multitude which no 
 man can number, with a sound louder than that of many thunders, 
 and in celestial music, shall utter the everlasting song — " Worthy 
 is the Lamb that was slain," etc. 
 
 All this blessedness man requires, and the gospel profusely 
 supplies him with it. Is not the description therefore correct? 
 *'The GLORIOUS gospel of the blessed GodJ' 
 
 3. The gospel is glorious, because all its blessings are freely 
 bestowed. They are all of grace. Ruined sinners, totally depraved 
 and wretched, ignorant, impure, and perfectly helpless — these 
 could never have merited salvation. Let it then for ever humble 
 the pride of our hearts when it is said, " By grace are ye saved." 
 Eph. ii. 8. It is .called "the gospel of the grace of God." Acts 
 XX. 24. To gain any earthly distinction, honour, or wealth, there 
 must be merit, worthiness of character, or patronage. But be- 
 hold the riches of Divine grace! Sinners, God's enemies, are 
 raised from the degradation of sin to purity, to union with the 
 church, to heirship with Christ, to crowns and thrones of bliss in 
 heaven. It is the glorious gospeL 
 
118 
 
 THE GLORIOUS GOSPEL. 
 
 4. It is glorious in power. Called **the power of Rort unto sal- 
 vation.'' Its eftects produce astonishment. The gospel is the 
 rod of God's strength. Nothing .has ever produced such mighty, 
 such salutary effects. What energy attended its first promulga- 
 tion. It withstood the most powerful opposition — it surmounted 
 the greatest 'obstacles — it triumphed over all the policy, and all 
 the power of idolatry and superstition ; converted whole nations 
 to a professed acknowledgment of the faith — it produced civiliza- 
 tion, science and commerce, and spiritual blessedness wherever it 
 came. In every age it has raised up its witnesses — inspired them 
 :'penly to profess their love of its doctrines and promises, and 
 solemnly to protest against antichristian errors. After the darkest 
 eclipses, it has burst forth with more vigour and splendour upon 
 the world. And as it was then, so it is now ; for " the word of 
 the Lord endures for ever." It converts the most obstinate perse- 
 cutors, like Saul of Tarsus ; it revolutionizes the views, the feel- 
 ings, and the conduct of all its converts. It does not demand the 
 sword of the magistrate, the aid of philosophy, the charms of elo- 
 quence ; bvit operates by what its adversaries term *'the foolish- 
 ness of preaching," combined with the Spirit's influence. Hence 
 M'Laurin, a Scotch Divine, thus eloquently speaks of its power 
 and influence : — 
 
 It melts cold and frozen hearts; it breaks stony hearts; it pierces 
 adamants; it penetrates through thick darkness. How justly is it 
 called marvellous light! 1 Pet. ii. 9. It gives eyes to the blind to 
 look to itself ; and not only to the blind, but to the dead ! It is the 
 light of life; a powerful light. Its energy is beyond the force of 
 thunder ; and it is more mild than the dew on the tender grass. 
 
 The cross of Christ is an object of such incomparable brightness, 
 that it spreads a glory round it to all the nations of the earth, all the 
 corners of the universe, all the generations of time, and all the ages 
 of eternity. The greatest actions or events that ever happened on 
 earth, filled with their splendour and influence but a moment of time, 
 and a point of space; the splendour of this great object fills immensity 
 and eternity. If we take a right view of its glory, we shall see it, 
 ;2ontemplated with attention, spreading influence, and attracting looks 
 from times past, present, and to come; from heaven, earth, and hell; 
 angels, saints, and devils. We shall see it to be both the object of the 
 deepest admiration of the creatures, and the perfect approbation of the 
 infinite Creator; we shall see the best part of mankind, the church of 
 God, for four thousand years looking forward to it before it happened; 
 new generations yet unborn rising up to admire and honour it in con- 
 tinual succession, till time shall be no more ; innumerable multitudes 
 of angels and saints looking bnck to it with holy transport, to the re- 
 motest ages of eternity. Other glories decay by length of time; if the 
 splendour of this object change, it will be only by increasing;. The 
 visible sun will spend his beams in process of time, and, as it were, 
 grow dim with age ; this object hath a rich stock of beams which 
 eternity cannot exhaust. If saints and angels grow in knowledge, 
 the splendour of {his object will be still increasing. It is unbelief that 
 intercepts its beams. Unbelief takes place only on earth — there is no 
 
THE GLORIOUS GOSPEL. 
 
 119 
 
 sucli thing in heaven or in hell. It will be a great part of future 
 
 blessedness to remember the object that purchased it; and of future 
 punishment to remember the object that btFered deliverance from it. 
 It will add life to the beams of love in heaven, and make the flames 
 of l»ell burn fiercer. Its beams will not only adorn the regions of 
 light, but pierce the regions of darkness. It will be the desire of the 
 saints in light, and the great eye-sore of the Prince of darkness and 
 his subjects." 
 
 5. On account of its unrestricted and boundless nature. It offers 
 salvation to the vilest of the vile. There are no sins too numerous 
 to forgive, no moral turpitude too extreme to be removed, and no 
 guilt too black to be cancelled. The most filthy sinner's extremity 
 is the gospel's opportunity to save. Hence this gospel was sent 
 to the Jevrs who crucified Christ, and to all nations, however idola- 
 trous, infamous, and wicked. The gospel is restricted to no nation, 
 to no sex, to no condition, to no age, to no circumstance or rank of 
 human life. It is sent to all nations — ^to all people. Go preach 
 the gospel to every creature.'' 
 
 The Gentiles were condemned by the Jews, and accounted as 
 dogs ; pride led some civilized nations to regard others as barba- 
 rians ; and it is true that multitudes of the human family were 
 sunk so low in brutality as scarcely to deserve the name of men. 
 But " preach the gospel to every creature ;" make no distinctions 
 of civilized and uncivilized ; of white, brown, or black ; but go 
 into all nations ; into all the world ; and wherever you find a 
 human being, however rude, base, or vile, preach my gospel, 
 'vnich is full of mercy for him. The Spirit and the Bride say, 
 Come," etc., Hev. xxii. 
 
 III. The Author of this gospel: *' tJie blessed God.^* 
 
 In Scripture we find that all the epithets which are given to 
 God, are- given with the greatest appositeness. The gospel is not 
 said to be the gospel of the great, the holy, or the just God, but of 
 the happy or blessed God. The happy God desires to impart hap- 
 piness to guilty man. 
 
 1. The gospel could not have emanated from any other source. 
 It is infinite ; the result of infinite contrivance and love. It saves 
 from infinite evil — it exalts to infinite good. An angel, to say 
 nothing about a fallen sinner, could not have produced it. 
 
 2. As it is of God, it must.be true. It is like him, perfectly 
 pure and disinterested. As one observes ; " It could not be the 
 invention of good men or angels ; for they neither would nor could 
 make a book, and tell lies all the time they were writing, saying, 
 Thus saith the Lord, when it was their own invention. It could 
 not be the invention of bad men or devils^ for they could not make 
 a book which commands all duty, forbids all sin, and threatens it 
 with everlasting punishment." 
 
 3. As it is of God and true, it cannot fail to effect all the pur- 
 poses of his mind, it shall convert men. It shall btess the worlds 
 and make the desert to blossom as the rose, etc. 
 
120 
 
 CONFORMITY TO DEPARTED SAINTS. 
 
 4. The gospel is the g;reatest manifestation of Divine love. The 
 Scriptures trace all saving benefits to Divine love : According to 
 his gy^eat love" — " according to his mercy he saved us'' — God so 
 loved the world.'' 
 
 Lastly. It places those to vrhom it is preached under great re- 
 sponsibility. ** He that belie veth," etc. 
 
 XXVIIL — CONFORMITY TO DEPARTED SAINTS 
 RECOMMENDED. 
 
 ** That ye be not slothful, but followers of them who through faith and patience 
 Inherit the promises." — Heb. vi. 12. 
 
 Every duty enjoined by Christianity requires diligence and 
 earnestness. There are multitudes of foes who would ensnare us. 
 The world is alluring, and our treacherous hearts are ever disposed 
 for defalcation. — — Then think of the evils from which we are 
 flying — and the unutterable bliss after which we are aspiring. 
 Perdition is behind us — crowns of immortality are before us — 
 they shine resplendent on the deathless brows of myriads who 
 now inherit the promises, while ten thousand voices call to us 
 
 from the heavenly inheritance, • 0 be not slothful," etc. 
 
 Slothfulness is natural to us — but it is inimical to the Christian 
 profession. 
 
 I. The Evil deprecated ; " tJiat ye he not slotJiful,*' 
 
 To be slothful is to be indifferent, negligent, indolent. Sloth- 
 fulness is an indisposition for, and disinclination to, the per- 
 formance of duty. It is an evil which characterizes the formal, 
 the lukewarm, and the inactive in the church. It is the very 
 opposite of Christian zeal and activity. Hence Paul said, Phil, 
 iii. 13, 14. See 2 Pet. i. 5, 6. 
 
 It is manifested sometimes in the ordinary pursuits o f life — 
 an indisposition for manual labour. And such indolence is almost 
 sure to extend itself to religious matters. 
 
 Slothfulness in religion may be induced by various causes. 
 There may be no real religion, the person being a mere professor. 
 
 Extreme devotedness to the world. There is no slothfulness 
 
 in secular affairs, though they are but for a season ; but great 
 
 indifferentism about spiritual and eternal concerns. From 
 
 imperfect views of the nature of Christianity, and its high and 
 responsible, yet profitable, duties. From the want of self- 
 examination and prayer. For want of this, little progress is made 
 in the' Divine life. If such persons attend the means of grace, 
 they come and go like the door on its hinges, but make no pro- 
 gress. Prov. xxvi. 14. 
 
CONFORMITY TO DEPARTED SAINTS. 
 
 121 
 
 Slothfulneas is an impediment to personal and relative happi- 
 ness. It neglects spiritual exercises which are productive cf great 
 enjoyment — it omits important duties which would bless and save 
 the world — it puts the light under a bushel, and the talent into a 
 napkin — it corrodes the best and brightest talents which might 
 act as a lever to raise the world from moral degradation and 
 
 spiritual death. It is an injury to the church. What might 
 
 the church be, and do, if none were slothful. 
 
 Slothfulness is productive of misery. It is so temporally, Prov. 
 xix. 15 ; Eccl. X. 18 ; Ezek. xvi. 49. While an idle man is a blank 
 in society, he is also a torment to himself ; for as he knows not 
 what it is to labour, so he knows not what it is to enjoy. And 
 spiritually, it disqualifies for the endurance of trial, and the dis- 
 charge of arduous duties. It magnifies difficulties, and esteems 
 them as most formidable. The slothful plead exemption from 
 whatever requires great exertion and self-denial. With them there 
 is always some lion in the way which deters them from going 
 forth. Prov. xxii. 13 ; xxvi. 13, 14. 
 
 Slothfulness, as intimately connected with unwatchfulness, and 
 productive of spiritual debility, is the cause of spiritual delin- 
 quency. *' It steals insensibly upon us, and leads on to what is 
 positively evil. No one can begin to be inactive in the ways of 
 God^ but he will begin to be active in something else.^^ David^s 
 fall, and Samson's destruction, were thus occasioned. Slothful- 
 ness, indifference to the means of grace, the neglect of prayer and 
 watchfulness, are the precursors of spiritual delinquency and 
 degradation. We start at some evils of a positive, character, as 
 intemperance, deceit, and falsehood, yet think little of slothful- 
 ness, though it is the fruitful parent of much evil in this world, 
 and of tribulation and anguish for ever. 
 
 II. The Course recommended: ^^hut follower s,^^ etc. This 
 implies two things: — 1. That religion is practical, and not merely 
 professional. It is not mere faith in doctrines, and disputation 
 and contention about them, because they please the fancy. It is 
 practical — to be " followers,^' or imitators of those who through 
 
 faith and patience inherit the promises.^' 2. That success shall 
 
 follow diligence — that heaven shall be the end of piety, or of 
 faith and patience. Myriads have laboured for God, and received 
 the reward of grace — have fought and conquered, and received 
 the crown. That which has been done before may be done again 
 — that which is now enjoyed in the mansions of bliss may be 
 
 realized by all who are now exercising faith and patience. 
 
 More particularly, consider, 
 
 1. The Present Inheritance of departed Saints : ** They inherit 
 the promises y This is a conclusive proof of the immediate happi- 
 ness of believers after death. The Apostle refers to the happiness 
 of Abraham, Moses, Joshua, Job, and all others who lived by 
 faith in the promises of God, and especially in the promise of 
 salvation by Christ, and patiently waited, laboured, and sufi'ered 
 in the obedience of faith, and in consequence were at the time tl\e 
 
122 
 
 CONFORMITY TO DEPARTED SAINTS- 
 
 Apostle wrote the words, inheriting the promises of God respect- 
 ing their final and everlasting salvation. **Absent from the body, 
 they were present with the Lord/' 
 
 Promises, the departed saints inherited in this world — pro- 
 mises suited to their every circumstance, and which the love and 
 faithfulness of their God fulfilled — promises which cheered them 
 
 on to death, and supported them in their dying moments. • 
 
 But the principal, the most glorious promises respected heaven, 
 their rest, the scene of ecstatic enjoyment. These promises in- 
 duced them "to desire a better country, that is, a heavenly one," 
 and now they possess i^. The promises of heaven here were the 
 precious buds of grace — there they are the flowers of glory fully 
 expanded, redolent with the fragrance of Immanuers mediation 
 and the delights of immortality. 
 
 Did these promises speak of *'an entrance into heaven It 
 has been abundantly ministered unto them. They are in full 
 possession of it. They have entered the glorious city, and are sat 
 down with Christ on his throne. Did the promises speak of free- 
 dom from sin ? They have left all their depravity behind them, 
 and they sin no more, Rev. xxi. 27. — Of exemption from sorrow 
 ai d death ? God has wiped away all tears from their eyeg/' etc. 
 
 Rev. xxi. 4. Of blessed companionship? They are come to 
 
 God the Judge of all/' etc. Heb. xii. 22, etc. Of mutual recog- 
 nition ? They sit down with Abraham, etc.— they meet and know 
 
 their brethren in the Lord. Of delightful vision? They "see 
 
 God, and are like him.'' 1 John iii. 2. In short, their warfare 
 
 is finished — they have crossed earth's desert — the voyage of life 
 is over — They are now "for ever with the Lord" — "they shall 
 reign for ever and ever/' 
 
 0 grandest gift of the Creator, — 0 largess worthy of a God, — 
 
 Who shall grasp that thrilling thought, — life and joy for ever? 
 
 For the sun in heaven's heaven is Love that cannot change. 
 
 And the shining of that sun is life, to ail heneath its heams : 
 
 Who shall arrest it in the firmament. — or drag it from its sphere? 
 
 Or hid its beauty smile no more, but be extinct for ever? 
 
 Yea, where God hath given, none shall take away, 
 
 Nor build up limits to his love, nor bid his bounty cease; 
 
 Wide as space is peopled, endless as the empire of heaven, 
 
 The river of the water of life lloweth on in majesty for ever.— Tupper. 
 
 2. The means hy which they instrumentally came to inherit the 
 promises, " Faith and patience." 
 
 (1) Faith, Their faith respected Christ, the only way to heaven 
 — the only way to the father. By his precious death they were 
 reconciled to God, and obtained a title to " an inheritance," etc. 
 By his Spirit, given them as the result of faith in Christ, they 
 were renewed, made holy, and meet for that inheritance. Their 
 faith sustained them in difficulties — it laid hold of Omnipotent 
 strength and they conquered all their foes. They " overcame 
 through the blood of the Lamb," etc. Rev. xii. 11. They lived 
 by faith, they walked by faith, they laboured by faith, and the^ 
 •'died in faith; not having received the promises," etc. Heb. xi. 
 
CONFORMITY TO DEPARTED SAINTS. 
 
 123 
 
 f3, etc. Faith was to them a? a telescope by which they inspected 
 and contemplated "the end of their faith, even the salvation of 
 their souls by which they beheld "the king in his beauty, and 
 the land that is afar off.'' Thus they were governed, supported, 
 and animated. 1 Pet. i. 3 ; 2 Cor. iv. 17, 18. 
 
 (2) Patience, This must "have its perfect work.^' It is a suffer- 
 ing grace, and must often be called into exercise. Patience im- 
 plies calmness, fortitude, resignation, and perseverance. It is 
 enduring to the end, though the way be dark and stormy. The 
 primitive saints endured a great fight of afflictions — they took joy- 
 fully the spoiling of their goods. See how patiently they endured, 
 and learn to be " patient in tribulation.'' Heb. x. and xi. Here 
 is the patience of the saints. 
 
 The Christian requires the "patience of hope" in all his work 
 of faith, and labour of love." 1 Thess. i. 3. The temptation is 
 to become "weary in well-doing." 
 
 In the endurance of affliction. Patience is heaven when com- 
 pared with irritation, discontent, murmuring, etc. Rom. v. 3 — 5. 
 Also in the endurance of obloquy for Christ's sake. 
 
 In waiting for the fulfilment of the promises. Rom. viii. 23 — 
 25 ; Heb. x. 36. In cases of glorious anticipation of future rest 
 by the afflicted, who ardently long for it. There may be impa- 
 tience — restlessness to go up and possess the land. But patience 
 says, "All the days of my appointed time," etc. 
 
 Says Faith, Look yonder, — see the crown 
 
 Laid up in heaven above! 
 Says HopR, Anon it shall be mine; 
 
 I'll wear it soon, says Love. 
 
 Desire doth say, What's there? my crown I 
 
 Then to that place I'll flee; 
 I cannot bear a longer stay. 
 
 My rest I fain would see. 
 
 But stay, says Patience, wait awhile, 
 
 The crown's for those who fight; 
 The prize for those who run the race, 
 
 By faith, and not by sight. 
 
 Thus Faith doth take a pleasing view, 
 
 Hope waits, Lovk sits and sings; 
 Desire she flutters to be gone, 
 
 But Patience clips her wings. 
 
 3. The necessity and importance of following tJieir example. 
 There arc three parties whom we are called upon to imitate. First, 
 the Deiti/: — "Be followers of God, as dear children." "Christ 
 also hath left us an example that we should follow his steps." 
 " Let the same mind," etc. Phil. ii. 5. Second, Apostles. Hence 
 Paul exhorts, 1 Cor. xi. 1. Third, Believers, in the text and else- 
 where. 
 
 To be followers of departed saints, means that we are to folloTf 
 their excellencies, and avoid their imperfections. Observe, 
 
124 THE LOVE OF GOD RECIPROCATED. 
 
 (1) We must be acquainted with their history. We shall find 
 that history in the Bible — and in Christian Memoirs and Biogra- 
 phies. There we shall find Christian heroism worthy of imitation. 
 
 (2) Believing Prayer, Pra3^er for a disposition and a sufficiency 
 of grace to help us to follow them. 
 
 (3) It is the desire and resolve o f a regenerated soul to follow 
 them. But sometimes the mind wanders and neglects — is fasci- 
 nated by the world. Hence the necessity of exhortation. ** Be 
 followers.^' 
 
 Follow their faith and patience — their diligence — their disin- 
 terestedness and love — self-denial — zeal and perseverance. They 
 endured to the end ; they inherit the promises. 
 
 (4) It is an honour and a great privilege to follow them. Look 
 at the wicked — the worldly — what is there about them worth fol- 
 lowing ? Look at departed sinners, who went down to the grave 
 overshadowed with darkness. Who desires to follow them? "Let 
 me die the death of the righteous.'' 
 
 IMPROVEMENT. 
 
 1. Be ashamed of, and penitent for past slothfulness. 
 
 2. Consider the motive to diligence. Our enemies are not sloth- 
 ful to ruin us — worldly men are not slothful to obtain shadows — 
 our enterprize is vast— time is short — we must give an account. 
 
 3. See the excellency of true religion in its course, and in 
 its end. 
 
 XXIX. — THE LOYE OF GOD RECIPROCATED. 
 
 "We love him, because he first loved us." — 1 John iv. 19 
 
 This language contains two important truths: — First, the love 
 of God, the most wonderful and interesting subject in all theology 
 ^the source of a sinner^s salvation, and the cause and motive of 
 the believer's love to God. Second, Love to God by those whom 
 God loves, without which no one can have the Divine favour. 
 Pretension and profession, zeal and enthusiasm, sacrifice and 
 benevolence, are all in vain, if the love of God dwell not in the 
 heart, 1 Cor. xvi. 22 ; xiii. 1, 2, etc. Consider, 
 
 I. The Love Oj^ God. " He first loved us,'* 
 
 1. Its antiquity. The love of God was in operation before the 
 ** foundation of the world." See Eph. i. 4 — 6. Then he foresaw 
 tl\e fall — then he arranged the plan of mercy —the covenant of 
 redeeming love, to be effected by his Son, who is called the Lamb 
 slain from the foundation of the world.'' 2 Tim. i. 9, 10 ; 1 Pet.' 
 
THE LOVE OF GOD REOIPROCATED^i 
 
 125 
 
 i. 2. The date of his love was antecedent to ours, and even to 
 
 our existence. 
 
 2. This love was sovereign.. God vras under no obligation to love 
 us. He was not dependent upon us for the augmentation of his 
 bliss and glory. As a Sovereign, an offended Sovereign, he might 
 
 have consumed us in his anger but God who is rich in mercy/' 
 
 etc. Eph. ii. 4—9. 
 
 3. The love of God is displayed in Christ. John iii. 16 ; 1 John 
 iv. 9, 10. The greatness of this love is seen in the dignity and 
 glory of Christ Jesus, the great gift of God — in the sufferings and 
 death which he endured — in the debased and infamous characters 
 for whom he died — and in the numerous, rich, and eternal bless- 
 ings which his mediation secured. Let each of these propositions 
 he duly considered, in order to see the love of God. Each pro- 
 position might fill a volume. 
 
 4. It has ever been a love of complacency and delight. For 
 Christ's sake, God has loved them, and he will love them to the 
 end. They are made accepted in the Beloved.'' Eph. i. 6. 
 Believing and reposing on Christ, they are no more regarded as 
 sinners — as God is well pleased with Christ, so believers, who are 
 in Christ, are the delight of God. They are the fruits of the travail 
 of his soul, and are to the praise and glory of his grace. 
 
 5. This love is unchangeable and everlasting. Man may change, 
 but God's love is immutable. Man's works may end, but God's 
 work is everlasting. Christ shall reign for ever and ever ; and 
 of his servants he says, " the glory which thou gavest me, I have 
 given them." 
 
 II. The Character of the Christian's love to God. "fFe 
 
 love himJ^ 
 
 1. This love is not natural to man. The heart is full of enmity 
 to God. Rom. viii. 7, 8. It is not attainable by human influence, 
 as study, education, etc. 
 
 2. It is caused or produced by the love of God. "We love him, 
 beeause he frst loved us." As much as to say. Christian love is 
 produced by God's love, because God's love appointed his Son to 
 lay a foundation for our happiness by the shedding of his blood, 
 and he also has given his Spirit to diffuse that grace in our hearts 
 by which they are formed to every sentiment of gratitude and love. 
 Hence the following observations are appropriate : — 
 
 Not that their love is merely gratitude for previous benefits, which, 
 abstracted from other exercises of love, would only be a selfish affec- 
 tion, and not at all that holy love, which the law, as written in the 
 hearts of all true Christians, requires : for that love is commanded pre- 
 vious to the consideration of redemption, and our failure in }t causes 
 us to need that love of God towards us, of which the apcstle was 
 speaking. If the Lord hath not *' loved them," before they loved him, 
 ' even when they were dead in sic," they must for ever have continue<i 
 11* 
 
126 
 
 THE LOVE OF GOD RECIPROCATED. 
 
 enemies to him. His love suggested the plan, and provided the means 
 of redemption; he revealed to sinners his glorious perfections and 
 abundant mercy, in the Person and work of his Son ; he sent his word 
 to declare to sinners this great salvation, and to invite them to partake 
 of it; he regenerated them by his Spirit, and so brought them, by 
 repentance and faith in Christ, into a state of acceptance and recon- 
 ciliation ; and thus he enabled them to love his excellency, to value iiis 
 favour, to be thankful for his inestimable benefits, and zealous for his 
 glory. As, therefore, his love to them was the original source of their 
 love to him ; so, from the latter they miglit infer the former : if they 
 were sure that they loved God, they might be sure that *' he had first 
 loved them," and they ought to take the comfort of the happy change 
 which had been wrought in them, whilst they gave him the whole 
 glory of it. — Thomas Scott. 
 
 3. Christian love is influenced by tJie love of God. For the 
 love of Christ constraineth us,'' etc. 2 Cor. v. 14. The believer 
 looks at the depth of the misery from which it has extracted him, 
 to the dignity and blessedness to v^^hich it has raised him ; and 
 his heart is touched, and filled v^i^ith gratitude for God's love to 
 him. He cannot gaze upon the cross of Christ ; he cannot think 
 upon his d^nng love, without a disposition to spend and be spent 
 for him. Therefore the love of God is the cause and the motive to 
 Christian love. 
 
 4. Love to God is manifested in various ways. It dwells in the 
 heart, Rom. v. 5. Its internal operation is great and pleasant. 
 
 It holdly professes Christ before the world; it maketh not 
 ashamed.'' Kom. v. 5 ; Rom. i.' 16 ; 2 Tim. i. 8, 11, 12. 
 
 It manifests anxious solicitude, and suitable exertions to advance 
 Chrisfs Idngdom in the world. 
 
 It constrains to the consecration of our talents to God's service. 
 Time — money — intellectual endowments — the gift of speech — - 
 counsel — prayer and preaching. 
 
 It readily makes sacrifices when necessary. Witness the self- 
 denial of Paul, Acts XX. 22 — 24. Cum multis. 
 
 It is manifested by loving tJiat which God loves. As holiness 
 — tho people of God — the house of God — communion with God, 
 etc. 
 
 5. hove to God is necessary. Without it we are wretched in- 
 deed. It is necessary to sanctification. Love is a powerful and 
 transforming principle. By constant residence in the mind, the 
 image stamps, and leaves its own resemblance ; so that every man 
 is in reality the same with the supreme object of his attachment. 
 
 It is necessary to give pleasure in serving God, otherwise we 
 
 shall act as slaves. It is necessary to render our services 
 
 acceptable to God ; "for where there is first a willing mind, it is 
 accepted according to what a man hath, and not according to what 
 he hath not." This will be found to be the case especially at tho 
 day of judgment. Love to God has fruits, and by these, notwith- 
 
DIVINE FRIENDSHIP IMMUTABLE. 
 
 127 
 
 Btanding human infirmity, etc., the believer will be accepted. 
 Matt. XXV. 40. 
 
 IMPROVEMENT. 
 
 1. Examination. " Lovest thou me 
 
 2. Rejoice in his love. For this purpose study it closely, 
 
 3. Woe to those who love not God. 
 
 XXX. — DIVINE FRIENDSIIir IMMUTABLE. 
 
 " I will never leave thee, nor forsake thfv — Heb. xiii. 5, 
 
 The spiritual wealth of the Christia:. is great. God is his 
 portion. All the purposes of the Divine mind, all the arrange- 
 ments of his grace, and all the promises of his word, immediately 
 
 concern him. **A11 things are yours.'' 1 Cor. iii. 21. The 
 
 spiritual wealth of the Christian is immutable. Human circum- 
 stances may change — earthly riches may suddenly vanish, but 
 the riches of grace abide ; unlike earthly vanities, which are 
 transitory, the promises of God, like himself, are immutable. 
 ** The grass withereth ; the flower fadeth ; but the word of our 
 God shall stand for ever.'' " I will never leave thee," etc. 
 
 These words were first spoken to Joshua, ch. i. 5. They were 
 
 spoken also by David to Solomon, 1 Chron. xviii. 20. And they 
 
 are applicable to God's people in every age. Observe, 
 
 I. Tins Promise belongs to the Righteous. 
 
 God never makes such promises to the wicked. With them he 
 is angry every day." It is their language, Depart from us, 
 for we desire not the knowledge of thy ways." God is not in 
 
 all their thoughts." But "the Lord loveth the rigliteous," Ps 
 
 exlvi. 8, and they are precious in his sight. Isa. xliii. 4; Lam. 
 iv. 2. 
 
 I will never leave thee," etc., means, Thee whom I have 
 redeemed and purchased with the precious blood of my Son — 
 tKee whom I have enlightened to discover thy sinfulness, and the 
 need of my saving power — thee whom I have converted, and turned 
 from darkness to light — thee whom I have reconciled to myself, 
 and slain the enmity of thy mind, by the blood of my Son, and 
 the power of my Spirit — thee whom I have adopted into my family, 
 and whom I have united to myself, and made the heir of eternal 
 life. *' I will never leave thee,^^ for thou art mine — my property, 
 having been "bought with a price," and whom I regard with 
 infinitely more attachment thjin a man regards his most costly 
 jewels. Mai. iii. IG. 
 Intimate then is the union of Sod with his people. It is aa 
 
m 
 
 DIVINE FRIENDSHIP IMMUTABLE. 
 
 intimate as that of the foundation with the superstructure — as 
 the branches of the vine with its root — as the parent with the 
 child — as the bride with the bridegroom. These are some of the 
 figures which show the blessed and endearing union subsisting 
 between God and his people. There is h)ve — almighty love — 
 everlasting love — therefore he says, "I will never leave thee, nor 
 forsake thee.^' 
 
 II. That the Divine Presence is actually enjoyed. **I will 
 never leave thee/^ implies that he is really with them, and that 
 they have sensible evidence of it. This realization commenced 
 T\ith their conversion. Rev. iii. 20. And this Divine felloAvship 
 ig constantly enjoyed. He is with his people not only essentially, 
 but graciously, and this indicates the greatness and dignity of the 
 privilege. He encompasses their path — he watches them by day 
 and by night — he keeps all their bones, so that not one of them 
 is broken — he keeps them as in the hollow of the hand — or as the 
 apple of the eye — the very hairs of their heads are all numbered 
 
 — he gives his angels charge over them, and causes all things to 
 work together for their good. 
 
 They have constant communion with God. How beautiful the 
 declaration of Christ ! John xiv. 23. He dwells in their hearts 
 
 — that is his temple, and sweet are the whispers of his love, and 
 cheering the witness of his Spirit. Their souls are the "abode'' 
 of God ; and wherever they go, whatever they do, God is with them, 
 and he will never leave, etc. 
 
 He is with them in the hour of solitude, and in the busy scenes 
 of life — he is with them at his throne of grace, and in his house, 
 to unveil his beauty, and to display his glory. I will commune 
 with thee from off my mercy-seat.'' " Where two or three," etc. 
 Matt, xviii. 20. The Jews have a tradition: Wheresoever two 
 or three are sitting together, in conference about the law, there 
 the Shekinah will oe with them." This is the meaning of the 
 ijassage quoted ; I am in the midst of them ;" as if he had said, 
 I'he Shekinah shall be there, or there I will be by my dwelling 
 Presence, or special exhibition of myself by signs of blessing and 
 grace. I will pour forth my Spirit to enlighten, to^ revive and to 
 heal. God then is Avith his people in a way in which he is present 
 with no other. The judge on the bench is present with the 
 criminal at the bar ; in his own house he is present as a father 
 with his family. What a difference betwixt the two ! God in his 
 nature and essence is as near the wicked as he is near the righte- 
 ous, but how great the difference ! God is constantly with his 
 people because he takes a special interest in them. That interest 
 is beautifully expressed, Isa. Ixii. 3, 4. 
 
 III. The Greatness of the Blessing arises from the cha- 
 racter OF THE Promiser. *'/will ucvcr leave thee." 
 
 Who is the Promiser ? Not a mere man ; not a mighty poten- 
 tate ; not an angel — but God, the Almighty God, the Lord of 
 hosts. God is infinite in wisdom, power, justice, love, and com- 
 passion, as his numei*ous names declare. Come, and behold a 
 
DIVINE FRTENDSHTP IMMUTABLE. 
 
 129 
 
 glowing conRt illation Df titles which belong to him, and by which 
 the hopes of his people are encouraged amid all the sufferings and 
 conflicts of the desert. He is called Jehovah-sabbaoth, the Lord 
 of hosts, whom he marshals in battle array against the enemies 
 of his church ; — Jehovah-repheca, the Lord thy healer ; — Jehovah- 
 tsidkenu, the Lord our righteousness; — Jehovah-shammah, the 
 Lord is there; — Jehovah-nissi, the Lord is my banner; — and 
 Jehovah-jireh, the Lord will provide. This is he who says, I 
 will never leave thee.^' If a poor person were to say, I will never 
 leave you, you might answer, I value your kindness, but my diffi- 
 culties are extreme, and your poverty incapacitates you to help 
 me. A rich man might say, I will never leave thee ; but his 
 resources may be soon exhausted ; and his breath is in his nostrils, 
 
 and his life but a vapour. It is very desirable to have the 
 
 presence of a loving, sympathetic, rich, and powerful friend with 
 us in our journey through life ; but how few bearing this character 
 are to be found. Do you want power to help you in time of need ? 
 You have it in God. Do you want wisdom to direct ? You have 
 it in God. Do you want sympathy? You have it in God. "In 
 their affliction, he was afflicted.'^ Isa. Ixiii. 9. Do you want tender 
 affection ? You have it in God. " For thy Maker is thy husband/' 
 etc. "He knows our frame,'^ etc. See Heb. iv. 15. [amplify.] 
 
 Gen. xvii. 7. — I will establish I will establish (I thy Frieud, 
 
 my covenant, to be a God unto Whose truth a world shall see,) 
 
 tJiee. A cov'nant time shall never rendi 
 
 I'll be a God to thee. 
 
 Isa. xli. 10. — Fear thou not. Fear not, thou tender trembling saint, 
 
 for I am with thee, he not dis- I'm near — thy help's divine: 
 
 mayed, for I am thy God. Be not dismayed — thou shalt n ^t faint, 
 
 The Lord of hosts is thine. 
 
 Ps. xlviii. 14.— *■ This God is our This God is ours, through life our Friend, 
 God, for ever and ever, and Our Guide, throujrh death's d.'^k way; 
 
 he will be our guide even unto This God is ours, when time shall end 
 death. In an eternal day. 
 
 IV. The Presence and Love of God are immutable. "1 
 will never leave thee, nor forsake thee.'' 
 
 The words are very emphatic. In the original, thevfy are im; 
 less than five negatives in the text, and these connected with two 
 verbs and one pronoun twice repeated : Ov f/,Tj avw, oi;6' ov fxri as 
 Eyxara\sTCoi. To give a literal translation is scarcely pos-sible : — 
 *'No, I will not leave theo; no, I will not, I will not forsake 
 thee.'' 
 
 The immutability of God is declared by the Scriptures. Jehovah 
 says, I am the Lord ; I change not." See Heb. i. 10 — 12 ; xiii. 
 8 ; James i. 17. How glorious a perfection is this in connection 
 with the salvation of the soul. God is carrying on his work there, 
 and he will not leave it, but nurture, guard, and defend it, and 
 carry it on till the day of the Lord Jesus, when it will p*>»-fectly 
 bloom with immortality. Fix thine eye. Christian, on fh9> r.rom 
 of Jesus, and " behold the blood of the covenant which the Lord 
 tliy God maketh with thee." Tliere is given Uie mosi p^iri'Wil 
 
 I 
 
130 
 
 DIVINE FttTENDSITIP IMMUTABLE. 
 
 demonstration, that "though heaven and earth shall pass away, 
 one jot or one tittle shall not pass from the covenant of grace till 
 all shall be fulfilled.'^ Place the fullest reliance on the promises 
 of God ; they are yea and amen to them that believe. Delight in 
 his mercies, for they are sure mercies. " Faithful is he who has 
 promised, who also will do it.'' The m untain may be removed 
 from its place ; the rock, crumbling, cometh to nought ; states 
 and empires may pass away, the great globe dissolve, yet "God 
 willing to show to the heirs of promise the immutability of his 
 
 counsel, hath confirmed it by an oath/' etc. Heb. vi. 17, 18. 
 
 Observe further, 
 
 1. God will not desert his people on account of their earthly 
 meamiess and obscurity. Poverty will not drive him away. He 
 has a special regard to the poor. (" He shall judge the poor of 
 the people " he shall stand at the right hand of the poor " he 
 will maintain the right of the poor.") How different the conduct 
 of God from that of man ! The wealthy man reduced to poverty 
 
 is deserted by his former associates. But God "hath chosen 
 
 the poor of this world, rich in faith." Jamei ii. 5. To the pooi 
 believer he says, " I will never leave thee." 
 
 2. God will not desert his people on account of human infirmity. 
 When the body is weak and feeble — when the nerves are relaxed 
 and tremble at a breeze — amid the infirmities of old age, God 
 
 says, I will never leave thee. "And even to your old age I am 
 
 he." Isa. xlvi. 4. Under such circumstances, man sometimes 
 
 longs to cast ofi" dependants — they are felt to be a burden but 
 
 that is a time for Jehovah's special love and care. 
 
 3. God will not leave his people in the time of spiritual conflict. 
 When they struggle with the sins Avhich so easily beset them — 
 when Satan comes in like a flood — when the world smiles and 
 frowns, God is present to be their strength and shield against all 
 their enemies. He is present to supply all their wants ; to renew 
 their vigour ; to sustain their yielding constancy ; to deliver them 
 from the unequal contest, and to bless them with returning hope, 
 peace, and safety. When their hearts wander from God, when 
 they fall, God is there to lift them up. When weeping in the 
 mire of sin, God says, " I will never leave thee." 
 
 4. God will not desert his people m the time of sickness and 
 death. Hear his. own promise, "When thou passest through the 
 waters," — Isa. xliii. 2; Job v. 17 — 19. When they are chastened 
 by disease, and are apparently near the gates of the - grave, God 
 says, "I will never leave thee." He is there to bear up the 
 fainting heart, to rebuke or sanctify disease for the accomplish- 
 ment of his gracious purposes. When they have lost their 
 
 parents, or their children ; when they are forsaken by former 
 friends and companions ; when the world begins to seem to them 
 a desert, and life to be a burden, God is then at hand, their Father 
 and everlasting Friend ; and will be better to them than sons or 
 
 daughters. And when they themselves come to be dissolved, — . 
 
 ftmid all the solemnities of the last struggle, God will whisper to 
 
THE GOSPEL TRUMPET. 
 
 their souls, " I will never leave thee — the time of dying shall 
 be the time of triumph. Ps. xxiii. 4 ; 1 Cor. xv. 55. 
 
 lie will not forsake their bodies in the toinh. He watches over 
 their dust ; he is the Guardian of their graves, and will never leave 
 them till the morning of the resurrection, when he shall from 
 those earthly clods rais-e up their bodies, and fashion them like 
 \into the glorious body of Christ. Though their bodies may 
 slumber in the dust for a thousand years, yet he has appointed 
 tlie redeeming time, and will remember them. 
 
 And 0, glorious thought, he will be with them, and they shall 
 be with him for ever in heaven. There will be no apprehension 
 of Divine desertion in the land of immortality. So shall we be 
 for ever with the Lord." 
 
 IMPROVEMENT. 
 
 1. The love of Jehovah exceeds all human love. *'A friend 
 that sticketh closer than a brother." 
 
 2. Walk worthy of the great and gracious presence of God. 
 
 3. Realize the Divine presence in every scene — and despond 
 not of the future. I will never." 
 
 XXXI.— THE GOSPEL TRUMPET. 
 
 *<And it shall come to pass in that day, that the great trumpet shall be blown, and 
 they shall come which were ready to perish in the land of Assyria, and the outcasts 
 in the lan(] of Kgypt, and shall worship the Lord in the holy mount at Jerusalem." 
 — ISA. xxvii. 13. 
 
 The text and the preceding verse predict the restoration of the 
 Jews after the captivity, and under that typical event, the recovery 
 
 of Israel from their present dispersions. Thus they who had 
 
 been slaves in the land of Assyria, and many of those of the ten 
 tribes, and the outcasts who had taken refuge in Egypt, returned 
 
 to rebuild the temple, and worship God in Jerusalem. But 
 
 the preaching of the gospel seems especially to be intended by 
 the blowing of the great trumpet. The vail shall eventually be 
 taken from IsraeVs heart — they shall be brought to acknowledge, 
 and to believe in (^^hrist, and worship God in spirit and truth. 
 
 I. The Perons for whose benefit the great trumpet shall 
 BE BLOWN ; those " ready to perish." 
 
 All men by nature are in a perishing state. They are out- 
 casts," and ready to perish. Thoy are said to be ''lost," "dead," 
 in a state of ''condemnation," and " ready to perish." Hence 
 the gift of the Saviour is opposed to their condition; John iii. 
 14 — 16. They are ready to perish, because 
 
132 
 
 THE GOSPEL TRUMPET. 
 
 1. They are transgressors, and under the curse, Rom. iii. 19; 
 Gal. iii. iO. 
 
 2. They are impure, and without holiness no man shall see 
 the Lord.'' 
 
 3. They are exposed to the wrath of God. They are called 
 children of wrath/' Eph. ii. 2, 3. They are laying up wrath 
 
 against the day of wrath. 
 
 4. They are ready to perish every moment. Their perishing is 
 suspended on the death of the body, which may take place sud- 
 denly. There is but a step betwixt them and death. Death will 
 introduce them to their offended Sovereign and Judge, who will 
 give them the due reward of their deeds. 
 
 5. They are helpless. They can devise no plan — invent no 
 remedy, to save themselves. They are insensible to their danger. 
 Ready to perish and feel it not. 
 
 II. The Gracious Remedy. The great trumpet shall be 
 blown." 
 
 The allusion here is to the Jewish trumpets. A trumpet was 
 used in the promulgation of the law, called " the voice of the 
 trumpet," and " the sound of the trumpet," Ex. xix. 16 ; Heb. 
 xii. 19,* There was also, under the law, a memorial of blowing 
 trumpets, to call the people to the solemn day of expiation. Lev. 
 xxiii. 24, which was a type of the preaching of the gospel, and a 
 declaration of the remission of sins by Christ's atoning sacrifice. 
 But the principal solemnity connected with the blowing of 
 trumpets was the proclamation of the jubilee. Lev. xxv. 7 — 9, 
 when liberty was proclaimed throughout all the land, v. 10, and 
 which was fulfilled in the ministry of Christ, Isa Ixi. 1, 2. To 
 this the Psalmist alludes, Ps. Ixxxix. 15. See Luke iv. 18. Thus 
 was the gospel introduced into this world. Angels from heaven 
 sang with rapture, as they proclaimed the birth of the Saviour. 
 Jesus and his disciples itinerated through Palestine, proclaiming 
 peace and joy to the people. And all ministers are ambassadors 
 for God, etc. 
 
 1. What does the gospel trumpet announce? 
 
 (1) It announces the mission of Christ. It utters the "faithful 
 saying," etc. 1 Tim. i. 15. It proclaims the death of Christ, as the 
 needed atonement, appropriate to man's spiritual exigencies, and 
 acceptable to God. Rom. v. 6 — 8 
 
 * It was not a real trumpet, but only the sound of one formed in the air by the 
 ministry of an<j:els, and risinp: to a de<!;ree of terror. So it waxed louder and louder 
 to indicate the nearer approach of God: thus it was of g;reat use in that solemnity. 
 It had a threefold use, and a double sif^nification : it wan to intimate the approafh of 
 God. yirepnre the minds of men to wait on him with becoming reverence. It was to 
 summon the people to appear before him as their L:nvgiver and Jud<re; for on the 
 sound ol the trumpet, Moses brouo;ht forth the people to meet God, and he stood at 
 the nether part of the mount. It was also the sijxnal of the prom nitration o/ the law 
 with its penal sanction; for immediately upon the sound of the trumpet God spake 
 onto them. And it was a type of the judgment-day, when the trumpet shall sound, 
 •tc. 1 Cor. XV. 52; 1 Thess. iv. 16. 
 
THE GOSPEL TRUMPET. 
 
 133 
 
 (2) The f ubllee-truinpet announced the remission of debts. 
 Those who had become poor, unable to pay their creditors, were 
 to be free from the obligation. And has not Christ obeyed and 
 honoured the law ? Has he not endured the penalty ? Yes, and 
 therefore it is proclaimed, " Be it known, etc. Acts xiii. 38. 39 ; 
 Rom viii. 1, 33, 34. This is liberty to the captives, 
 
 (3) The jubilee-trumpet announced a feast loith abundant pro^ 
 vision. Lev. xxv. 19. The gospel trumpet proclaims a feast of fat 
 things — the " unsearchable riches of Christ,^' " spiritual blessings 
 in heavenl}^ places,'^ " the bread of life,^' and " the water of life," 
 "wine and milk, without money and without price. It is com 
 pared to a great supper — to a royal feast. Isa. xxvi. G — 8 ; Matt, 
 xxii. 1 — 4. 
 
 (4) The jubilee-trumpet announced the restoration of forfeited 
 possessions. Mortgaged estates and possessions were to return to 
 their original owners. See Lev. xxv. 25, etc. The gospel-trumpet 
 proclaims the restoration of all the blessings man has forfeited by 
 Gin. Or rather it gives richer and more enduring blessings in 
 their place : 
 
 " In Christ the tribes of Adam boast 
 More blessings than their father lost." 
 
 The Divine love and favour were lost ; they are now restored. So 
 with regard to the Divine image, sonship, renewal of nature, 
 fellowship with God, and a Paradise infinitely more glorious than 
 the first. 
 
 2. Why is it called a great trumpet? 
 
 When God sends a message from heaven, we may be sure there 
 is something great, something extraordinary about it. When he 
 delegates angels, as in the case of the law, and of the gospel; 
 when he utters his voice; and specially inspires and ordains men 
 to declare his will, we may be sure the purport of that will is 
 
 great and glorious. Never did earthly trumpets announce 
 
 tidings so significant, joyful, and glorious as the tidings of salva- 
 tion proclaimed by the gospel-trumpet to fallen humanity. 
 
 The Gospel may be called great, 
 
 (1) Because it delivers from infinite evil. (2) Because it i8 
 
 the product of infinite love. (3) Because it gives the possession of 
 infinite good — here — and for ever. (4) Because it procured salva- 
 tion by an infinitely great and glorious Agent, the Son of God, 
 who for man's redemption paid an infinite price. (5) because its 
 influence on earth and eternity is great. 
 
 Thus th3 gospel-trumpet publishes great things. It is properly 
 Called a great light, a great salvation, and the glorious gospel of 
 the blessed God, 
 
 *' Never did a message of such great importfince salute the enr of 
 man. Never was nny i-eport of equal magnitude with this, — Jesus 
 Christ came into the world ti save sinners." The news of a decisivt 
 12 
 
134 
 
 THE GOSPEL TRUMPET. 
 
 battle, of a glorious victory, of a general peace, may he great news, 
 and rouse a whole nation for a time; but compared with the great 
 events reported by the gospel, they are trifles light as air, and trivial 
 as the sports of children. The great things of the gospel affect, not a 
 few individuals only, but all the race of Adam ; they relate not only to 
 the present concerns of a single generation, but to the everlasting 
 interests of every succeeding age until the end of time. Much oK that 
 intelligence which inquisitive persons are anxious to receive and to 
 communicate, is of no real consequence to them ; but the truths of the 
 gospel are inseparably connected with our dearest interests; our life, 
 our soul, and our everlasting all, are involved in them." — Burder. 
 
 *'0 astonishing redemption, in which I see the Father in his mani- 
 fold wisdom, Jesus in love that passeth knowledge, and the Spirit in 
 grace, which defies all the power of hell to resist it, or to make it void. 
 I might, in proof that the redemption of the soul is great and precious, 
 appeal to the groans of the lost, doomed never to share it; to the songs 
 of the blessed, who can find no strains too high to celebrate a Re- 
 deemer's worth, and the glory of redemption. Every era of the world 
 hath its objects to applaud, and to cast into the shade the brilliant 
 deeds of former generations; but the redemption of the soul shines 
 with unfading lustre from age to age; and when the records of human 
 glory shall have perished utterly, it will fill heaven with its wonders, 
 and immortals with its bliss, and eternity with its praise." — Bel/rage. 
 
 III. The Instrcjmentality of the gospel dispensation. It 
 shall be blown.'' 
 
 It is necessary for this trumpet to he blown. Men are perishing 
 — the feast of spiritual blessings is ready" — the finished work 
 of Christ is adapted to meet the wants of dying sinners. Then 
 let the great trumpet be blown ; for " how shall tney hear without 
 a preacher?'' etc. Rom. x. 14, 15. 
 
 It is the v)ill of God that the Gospel trumpet should he blown. 
 Luke xxiv. 45—48 ; Mark xvi. 15, 16. 
 
 But xoho are to he the instruments — who are to sound this 
 trumpet f 
 
 It was Jirst blown by angels, who announced the incarnation, 
 Luke i. ii. And though their visible ministration ceased on the 
 ascension of Christ and after the ministration of the Apostles, yet 
 angels regard the gospel with the most profound interest. They 
 *' desire to look into these things." 
 
 The trumpet is to be blown by men — men of like passions as 
 their fellows — but men of piety, of good intelligence, mighty in 
 the Scriptures, and of ready and acceptable speech. Men disinte- 
 rested, zealous, active, watching for souls, as those that must give 
 
 an account. Thus Christ commissioned his Apostles to preach 
 
 the gospel — and he has never ceased since to raise up ministers, 
 teachers, missionaries, and heralds, to blow the gospel-trumpet, 
 Eph. iii. 6—10; iv. 11. 
 
 How is this tinimpet to be blown f In accordance with the Divine 
 will; not merely to please the ear, or to elicit applause— *oZmwZ^ 
 
GOD THE PORTION OF HIS PEOPLE. 
 
 135 
 
 and seriously, in matters of life and death — affectionately, yearn- 
 ing over souls lost in sin — faithfully, not giving an uncertain 
 sound, (1 Cor. xiv. 8.) warning every man/' etc. — courageously, 
 fearing no foe — and perseveriiigly — depending upon God. 
 
 If the gospel be thus preached, God ivill crown it with success. 
 He has ever done so, and will continue to do so, till the end of 
 time. It is his own ordinance — and the trumpet shall be blown 
 in spite of all opposition from Satan and his emissaries. Infideh 
 labour to stop the publication — but Christ says, Blow on ; for, 
 
 lo ! I am with you alway,'' etc. 
 
 IV. Its Pow'erful Influence ; they shall come, and shall wor- 
 ship the Lord J ^ 
 
 1. They shall come to Christ. Isaiah says, "Unto him shall men 
 come.'' Christ said, "Come unto me" — Peter says, "To whom 
 coming," etc. 1 Pet. ii. 4. 
 
 They shall come to him with conviction of their need of Christ 
 — of his adaptedness to their wants — of the fulness and freeness of 
 his grace. 
 
 They shall come to him believing that he is able to save, and 
 will save them. " As Moses lifted up," etc. 
 
 2. They shall come into Ms church to worship and serve God, 
 ** Shall worship the Lord in the holy mount of Jerusalem." They 
 shall "be added to the church," and participate in all its services. 
 
 They shall become worshippers of God, praying to him on all 
 
 occasions. They shall come to be zealous and active for the pros- 
 perity, peace, and glory of Zion. 
 
 3. They shall come to be glorified by Christ at the day of judg- 
 ment. Then " the trumpet shall sound, and the dead shall be 
 raised." 
 
 IMPROVEMENT. 
 
 Have you felt the need of Christ, as one "ready to perish?'' 
 What a great blessing is the proclamation of the gospel. 
 Let those who have come be thankful. " Show forth the 
 praises," etc. 
 
 XXXII. — GOD THE PORTION OF HIS PEOPLE. 
 
 " The Lord is my portion, saith my soul ; therefore will I hope in him." — Lam. 
 Ki. 24. 
 
 "Men of the world have their portion in this life ;" but ho-w 
 poor and mean it is ! Compare it with the portion of the right- 
 eous ; they can say, "this God is our God for ever and ever ; he 
 shall be our guide even unto death." Think of his perfections — 
 his immensity — his love — his unchangeableness — his -sast domi- 
 
186 
 
 GOD THK POTITTON OF HIS PEOPLE. 
 
 niona — his eternity: — how rich and glorious a portion has the 
 Christian ! — The sinner may be rich in worldly substance ; but 
 it is onl^^ for a moment. He may have houses and land ; but it is 
 not like "the building above," etc. His estate may be large; 
 but it is not/' the inheritance which is incorruptible," etc. He 
 may have abundance of gold and silver ; but not the Pearl of Grez t 
 Price, the fairest among ten thousand. 
 
 I. God is the Portion of his People. The Lord is ray 
 Portion. 
 
 The word *' portion" signifies lot or inheritance, in allusion to 
 the allotments of Israel in the land of Canaan. Ps. xvi. 5, 6, which 
 
 are called their portion. Ps. cxix. 57 ; cxliii. 5. The word 
 
 refers to the blessings and enjoyments of life — domestic relation- 
 ships, Eccles., ix. 9. But God is superior. Ps. iv. 6, 7; Ixiii. 3. 
 Observe, 
 
 1. Bj/ siji man is deprived of God as a portion. As God is infi- 
 nitely pure, he cannot behold the sinner with complacency — there 
 can be no communion. *' God is angry with the wicked every 
 day." Eph. iv. 8. 
 
 2. It implies the appointment of a Mediator, and a covenant of 
 grace through him. *'God was in Christ reconciling," 2 Cor. v. 
 19. — —Through Christ, God becomes the portion of his people. 
 
 3. It implies the acceptance of this portion by faith in the Media- 
 tor. This is always preceded by a deep sense of spiritual wretched- 
 ness without this portion. Faith is called "receiving him," and 
 he is freely oiFered. John i. 12. Everything inferior is* relin- 
 quished. 
 
 4. Adoption. The outcast, for Christ's sake, is taken in — the 
 Prodigal returns, and is accepted. God is the father of his people, 
 and as such he gives to his children, whom he infinitely loves, an 
 interest in all the blessings of creation, providence, and grace ; 
 not an ordinary interest, but a special and peculiar one. They 
 are called "heirs of God." Rom. viii. 14 — 17. They enjoy all 
 good in the enjoyment of God, as every ray of perfection beams 
 forth from him, and must be resolved into him. It is as impossi- 
 ble not to have all if we enjoy God, as it is for us to conceive of 
 any perfection that is not involved in the idea of an infinite Being. 
 
 (1) Consider some of the blessings of this portion. A participa- 
 tion in the gracious operations of the Holy Trinity for the salva- 
 tion of his church. Their Father loved them, and planned their 
 redemption. The Son became their Ransom. The Holy Spirit 
 dwells in them with all his quickening, renovating, teaching, and 
 comforting influences. 
 
 An interest in all the perfections of the Deity. Wisdom to guide 
 . — grace to forgive, etc. etc. 
 
 All the promises — all his gifts and graces — all the ordinances 
 and privileges of his house — all h\s guidance — his angels — his 
 creatures — this world, as our sojourning jiace, and his heaven at 
 
flOD THE PORTION OP HIS PEOPLE. 
 
 137 
 
 our inheritance and home, are the great blessings of the Christian's 
 portion. 
 
 (2) The character of their portion. 
 
 It is appropriate to their circumstances — it is suited to man's 
 spiritual nature. Material objects may please, but they can never 
 perfectly satisfy. It is suited to man^s spiritual wants as a sinner. 
 God in Christ alone can meet our case. 
 
 It i« an all-sufficient portion. It includes everything that is 
 great and good in God. "I am God Almighty, or the All-suffi- 
 cient God.'^ Gen. xvii. 1. There is enough in God to satisfy all 
 the wants of an immortal soul. God is infinite in every excel- 
 lency and happiness, and therefore he must be 2i satisfying portion,. 
 There is so much blessedness, and wealth, and glory in this por- 
 tion, as to leave no room for monopoly, any more than for the sun 
 or the ocean, whose fulness is not diminished by difiusion. 
 
 It is an unmixed portion. In this world there is a mixture of 
 bitter with sweet, of evil with good, of deformity with beauty, and 
 of pain with pleasure. If you pluck the rose, you encounter the 
 
 thorn — if you extract the honey, it may be mixed with gall. 
 
 But God is pare — light — bliss, and in him is no darkness at all. 
 And he will be for ever pure, etc. 
 
 It is a secure portion. All earthly portions are insecure. Wealth, 
 health, friends, and life are transitory. "We have no abiding 
 city here. Adversity may blast our prospects, death may termi- 
 nate our career, but if our faith be in God, our treasure is secure, 
 and no mutations of earth can affect it. God our portion is immu- 
 table. Matt. vi. 20 ; Col. iii. 3 ; Mai. iii. 6 ; James i. 17 ; Heb. i. 
 19, 20 ; Rom. viii. 35. 
 
 This satisfying portion is always increasing in its possession 
 and enjoyment. God cannot change, but our possession and enjoy- 
 ment of him can be augmented. How unlike this are all other 
 
 possessions. The enjoyments of time perish in the using, they 
 grow less by use, as every repetition of an echo is less and less till 
 it falls into silence. While we grasp them, like snow they melt 
 away. But believers are interested in the love of God, which, like 
 a mighty river, enlarges its channel by constant running. There 
 is no mortality in the spiritual life of the soul. The seed of grace, 
 though small as a grain of mustard seed, shall spring upward. 
 Sown and watered by the blessed Spirit, and warmed by the Sun 
 of Righteousness, it must grow up for the harvest of glory. 
 
 It is an everlasting portion. Gen. xv. 1. My life begins on 
 
 earth — death does not destroy it — it will be coeval with eternity. 
 I therefore need a portion that is commensurate with the whole 
 
 of my existence, and God himself alone is that portion. Thia 
 
 xs no transient good. AVhen this sun rises upon my soul, it is tho 
 pledge of an eternal day. 
 
 Such is the common portion of all the saints, however they may 
 vary in temporal, or intellectual endowments. It belongs to th« 
 ,12* 
 
188 
 
 GOD THE PORTION OF HIS PEOPLE. 
 
 poor widow, to Lazarus covered with sores at the rich man's gate» 
 to the thief on the cross, as well as to the rich, the great, the 
 honourable. 
 
 II. God's people are inwardly conscious of the fact. 
 ** Saith my soulJ' 
 
 This is an internal witness — the voice of the soul. It is the re- 
 sult of Divine renovation, adoption into God's family, and con- 
 formity to God. It is the work of God speaking within — or rather 
 the "witness of the Spirit/' assuring the believer, by impressions 
 on his soul, that he is a child of God, that Christ loved him, and 
 gave himself for him, and that he is reconciled to God. This 
 blessed doctrine is taught, Rom. viii. 14 — 16; Gal. iv. 6; 1 John 
 ,iv. 13 ; 2 Cor. iii. 3. "We know that we are of God, because he 
 hath given us the earnest of his Spirit in our hearts. 2 Cor. i. 
 22 ; V. 5. The Spirit excites to self-investigation, by which the 
 believer discovers 
 
 That he has been divinely changed. In heart and life he is not 
 what he once was. Marvellous change! 
 
 That he has been changed by Christ from the guilt and con- 
 demnation of sin — he has low views of himself, but exalted views 
 of Christ. 
 
 That his aifections and desires centre in God as the only Foun- 
 tain of perfect bliss. He desires to know more of him — to com- 
 mune more with him. 
 
 He feels God to be his portion, as the effect of Sovereign, rich, 
 and unmerited grace to the chief of sinners — sees such a fulness 
 and freeness in it as to preclude all doubt about Divine acceptance. 
 
 His conduct corresponds with the greatness of his privilege. 
 God is his portion. Should the child of a king demean himself? 
 
 But the " heir of God, and joint heir with Christ,'' orders his 
 
 conversation as becometh the gospel. These evidences assure 
 
 him that God is his portion. 
 
 *' There are two senses in which Christians are able to use this lan- 
 guage. For surely, first, you cnn sn}', you hope he is your God. This 
 hope mny have to war with numerous doubts and fears, but still you 
 would not give it up for a thousand worlds. I may not at present be 
 able to give you full relief; but then it ascends to the throne of grace, 
 makes you familiar with the foot of the cross, concerning which you 
 can say, — 
 
 Slioiild Tvnrldf conspire to drive me thence, 
 
 Mov<^le?s and firm this liPMrt should lie; 
 Resolv'd, (for 'tis my l.M,«t defence.) 
 
 If I must perish, there to die. 
 
 This hope is like laying hold of a bough, just sufficient to keep youf 
 bend above water, to preserve you from sinking, till some more effec- 
 tual assistance be brought to extricate you. It is like a ray of light 
 thrown athwart the daikness, just sufficient to show you that it is the 
 darkness of the chamber, and not the darkness of hell in which you 
 are placed. 
 
GOD THE PORTION OF HIS PEOPLE. 
 
 139 
 
 And there is another sense in which this language can be used ; you 
 tun sny that he is your God by preference and submission. The am- 
 bassadors of a certain nation applied to the Romans to be .'idmitted aa 
 their allies. They were refused: then, said they, "We will be youi 
 subjects, for we will not be your enemies." Is not this the case with 
 you? You can say, "Lord, I am not my own; I will not be for an- 
 other Lord ; I am thine — save me ! If thou refuse to acknowledge 
 the relation, (and I deserve to be refused as a friend,) 0 make me as 
 one of thy hired servants. Lord, what wilt thou have me to do?" 
 Christians, you are wishing to say, "0 my God!^^ Why, you havi 
 said it ; and if the preceding language be sincere, you have elfectually 
 said the Lord is yo\iY God and portion, and therefore you may hope in 
 him." — Pearls of Great Price. 
 
 III. The Influence of this Portion: therefore will I hope in 
 him,'' In most trials we can derive but little hope from any other 
 source. All earthly refuges are of no value. 
 
 It was the refuge of Jeremiah as he wept over the captivity of 
 God's people. They had lost their privileges, their property, their 
 liberty, and their friends, by famine and the sword, and every . 
 earthly hope was utterly destroyed. But he consoles himself; 
 
 the Lord is my portion/' etc. 
 
 I will hope in him" 
 
 For sustaining grace. In every season of adversity and darkness, 
 whether national, personal, or relative. "The Lord reigneth, 
 let the earth be glad.'' I will trust him when I cannot see him 
 or trace him. Isa. 1. 10; li. 3. 
 
 *' An able seaman," says Mr. Cecil, "once said to me, *In fierce 
 storms we have but one resource ; we keep the ship in a certain posi- 
 tion ; we cannot act in any way but this : we fix her head to the wind, 
 and in this way we weather the storm.' '* This is a picture of the 
 Christian ; he endeavours to put himself in a certain position. He says. 
 My hope and my help are in God; he is faithful. The man who has 
 learnt this piece of heavenly navigation, shall weather the storms of 
 time and eternity. 
 
 For support and energy in serving God. "Without me, ye can do 
 nothing." " As thy day is, so shall thy strength be." See Isa. 
 xli. 10; 2 Cor. xii.'9. 
 
 For triumph over all my foes. When Satan comes in like a flood — 
 when the world allures — when the Avicked revile — when my 
 heart rebels. Rom. viii. 37. 
 
 Tn the season of lonely solitude. When lover and friend are gone 
 down to the grave, and mine acquaintance to their final home. 
 " I will not leave you comfortless, I wil' come unto \ou." John 
 xiv. 18. 
 
 In prospect of my own dissolution, " I will hcpe in him/' for he 
 alone can save me. 
 
140 ATTACHMENT TO GOD's HOUSE. 
 
 ?or my safe and triumphant admission to heaven, " Thou Shalt 
 guide me by thy counsel/^ etc. 
 
 IMPROVEMENT. 
 
 Admire the condescension of God in becoming the portion of 
 linners. 
 
 *' Trust in him at all times, ye people, pour out your hearts to 
 him ; God is a refuge for us/' 
 
 XXXIII.— ATTACHMENT TO GOD^S HOUSE. 
 
 " One thing have I desired of the Lord, that will 1 seek after : that I may dwell in 
 the house of the Lord all the days of my life, to behold the beauty of the Lord, and t« 
 enquire in his temple." — Ps. xxvii. 4. 
 
 Attachment to God^s house — delight in the service of God 
 
 characterized David throughout his life it was an evidence of 
 
 his piety. This caused him to triumph over his enemies, ver. 1 
 
 — 3. The value of God's service is known and felt when we are 
 
 deprived of it. David was now an exile from his country, and 
 
 pursued with savage fiiry by Saul, and that banishment caused 
 
 him to valm and long for God's house. It was not military 
 
 prowess thai now attracted him ; for he had been a great com- 
 mander ; it was not heroism and victory in battle that now attracted 
 him ; for he had conquered hosts of enemies ; — it was not the 
 splendours of royalty that now attracted him ; for he had been 
 anointed king of Israel. The "house of the Lord'' with its 
 glorious service, it?? typical reference to Christ, and the Shekinah, 
 the symbol of the Divine manifestation, and his high enjoyment 
 there, had supreme attractions for him. 
 
 I. Tile Object of David's anxious solicitude : " the house op 
 THE Lord.'' 
 
 By this expression he refers to the tabernacle of the Lord, where 
 his ordinances were administered, Vv^hich were types of the pro- 
 mised Messiah and his salvation, means of grace to believers, and 
 
 acts of worship to God. This tabernacle was succeeded by 
 
 Solomon's temple, and that by another whose very foundations 
 
 were ploughed up. Matt. xxiv. 2. Well might Christ say, John 
 
 iv. 21—24. 
 
 God's house is the universe. He is confined to no place ; he fills 
 heaven and earth — yet he has a peculiar dwelling-place on earth, 
 and he also dwells in heaven — he dwells with the church militant, 
 and the church triumphant. 
 
 The house of the Lord, or the church of God, is a congregation 
 of converted and believing persons. Eph. ii. 19 — 22 ; 1 Tim. iii. 
 
ATTACHMENT TO GOD'S HOUSE. 
 
 141 
 
 15. *' Christ as a Son was faithful over his own house, whose 
 house are we/' See 1 Pet. ii. 4, 5. 
 
 It is called the house of the Lord because, 
 
 1. God is the Proprietor of it. It has been planned and built 
 by his gracious purpose and power. 
 
 2. Ue provides it with every thing needful for its comfort and 
 safety — its honour and glory. His gospel — its ministration — the 
 
 influence and gifts of the Spirit. He secures its safety, Isa 
 
 xxxiii; 29 ; liv. 17. 
 
 3. Because he resides in ii. The Lord loveth the gates of Zion,' 
 etc. This is my rest,'' etc. Ps. Ixviii. 15. 
 
 II. The Nature of his Solicitude. 
 
 1. Permanent residence in the house of the Lord. That I may 
 dwell," etc. 
 
 To dwell in the house of the Lord with God's people implies 
 Divine assimilation — having passed from death to life like them — 
 believed in Christ like them. Such affinity is absolutely necessary. 
 It also implies 
 
 Union of sentiment. Can two walk together except they be 
 agreed ? " 
 
 Social enjoymeut or Christian fellowship. •Then they that 
 feared the Lord." Matt. iii. 16. 
 
 Oneness of purpose. Entering the church of God with a desire 
 and a resolve to be a fellow-labourer with the saints. " Go work 
 in my vineyard." To do it willingly — from a principle of love. 
 
 He desired a permanent residence. "All the days of my life." 
 Convinced that there was the greatest felicity — the highest honour 
 
 and dignity. What does the worldly man say of his wealth, his 
 
 honours, and his pleasures? Let me enjoy them all the days of 
 my lifel" And yet they are but vanity, because uncertain and 
 fleeting. Well then may the Christian say, **That I may dwell," 
 etc. Let me be associated with the most excellent of the earth — 
 let me be a door-keeper in the house of my God, rather, etc. — let 
 me be connected with Zion and all its glorious services, rather 
 
 than be the servant of Satan, and the devotee of the world. 
 
 And when death comes, let me be found a worshipper of God, 
 among the chosen, one of the royal priesthood," etc. — to be re- 
 moved from the service of God below to the service of God in 
 heaven. 
 
 A pillar in thy temple fixed, 
 To be removed no more. 
 
 2. The design of his residence there. 
 
 (1) To behold the beauty of the Lord. The services of the Jewish 
 temple were beautiful ; they were typical of gospel times. From 
 those typical things, the pious Jews looked to *' the ministration 
 of the Spirit which exceeded in glory the ministration of condem- 
 nation." We possess the full manifestation of that glory whic^ 
 they " beheld through a glass darkly." His beauty ^ or hu 
 
142 
 
 ATTACHMENT TO GOD*S HOUSE. 
 
 randeur and glory are seen in his works ^ Ps. xix. 1, 2. But in 
 
 is temple by the mirror of his word, there is a more glorious 
 
 manifestation. The beauty of the Divine perfections — of his 
 
 purposes of grace and mercy — the beauty of Christ's love, teach- 
 ing, and example — the beauty of Christ^s finished work — the 
 beauty of the robe of righteousness, etc. This beauty is trans- 
 forming. 2 Cor. iii. 18. 
 
 Though in our places of worship now, no cedars diffuse their 
 fragrance, or sun-beams reflect from burnished gold ; though we 
 have no priests arrayed in costly vestments, nor clouds of incense 
 wave around us — yet in the full revelation of the gospel, in the 
 more abundant influence of the Spirit, and in the bright hope of 
 immortality, we behold a beauty which far surpasses the beauty 
 of the ancient temple. 
 
 In the temple. Christians have seen God as they never did be- 
 fore — have had joys which they never had elsewhere, etc. 
 
 (2) To i^^quire in his temple. Under the Old Testament economy, 
 the Divine will was manifested in various ways, particularly by 
 the Urim and Thummim. — «-The Heathen inquired of their ora- 
 cles, but they were vanity. 
 
 In the liouse of God now his word directs us — his Spirit teaches 
 us — his minister and his people answer our inquiries. It is the 
 house of prayer, and we inquire of God in all our difficulties. 
 
 3. The Ardour and intensity ofhis zeal. ** One thing,'' etc. 
 
 (1) He regards it as ^re-emmen^. One thing.'' Above every 
 thing else, and before every thing else. It is above all my military 
 exploits, battles, and victories — above all earthly grandeur and 
 enjoyment — above all my future royalty, etc. *'One thing;" it 
 is the most valuable to me — that on which my heart and purpose 
 are fixed. 
 
 (2) He prays for it. " Desired of the Lord." To give a spiritual 
 appetite for the duties of the sanctuary — and a moral fitness for 
 church fellowship. By his providence to place my local habita- 
 tion convenient to the sanctuary — to give me bodily health and 
 intellectual vigour. To preserve me from being drawn away from 
 God's house by the enchantments of earth. 
 
 (3) Exertion with prayer, otherwise prayer would be but mockery. 
 **That will I seek after." My wealth shall not prevent me from 
 mingling with the poor of God's flock — I will mortify pride — I 
 will make earthly things sul ordinate ; they shall not have a greater 
 
 claim than the service of God. 1 will not love ease and worldly 
 
 association better. I will not magnify the imperfections of the 
 church into obstacles to my dwelling in the house ^>f the Lord. I 
 will have charity, etc. 1 Cor. xiii. 
 
 IMPROVEMENT. 
 
 1. The text affords a test of our religion. Do we prefer the ser- 
 rice of God to every thing else? Can we say, One thing," etc. 
 
UNEXPECTED GOOD. 
 
 143 
 
 2. Endeavour to make the church of God attnictive, so that 
 others may desire to dwell there. By immorality, apathy, fastidi 
 ousness, lording over God's heritage, by the admixture of worldly 
 policy with the true order of the church, persons may be repelled 
 rather than attracted. 
 
 XXXIV. — UNEXPECTED GOOD. 
 
 PART I. 
 
 " Out of the eater came forth meat; and out of the strong came forth sweetnefls.**— 
 Judges xiv. 14. 
 
 Man is a short-sighted creature ; his knowledge of present 
 scenes and events is very limited and obscure. Therefore he is 
 
 unable to penetrate the future, and tell what is to come. Man 
 
 is an erring creature. He often miscalculates causes and their 
 effects. From some things he apprehends nothing but evil, when 
 good is an inevitable consequence. From some things he calcu- 
 lates good, and yet they produce disappointment and grief. Man 
 
 therefore needs a guide, an instructor superior to himself. 
 
 Revelation is necessary. 
 
 We should find many deeply interesting disclosures were we 
 carefully to study and investigate the great books of Nature, Pro- 
 "vidence, and Grace. These books are full of wonder, and they 
 declare the eternal power and Godhead. It is true that we are 
 not able to read them throughout, being now in a state of minority, 
 the efficient study and perfect understanding of their contents be- 
 ing reserved for the immortal inheritance ; nevertheless, if we in- 
 vestigated more, we should know more, admire more, and trust in 
 God more, and be more happy. 
 
 The text is Samson^s riddle, which, in its literal purport, implied 
 no more than that he had got honey, for food and pleasure, from 
 the lion, which with his strength and fury was prepared to devour 
 him. Yet regarding it spiritually and symbollically, it is full of 
 instru tion. For illustration, 
 
 I. Apply this Statement to Nature. 
 
 1. The dead carcase of a lion was a very unlikely source in 
 which to find honey. Under the law every dead unclean animal 
 fvas considered polluting. The lion is remarkable for strength 
 and ferocity, and for being the destroyer of man. Yet that 
 *• eater'' — that "strong'' beast which Samson slew, instead of 
 destroying him, ministered to his suvstenance and pleasure. So 
 ':here are many things in nature which produce effects contrary to 
 mr expectations — many bitter things which produce sweetness—* 
 
U4 
 
 UNEXPECTED GOOD. 
 
 Jiiany things which are awfully destructive, and without which 
 there could be no life. A dose of poison, administered without 
 judgment, may destroy existence ; but thai poison, skilfully appro- 
 priated and proportioned, may banish disease, and restore to 
 health 
 
 2. What is so destructive as the elements of Nature f Fire, atr, 
 earth, water: fire, as seen when destroying the cottage, the man- 
 sion, the warehouse, or the sailing ship: — air, when it waxes into 
 the tempest, the hurricane, the moonsoon, or fierce tornado: — 
 earth, when it quakes, and opens its mouth, and swallows up 
 Korah, Dathan, and Abiram ; or when it pours forth a river of 
 burning lava inundating, with sure destruction, villages, towns, 
 and cities : — water, when its calm surface is disturbed by the 
 stormy wind, and lashed into foaming billows, and tremendous 
 and irresistible waves. These elements are great eaters, and 
 ** strong'^ and fearful destroyers; yet '*out of the eater comes 
 forth meat, and out of the strong comes forth sweetness/' 
 
 These elements are essential to life and enjoyment; and though 
 they may become extremely fierce and terrible, yet it is only occa- 
 sionally so — occasionally to show us that none hath " an arm like 
 God; that none can thunder with a voice like him/' *VGod is 
 terrible in majesty/' The inclemency of winter; the operations 
 of science and commerci, teach us the value of fire. Without air 
 life would become extinct; without wind the oak in the forest 
 would lose its firmness, the ship would not sail on the ocean, the 
 sea would become stagnant, and the earth full of poisonous exhala- 
 tions. A voice issues from the torrid zone, the arid desert, or 
 
 the sultry clime, saying, I thirst, let me drink, or I die ;^' and 
 that voice proclaims the value and price of water. The earth is 
 covered with greenness ; the golden grain waves profusely in the 
 •fields, the trees blossom and are loaded with fruit; the flowers 
 bloom and fill the air with fragrance ; and thus of these destruc- 
 tive elements it may be said, Out of the eater," etc, 
 
 3. The text is illustrated by a reference to the convulsions oj 
 nature. For instance, the deluge. What an eater, what a de- 
 stroyer was that ! Yet such convulsions have produced most 
 
 valuable minerals, useful and precious metals, and beautiful gems. 
 Such efiects have been produced by deluges, by subterranean 
 fires, and by chemical process, superintended by the great Alchy- 
 
 mist of nature. And again, it is generally admitted, that there 
 
 are cases in which complicated causes have operated through vast 
 periods of duration, anterior to man's existence, in order to pro- 
 vide for the wants of the human race. Laws apparently conflict- 
 ing and irregular in their action have been so controlled and 
 directed, and made to conspire, as to provide for the wants of 
 civilized life, long before man's existence. In those early times, 
 vast forests growing along the shores of estuaries, dying, or de- 
 stroyed by tempests, were buried deep in the mud, there to 
 accumulate thick beds of vegetable matter, over large areas, and 
 this, by a long series of changes, was at length converted into 
 
UNEXPECTED GOOD. 
 
 145 
 
 coal. This could be of no use till man's existence, nor even then, 
 till civilization taught him hovs^ to employ this substance for his 
 comfort, and for a great variety of useful purposes. Look, for 
 instance, at the small island of Great Britain. At this day, more 
 than 15000 steam engines are driven by means of coal vrith a 
 povrer equal to that of 2,000,000 of men. The influence thence 
 emanating, reaches the remotest portions of the globe, and tends 
 mightily to the civilization and happiness of the race. And is all 
 this an accidental effect of nature^s lavrs? Is it not rather a 
 striking example of special prospective providence ? What else 
 but divine power, intent upon a specific purpose could have so 
 directed the countless agencies employed through so many ages, 
 as to bring about such marvellous results ? Look then at those 
 valuable minerals, useful metals, and precious stones, as being 
 apparently the result of nature's violent operations, but really 
 directed by God, and you will perceive that "Out of the eater 
 hath come forth meat, and out of the strong has come forth sweet- 
 ness.'' ^ 
 
 ^ ' . 
 
 From nature's destructive power, most wonderful results have 
 followed. Thus the diamond is formed from carbonized matter — 
 charcoal : — and we might go back, and trace out the origin of the 
 various ores, the marbles, the granites, and other mineral trea- 
 sures so important to an advanced state of the arts, and of civiliza- 
 tion and happiness. And we should find them originating in 
 agencies equally remote, equally chaotic and irregular, and seem- 
 ingly as much removed from all connection with man's distant 
 subsequent appearance. But the house was being prepared for 
 the tenant, and in the long series of preparatory agencies, we can 
 everywhere see the finger of God's special providence, pointing to 
 the final result. Thus Out of the eater," etc. 
 
 Then again, how destructive is Steam ! If restrained beyond 
 legitimate bounds, its explosive and destructive power is tremen- 
 dous ; yet, as we have already shown, that destructive power has 
 been judiciously bridled and disciplined and made to subserve the 
 
 ♦"It is already ascertained, that, by the same process of vegetable growth and decay 
 in the hoary past, thick bods of coal have been accumulated in the rocks of the United 
 States, over an area of more than 20.000 square miles, and probably many more remain 
 to be discovered. Yet, upon a moderate calculation, those already known contain more 
 than 1,100.000 cubic miles of coal ; one mile of which, at the rate it is now used, would 
 furnish the country with coal for a thousand years; so that a million of years will not 
 exhaust our supply. What an incalculable increase of the use of steam, and a conse- 
 quent increase of population and general prosperity, does such a treasure of fuel 
 opec before this country! If our numbers should become only as many to the square 
 mile as in great Britain, or 223, there is room enough, this side of the Kocky Moun- 
 tains, for 500 millions; and, including the western slope of those mountains, for 700 
 millions, nearly the present population of the whole globe. And yet all that has been 
 thus seen in this country, and all that is in prospect, is only an accidental, or inci- 
 dental event in his theol-ogij who admits no special providence in nature. We are Tiofc 
 of that number; for we not only believe that God, through vast cycles of duration, 
 directed and controlled the agencies of nature, so as to bury in the bosom of this con- 
 tinent the means of future civilization and prosperity, but that a strong. obligation 
 Jjijnce results for all its inhabitants to throw all their energies into the work of 
 making this land a glory and a blessing to the nations." — Edward Hitchcock's Special 
 Vivine Interpositions in Natur?, a Paper n^^d by him in America. 
 
 13 K 
 
146 
 
 UNEXPECTED GOOD. 
 
 useful purposes of life. What is so destructive as lightning? 
 
 Yet that ''fiery bird of heaven has also been tamed and har- 
 nessed, and commanded to telegraph the messages and transac- 
 tions of nations, and of men, from one country to another, across 
 
 the earth, and under the ocean. then there are bitter herbs, 
 
 exceedingly nauseous, yet highly medicinal ; and minerals too, 
 containing the elements of death, yet they are made to minister 
 to health and to the prolongation of existence. What an illustra 
 tion of the text! ''Out of the eater/' etc. 
 
 And thus a wonder-working alchemy draineth elixir out of poisonjs; 
 Also the same fiery Tolcano that scorcheth and ravaf^eth a continent, 
 Il:ith in the broad blue bay cast up some petty island; 
 
 Knowledge hath clipped the liuhtning's wings, and mewed it up for a purpose, 
 
 Training to some domestic task the fiery bird of heaven. 
 
 Tamed is the spirit of the storm, to slave in all peaceful arts, 
 
 To walk with husbandry and science; to stand in the vanguard against death. 
 
 And the chemist halanceth his elements with more than magic skill, 
 
 Commanding stones that they be bread, and draining sweetness out of wormwood. 
 
 There is use in the poisoned air that swelleth the pods of the laburnum, 
 
 Design in the venom'd thorns that sentinel the leaves of the nettle. 
 
 Pain is useful to man, for it teacheth him to guard his life. 
 
 And the foetid vapours of the fern warn him to fly from danger. — Tupper. 
 
 II. Apply the Statement to the Conduct of Divine Provi- 
 de vce. 
 
 1. Personal and relative afflictions , Distressing calamities have 
 visited some, filling them with gloomy apprehension. Refer to 
 the history of Joseph. 
 
 The hatred of his brethren prompted them to sell him into Egypt. 
 To conceal their crime from their aged father, they dyed Joseph's coat 
 in the blood of a kid, and set forwards towards the vale of Hebron. 
 As they approach the venerable patriarch, with an anxious eye, he 
 asks for his beloved Joseph, when they produce the blood-stained robe, 
 and, with all the apathy of guilt, say, "behold this have we found; 
 know whether it be thy son's coa or not." He said, "It is my son's 
 coat. Joseph is without doubt rent in pieces; some evil beast hath 
 devoured liim ; I will go down to the grave unto my son, mourning.'* 
 His wounded heart was scarcely healed, when his sons, returning from 
 buying corn in Egypt, on account of famine, informed their father that 
 unless their brother Benjamin should be taken back by them, the 
 governor of Egypt would sell them no more corn. Jacob might well 
 reply, " How was it that ye dealt so ill with me, as to tell the man ye 
 had a brother? Joseph is not, and Simeon is not, and now ye will 
 take Benjamin away ! All these things are against me! and ye will 
 bring down my grey hairs with sorrow to the grave." Stop, venerable 
 patriarch, stop; though thy trials are the " eaters" of thy comfort and 
 life, yet, "Out of the eater shall come forth meat, and out of the 
 strong" Governor of Egypt, who now menaces thy happiness, "shall 
 come forth sweetness." "Joseph is yet alive, and is governor of 
 Egypt." And when, a few weeks after, Jacob had embraced the long- 
 lost exile on the plains of Goshen, he heard the same from his own 
 lips — God hath sent me before you, to save your lives by a great 
 deliverance." Gen. xlv. 4, 6. The following anecdotes illustrate thf 
 text: — 
 
UNEXPECTED GOOD. 
 
 147 
 
 A good man, some years ago, wished to visit France; but on his way 
 to the ship he broke his leg, by which he was disappointed of his 
 voyage. The ship was lost, and all ou board perished. On hearing 
 these facts, he was thankful for his broken leg, and saw that what was 
 a disappointment at the time was sent by the God of love to preserve 
 his life. Little trials, as in this case, are often sent to prevent greater 
 ones. 
 
 A man in Yorkshire once saw a book, entitled, '*VindiciaB Pietatis," 
 by R. Alleine, at a sale; he coveted the book, and stole it. But on 
 taking it home and reading it, it proved the means of his conversion to 
 God. He then honestly took it back to its original owner, acknowledged 
 his crime in stealing it, but blessed God, who had overruled it for the 
 salvation of his soul. 
 
 2. Worldly losses illustrate the text. "Wealth, which it has 
 taken years to accumulate, may be swept away in a moment. 
 National calamities, the failing of harvests, the dishonesty of men, 
 insolvency, want of foresight, or interrupted health, may suddenly 
 reverse the circumstances. Such visitations *'eat^' up the com- 
 fort of those who suffer thereby. But they teach an important 
 
 lesson — not to trust in uncertaih riches, but in the living God ; 
 for the fashion of this world passeth away.^' God frequently 
 takes away the idols, lest they should destroy. Observe Job. 
 
 View him in his private estate : he heaps up silver as the dust ; he 
 washes his steps in butter, and the rock pours him out rivers of oil. 
 View him in his public character. Princes revere his dignity; the aged 
 listen to his wisdom ; every tongue lauds him. View him in his 
 domestic circumstances : on one hand he is defended by a troop of sons ; 
 on the other, adorned with a train of daughters ; and on all sides, 
 surrounded with "a very great household." Never was human felicity 
 so consummate; never disastrous revolution so sudden. The light- 
 ning consumes his cattle ; the joyful parent is bereaved of his offspring ; 
 the man of affluence is stripped of his abundance ; and he who was 
 clothed in scarlet embraces the dunghill. The venerable patriarch is 
 the derision of wicked men, and the late favourite of an indulgent 
 Providence is become "a brother to dragons, a companion of owls." 
 
 Yet "out of the eater shall come forth meat," etc. For he saw 
 
 the instability of all human things — he acquired unshaken faith in the 
 wisdom and love of God; " though he slay me, yet will I tiust in him." 
 But mark the latter part of his life; God changes the scene. See Job 
 xlii. 10 — 12. Thus the '* sweetness" of God's providential love more 
 than counterbalanced all previous trials. 
 
 See the case of Habakkuk. To the prophet a time of famine, that 
 great " eater," was a season of joyful trust in God, eh. iii. 17 — 19, 
 
 3, Personal and relative afflictions illustrate the text. Afflictions 
 are great " eaters,^' and "strong" trials. Disease and pain waste 
 the body — corrode the mind — and dry up pecuniary resources. 
 
 How painful to the mind of a parent to tend the sick child, and 
 
 mark the sad ravages of disease ! The heart oft«n bleeds by the 
 
148 
 
 UNEXPEOTED GOOD. 
 
 bed of sickness ; and had afflictions no Divine counterpoise, no 
 radiant star of hope, and no Ahnighty Director, they would be 
 
 overwhehning. But "out of the eater shall come forth meat, 
 
 and out of the strong shall come forth sweetness/' Afflictions 
 ehow the vanity of the world ; — the helplessness of the creature ; 
 — they purify the soul, as gold is refined in the fire — they 
 strengthen faith, brighten hope, lengthen patience, increase forti- 
 tude, and ripen for glory. See the glorious eff'ects of afflictions 
 •when God superintends their operation; James i. 2, 3 ; 1 Pet. i. 
 6, 7 ; Rom. v. 3—5. 
 
 Sarah Howard, a poor old widow, who had been bed-ridden four- 
 teen years, when visited by her minister, thus spoke of her afflictions : 
 — *'l can set to my seal, that the Lord has chastened me sore, but he 
 hath not given me over unto death," Psalm cxviii. 18. "I have been 
 chastened in my person, and am quite helpless, by long and severe 
 illness. I have been chastened in my circumstances ever since I was 
 left a widow: yes, I know what oppressing a widow, what bad debts 
 and hard creditors are ; I have been chastened in my family by a son, 
 whom I was dotingly fond of, running away and going to sea. Be- 
 sides all these, I have been chastened in mind, * walking in darkness 
 and having no light:' yet, after all, I trust I can say with David, 
 * Before I was afflicted I went astray, but now have "*! kept thy word.' 
 And I hope I can say that I am now returned to the Shepherd and 
 Bishop of souls." 1 Peter ii. 25. 
 
 Thus **out of the eater,'' etc. Darkness does not always exist, 
 but is succeeded by the clear shining of the sun. Storms die in 
 calms, and winter wakes spring, which passes into glorious* 
 summer and fruitful autumn. So all the trials and darkness of 
 earth shall be succeeded, if not attended, by the light of the 
 Divine countenance, and shall work out a far more exceeding 
 and eternal weight of glory.'' 
 
 Were there not a need-be of wisdom, nothing would be as it is; 
 
 For essence without necessity argueth a moial weakness. 
 
 W'e look through a glass darkly, we catch glimpses of truth. 
 
 But doubtless the sailing of a cloud hath Providence for its pilot: 
 
 The foreknown station of a rush is as fixed as the station of a king: 
 
 The furnace of affliction may be fierce, but if it refineth thy soul, 
 
 The good of one meek thought shall outweigh years of torment. — Tupper. 
 
 IMPROVEMENT. 
 
 1. Lean not to your own understandings. How ignorant is 
 man ! 
 
 2. Recognize the Divine sovereignty. The whole universe is 
 under the government of Jehovah. Who can stay his arm," etc- 
 
UNEXPECTED GOOD. 
 
 149 
 
 XXXV. — UNEXPECTED GOOD. 
 
 PART II. 
 
 « Out of the eater came forth meat, and out of the strong came forth sweetness." 
 ••JUDGES xiv. 14. ^ 
 
 The doctrine of Divine Providence is taught in the Bible, and 
 is the key to the clear understanding of it. Deny his superin- 
 tending power — that he directs, controls, and restrains all human 
 events, and it will be impossible to understand a single page. If 
 we had no other argument, the existence of prophecy would be 
 sufficient — the foretelling of events not only the largest and most 
 important, but even those which appear minute and insignificant. 
 This proves God^s superintendence of human affairs, in precisely 
 accomplishing such predictions. God superintends the affairs of 
 nations, of families, and of individuals. It is by him that kings 
 reign, etc. He careth for his saints. See Ps. xci. and cxxxix. 
 He can bring good out of evil, and make all things, however 
 unpleasant and unlikely, to work together for good to them that" 
 love God, etc. 
 
 Having applied the text to Nature and to the conduct of Divine 
 Providence in some respects, 
 
 III. Apply the statement to Divine Grace and the Chris- 
 tian ECONOMY. 
 
 1. The fall of man was followed by the declaration of the covenant 
 of grace. Fearful have been the effects of that fall: — '*Byone 
 man sin entered,^' etc. Bom. v. 12. B}^ reson of that fall, **tho 
 whole creation groaneth, and travaileth in pain together until 
 now.'^ Since that event what myriads of terrible calamities have 
 
 come upon this earth ! Sin and death have committed the most 
 
 terrible ravages ! Look, for instance, at the soul of man. How 
 
 dark, impure, and pregnant with every evil work ! — — Then how 
 wretched his state. No fellowship with God — an alien, a trans- 
 gressor, an outcast, and exposed to " tribulation and anguish for 
 ever.'' The law proclaimed from Sinai, which the sinner has 
 broken, thunders against him the curses of Divine wrath. Sin is 
 a voracious " eater." It has eaten up and blasted the moral, 
 spiritual, and everlasting- happiness of man. It has separated 
 him from God, and made him a child of Satan. It has broken the 
 main-spring of all holy thought and action, robbed him of peace, 
 and filled him with fear and anguish. 
 
 But "out of sin, the eater, shall come forth meat, and out 
 of the strong" enemy "shall come forth sweetness.'' The fall 
 of our first parents was immediately followed by the gracious 
 promise of the Messiah, I will put enmity." Gen. iii. 15. That 
 
150 
 
 UNEXPECTED GOOD. 
 
 glorious promise became the sweetness of man's bitter sorrows 
 till Christ made his appearance as the consolation of Israel." 
 Mark the opposition of the two personages mentioned in the pro- 
 mise. Satan the Adversary — Christ the Friend and good Shep- 
 herd. Satan, Abaddon, the destroyer — Christ, the Life-Giver, 
 the Kansomer, and Redeemer. Satan, the Prince of darkness — 
 Christ, the Light of the world. Satan, the roaring lion — Christ, 
 the atoning Lamb. Satan, the Author of death, the grave, and 
 perdition — Christ, who hath brought *'life and immortality to 
 tight by his gospel.'' These antitheses proclaim that, **out of the 
 eater,'' etc. — that not merely shall the disorder and wretchedness 
 produced by Satan be reversed, but that an infinitely more blessed 
 state than the Adamic in Paradise shall be produced. Hence 
 Paul says, 'Tor as by one man's disobedience," etc. See Rom. 
 V. 19—21. 
 
 On the cross the Redeemer turned the curse into a blessing. 
 " Christ hath redeemed us from the curse," Gal. iii. 13. See 
 there how his heart was torn with anguish ; how he was " smitten 
 of God and afflicted," when the sword of Divine justice was com- 
 manded to awake and smite the Shepherd. Mark the descending 
 
 fire how it consumed him till the work was finished." Yes, 
 
 from the drinking of that bitter cup, and from that bloody cross, 
 and shameful death, life and salvation in rich abundance came." 
 ** Out of the eater came forth ineatJ' For he gave himself for the 
 life of the world, and is denominated the bread, of life,, and the 
 water of life, Whoso eateth my flesh, and drinketh my blood, 
 hath eternal life. 
 
 Look at that helpless infant, the Babe of Bethlehem ; look at 
 that despised Galilean, that root out of a dry ground ; look at that 
 condemned Nazarene at Pilate's bar ; look at that bruised, crushed 
 Jesus on the cross — is he the Sent of God — the end of the law, 
 and the great atonement? He is. He has " made an end of sin, 
 finished transgression, and brought in an everlasting righteous- 
 ness." Then let every crown that angels wear, and every diadem 
 that glorified saints enjoy, be cast at the feet of the exalted Jesus, 
 while the incense of ten thousand songs in earth and heaven 
 ascends in sweetest melodies to the Prince of Life and Peace ; for 
 ** out of the eater hath come forth meat," etc. 
 
 The desolations of sin have thus been overruled for a mighty pur- 
 pose. Over the grave of man's hopelessness, " mercy and truth have 
 met together," etc. Justice has been emblazoned in awful sternness. 
 Holiness has appeared in most unblemished purity. Sacred truth in 
 most unbending rectitude, while merc}^, gentle and unsullied, is seen 
 bending over the godless, plucking the sinner as a brand from the 
 burning, and setting him down among the living in Jerusalem. He 
 has now free and joyful access to God, because he is freely pardoned, 
 and completely justified from all condemnation. Sweet is the peace, 
 rich the fellowship, joyful the experience, and exultant the hope, fol« 
 lowing sin's ruination. " Where sin abounded, grace has much more 
 abounded." Suppose man had never fallen, that he had perfectly 
 
UNEXPECTED GOOD. 161 
 
 obeyed the law, and at last have been transferred to the upper Para- 
 dise, he could only have been regarded as a faithful servant of the 
 Lord — a little lower than the angels — rendered capable of shnring 
 their felicities, and mingling in their praises. But those who rest 
 their souls on Christ's finished work, become the children of the king- 
 dom, and the heirs of the covenant. They are the rcdf^pmr.d and the 
 chosen; and the Eternal Word, whom angels obey, and seraphs wor- 
 ship is not ashamed to call them brethren. Who are these with veiled 
 faces and covered feet, that fly throughout the measureless expanse of 
 heaven, exclaiming in tones of deepest humility, " Holy, holy, holy, 
 is the Lord God of hosts!" These are the angels, the cherubim that 
 never sinned. But who are these that stand in white robes around 
 the Lamb, hymning the praises of One who bought them with his 
 blood? These are they who have washed their robes and made them 
 white in the blood of the Lamb, and who dwell for ever with the Lord, 
 exalted in his exaltation, and abundantly feeling in their super-emi- 
 nent glory, how their God hath turned the curse into a blessing — how 
 **out of the eater hath come forth meat," even the heavenly manna, 
 and the wine of the kingdom. 
 
 Sin is an awful shadow, but it addeth new glories to the light; 
 
 Siu is a black foil, bnt it setteth off the jewelry of heaven : 
 
 Sin is the traitor that hath dragged the majest.y of mercy into action: 
 
 Sin is the whelming argument, to justify the attributt^ of vengeance: 
 
 It is a deep dark thought, and needeth to be diligently studied. 
 
 There is then good and evil; or none could have known his Maker; 
 
 No human intellect or essence could have ga/.ed on his high perfections; 
 
 No angel harps could have tuned the wonders of his wisdom; 
 
 No ransomed souls have praised the glories of his mercy; 
 
 No howling fiends have shown the terrors of his justice; 
 
 But God would have dwelt alone in the fearful solitude of holiness. — Tupper. 
 
 2. Conversion. The conversion of notorious sinners, who are 
 the scourge and pests of society, " eating up its vitals, and de- 
 stroying its happiness. Look at Saul of Tarsus who made havoc 
 of the church of God — his conversion — his call to the ministry — - 
 his invaluable letters — his illustrious example — his heroism in 
 prospect of martyrdom. Is it not true in this case, that " out of 
 the eater,'' etc ? for he "preached the faith he once laboured to 
 destroy.'' Refer also to the conversion of such men as Luther, 
 Melancthon, John Bunyan, John Newton, Whitfield and Wesley, 
 etc. What a revenue of good has come from them ! What lega- 
 cies of utility have they left to the church ! 
 
 3. Spiritual Conflict. The existence of spiritual foes is a ^reat 
 evil ; but which our heavenly Father overrules for good. They 
 fill the mind with dismay ; they threaten to destroy spiritual life ; 
 but God clothes his child with invincible armour, and overshadows 
 him with his presence. He gives the victory, and that victory is 
 sweet, and more than counterbalances all the pains and fears of 
 
 conflict. What rapturous triumph gladdened the soul of the 
 
 Apostle, as he surveyed his conquered foes! "Nay, in all these 
 things we are more than conquerors." Kom. viii. 37. It was for 
 the "joy that was set before him that Christ endured the cross, 
 and despised the shame." What must have been his ecstasy when 
 be " sat down at the right hand of the Majesty on high?" So 
 
152 
 
 UNEXPECTED GOOD. 
 
 the Christian, when he shall enter into rest, will regard his con* 
 flicts here as necessary to prove him, to test his love, courage, and 
 perseverance ; and when he shall experience the fulfilment of that 
 promise, He that overcometh shall inherit all things,^' then will 
 tie see that " out of the eater hath come forth meat/' 
 
 Thomas Scott beautifully observes: — The remains of indwelling sin, 
 and even tlie falls of real believers^ become occasions to themjof deeper 
 hiiniility, more simple dependence on the Saviour, more ardent love 
 and admiring gratitude, more compassion for their fellow-sinners, 
 more titness for many kinds of service on earth, and greater meetness 
 for the worship and occupations of the redeemed in glory. And if any 
 abuse this truth, let them know that they are not concerned in it; for 
 upright souls are always rendered more watchful, humble, diligent, 
 compassionate, and fervent in prayer, by every false step which they 
 make: at least no^others give evidence that they are believers." 
 
 4. Pe7\^ecution, God has permitted the most malicious devices 
 to help forward the designs of his grace. Pontius Pilate and the 
 Jews might crucify the Saviour, but they were carrying into effect 
 the purposes of his grace on behalf of man. Look at the martyr- 
 dom of Stephen ; it appeared as a most disastrous occurrence ; ap- 
 parently it threatened the destruction of the infant church. Not 
 80 ; for this very circumstance was, in the specialty of God's pro- 
 vidence, made subservient to his gracious designs, for the disciples 
 who were " scattered abroad went everywhere preaching the word/' 
 Paul was seized by his enemies, placed in bonds, and confined in 
 a dungeon at Rome. His presence apparently was more wanted 
 at Corinth, or Athens, or Ephesus ; but God had work for him to 
 do in Rome ; and his persecution was for the furtherance of the 
 gospel. Hence he says, " My bonds in Christ,'' etc. Phil. i. 12 — 14. 
 
 The martyrdoms of past days were the cradlings of Protestant- 
 ism. The blood of the martyrs was the seed of the church ; and 
 the light, the liberty, and the immense holy privileges enjoyed 
 by us, we may trace to the piety and zeal, the love and fidelity 
 of, many who sealed the truth with their blood. How striking 
 were the words of Bishop Ridley when burning: — "Be of good 
 courage, brother Latimer, for this day we shall kindle such a fire 
 in the good realm of England as shall never be quenched." Thus 
 the Lord by wisely arranging apparently adverse circumstances, 
 accomplished his great designs. ''Out of the eater," etc. The 
 text is illustrated by the following : — 
 
 The learned and pious Bernard Gilpin being accused of heresy to 
 the execrable Bishop Bonner, that monster sent down messengers to 
 apprehend him. Although Mr. Gilpin was informed of this, he scorned 
 to fly : he was therefore apprehended, and set out for London. His 
 favourite maxim was, "-All things are for the best!^^ Upon this jour- 
 ney he broke his leg; all for the best now?^^ said one of the at- 
 tendants, jecringly. — *'/ still believe so,^^ replied the good man; and 
 BO it proved ; for before he was sufficiently recovered to finish his 
 journey, Queen Mary died, and instead of coming to London to bi 
 
TNEXPECTED GOOD. 
 
 158 
 
 hurned^ he returned home in triumph to the no small joy of his parish- 
 ioners. 
 
 A pious woman, in the days of persecution, used to say she should 
 never want, because her God would supply all her need. She was 
 taken hefore an unjust judge, for attending the worship of God, who 
 rejoiced in seeing her, and said, he had often wished to have her iu 
 his power, and would now send her to prison; "and then," asked he 
 with contempt, "how will you be fed?" She replied, "If it be my 
 heavenly Father's pleasure, I shall be fed from your table." This was 
 literally the case; for the judge's wife, being present at her examina- 
 tion, and greatly struck with the woman's firmness, took care con- 
 stantly to send her food from her table, and comfortably supplied her 
 the whole of her confinement. In this she found her reward, for the 
 Lord graciously made her a partaker of his forgiving mercy. 
 
 The tribulation endured by Christ, and by the church for 
 Christ's sake, thus illustrates the text. What instruction the 
 church derives from the spirit manifested by Christ in tribulation. 
 Mark his patience when he said, "Foxes have holes,'^ etc. — his 
 meekness and forbearance under persecution, "When he was re- 
 viled,'' etc. — his submission and fortitude when drinking the 
 bitter cup, "Father, if it be possible,^^ etc. Matt. xxvi. 32 — his 
 
 forgiving spirit on the cross, " Father, forgive them," etc. Had 
 
 not Christ passed through such scenes, these Godlike virtues would 
 not have been manifested. 
 
 If the Apostles had endured no persecution, their epistles would 
 have been without the promises, consolation, and comfort peculiar 
 to them. Being troubled themselves they were able to comfort 
 others with the comfort by which they were comforted of God, 2 
 Cor. i. 4. Had the truth encountered no opposition, the Scrip- 
 tures would have been bereft of a great amount of their sweetness 
 and preciousness. 
 
 Behold that eminent man of God, John Bunyan, suffering twelve 
 years' imprisonment in the jail of Bedford. Had he not been con- 
 fined there, we should have had no Pllgrim\s Progress, which has 
 been the means of so much instruction, and inexpressible delight 
 to the church at large : — a book which has been eulogized by poets 
 and philosophers, men of science, theologians, statesmen and 
 legislators — a book inimitable ! Persecution then may be au 
 ** eater," but overruled by God, it is the source of immense benefit. 
 " Out of the eater, etc. 
 
 5. Death. It is the product of sin. " Death by sin." Rom. v. 12. 
 Death is a plague, the king of terrors, the last enemy. Death is 
 a great ''eater." The ravages of that foul cannibal have been 
 going on for nearly 0000 years. Millions upon millions has he 
 eaten up. At the command of that savage despot, monarchs and 
 nobles, princes and peasants, h)rds and servants — all the human 
 
 family have gone down to the dust. The body may be full of 
 
 strength, the countenance adorned with beauty, the eye sparklo 
 with vivacity, and the mind be buoyant with hope, but that great 
 
154 
 
 UNEXPECTED GOOD. 
 
 ** eater'' will blight all. Look doAvn into the grave, and see irh&t 
 he has done. 
 
 0 great man eater' 
 Whose everyday is carnival, not sated yet? 
 Unheard-of Ep' -ure! without a fellow I 
 The veriest gluctons do not always cram; 
 Some intervals of abstinence are sought 
 To edge the appetite : thou seekost none. 
 Methiiiks the countless swarms thou hast devoured, 
 And thousands that each hour thou gobblest up, 
 This, less than this, might gorge thee to the full. 
 But. ah ! rapacious still, thou gapest for more ; 
 Like one whose days defrauded of his meals, 
 On whom lank hunger lays her skinny hand, 
 And whets to keenest eagerness his cravings. 
 
 Death may be called the king of terrors,'' not only on account 
 of the dissolution of the body, etc., but because he has a sting" 
 to those who are not saved by Christ. In that case death is the 
 messenger to usher the guilty and unchanged sinner to the bar of 
 a despised and righteous God. This invests death with the dark- 
 est aspect. 
 
 The mediation of Christ, his resurrection, and the consequent 
 resurrection of his people, proclaim that " out of the eater," etc. 
 Christ has destroyed the sting of death, and dissipated the uncer- 
 tainty of the future. The body is taken down to be gloriously 
 built afresh. It is decomposed in the noisome grave to be refined 
 and sublimated. Hence *'Our conversation is in heaven." Phil, 
 iii. 20, 21. The glorious antitheses used by the Apostle illustrate 
 the text, 1 Cor. xv. 42—44, 49, 53-.55. 
 
 If it is a blessed thing for a spirit weighed down with a sinking 
 mortality, and groaning under sin's corruption, to flee away from 
 its troubles, and soar amid the cloudless light of immortal day, 
 then death has been turned into a blessing, since it merely cuts 
 asunder the chains which bind us to earth, and usher the spirit 
 into a land of light and joy. And when we stand on the mount 
 of God in heaven, and retrospect our pilgrimage on earth, shall 
 we not see that " Out of the eater," etc. 
 
 Glorious hopes and ineffable imaginings crowd our holy theme. 
 
 Fear hath been slaughtered on the portal, and Doubt driven back to darkness! 
 
 For Christ hath died, and we in Him; by faith His All is ours; 
 
 Cross and crown, and love, and life ; and we shall reign in Him.— Tupper, 
 
 If it is a blessed thing for a being pent up amid the closeness 
 
 of a dungeon to exchange its pestilential air for the fragrant breath 
 of Paradise, then death has been turned into a blessing, since it 
 dissociates the children of the covenant from the pollution of this 
 world, and exalts them to the regions beyond the grave, where 
 the Lamb shall feed them, etc. They go from a land of dark- 
 ness to the land of li^ht — from a desert of sin and sorrow to the 
 Canaan of purity and joy. 
 
BLESSEDNESS OF THE POOR IN SPIRIT. 
 
 155 
 
 IMPROVEMENT. 
 
 1. Are you the children of God ? For " all things work/' etc. 
 Rom. viii. 28. 
 
 2. As the evils which now exist, will be overruled for future 
 everlasting good, guard against impatience and unbelief. 
 
 3. Let the sinner consider his ways. He may have good things 
 in this life, but how will it be in a future life ? 
 
 XXXVL— BLESSEDNESS OF THE POOR IN 
 SPIRIT. 
 
 ** Blessed are the poor in spirit ; for theirs is the kingdom of heaven."— Matt. v. 3. 
 
 The beatitudes were designed to correct the mistaken notions 
 of the Jews respecting the Messiah^s kingdom.' All seek hap- 
 piness, but none but the truly enlightened know in what real 
 happiness consists, or how it maybe obtained and enjoyed. The 
 secret of the Lord is with them that fear him.'^ The beatitudes 
 may be considered as the Christian paradoxes ; for they place 
 happiness in such dispositsons of mind, and in such circumstances, 
 as men generally deem incompatible with it. 
 
 I. Describe the Character : " the poor in spirit * 
 
 It refers not to those who are temporally poor. Satan has hia 
 poor as well as Christ ; and 0 how dreadfully miserable are Satan's 
 poor — a miserable life here, followed by a most miserable exist- 
 ence hereafter. Many poor persons are proud, ungodly, dishonest, 
 profligate, and unhappy ; while some of the rich are humble, holy, 
 happy. Nor does it mQ^^xi voluntary poverty ; or to turn mendicant 
 
 monks and friars, like the Roman Catholics. By the " poor in 
 
 spirit,^' Christ means those who are deeply sensible of their spi- 
 
 *1. It is not said, blessed are the poor in estate; but, "Blessed are the poor in 
 spirit :" it is not a poverty of purse and possession, but a poverty of spirit that entitles 
 us to the blessing. 2. It is not said, blessed are the spiritually poor, but, " Blessed are 
 the pnf r in spirit:" he l^at is destitute of the j^race and spirit of Christ, that has no 
 Bense of his spiritual wants, he is spiritually poor, but he is not poor in spirit. Further, 
 3. It is not said, blessed are the poor-spirited, but, '-the poor in spirit." Such as act 
 below and beneath themselves as men and as Christians, these are poor-spirited men, 
 but these are not poor in spirit. 4. It is not said, Blessed are they that make th€m» 
 selves poor, by leavin}: their property and callings, as some do among the Roman 
 Catholics; but blessed are they whom the gospel makes poor, by giving them a sltrht 
 of their spiritual wants and necessities, and directing them to our Saviour, that t/iey 
 may be made rich. In sum, not those that ar(^ poor in estate, or those whom the world 
 has made poor in possessioti, but those whom the gospel has made poor in spirit, that 
 Is, the truly humble, lowly spirits, have a right and title to the kingdom ct hfftVen. 
 Now humility is called poverty of spirit, because it is the effect and fruit of God'i 
 Spirit.— JSur&it*. 
 
156 BLESSEDNESS OF THE POOR IN SPIRIT. 
 
 ritual poverty and wretchedness — he refers to humiliation of th§ 
 spirit: 
 
 1. They are truly sensible of, and feel their spiritual poverty^ 
 as caused by sin. They l\}el themselves reduced to a state of guilt, 
 impurity, degradation, and alienation from God — destitute of 
 righteousness, holiness, strength, and wisdom; deep in debt with- 
 out any thing to pay ; under .jondemnation — helpless — like the 
 Publican — the Prodigal. Luke xv ; xviii. 
 
 2. Poverty of spirit is opposed to a spirit of self righteousness. 
 This is renounced as the ground of justification. The poor in 
 spirit go to God through Christ, as poor, perishing sinners, re- 
 linquishing every hope founded on their own unworthiness, and 
 trusting simply in the mediation of Christ. Rom. iii. 24, etc. 
 
 3. Poverty of spirit is opposed to a spirit of self conceit in respect 
 of any knowledge, gifts, or attainments, which are supposed to be 
 possessed. The proud in spirit "are vainly puffed up in their 
 fleshly mind,'^ thinking that they are the people, and wisdom shall 
 die Avith them. But if we be poor in spirit, it ^\\\\ prevent our 
 thinking too hi^'hly of ourselves; and teach us to think soberly, 
 as we ought to tTiink. 
 
 4. To be "poor in spirit^' is opposed to self-confidence How- 
 ever others may boast of their own strength and sufficiendy, such 
 will be sensible of their weakness, will feel their danger of de- 
 parting from God, and dread being left to themselves. Their pre- 
 sent standing in religion they will ascribe to grace alone, and 
 depend on strength Divine for perseverance to the end. 
 
 5. The " poor in spirit are dYQv sensible of their imperfect holi- 
 ness. The proud in spirit are "pure in their own eyes, and yet 
 are not washed from their filthiness." Though their goodness is 
 as the morning cloud, and as the early dew, yet they say, "Stand 
 by thyself ; I am holier than thou.'' But no such self-commenda- 
 tions fall from the lips of the poor in spirit. As to their graces, 
 and their holiness, when they weigh them in the balances of the 
 sanctuary, they consider all to be lighter than vanity. Instead 
 of considering that they held an exalted yjlace among the family 
 of God, they acknowledge themselves to be " less than the least 
 of all saints. Isa. Ixvi. 2; Ivii. 15 ; Ps. xxxiv. 18 ; Luke xviii. 13. 
 
 6. The "poor in spirit are submissive to the loill of God, under 
 the trying dispensations of providence. The carnal man is for 
 having his own way, and choosing his own inheritance. But Divine 
 grace gives a better spirit — the confession of ignorance — the bow- 
 ing of the will to the will of God. Micah vii. 9. 
 
 7. The " poor in spirit'^ are thankful for mercies received. The 
 proud forget the fountain of Divine goodness from which they are 
 every moment supplied. " Of the rock that begat them, they are 
 unmindful, and forget God that formed them.'^ But the poor in 
 spirit ever feel and say, " What shall I render to the Lord for all 
 his benefits ? Creating and preserving goodness animates theii 
 hearts to sing his praise ; but, above all, the blessings of redeera- 
 
BLESSEDNESS OF THE POOR IN SPIRIT. 15t 
 
 ing grace lead their hearts in joyful accents to say, "Bless the 
 Lord, 0 my soul/' Ps. ciii. 
 
 II. The Blessedness of the Poor in Spirit : " theirs is thi9 
 kingdom of heaven/' 
 
 The phrases "kingdom of heaven/' and "kingdom of God," 
 sometimes signify the Christian dispensation, Mark i. 15 ; and 
 sometimes the kingdom of glory, 1 Cor. xv. 50. Sometimes tho 
 privileges and blessings of the gospel, Rom. xiv. 17, and the reign 
 uf God in the soul, Luke vii. 21. 
 
 The poor in spirit have the kingdom of God in the first sense ; 
 having responded to the invitations of the gospel, they are inte- 
 rested in, and identified wiih the blessings and privileges of the 
 Christian dispensation, which is God's heavenly or Divine king- 
 dom on earth. Christ, the King, also dvrells in their hearts by 
 
 faith, and carries on his gracious reign there. And if Christ 
 
 reigns in their souls, he reigns there to prepare them for eternal 
 glory. Christ in them " the hope of glory." 
 
 For the sake of distinction, observe, 
 
 1. The kingdom ofJieaven on earth is theirs ^ or the dispensation 
 of grace with all its blessings. 
 
 Its salvation is theirs. They are the saved. Poverty of spirit 
 is followed by perfect absolution from sin — and peace and conso- 
 eolation. Mark their triumph. Isa. xii. 1, 2, etc. 
 
 Its Christian citizenship and sweet fellowship are theirs. 
 
 The presence of its Divine King, and communion with him are 
 theirs. 
 
 Its gospel ministration is theirs. 
 
 Its Divine influences are theirs. 
 
 Its precious promises are theirs. 
 
 Its angelic guards and protection are theirs. 
 
 Yes, the poor in spirit — the poor worm Jacob may say of this 
 Divine Inheritance, All are mine! 1 Cor. iii. 21. 
 
 It is theirs by virtue of Christ's mediation — and through the 
 operations of his Spirit. They are made meet for this kingdom 
 — have a disposition for it — none else could enjoy it. Except a 
 man," John iii. 5. The gates of this kingdom open only for the 
 poor in spirit. 
 
 2. The kingdom of glonj is theirs. They have ** salvation in 
 Christ Jesus with eternal glory/' Enjoying on earth the former, 
 they are hoping to enjoy the latter. Fear not, little flock," etc. 
 See John xvii. 24 ; Matt. xxv. 34. 
 
 The kingdom of glory! IIow rich and vast the privilege! 
 How enchanting the prospect ! An earthly crown sparkles in the 
 eye of ambition. A throne is the pinnacle of human pride. What 
 exertions have been made, what blood has been shed, to grasp a 
 Bceptre that rules a few miles of 'territory, and soon drops from 
 the hand that wields it. But the poor in spirit have in prospect 
 
158 
 
 CHRIST THE SUN OF RIGHTEOUSNESS. 
 
 a kingdom Divine, and pre-eminently glorious. Christ is its 
 Founder, the Governor, the Owner, the Giver; — a kingdom an- 
 nounced by prophets, established by miracles ; prepared before 
 the foundation of the world ; a kingdom that cannot be shaken, 
 extending into eternity, and remaining for ever; a kingdom, in 
 comparison of which all the celebrated empires of the globe vanish 
 into nothing ; and in the possestion of which you may pity Alex- 
 ander and Ca3sar as grovelling worms ! 
 
 Grace and glory are not so much different in states, as different 
 degrees of the same state. Present participation, however, is im- 
 perfect. Here, the poor in spirit are princes; but princes in dis- 
 guise ; the world knoweth them not. They are like David in the 
 wilderness, anointed but not proclaimed , and through much tribu- 
 lation are entering the kingdom. Their royalties are above. 
 There are the robes, their crowns, their harps, their palaces, and 
 
 they shall reign for ever and ever. He raiseth up the poor 
 
 out of the dust,'' etc. 1 Sam. ii. 7, 8. 
 
 The kingdom of glory with all its magnificence and splendour 
 is theirs — and with its perfect knowledge — its perfect purity — its 
 perfect happiness, etc., etc., all that which eye hath not seen/' 
 etc., all is theirs for evermore. 
 
 Ye palaces, sceptres, and crowns, your pride with disdain I survey ; 
 Your pomps are but shadows and sounds, and pass in a monif^nt away; 
 The crown that my Saviour bestows, yon permanent sun shall outehine; 
 My joy everlastingly flows — my God, my Kedeemer, is minel 
 
 IMPROVEMENT. 
 
 1. If poor in spirit, be thankful, and ascribe all to grace. 
 2. Enjoy your privileges in the kingdom below. 3. Rejoice in 
 hope of the everlasting kingdom. 4. Woe to the proud in spirit. 
 
 XXXVII.— CHRIST THE SUN OF RIGHTEOUSNESS. 
 
 A METAPHORICAL SKETCH. 
 
 "Unto you that fear my name shall the Sun of Righteousness arise with healing in 
 his wings." — Mal. iv. 2. 
 
 The beauty of this passage arises, in part, from the opposition 
 between the different verses. In the preceding verse we are led 
 to the torrid zone, where the day kindles into burning heat, de- 
 stroying vegetation and desolating the earth. " The day of the 
 
 Lord is as an oven/^ etc. Then we are referred to temperate 
 
 zones and milder climates, where the sun is the chief of earthly 
 blessings — there he rises with " healing'^ etc. — accompanied with 
 a healthful breeze, that clears and purifies the air. On account 
 
CHRIST THE SUX OF RIGHTEOTJ tNESS. 159 
 
 of its glory, and the maay blessings it imparts, the Sun is an 
 emblem of Deity. Ps. Ixxxiv. 11 ; and also of Christ — text. 
 
 I. There is but one Sun in our firmament. Other objects in 
 creation are numerous, as the stars, planets, mountains, seas, etc. 
 But there is only one sun in our solar system — he has no rival, 
 no compeer. 
 
 So in grace there is onlv one Sun of Righteousness. " One 
 Mediator,^^ 1 Tim. ii. 5. "One Lord,'^ 1 Cor. viii. 6 ; Eph. iv. 5. 
 One Saviour, Acts iv. 12. One Foundation, 1 Cor. iii. 11. One 
 way to heaven, John xiv. 6. As there has been but one natural 
 Sun since the creation of this world, so there has been but one 
 Christ, and to the end of time there will be no other. 
 
 II. The Sun is the Fountain of ligM and heat to this visible 
 world. All the light we enjoy is borrowed: the light of the moon, 
 and of all the planets in our system, is borrowed ; the Sun is the 
 fountain of light to them all. 
 
 As all things were created by Christ and for him, John i. 3, and 
 Col. i. 16, he is the Fountain of all light. 
 
 1. Of natural light, called " the Father of lights,'^ — the Creator 
 of the Sun itself. When this earth was without form and void, 
 and overspread with chaotic darkness, then he said, " Let there be 
 light, and there was light.'^ A word did it; a single word of the 
 Almighty formed that most amazing, incomprehensible, and im- 
 portant substance, light; and collected, and concentrated it for 
 general diffusion in the orb of day. 
 
 What a wonderful thing is light! In the rapidity of its flight. Ac- 
 cording to the most accurate calculations of astronomers, it travels at 
 the rate of nearly 100 millions of miles in 8 minutes; and yet it is most 
 wisely ordered, that the individual particles of light should be incredi- 
 bly minute and imponderous. It is said that a candle, in a second of 
 time, diffuses several hundred millions more particles of light than 
 there would be grains in the whole earth, if it were one heap of sand. 
 What wisdom and mercy in the inconceivable smallness and levity of the 
 particles of light! For philosophers tell us, if the finest sands were 
 thrown against our bodies with a hundredth part of the swiftness with 
 which light comes from the sun, each grain would be as fatal as the 
 stroke of a dagger; and yet that tender and exquisitely sensible organ, 
 our eye, is exposed to the light without any pain, because of the inex- 
 pressible smallness of the particles of which light is composed. 
 
 2. He is the Fountain of intellectual light. The structure and 
 organizati(m of animals and brutes is quite as wonderful as that 
 of our bodies ; but the amazing distinction between them and us 
 is, " There is a spirit in man,^' etc. Job xxxii. 8. He is th» Author 
 of the human understanding. 
 
 He has kindled such a light in the human composition, as makes man 
 wiser than the beasts of the field, and draws a broad and everlasting 
 distinction between him and the whole vegetable and animal world; 
 and all the variety, all the exertions, all the productions, all the effects 
 
160 
 
 CHRIST THE SUN OF RIGHTEOUSNESS. 
 
 of intellect, are to be traced to this Sun of Righteousness. The wisdom 
 of a Solomon, the amazing genius of a Newton, etc. [Amplify.] 
 
 8. Tie is the Fountain of all spiritiuil and celestial light. The 
 light that beams forth in the Scriptures. He inspired the pro* 
 
 phets. But that was only the dawn — the twilight of the day 
 
 that was to come — the fulness of time, Vhen he himself, the 
 glorious Sun of liighteousness, should arise in the spiritual firma- 
 ment, w^ith healing in his beams, and shed light and life upon an 
 endungeoned and benighted world. " Upon them that sit in dark- 
 ness," etc. Isa. xlii. 17. ''I am come as the light, etc. John viii. 
 12. " He hath abolished,^' 2 Tim. i. 10. He is the Author of 
 spiritual light in the soul, (which will be shown hereafter.) 
 
 III. The Sun is distinguished by greatness^ magnificence and 
 glory, Milton calls it *' the eye and the soul of this great world." 
 It is 900,000 miles in diameter, one million times larger than the 
 earth, and 95 millions of miles distant from it. Being the centro 
 of the Solar S3^stem, it is the monarch of the whole, communicating 
 its light to the celestial bodies, the firmament, moon, and stars, 
 which derive all their light from it. 
 
 Jesus Christ is distinguished for greatness, dignity, and glory. 
 He is "the brightness,'^ etc., Heb. i. 3; superior to angels, Heb. 
 i. 4 — 8. He was in the form of God, Phil. ii. 6. From his fulness 
 he communicates to the angels. He is the Head of Principalities 
 and Powers. His pre-eminent glory is stated, Col. i. 15. Before 
 him all the shining ranks of heaven bow and wwship. Rev. v. 11 
 — 14. Christ is the great Monarch of the universe. 
 
 The light of the Sun is a pure light ; it cannot be defiled ; if it 
 shine upon a dunghill, it does not make it less glorious ; so the 
 Sun of Righteousness, if he shine upon a filthy leprous sinner, he 
 is not defiled thereby. We cannot look at the Sun with the naked 
 eye ; but the essential glory of Christ is much more dazzling. 
 See Acts xxvi. 13. And as we look at the natural Sun through a 
 medium, as reflected by water, or through painted glass, so we can 
 come near to Christ, and behold him, his glorious nature being 
 veiled by the body incarnate. 
 
 IV. Christ resembles the Sun on account of the benefits he 
 diffuses, 
 
 1. The Sun quickens into life. Winter freezes up the channels 
 of life, and presents the dreary prospect of a w^orld half dead ; but 
 in Spring, w^hen the Sun arises with healing in his beams, he re- 
 stores life and health to nature, languid and benumbed. Vegeta- 
 tion springs forth from the grave, and the earth is clothed with 
 verdure and fruitfulness, 'Hhe valleys rejoice, and the little hills 
 shout for joy.'' 
 
 So Christ the Sun of Righteousness, by his word and Spirit 
 quickens the dead sinner to life ; Eph. ii. 1, 2 ; Col. ii. 12. " Passed 
 from death unto life," *'born again," and " have put away the 
 unfruitful works of darkness," — now have "the fruit unto holi- 
 
CHRIST THE SUN OF RIGHTEOUSNESS. 161 
 
 ness," etc. Sinners are withered plants, blasted by sin , but if 
 this glorious Sun shine upon them, they will become fertile in 
 every good work. 
 
 2. The Sun gives light. It has already been shown that he ia 
 the fountain of light. So Jesus from the sinner^s mind banishes 
 the shades of night, and introduces the moral and spiritual day. 
 He gives him a discovery of his spiritual danger — reveals his sal- 
 vation — discovers to him the riches of his grace, etc. Light is 
 opposed to darkness. Darkness is emblematic of sin, ignorance, 
 misery, and despair. Light is the emblem of knowledge, faith, 
 hope, happiness. 
 
 3. The Sun produces heauiy. Contrast summer with winter ; 
 what a difference ! When he shines forth in his full splendour, 
 the grass, the trees, the flowers, all nature is full of beauty. The 
 rich and various tints of flowers are caused by their absorbing, in 
 different quantities, the peculiar properties of light. 
 
 All believers are beautified by Christ — being impressed with 
 his image — sanctified by his Spirit — adorned with his robe of 
 righteousness. They absorb light and influence from that glori- 
 ous Sun, and therefore they must become like him. How will 
 
 he beautify them at the resurrection — and in Paradise ! 
 
 4. The Sun exhilarates, Truly the light is sweet,'' etc. 
 Eccles. xi. 7. He is the source of heat, and diffuses warmth 
 through nature. As darkness and sadness are companions, so are 
 light and joy. When the heavens are obscured with black clouds, 
 the whole creation sympathizes, etc. — the clear shining of the sun 
 is pleasant. 
 
 The Sun of Kighteousness diffuses heat, and light, and joy itito 
 man by his Holy Spirit, which cause the soul of the believer, to 
 burn within him, and to exult with hope. How delightful to have 
 the shining of this Sun in affliction, adversity, and death 1 
 
 5. The Sun not only quickens to vegetation, etc., but ripens, 
 So the Saviour, by the operations of his grace — by the dis- 
 pensations of his providence — by the blasts of his furnace, ripens 
 the soul for glory. 
 
 V. The sun gives light to all the world — to every nation, people, 
 etc., shining upon the just and upon the unjust. 
 
 Jesus Christ is a universal light. John viii. 12. He holds forth 
 light and grace to all. To what nation is the gospel confined? 
 Mark xvi. 15. 
 
 VI. The light and heat of the sun are perfectly free. His 
 glorious beams are as* free to the poor as to the rich. 
 
 So all the irradiating, quickening, sanctifying, comforting, and 
 exhilarating rays of Christ, the Divine Sun, are " without money," 
 etc., to the meanest and poorest, if they desire him. 
 
 VII. The Sun is constant and unchangeable y " With whom is 
 no variableness.'' James i, 17. With the sun there is no real 
 
 14^ L 
 
162 
 
 CHRIST THE SUN OF RIGHTEOUSNESS. 
 
 ** variableness/' or change, but he is one fixed, unvarying, never- 
 failing, unchangeable source of light and heat. 
 
 To us the sun appca,rs to lise and set — is seen in the East, South, 
 and West — sometimes obscured by cloiids--sometimes totally eclipsed ; 
 but all this is only as he appears to us. The Sun stands fixed in the 
 heavens, while it is our earth that rises and sets. Behind the darkest 
 clouds he shines as splendidly as on the brightest day; under a total 
 eclipse, there is no diminution of his light; amidst the most tremendous 
 thunderstorms his rays are as calm, as vivid, as diffusive, above the 
 
 tempest, as at any other time. It is undiminished, having shone for 
 
 nearly six thousand years, and is as bright as ever. 
 
 *' Jesus Christ is the same yesterday,'' etc. His power to save 
 — his precious blood — his Almighty love for his church — his 
 determination to carry on the work which he has begun in his 
 people — his intercession — his solicitude to glorify his people — 
 
 all these change not — they are immutable, All change is in 
 
 us ; we obscure the Divine Sun by our clouds of sin, unbelief, 
 
 ignorance. As to Christ, every thing is clear, and perfect, and 
 
 constant as the shining of the sun on a cloudy day. He is influenced 
 by one principle, guided by one grand rule, aiming at one grand 
 purpose — from everlasting to everlasting the same. 
 
 VIII. Persons -who feel the need of the Smi for light, vegetation, 
 or health, value it the most. So those who feel their need of 
 Christ as the Divine Sun, value him the most. 
 
 IMPROVEMENT 
 
 1. Has Christ the Sun risen upon you? 
 
 2. Suffer not this world to get between your souls and the Sun, so 
 
 as to cause an eclipse. 
 
 3. When mysterious and dark dispensations overcloud this Sun, 
 still trust in Christ. When Jacob said, ''All these things are against 
 me," the cloud was all in him. The promise, "I will surely do thee 
 good," was working as surely as ever! When the disciples said, 
 "We trusted that it had been He that should have redeemed Israel," 
 the Sun of Righteousness was only in eclipse, shining in all hiS'glory, 
 and hidden only behind the tomb of Joseph; the glorious morning 
 drove away the cloud, and the Sun of Righteousness arose in all his 
 wonted splendour. 
 
 4. As the burning sun of the torrid zone consumes all the vegetation, 
 so v;ill the purity and justice of Jehovnh burn up "the wood, hay, ?ind 
 stubble," tlifit attaches to the best human characters; and to those 
 cliarncters that are all "wood, hay, and stubble'," he is a "consumiu" 
 fire." His justice "shall burn ns doth an oven" — it shall burn up the 
 wicked. As a concave mirror collects and combines the force of the 
 solar rays, so the day of judgment will concentrate upon the wicked 
 all God's judgments. 
 
BLESSEDNESS OP THOSE WHO MOURN. 
 
 168 
 
 XXXVIII. — THE BLESSEDNESS OF TH( SE 
 WHO MOURN. 
 
 " Blessed are they that mourn ; for they shall be comforted." — Matt. v. 4. 
 
 Men may bless us with their lips ; but will not, or cannot help 
 
 us by the hand. Men may bless us with their lips, but curse 
 
 us v ith the heart. The blessing of Christ is the reverse. AVhen 
 
 he pronounces a blessing, it is with his infinite love, and it is 
 
 executed by his infinite power. Christ does not say, Blessed 
 
 are the rich, the mighty, the honourable — but, Blessed are they 
 that mourn. 
 
 I. The Character; they that mourn.'' 
 
 1. For what do they mourn ? 2. How do they mourn ? 
 ,1. For what do they mourn? 
 
 (1) Their sins and guilt as transgressors — as having ofiended 
 God ; sin has separated them from him, and exposed them to his 
 righteous displeasure. 
 
 (2) They mourn the effects of sin upon the human race. They 
 
 see a whole world lying in wickedness and ruin. Their friends 
 
 and relatives affected by it. 
 
 (3) Their imperfections as Christians. Want of conformity to 
 Christ — deficiency of Ipve and zeal — imperfection of faith and 
 hope — their feeble conflicts and conquests as soldiers of the cross. 
 
 (4) They mourn on account of their trials. They may be 
 numerous — severe and oppressive — themselves brought, perhaps, 
 to the gates of death — or following their dearest friends to the 
 grave. 
 
 (5) They mourn for the church. The paucity of its members — 
 its want of spirituality — its adoption of human policy — its pander- 
 ing to the world, etc. 
 
 (6) They mourn the prevalence of errors. These constantly 
 assail the church. 
 
 (7) They mourn in prospect of death. Fear they will never be 
 able to endure the last conflict — they mourn on account of their 
 unfitness to die. 
 
 2. IIow do they mourn ? It is not the sorrow of the world which 
 worketh death — not an habitual spirit of fretfulness. 1 Cor. vii. 
 10. No, it is true repentance on their own account — and heart- 
 felt grief for the conduct and wretchedness of others. 
 
 (1) It is produced by the Spirit. Zech. xii. 10; John xvi. 8. 
 
 (2) It is self-loathing — self-abhorrence on account of their 
 impurity — because they have sinned against God — it is not merely 
 % dread of future wrath. 
 
164 BLESSEDNESS OP THOSE WHO MOURN. 
 
 (3) It is mourning associated with a real change of mind as 
 past guilt and future godliness. A repentance to purity which 
 never need to be repented of — a change inwrought in the whole 
 man, producing new views, new desires, new actions. 1 Cor. 
 vii. 11. 
 
 (4) It is mourning associated with a feeling of helplessness and 
 dependence upon Christ. Sin is felt as the defilement and death 
 of the spirit — evils which impotent man cannot remove — and 
 having this feeling, Christ is apprehended hy faith. 
 
 (5) And if they mourn for the church — or the world, it is heart- 
 felt, accompanied by earnest desire, fervent prayer, and zealous 
 exertions, to avert those evils. Rom. x. 1. 
 
 II. Their Blessedness; "they shall be comforted.'' It is the- 
 prerogative and delight of God to comfort. Isa. xxxiii. 11 ; 2 Cor. 
 1. 3, 4; Isa. xl. 1; li. 3 ; Ixvi. 13. 
 
 1. Mourning sinners shall be comforted with the pardon of all 
 their sins. Isa. i. 18 ; Iv, 7 ; Matt. ix. 6 ; 1 John ii. 12. 
 
 2. They shall be comforted with peace of mind. Because justi- 
 fied perfectly and freely. Acts xiii. 38, 39 ; Bom. v. 1. 
 
 3. With the privileges and blessings of adoption. Fellowship 
 with God and his people — the possession of the Spirit. John i. 12; 
 1 John iii. 1. 
 
 4. They shall be comforted by sensible tokens of Christ's love. 
 John xiv. 23 — of his grace to support them in all their trials, 2 
 Cor. xii. 9 ; and to guide them safely thuough death's dark vale, 
 
 Ps. xxiii. 4. Hence they have hope, and that hope produces 
 
 solid joy. 1 Pet. i. 8. 
 
 5. They shall be comforted at the great day of final account. 
 Here they have wept for Zion — laboured to save sinners and to 
 honour Christ — and *'God is not unrighteous to forget," etc. 
 Heb. vi. 10. " Inasmuch as ye have done it," etc. Matt. xxv. 
 40. Kings, conquerors, heroes, and statesmen will want comfort 
 then — in vain. 
 
 IMPROYEMENT. 
 
 1. The importance of repentance. " Except ye repent,'^ etc. 
 
 2. The importance of caring for Christ's cause. 
 
 3. Mourning here shall be followed by abundant joy hereafter. 
 They that sow." Ps. cxxvi. 5, 6. 
 
TffE TRUTH OF THE QIBLE. 
 
 165. 
 
 XXXIX. — THE TRUTH OF THE BIBLE. 
 
 « Thy Word is truth."— John xvii. 17. 
 
 The Bible is regarded by Christians as a revelation of the 
 Divine Will concerning the salvation of the immortal soul. It 
 contains the plan of salvation, richly adapted to the circumstances 
 of fallen humanity. Upon that scheme of Divine mercy the church 
 
 has rested, and is still resting for eternal life. But the carnal 
 
 mind has questioned the authenticity of God's word. Hence it 
 becomes Christians to be fully persuaded in their own minds. 
 The Bible courts inquiry. " Prove all things ; hold fast that which 
 is good/^ 1 Thess. v. 21. It encourages us to examine for our- 
 selves : to compare its claims with those of opposite systems ; and 
 to receive or to reject, according to the light of evidence. Believing 
 that we are not following cunningly devised fables, but the sure 
 testimonies of the Lord, consider the following 
 
 Evidences of the Genuineness and authenticity of the 
 Scriptures. 
 
 The Bible comes to us invested with just such evidences of its 
 truth as are seen to invest other truths of a similar nature ; that 
 is, other moral truths; and the principal difference is in the 
 degree of the evidence of Revealed Religion. This is incomparably 
 greater than that which establishes any other moral truth what- 
 ever ; and we are justified in expecting that it should be so : for 
 Christianity comes to us professing to be not only true, but Divine; 
 to be directly from God, and coming with such pretensions, it is 
 reasonable that they should be sustained by a correspondent degree 
 of evidence. But further, 
 
 I. The Scriptures were written by the persons to lohom they art 
 ascribed. Of this we have the clearest evidence. Consider, 
 
 1. The languages in which the Scriptures were originally 
 written, the Hebrew and the Greek, afford considerable force of 
 argument ; for they have long ceased to be living languages. The 
 time when they were spoken and written in their purity, was the 
 period in which the sacred writers are said to have existed ; and 
 forbids the suspicion that the writings could be of a more recent 
 date. 
 
 2. The style of the Scriptures accords with the character of the 
 professed writers : it is evidently ancient, Eastern, and, like a book 
 composed by a variety of authors, diversified. 
 
 3. The testimony of the first Christian fathers, and of ancient 
 historians. They refer to these sacred books, ascribing them to 
 the persons whose names they bear ; afiirming that they were re- 
 ceived by the first Christian churches as the rule of their faith 
 and practice ; and in their own writings frequently quoting from 
 ihem. Of the Christian fathers might be mentioned, Justin^ 
 
166 
 
 THE TRUTH OP THE BIBLE. 
 
 Irenaeus, Clemens ; and of the historians of that time, Tacitus^ 
 Suetonius, and Pliny, confirm the fact. Tertullian says that iia 
 his time some of the original copies of those books were extant. 
 Even the early enemies of Christianity, Celsus,"^ Porphyry, Julian, 
 acknowledge the existence and the genuineness of the Christian 
 Scriptures ; adverting to them in their writings, and quoting them 
 for the purpose of controversy and ridicule. No person in his 
 senses makes any doubt of Homer^s or VirgiFs works being theirs, 
 by reason of the constant testimony of the Greeks concerning the 
 one, and of the Latins concerning the other ; how much more 
 then ought we to stand by the testimony of almost all the nations 
 in the world for the authors of these books ? 
 
 4. The continual reference of the New Testament to the Jewish 
 Scriptures. Christ and his Apostles bear witness to Moses and 
 the prophets, as the inspired authors of the Old Testament writings. 
 To this we have the testimony of the Jews through a long succes- 
 sion of ages ; and their unanimous testimony is of the highest 
 authority. Not only Jewish historians, as Philo and Josephus, 
 but also the most ancient Heathen historians and poets, very fre- 
 quently refer to the writings of Moses and of the Jewish prophets; 
 and the early enemies of Christianity subscribe, without hesita- 
 tion, to the evidence in proof of the genuineness of the Hebrew 
 Scriptures. The writers of the New Testament refer to and sup- 
 pose the truth of the facts recorded in the Old ; their grand design 
 
 * "Celsus, one of the bitterest antagonists of Christianity, who wrote in the latter 
 part of the second century, speaks of the Founder of the Christian reliorion as having 
 lived but a very few years before his time, and mentions the principal facts of the 
 gospel history relative to Jesus Christ — declaring that he had copied the account from 
 the writings of the evangelists. He quotes these books, as we have already remarked, 
 and makes extracts from them as being composed by the disciples and companions of 
 Jesus, and under the names which they now bear. He takes notice particularly of 
 his incarnation: his being born of a virgin : his being worshipped by the magi : his 
 flight into Egypt; and the slaughter of the infjints. He speaks of Christ's baptism by 
 John, of the descent of the Holy Spirit in the form of a dove, and of the voice from 
 heaven declaring him to be the Son of God; of his being accounted a prophet by hia 
 disciples; of his foretelling who should betray him, as well as of the circumstances of 
 his death and resurrection. He allows that Christ was considered a Divine person by 
 his disciples, who worshipped him; and notices all the circumstances attending the 
 crucifixion of Christ, and his appeariiig to his disciples afterwards. He frequently 
 alludes to the Holy Spirit, mentions God under the title of the Most High, and speaks 
 o<3llectively of the Father, Son, and Holy Spirit. He acknowledges the miracles 
 wrousrht by Jesus Christ, by which he engaged great multitudes to adhere to him as 
 the Messiah. That these miracles were really performed he never disputes or denies, 
 but ascribes them to the magic art, which, he says, Christ learned in Egypt." — Horne^i 
 Introduction, Vol. 1. 
 
 *'Lucian, the contemporary of Celsus, was a bitter enemy of the Christians. In hi.<? 
 account of thn death of the philosopher Peregrinus, he bears authentic testimony to 
 the principal facts and principles of Christianity: that its Founder was crucified in 
 Palestine, and worshipped by the Christians, who entertained peculiarly strong hopes 
 of immortal life, and great contempt for this world and its enjoyments; and that they 
 courageously endured many afl^ictions on account of their principles, and sometimes 
 surrendered themselves to sufferings. 
 
 " Honesty a.iid probit}'^ prevailed so much among them that they trusted each other 
 without security. Their Master had earnestly recommended to all his followers 
 mutual love, by which also they were much distinguished. In his piece entitled 
 Alexander or Pseudomantis, he says that they were well known in the world by the 
 name of Christians ; that they were at that time numerous in Pontus, Paphlagonia, 
 and the neighbouring countries; and finally, that they were formidable to cheats and 
 impostors." — Home's Introduction^ Vol. 1. 
 
THE TRUTH OF THE BIBLE. 
 
 167 
 
 being to show, that the Predictions of the prophets concei ning the 
 Messiah, were fulfilled in the person and sufierings of Jesus ; and 
 they take those predictions as the basis of their reasoning on that 
 subject. So that if the Bible be an imposture, it must be carried 
 on by a concurrence of persons, and in a manner so near to im- 
 possible, that it is absurd to mention the supposition. 
 
 II. That the Scriptures have been transmitted to us in iheU 
 original completeness and purity, 
 
 1. Their completeness. There is no real evidence that any of the 
 books generally acknowledged by either the Jewish or Christian 
 church, have perished. As to their completeness, Josephus, in 
 giving us an account of the sacred writings received by the Jews, 
 records the very same catalogue of books as that which we now 
 have in the Old Testament ; exclusive of the Apocryphal Avritings. 
 Some of the earliest Christian writers carefully examined the 
 subject, and they have transmitted to us exactly the same list of 
 canonical Old Testament writings, that the Jews have done. 
 
 2. Their pmnty. Considering that they are of the most ancient 
 iate, — that, till the invention of printing, they were circulated 
 Dnly in manuscript ; and that since this invention, multitudes of 
 editions have been circulated, — it fs not to be supposed that every 
 copy can be free from verbal inaccuracies.* To prevent these, 
 nothing less than a miraculous agency would have been necessary, 
 to preside over every manuscript transcriber, and every superin- 
 tendence of the press. 
 
 Their purity has been preserved with the utmost care. For this 
 end, the law, or the five books of Moses, were deposited in the 
 tabernacle, by the side of the ark, Deut. xxxi. 24 — 26. Certain 
 portions were read every Sabbath, as a part of public worship. 
 Ex, xxiv. 7 ; Josh. viii. 34, 35, etc. The reigning king was obliged 
 to copy the whole for his own use, Deut. xvii. 14 — 20. The people 
 were to teach them to their children, Deut. vi. 6, 7. That the 
 law has been preserved pure, appears from evidence derived from 
 the Samaritans, whose Pentateuch, existing nearly 700 years 
 before Christ^s advent, substantially accords with its Jewish 
 original. 
 
 So scrupulous have been the Jews on this subject, that they 
 have formed a catalogue of not only the books, but of the chapters, 
 the verses, the words, and even the letters of the whole of their 
 
 * " It may perhaps be thought, that what is advanced corr(\sponda ill with the pro- 
 di^jious number of different readinjrs that are alleged to exist in the various manu- 
 Bcripts both of the Old and New Testnment Scriptures — of which it is said there are 
 many thousands. But then it must he understood, that not one hundredth part of 
 these variations makes any perceptibh; alteration in the sense. They consist almost 
 wholl)' of palpable errors in transcription, irrammatical and verbal differences, such as 
 the insertion or omission of an article, and the transposition of a word or two in a 
 sentence. Kven the few that do chantre the sejise affect it only in passages relating to 
 unimportant historical and geograpliical circumstances, or other collateral matters; 
 and th(; still smaller nuniher that m:tke any alteration in things of consequence may, 
 for the most part, be rectified by collating other manuscripts and versions. But th« 
 very wors^t manuscript extant would not pt rvert one article of our faith, or destroy oni 
 moral precept." —Home's Introduction^ Vol. 1. 
 
168 
 
 THE TRUTH OF THE BIBLE. 
 
 sacred writings, that no portion might be lost or corrupted. Wf 
 have evidence of the radical purity of the whole, from the Greek 
 translation, or the Septuagint, which has been circulated among 
 the Gentiles as well as the Jews, from the period of nearly 300 
 years before Christ. And there is similar evidence of the same 
 effectual care for preserving the purity of the Christian Scriptures. 
 A great number of very ancient copies and versions of the New 
 Testament still exist: all of them materially agreeing with our 
 received text. 
 
 The friends and enemies of Divine revelation have acted as a 
 check on each other, and mutually contributing to preserve the 
 eacred writings pure and entire. The jealousy subsisting between 
 the Jews and the Samaritans, — and between Jews and Christians, 
 has answered the same end. And so with the differences of opinion 
 among Christians themselves. 
 
 These books, since the first period almost of their existence, have 
 been in the keeping, not of one party, but of several parties, who were 
 opposed to each other in matters of faith, and exercised over each 
 other a watchful jealousy in regard to what they mutually respected aa 
 the only rule of faith. At a very early period, while the Jews were the 
 sole depositories of the word of God, they were parted asunder into 
 two rival kingdoms, and after the return from Babylon, when one 
 nation alone survived, not only did that one itself split into two hostile 
 sects, those of the Pharisees and the Sadducees, who differed widely 
 from each other in their views of Scripture, but the neighbouring 
 nation of the Samaritans, in regard at least to the books of jMoses, 
 Btood entirely apart from the Jews as keepers of these sacred books, 
 and have preserved them with so much fidelity and care, that though 
 for nearly 3000 years they have had no friendly intercourse with the 
 Jews, and had their Scriptures written all along in a different character, 
 yet the copies that have been preserved of these are substantially the 
 eame with the Jewish Scriptures. Then after Christianity began, the 
 animosity that subsisted between Jews and Christians, and the spirit 
 ©f controversy which they mutually cherished, caused each party to act 
 as a vigilant guardian toward the other respecting the safe and incor- 
 rupt preservation of the Scriptures, on which they alike depended for 
 the justification of their views. And within the bosom of the Christian 
 church itself, since less than half a century from its first establish- 
 ment, there have never been awanting sects and divisions, all forming 
 §0 many separate communities, and keeping upon each other a jealous 
 eye, lest any change should be introduced into the sacred text to suit 
 the views of their opponents. So that what has ever been the reproach 
 of the Church has at the same time ever proved the safeguard of Scrip- 
 ture ; and by an extraordinary coincidence, the worst as well as the 
 best feelings, the perversity as well as the piety of human nature have 
 been alike serviceable in preventing the possibility of fraud or forgery 
 in the word of God, and throwing a fence of triple security around the 
 sacredness of its contents. — Fairbairn. 
 
 III. That the sacred writers recorded a faithful narration of 
 facts. This is corroborated by the highest degree of concurrent ten- 
 tiw>ony. From the most ancient^ and impartial historians, V9t 
 
THE TRUTH OF THE BIBLE. 
 
 169 
 
 learn that the Jewish und Christian dispensations, did actually 
 exist at the time and in the order which the Scriptures mention ; 
 — the principal incidents concerning the Founders of these two 
 economics, are confirmed by the same indubitable witnesses, and 
 very many of the general events of the Old and New Testaments, 
 are related as matters of fact by contemporary historians. 
 
 The epistles of Barnabas and Clement, fellow-laborers with the 
 Apostle Paul, repeatedly refer to the gospels as acknowledged Scrip- 
 ture, and quote from them their very words. The epistles of Ignatius 
 contemporary with some of the Apostles, and the epistle of Polycarp, 
 who had been taught by the Apostles, and conversed with many who 
 had seen Christ, contain numerous allusions to, and quotations from 
 the gospels and epistles : the same may be said of Justin Martyr, who 
 was converted in the early part of the second century. Irengeus in the 
 second century wrote five books against heresies, in which nearly all 
 the books of the Scriptures are expressly named and refei-red to as 
 authorities ; and the voluminous works of TertuUian probably contain 
 more and longer quotations from the N^w Testament than are to be 
 found in all the works of Cicero. 
 
 In the third century we have a host of authors commenting upon 
 the books of Scripture : and still more numerous in the fourth century, 
 with catalogues of the number of Scripture books published, transla- 
 tions made of them, harmonies, commentaries, etc., published; and 
 the work progressed from age to age till the world was almost filled 
 
 with its fruits. There is nothing in the whole history of ancient 
 
 learning that can once be compared to this. Why then doubt the truth 
 of God's word ? 
 
 IV. The Scriptures possess the most convincing internal marks 
 of authenticity. The fidelity of the writers is unquestionable. 
 When persons publish a history of their own times, self-respect 
 urges them to be substantially correct. All attempts at imposition 
 would be regarded with general and just contempt. In the sacred 
 writings there is the perfect absence of every thing like artifice ; 
 there is the felt presence of every mark of truthfulness and sin- 
 cerity. The writers discover no solicitude but to disclose the truth 
 which they had heard, and report the things which they had wit- 
 nessed. They tell an unvarnished tale, without the least appear- 
 ance of surprise, or attempt at parade, or symptoms of deceit. 
 They speak like men who had nothing to fear from the fullest 
 inquiry, and nothing to gain by the most implicit credit. 
 
 The facts which Moses and the subsequent writers of the Old Tes- 
 tament narrate, and on which the Jewish religion was founded, were 
 addressed to their countrymen as personal witnesses of the events re- 
 corded. — That they admitted the reality of the facts is unquestionably 
 evident: for they espoused the religion founded upon them, and have 
 handed down the history, to perpetuate that religion, through succeed- 
 ing generations. Hence it appears that the circumstances mentioned 
 in the Old Testament are, strictly speaking, the testimony, not merely 
 of Moses, or of any single individual, but of the whole body of the Jews 
 from age to age. Now can any person reasonably imagine, that tht 
 15 
 
170 
 
 THE TRUTH OF THE BIBLE. 
 
 Jewish nation would unanimously attest, and continue to atteat thii 
 
 history of facts? and, on the ground of them, submit to a form of a 
 relig^ion which imposed a variety of painful restraints, if they hnd not 
 been persuaded of the reality of these fncts? and is there the least 
 dejrree of probability that they were deceived in this matter? Being 
 addressed as witnesses of the events recorded, they must surely know 
 whether they had witnessed them or not ; and, as the facts were of so 
 very extraordinary a nature, it was utterly impossible that they could 
 be imposed upon by appearances. — Lardner. 
 
 The Evangelists and Apostles write as eye-witnesses of what 
 they record, and evidently defy contradiction. Their testimonv is 
 strictly harmonious, and their character highly honourable. The 
 facts they asserted extremely irritated many, who, if able, would 
 have proved their falsehood. They persisted in their testimony in 
 the face of persecution, imprisonment, and death, without the most 
 distant prospect of any worldly advantage. Vast multitudes, on 
 the evidence of their testimon3\ embraced Christianity ; and even 
 they who rejected its doctrines never pretended to deny the facts 
 upon which it was founded. If a history attended by so many ex- 
 ternal and internal evidences, is not to be received as authentic, 
 what can be admitted as worthy of credit ? 
 
 We believe the testimony of the Apostles, because, from what we 
 know of the human character, it is impossible that men in their circum- 
 stances, could have persevered as they did in the assertion of a false- 
 hood; it is impossible that they could have imposed this falsehood 
 upon such a multitude of followers; it is impossible that they could 
 have escaped detection, surrounded as they were by a host of enemies, 
 so eager and so determined in their resentments." — Chalmers. 
 
 The truth of the Bible is self-evident. The Bible records an 
 uninterrupted series of events, during a long succession of ages, 
 all which events were naturally and necessarily dependent on each 
 other ; — the denial of one would invalidate the rest. These events 
 are combined with facts obviously existing now ; — with facts which 
 cannot possibly be accounted for, except we admit the truth of 
 Bible history. 
 
 For instance, both the Jews and the primitive Christinns embrnced 
 their distinct systems of religion, from a sensible conviction of certain 
 extraordinary and notorious facts: and that, according to the rites of 
 their religion, they began immediately to observe certain ordinances 
 designed to commemorate these facts. A succession of the same re- 
 ligious bodies are now before our eyes, observing the same ordinances. 
 How can we account for the present existence of Jews and Christians, 
 and the peculiarities of their ceremonies, except on the acknowledged 
 authenticity of those Scriptures by which their religious profession is 
 directed ? 
 
 The following striking and convincing arguments to prove the 
 Divine authority of the Bible are excellent : — 
 
 T have four grand and powerful arguments, which strongly induc« 
 me to believe that the Bible cannot be the invention of good men of 
 
THE TRUTH OF THE BIBLE. 
 
 171 
 
 angels, bad men or devils, but must be from God: viz., miracles, pro- 
 phecies, the goodness of the doctrine, and the moral character of the 
 pyiiinen. All miracles flow from Divine power ; all the prophecies, 
 froiii Divine understanding : the goodness of the doctrine from Divine 
 goodne;fs; and the moral character of the penmen from Divine holi- 
 ness. 
 
 Thus I see Christianity is built upon four grand pillars, viz., the 
 power, understanding, goodness, and holiness of God : — Divine power 
 is the source of all miracles; Divine understanding, of all the prophe- 
 cies ; Divine goodness, of the goodness of the doctrine ; and Divine 
 holiness, of the moral character of the penmen. 
 
 The Bible must be the invention either of good men or angels, bad 
 men or devils, or of God. 
 
 1. Tt could not be the invention of good men or angels, for they 
 neither would nor could make a book and tell lies all the time they 
 were writing, saying, Thus saith the Lord, when it was their own in- 
 vention. 
 
 2. It could not be the invention of bad men or devils, for they would 
 not make a book which commands all duty, forbids all sin, and con- 
 demns their souls to perdition for all eternity. 
 
 3. Therefore, I draw this conclusion, that the Bible must be given by 
 Divine inspiration. 
 
 Even the character and conduct of Judas Iscariot furnish us with a 
 strong argument for the truth of the Gospel. How came it to pass 
 that he first betrayed his Master, and then was so stung with remorse 
 as to put an end to his life by hanging himself? How came he thus to 
 own himself guilty of the vilest sin, when, in fact, he knew that he had 
 done an act of justice to the world, by freeing it from an impostor ? 
 For if Jesus was not what he really professed to be, he deserved all 
 and much more than what Judas was the means of bringing upon him. 
 Now if there had been any base plot, any bad design, or any kind of 
 imposture in the case, Judas, who had so long lived with Christ, and 
 had even been entrusted with the bag (which shows he was not treated 
 with any reserve,) who was acquainted with the most private life of 
 Christ, must certainly have known it ; and if he had known of any 
 blemish, he ought to have told it, and would have told it; duty to God, 
 to his own character, and to the world, obliged him to it; but his si- 
 lence in this respect gives the loudest witness to Christ's innocence. — ■ 
 Reminiscenses of the Rev. John RyLand, of Northampton. 
 
 • 
 
 Again, it is quite clear that through all ages the Scriptures have 
 been publicly read and expounded in every congregation of be- 
 lievers ; so that every believer, through successive generations, 
 may be appealed to as a witness of their early existence, and their 
 truth. The influence of the Scriptures overthrew heathenish 
 idolatry, throughout the wide domain of the Roman world ; so that 
 every ruined temple, and every relic of deserted Paganism, is 
 another invincible witness of the Bible's verity. Through the 
 higher views they opened up, and the new relations which they 
 established, and the better spirit vhich they diffused, they intro- 
 duced another style of society, new institutions, new customs, new 
 
172 
 
 PARDON AND JUSTIFICATION 
 
 buildings ; so that in the hiws, the manners, the establishments, 
 the very architecture of modern kingdoms, we have additional 
 testimonies, and enduring monuments of the same. These gradual 
 and mighty changes were all the offspring of the progressive 
 spread of Divine truth taught in the Bible, and from the Bible, 
 and the renovating influence which accompanied the diffusion of 
 its sublime doctrines. 
 
 Lastly. The Bible has withstood the withering influence of 
 time, and all the opposition of its enemies. 
 
 Pretended friends,'' says Dr. Payson, "have tried to corrupt 
 it ; kings and princes have perseveringly sought to banish it from 
 the world ; the civil and military powers of earth have been 
 leagued for its destruction ; the fires of persecution have been 
 lighted to consume it and its friends together; and sometimes 
 death in its most horrid form has been the consequence of love to 
 God's word. In opposing it, wit and ridicule have wasted all 
 their shafts ; misguided reason has been compelled, though reluct- 
 antly, to lend her aid ; and after defeats innumerable, has been 
 again dragged to the field. The arsenals of learning have been 
 emptied to arm her for the contest ; and in search of means to 
 prosecute it with success, recourse has been had to the bowels of 
 the earth, and the regions of the stars ; still the Bible remains un- 
 injured, while the armies of its assailants have melted away. 
 
 Though it has been ridiculed more bitterly, misrepresented 
 more grossly, it is so far from sinking under these attacks, that 
 the probability of its surviving until the consummation of all 
 things, is now evidently much greater than ever ! The rain has 
 descended ; the floods have come ; the storm has arisen, and beaten 
 upon it ; but it falls not, for it is founded upon a rock. Like the 
 burning bush, it has ever been in the flames, yet still it is uncon- 
 sumed ; a sufficient proof, were there no other, that God who dwelt 
 in the bush preserves the Bible. 
 
 XL. — PARDON AND JUSTIFICATION. 
 
 "Be it known unto you therefore, men and brethren, that through this man is 
 preached unto you the forgiveness of 8ins : and hy him all that believe are justified 
 from all things, from which ye could not be justified by th» law of Moses." — Acts xiii. 
 38, 39. 
 
 The gospel of salvation is the most glorious subject ever an- 
 nounced to the world. The announcement of abundant harvests 
 — of the termination of war and the reign of peace — of great com- 
 mercial prosperity — deliverance from captivity, disease, or death, 
 all these, as they aff'ect nations or individuals, may be regarded 
 with the most intense interest : yet what are they when compared 
 
PARDON AND JUSTIFICATION. 
 
 173 
 
 with the deliverances, freedom, peace, and blessedness proclaimed 
 
 by the o;ospel ? The Apostle JPaul delivered this message to the 
 
 inhabitants of the city of Antioch. 
 
 I. The Subject of the Apostle's preaching. Deliverance 
 from guilt and condemnation, called forgiveness of sins/' and 
 being "justified/^ 
 
 1. The necessity of such a delwerance. Rendered necessary by 
 man being a sinner — against God the Divine Lawgiver — v^^ho de- 
 clares that sin shall not go unpunished. 
 
 Justification is a term used in courts of law in the sense of 
 acquittal. If the charge preferred against a prisoner cannot be 
 proved, or if there be positive evidence of his innocence, he is 
 acquitted ; if found guilty, the law detains and punishes him. 
 
 A charge has been prejerred against man of having wilfully, 
 knowingly, and willingly acted in opposition to the Divine law — 
 of rebellion — of insulting and resisting Divine authority. 
 
 The charge is proved by abundant testimony. By Scripture 
 
 declarations. By observation, all around us, all on earth being 
 
 sinners. By experience, even the accusations of our own con- 
 sciences. Bom. iii. 1 — 3. 
 
 The sentence of death is recorded. Cursed is every one,'' etc. 
 The decree has gone forth to all the world. Every sinner carries 
 
 the sentence of death about him continually. 0 how much is 
 
 implied in that awful sentence ! Rom. i. 3 ; ii. 9 — 12. 
 
 But man has not been left to perish. The infinite love of God 
 has provided salvation. Consider therefore, 
 
 2. The Source of forgiveness and justification. It is said, 
 "through this man," meaning Jesus Christ. Being justified 
 freely by his grace, through the redemption that is in Christ 
 Jesus." Rom. iii. 54. The term redemption denotes a price paid 
 for the deliverance of captives. Matt. xx. 28 ; 1 Pet. i. 19. 
 
 The justification of a sinner originates in the grace of God. It 
 IS not the result of human merit. It can only be obtained by per- 
 fect obedience from birth to death, which man has never rendered, 
 and never can. Sacrifices, however costly, will not procure justi- 
 fication. Nor can it be obtained in a future state by purgatorial 
 fires, etc. The grace of God is the only source. 
 
 It is " through the redemption that is' in Christ Jesus." Man 
 could not have been pardoned and justified if the honour of the 
 Divine government had not been maintained, and the authority 
 of the Divine law vindicated. All the claims of Divine Justice 
 were therefore exacted from Christ, and honoured by him, who 
 voluntarily became the sinner's substitute — his Ransomer and 
 Redeemer. 
 
 Christ honoured the law by perfect obedience — by enduring ita 
 penalty — by rising from the dead. — See Rom. iii. 24 — 26 ; Rom. 
 V. 1, 6—8, 16—18. 
 
 3. The enjoyment of this spiritual freedom. 
 
174 
 
 PARDON AND JUSTIFICATION. 
 
 (1) Forgiveness of sins. The remission of sins is tJirough tJiis 
 Man ; by his sufferings and death it was purchased ; in his name 
 it is offered, and by his authority it is bestowed. Sin is taken 
 away, Ps. xxxii. 1. It is covered. Ps. xxxii. 1 ; Ixxxv. 2. It is 
 not imputed, Ps. xxxii. 2. All sins are blotted out, Isa. xliii. 25 ; 
 Col. ii. 14. Pvemembered no more, Ileb. viii. 12 ; Isa. xliii. 25. 
 
 Thev are entirely obliterated, Isa. i. 18. All are forgiven, 
 
 CoL'^ii. 13. 
 
 (2) Freedom from condemnation, and from the law^s penally. 
 Justification is the opposite of condemnation ; it is a repeal of the 
 penalty; it is the removal of punishment — the rescinding of the 
 sentence of death ; for that sentence, that death has fallen upon 
 Christ, the sinner's righteous substitute. Rom. viii. 1. In Christ 
 Jesus:'' not that we are so united to Christ as that what he did 
 and suffered was actually our doing and suffering ; but the sinner 
 believing in him, God considers them as if they were one ; so that 
 his death exempts us from death, and his righteousness is imputed 
 
 for our justification. We are treated as righteous for his sake ; 
 
 and he, though innocent, is treated as if he were guilty, that we 
 might be treated as if w^e were innocent. 2 Cor. v. 21. 
 
 II. The Instrumental mearis of justif cation Faith: **by him 
 all that believe.'^ Faith is not the efficient cause, for it is God 
 who justifies; not the moving cause, for it is of free grace; not 
 the matter of it, for it is the righteousness of Jesus Christ ; not 
 the ground of it, for that would be justification by works. Gal. 
 ii. 16. 
 
 This faith implies knowledge — of ourselves, of Christ, and of 
 the vfay of salvation through him — it implies credence — confidence, 
 reliance, Eph. i. 13. 
 
 The way in which penitent sinners receive justifying grace, is said 
 expressly to be through faith in the blood of Christ," Rom. iii. 25. 
 God is " the justifier of him that believeth in Jesus," verse 26. It is 
 also said that faith or believing is counted unto righteousness, Rom. 
 iv. 3, 5, 9; that ''with the heart man believeth unto righteousness," 
 chap. X. 10; that we are "justified by faith," ch. v. 1 ; and that "by 
 him all that believe are justified," Acts xiii. 39. All these varied ex- 
 pressions are of the same import, and clearlj'- show that men actually 
 receive and enjoy the blessings of justification, by faith, or in believing 
 the testimony that God has given of his Son, 1 John v. 9, 11. Thus a 
 man is justified by faith, without the deeds of the law, Gal. ii. 16. 
 
 In consequence of being justified there is the enjoyment of 
 peace, Rom. v. 1; — comfort and joy, Isa xl. 1, 2; — access to God 
 with boldness and confidence. Rom. v. 1, 2; — meetness for death 
 and heaven — hope. 
 
 III. The Perfection of this freedom. "From all things,'' 
 etc. 
 
 From all law charges — and delivered from all the guilt, pol- 
 lution, and power of sin. The law of Moses could not do this. 
 
TRUTH AND INFLUENCE OF THE GOSPEL. 
 
 175 
 
 Rom. iii. 19, 20 ; iv. 15 ; v. 20; yii. 9—11 ; viii. 3, 4; ix. 31, 32; 
 Gal. iii. 10—12, 22—25 ; Heb. viii. 19 ; ix. 9, 10 ; x. 4, etc. 
 
 Under the law of Moses, there were several crimes for which 
 no sacrifices were appointed, but to which the sentence of death 
 was annexed by that law; for instance, murder and adultery. 
 Ps. li. 16. David, therefore, was justified not by the Levitica) 
 sacrifices, but by the sacrifice of Christ. Hence Bishop Home 
 observes, 
 
 David in this Psalm is so evangelical, and has his thoughts so fixed 
 upon gospel remission, that he considers tlie Levitical sacrifices us 
 already abolished, for their insufiiciency to take away sin : affirming 
 them to be (as indeed they were) nothing, in the sight of God, if com- 
 pared with the sacrifice of the body of sin, offered by contrition and 
 mortification, through faith in Him, who, in the fulness of time, was 
 to die unto sin once, that we, together with him, might for ever live 
 unto God. 
 
 The legal sacrifices could not take away guilt from the con- 
 science ; except as the penitent ofi'ender, through them had a 
 believing dependence on the promised Redeemer. Ye could not 
 be justified by the law of Moses. That dispensation was novr 
 virtually abolished ; having lost all its efficacy, etc. 
 
 IMPROVEMENT, 
 
 1. Be thankful for the gospel which proclaims so great a salva- 
 tion. 2. Who are justified 3. This is a justification which 
 
 gives triumph, Rom. viii. 33, 34. Its value will be found in a 
 
 dying hour at the day of judgment, when the expectation of 
 
 salvation by any other means will prove but as hay and stubble. 
 
 XLL— THE TRUTH AND INFLUENCE OF THE 
 GOSPEL. 
 
 "For this caupe thank we God without ceasing, because, when ye received the word 
 » of God. which ye hoard of us. ye received it not hs the word of men, but, as it is in 
 truth, the word of God, which effectually worketh also in you that believe." — 
 1 ThESS. 1. 3. 
 
 From the epistles sent to the church at Thessalonica, we see 
 that the gospel is the power of God to salvation to every one that 
 believeth. The conversion of the Thessalonians was very gratify- 
 ing to Paul and his colleagues ; for it was an evidence that their 
 instrumentality had been crowned with the Divine blessing. Their 
 conversion was deemed so important by the Apostles, and so exhila- 
 rating to their minds, that they constantly gave thanks to God, 
 ch. i> 2, and the text. The word of God is the same in truth 
 
176 
 
 TRUTH AND INFLUENCE OF THE GOSPEL. 
 
 and power as it was then — and its dispensation in love, in fidelity, 
 in disinterestedness, may claim the same Divine influence for 
 success at the present time. 
 
 I. The Truth of the Gospel. Not as the word of man, but, 
 as it is in truth, the word of God.'' 
 
 The Apostle was fully persuaded in his own mind respecting 
 the truth of Christianity. In his journey to Damascus he had 
 received ocular demonstration of it; he was an eye-witness of 
 Christ's majesty and glory. Acts ix. 3, 4, 22.; xxvi. 13 ; 1 Cor. 
 XV. 8. 
 
 God has revealed his gospel in the Scriptures, and their truth 
 is proved by abundant evidence. Consider 
 
 1. The majesty and sublimity of the style in which they are 
 written. The sublimity of thought, the majesty and simplicity of 
 expression; the beauty, the purity of the doctrine; — the import* 
 ance, universality, and expressive brevity of the precepts; their 
 admirable appropriation to the nature and wants of man ; the 
 affecting piety, force, and gravity of the composition ; the profound 
 and truly philosophical sense discovered in it ; these are the cha- 
 racters which fix the attention to the Bible, and which we do not 
 find, in the same degree, in any production of the human mind. 
 
 "I am equally affected with the candour, the ingenuousness, and the 
 modesty of the writers, and their unexampled and constant forgetful- 
 ness of themselves, which never admits their own reflections, or the 
 smallest eulogium in reciting the actions of their masters. The dis- 
 tinguishing characteristics of the true sublime appear in these writings ; 
 for when God is the object, it is sublime to say, ' He spake, and it was 
 done;' but the sublime occurs there because the thing was of an ex- 
 traordinary nature; and because the writer delivered it as he saw it. 
 The writers are not only completely ingenuous, for they do not even 
 dissemble their ow7i weakness — nor dissemble certain circumstances and 
 suflerings of their master, which have no tendency to enhance hia 
 
 glory in the world. It is impossible, therefore, not to feel that the 
 
 purport of their writing was to bear testimony to the truth. Is it 
 possible that these fishermen who performed miracles ; who said to the 
 man, 'Rise up, and walk!' and he walked! is it possible that they 
 should be so destitute of vanity as to disdain the applauses of the 
 people who witnessed the prodigies. But mark their humility and 
 disinterestedness: 'Ye men of Israel, why marvel ye at this? or, why 
 look ye so earnestly on us, as though by our own power or holiness 
 we had made this man to walk?' Who then are these men, who, whilst 
 nature is obedient to their voice, are fearful that it should be attributed 
 to their own power? How can the mind refuse its assent to such 
 witnesses? How can such narrations be mere inventions?" — Charles 
 Bonnet, F.R.S., Natural Philosopher. 
 
 2. The great and glorious design of their great Author. The 
 inspiration of the writers indicated Jehovah^s design to reveal his 
 will to the human race. *'A11 Scripture, is given by inspiration 
 of God, and is profitable,'^ etc. 2 Tim. iv. 15 — 17. Salvat'.on is 
 
TRUTH AND INFLUENCE OF THE GOSPEL, 177 
 
 the greafc and absorbing subject of the Scriptures. Other subjects 
 of importance are revealed, but this, the salvation of the soul, is 
 the chief. No human mind could ever have conceived and announced 
 the plan of redemption by Christ Jesus. It emanated from the 
 mind of the infinitely benevolent God (John iii. 16), and therefore 
 the Scriptures must be the word of God. 
 
 3. The harmony of the Bible in all its parts. There is a beau- 
 tiful concurrence of history, narrative, prophecy, and doctrine, 
 among all the sacred writers throughout the Old and New Testa- 
 ment, One part does not contradict another. If by an honest 
 examination of the Book, we can find a single feature clashing 
 with another feature of it, given by any one of the writers, scat- 
 tered throughout the length of duration in which they lived, and 
 placed in the variety of circumstances by which they were sur- 
 rounded, then the Bible lacks evidence of a Divine origin. But 
 if the features of this one system are found to vary only in develop- 
 ment, but never exhibiting a discrepancy ; varying only because 
 by some they are more fully disclosed than by others, but never 
 contradicting one another ; if we find that all the features of the 
 Bible exhibit thus one beauteous whole, then we are warranted to 
 declare that this uniformity of testimony was given and continued 
 by the power of God. 
 
 Do not forget that the sacred writers lived at different times — 
 and in different parts of the world. 
 
 *'In the whole history of the world," says Dr. Chalmers, "there is 
 nothing that bears the least resemblance to this — an authorship be- 
 ginning with Moses and ending with the apostle John — that is, sus- 
 tained by a series of writers for 1500 years, many of them isolated 
 from all the rest, and the greater part of them were unknowing and 
 unknown to each other, insomuch that there could be no converse and 
 no possible concert between them. A conspiracy between parties or 
 individuals so situated had been altogether superhumy^n. Their lots 
 were cast in different generations ; and nothing can explain the con- 
 sistency or continuity of their movements, towards one and the same 
 great object, but that they were instruments in the hand of the one 
 God, who, from generation to generation, keeps unchangeably by the 
 counsels of his unerring wisdom and the determinations of his unerring 
 will. The convergency towards one and the same fulfilment of so many 
 different lights, appearing in different ages of the world and placed at 
 suoli a distance from each other, admits, we think, of but one interpre- 
 tation; nor, without the power and prescience of an over-ruling God, 
 can we account for that goodly, that regular progression of consenta- 
 neous and consecutive authorship, which is carried forward by the 
 legislators and seers and historians of the children of Israel." 
 
 4. The labours, svfferings, and disinterestedness, especially of the 
 apostles of Christ, See the Note, page 77. 
 
 The Apostles could expect no worldly advantage, nor reputation 
 of character, by circulating and advocating a falsehood. They 
 must have seen that the result of such a course would be infamy 
 and ruin. In the publication and advocacy of Christianity, 
 
 M 
 
178 
 
 TKUTH AND INFLUENCE OF THE GOSPEL. 
 
 they had contempt, imprisonment, torture, and death "before them; 
 yet the}^ unshrinkingly dared them all ; and for this invincible 
 reason, — they had seen Christ, had been with him as his disci- 
 ples, and were ''eye-witnesses of his majesty and glory/' And 
 the}^ themselves were endued with power from on high to work 
 
 niirack^s, as a proof that they were Divinely commissioned. 
 
 Think too of their strict moralit}^ — of their sanctity — of their 
 entire consecration, their souls being absorbed with the work of 
 God — of their disinterestedness ; not seeking their own, but that 
 of others — and of their resistance even unto blood ; think of these 
 brilliant and stubborn facts with humility and prayer, and without 
 prejudice, and the judgment will pronounce the verdict. The 
 finger of God has written the Bible ! And these men had no 
 means of collecting together such a mass of facts harmoniously 
 narrated ; such a mass of doctrines harmoniously stated ; such a 
 mass of institutions so exalted and appropriate; — in short, they 
 could not have written such a book but by the inspiration of 
 God.^ 
 
 5. The testimony of God himself. He has spoken by Miracles, 
 [see page 27.] He has spoken, is now speaking, and will continue 
 to speak by Prophecy, [see page 99.] 
 
 Lastly, it will appear from the preceding evidences, to every 
 candid and unprejudiced mind, that the gospel is the message of 
 
 God. The reason of infidel opposition to the gospel, arises from 
 
 the depravity of their hearts. " Men love darkness rather than 
 
 light," etc. It arises too from gross ignorance on their part, 
 
 which is especially shown in unfamiliarity with the Scriptures. 
 Mr. Alexander Campbell, of the United States, thus expressed 
 himself, when discussing with Robert Owen : — 
 
 '* But, nfter all Mr. Owen's great reading and research, there is one 
 book which he has not often read, and which above all others he ought 
 (even to attack it successfully,) often to have read. I need not tell you 
 that this is the Bible. It is true, indeed, that he told me he read it 
 some two or three times when an infant at school; but what of that? 
 At this I am astonished. How dare any man attack a book of such 
 high pretensions, from a school-boy-reading of it! But this is in uni- 
 son with the sceptical school. Thomas Paine wrote against the Bible 
 from recollections, and acknow^ledged that he had not much read it. 
 David Hume acknowledged, not long before his death, that he had 
 liever seriously read the New Testament through. I have never, 
 
 * Pliny, the persrcutor, bears xvitneps to the patience and fortitude of the primitivo 
 Christians under sii^fTering. ' I have put the question to them, whether they were 
 Chrislians. Upon iheir confef<sin}r to me that they were, I repeated the question a 
 Second nnd a third time, threateninpr also to punish them with death ; such as still 
 persisted I ordered away to be punished, for it was no doubt with me. whatever 
 niijiclit be tlie nature of their opinion, tliat contumacy and ivjlexible ohytmaci/ ougl)t 
 to be punished." Others who were accused, " denied that they were Christians, or 
 had ever been so; who repeated after me an invocation of the pods, and with wine 
 and frankiqreiise made supplication to your imaue, which for that purpose I caused 
 to be brQvighi: and Pet before them, together with the statues of the deities. More- 
 over, they reviled the name of Christ; none of ivhicJi thivgi^, as is said, they wl)o are 
 really Christians cao by apy ir^e^iig bo compelled to do. These, therefore, 1 thought 
 proj>er tp discharge." 
 
TRUTH AND INFI,UENCE OF THK GOSPEI<. 
 
 179 
 
 to this hour, met with a sceptic who was well acquainted with the 
 Holy Scriptures, or who had in his writings evinced that he had 
 given them a close or critical examination. If it were lawful thus to 
 i-etort upon Mr. Owen, I would engage to prove that his opposition to 
 Christianity's predicated upon his ignorance of it, instead of its being 
 predicated upon the ignorance of mankind, in his sense, or as he pre- 
 sumes." 
 
 II. The Reception of the Gospel: *'Ye received of the word 
 of God which 3'e heard of us ; ye received it not as the word of 
 men, but, as it is in truth, the word of God/^ This language 
 indicates the character and conduct of the Christians at Tliessa- 
 lonica. 
 
 1. The gospel had been preached to them. This accorded with 
 the will of Christ, who has sent his gospel to the nations for tho 
 obedience of faith. Rom-, i. 5 ; xvi. 26 ; 1 Thess. i. 3. 
 
 2. They had heard the gospel — with attention, candour, humility, 
 and without prejudice. It is only in this way the gospel can benefit 
 the hearers of it. IIow did the Jews hear Christ? Generally 
 with the strongest prejudice and deep-rooted hatred to the truth. 
 So it is with modern infidels. There is nothing they hate so much 
 as Christ and the Bible. Rom. viii. 7 ; 1 Cor. ii. 14. 
 
 3. The preaching of the gospel to them was attended imth Divine 
 power, and therefore they received it. 1 Thess. i. 5. It was not 
 merely the power of truth itself, though this often produces a very 
 strong effect. " By the manifestation of the truth," etc. 2 Cor. 
 iv. 2. There is an omnipotence in truth which cannot be resisted ; 
 
 the consciences of men are made to echo to its authority. It 
 
 was the power of God which brought the gospel home to their 
 hearts. It came in demonstration of the Spirit, and not in word 
 only. 1 Cor. ii. 1 — 5 ; iii. 6, 7. 
 
 4. They received the gospel. " Ye received," etc. (1) They were 
 convinced of its truth. They did not regard it, nor treat it as 
 ** the word of men they believed it could not have had any 
 human origin. They examined the evidences of its truth, and 
 were convinced that it was indeed "the word of God." The most 
 zealous, active, useful, and happy men are those who firmly believe 
 
 in the Divinity of the Scriptures. They received the word of 
 
 God for the purposes of salvation. They '* believed'' in Christy 
 obtained mercy, and peace, and joy. They were saved, and became 
 Christ's servants. Hence 
 
 III. The Influence of the Gospel. "Which effectually work- 
 eth also in you that believe." 
 
 This is the. grand experimental test of the truth of Christianity. 
 
 . What was the effect of the gospel upon the Thessalonians i 
 
 It rescued them from idolatry to the service of God, ch. i. 0 ; v. 5, 
 It produced faith, hope, charity, and every Christian grace, 
 
 th, i. 3. 
 
 It gave them joy in the Holy Ghost, ch. i. 6. 
 
180 TRUTH AND rNFLUENCE OF THE GOSPEL. 
 
 It produced emulation in holiness, oh. ii. 6, 14. 
 
 It produced victory over sin and temptation, ch. iii. 5 — 8. 
 
 It produced brotherly love, ch. iv. 9, 10. For piety, it made 
 them the glory of the churches, 2 Thess. i. 3, 4. 
 
 It endued them with heavenly hope, 1 Thess. ch. i. 10. 
 
 This is Christianity. It is the uniform effect of the gospel. 
 Select a thousand conversions by its power, and the tendency will 
 be found the same in each: — enlightening, converting, saving, 
 sanctifying, and will ultimately glorify. It effectually worketh 
 in all that believe, and no other system can possibly produce 
 such effects. 
 
 Where is the nation of antiquity that could produce one enlightened, 
 morally enlightened principle ? No such principle was known in Greece 
 or in Kome. There was nothing there but speculation on the elements 
 and foundation of morality. Nor will it be found that any one of these 
 nations was ever able to embody in the divinities they had fashioned, 
 a single moral attribute. Their gods were the vilest passions, personi- 
 fied and worshipped; the attributes of their divinities, were the attri- 
 butes of fiends. They had gods of war, of intrigue, and of every species 
 of iniquity; they had not a single divinity of morality; not a single 
 
 god of love, in its highest and loftiest sense. The free circulation of 
 
 moral health, constituting the life's blood of a nation, was unknown in the 
 very best days of the most exalted heathens when Christianity was un- 
 known ; but when Tve come within the confines of Christianity, new 
 principles and powers are developed, exercising a commanding influ- 
 ence over the human mind. We can trace the plain history of these 
 new influences of truth to the introduction of Christianity : but infidelity 
 has never taken up this position, to trace the history of these princi- 
 ples and influences in connection with its own cold, lifeless, and heart- 
 rending system. 
 
 Hence, then, we argue the Divinity of the gospel from its mighty 
 power upon individuals, communities, and nations. 
 
 IMPEOVEMENT. 
 
 1. As the powerful and sanctifying influence of the gospel is an 
 evidence of its truth, — are we instances of that influence? 
 
 2. See the reason of man's hatred to the Bible. Because it i» 
 full of light and purity. 
 
 3. Let the Christian cultivate a more intimate acquaintanco 
 with the Scriptures. 
 
ETERNAL LIFE RECEIVED OR REJEOTEDi 
 
 181 
 
 XLIl —ETERNAL LIFE THROUGH CHRIST 
 RECEIVED OR REJECTED. 
 
 ■'He that believeth on the Son hath evf^rlasting life; and he that believeth not th« 
 Sou shall not .see liie; but the wrath of God ubideth on hiin." — John iii. 36. 
 
 The mission of Christ to earth eminently displa3^s the infinite 
 
 love of God, and deeply involves the interests of mankind. ■ 
 
 This chapter contains a comprehensive epitome of the Divine 
 
 scheme of man^s redemption by Christ Jesus. It presents to 
 
 the mind the most important doctrines, blessings, and privileges 
 of Divine grace. The consequences of receiving Christ or re- 
 jecting him are vast indeed. 
 
 I. The Character and Privilege of the Christian. He 
 
 ** hath everlasting life.'' 
 
 1. Tke blessing. Everlasting life. 
 
 Though man is immortal, it does not follow that he has the ever- 
 lasting life here mentioned. Apostate spirits in perdition are 
 immortal, but hav^ the very opposite of everlasting life ; they see 
 not life, but the wrath of God abideth on them. Everlasting life 
 has been lost, forfeited by sin — "paradise lost." 
 
 Paradise has been regained by Jesus Christ, as will be shown 
 hereafter, and therefore he is "the author of eternal salvation 
 unto all them that obey him.'' Heb. v. 9. 
 
 (1) Believing and everlasting life^ are, in some respects ^ simulta* 
 neous. The commencement of the exercise and the enjoyment are 
 at one and the same time. The text reads, He hath everlasting 
 life" — not, he shall have it. He now enjoys the beginning of it 
 by the quickening influences of the Spirit. Eph. ii. 1, 5 ; John v. 
 21, 24. — — Spiritual life here is the commencement of everlasting 
 life to be enjoyed hereafter. 
 
 (2) Everlasting life is freely given to all believers. Rom. vi. 
 23 ; John X. 28 ; xvii. 2. 
 
 (3) He has the pledge and earnest of everlasting life. The work 
 of God is carried on by the sanctifying influences of the Spirit. 
 Eph. i. 11 — 14. The work of God within has ever a reference, a 
 tendency, a progress, towards everlasting life. See John iv. 14. 
 
 River55 to the ocean run, n©r stay in all their course; 
 Fire ascending, seeks the sun,— both hast«ni to their source: 
 So a soul that's born of God, pants to view his glorious face; 
 Upward tends to his abode — to res^. in his embrace. 
 
 (4) That the spiritual life enjoyed by the believer on earth 
 shall be consummated and established in everlasting glory. There the 
 work of God shall be perfected — detached from all sin — associated 
 with all that is intellectual, elevated, and sublime. It will bo 
 
 16 
 
182 
 
 ETERNAL LIFE RECEIVED OR REJECTED. 
 
 everlasting life in God's Paradise — in his heaven — in his magnifi- 
 cent dwelling-place — with departed brethren — with blessed saints 
 — with bright angels, etc., adoring cherubim and seraphim — with 
 the ever-blessed Irinitj. John xvii. 24; Matt. xxv. 34; Rev. vii. 
 13, etc. 
 
 Thus everlasting life is the Divine favour enjoyed on earth, and 
 perpetuat(3d in heaven — it is grace in its consummation — the full, 
 free, and uninterrupted enjoyment of God for ever. 
 
 2. The Author and Source of everlasting life. "He that be- 
 lieveth on the Son/' that is, Jesus Christ. Called the Author of 
 it. Ileb. V. 9. 
 
 (1) Christ is the Divinely appointed Author, John iii. 16. Dele* 
 gated from heaven for that specific purpose. ^ 
 
 (2) He was the Revealer of everlasting life, — in a manner clear, 
 distinct and glorious. Brought life and immortality to light.'' 
 He did that which neither Socrates, nor Plato, nor any of the 
 ancient sages could do. 
 
 (3) He was able to secure it; being the Son of God. He had 
 
 infinite power, wisdom, love, purity, goodness. He became 
 
 flesh. John i. 14. He shed his blood and died to purchase it. 
 
 Heb. ix. 12—15. 
 
 (4) ^t'efreelg offers everlasting life to all who believe. Indicated 
 in the text, and other Scriptures. 
 
 3. The m£ans of enjoying everldsting life. " He that believeth 
 on the Son." 
 
 (1) He gives credence to the Divinity of Chrisfs Mission. As 
 the sent of God." 
 
 (2) He is acquainted ivith Christ; as to his person, offices, work, 
 sacrifices, etc. 
 
 (3) In believing on the Son, he distrusts all self-righteousness, 
 and all humanly devised plans for justification in the sight of God. 
 
 (4) He relies, alone on the meritorious and heaven-accepted sacri- 
 fice of Christ for everlasting life. Thus the Divinity of Christ — 
 nis death, resurrection, and intercession, become the basis of his 
 faith and hope. The result is pardon, perfect and free justifica- 
 tion, peace, joy, and meetness for everlasting life. 
 
 He has the foretaste, the earnest of, the longing for, and the 
 assurance of everlasting life. " I know in whom I have believed," 
 etc. 
 
 II. The Awful state and prospect of the wicked. ** He that 
 believth not the Son," etc. 
 
 1. His unbelief " He that believeth not the Son." This is 
 the character of all the wicked — they are called, unbelievers, and 
 the U7ibelievi7ig. It arises from their totally depraved feeling — 
 from ignorance of themselves, of God, of the nature and bitter 
 efi'ects of sin — from pride — from love of the world — from fleshly 
 lusts which war against the soul. It ever mjinifests itself in an 
 utter contempt of Divin? things. 
 
THE HEAVENLY MANSIONS. 183 
 
 Unbelief presumptuouslj insults the Divine IMajesty — blas- 
 phemes his perfections — despises his goodness — impeaches hia 
 veracity— and "makes him a liar/' 1 John v. 10 — it indignantly 
 contemns and insults the Lord Jesus Christ — and impenitentl;y 
 rejects every blessing and privilege of the gospel, John v. 40 — it 
 is the prolific principle producing every species of impiety and 
 , wickedness. Mark vii. 21 — 23. 
 
 2. The consequences of unbelief . These are two-fold. 
 
 (1) A painf d dejirivatlon. Shall not see life.'' Unbelief will 
 prevent them from enjoying the life of grace on earth — they 
 will remain in a state of condemnation and death. John iii. 18. 
 They will be excluded from the life of gloiy — never taste those 
 celestial joys — the righteous shall enter into heaven and shine 
 like the sun in the firmament, etc. — but against the wicked "the 
 
 door shall be shut." Unbelievers could not enjoy everlasting 
 
 life, having no meetness, no disposition, no relish for it. 
 
 (2) A dreadful endurance, " The wrath of God abideth on him.'' 
 The sentence of death is not repealed — the curse is not removed — 
 God is still " angry with the wicked every day." Sin is always 
 productive of the Divine anger. God hates sin with a perfect 
 hatred. Sinners are condemned by the denunciations of the law — • 
 the threatenings'of the gospel — and frequently by the reproaches 
 of a guilty conscience. Like criminals under the awful sentence 
 of death, waiting for the day of execution, unbelievers are reserved 
 for the day of wrath. 2 Cor. v. 10 ; Matt. xxv. 41. 
 
 XLIIL— THE HEAVENLY MANSIONS. 
 
 "In my Father's house are many mansions: if it were not so, I would have told 
 you. I go to prepare a place for you." — John xiv. 2. 
 
 Tdese words express Christ's affectionate solicitude for the wel- 
 fa,re of his disciples. He was about to leave the world. His death 
 he had often predicted to them in the plainest language, yet their 
 expectations of a temporal Messiah and Prince were so strong, 
 that they lightly regarded such predictions. HoAvever, it is evi- 
 dent tliat on this occasion of our Lord's address, their minds were 
 full of painful apprehensions. The coming tragical events began 
 to cast their shadows before. The departure of their Lord was to 
 them a most painful event. They would be like sheep without 
 
 Shepherd in the midst of wolves. Christ perfectly understood 
 
 the state of their minds ; and with his own peculiar tenderness, 
 gives them consolation : — " Let njt your heart!} be troubled." 
 
 I. The Scene of the ''many Mansions.'' *'In my Father's 
 house.'' 
 
 This description conveys the idea 
 
 1. Of Locality. Where this house is, no one can say. But it 
 
184 
 
 THE HEAVENLY MANSIONS. 
 
 must be where God is. Though he fills all places ; though the 
 heaven of heaTcns cannot contain him, yet in the boundless uni- 
 verse, there is one peculiar, appropriate, and magnificent place 
 which he has allotted for himself, his attendants and saints, to 
 dwell in for ever. It is there he holds his court — manifests hia 
 love — and reveals his glory. 
 
 That heaven is a ylace appears certain ; because it is destined 
 to receive into its capacious mansions at the last day, the glorified 
 material bodies of all the saints ; and even now that of Christ, and 
 those of Enoch, Moses and Elias, are there. As, therefore, there 
 cannot be body without place, it becomes obvious that there must 
 be a place, — a place fitted for receiving and containing bodies 
 tliat are material. True, those bodies Avill undergo some change — 
 probably transformed into spiritual bodies, to possess no longer 
 animal but spiritual sensations and tendencies: still it wiil follow 
 that place will be as much required for the abode of the body, as 
 if it retained all its materiality ; unless we admit the wild and 
 uncomfortable conjecture, that it will float about in some myste- 
 rious way in the regions of space for ever. Spirit being a crea- 
 tion, must be a substance ; and to speak of a thing being created, 
 and not requiring place, is an absurdity. That which occupies no 
 place must be nothing. 
 
 Heaven has been too much considered as a state only, and not 
 as a place ; and thus it has lost much of the interest which it 
 would have otherwise created in the mind. It is true that heaven 
 derives its attractive influence from its being a state of happiness; 
 for what is place, even the most beautiful, when the mind is 
 unhappy? It is not in the noblest mansions, nor in the most mag 
 nificent objects, to chase sorrow from the heart. Yet still, to a 
 gladdened mind, joy will be increased by the presence of whatever 
 is really beautiful and grand, and a new influx of pleasure will 
 roll in upon the soul at the sight of every fresh object of interest. 
 And such will be the effects of contemplating heaven as a place. 
 In addition to the bliss produced by the thought of infinite purity, 
 uninterrupted intercourse with God, and unlimited knowledge, in 
 heaven, — is there no bliss in the thought that we shall enjoy this 
 happiness in a region more lovely than Eden, and surrounded 
 with scenery infinitely more beautiful and enchanting than any 
 this terrestrial orb can present to our view ? 
 
 2. The idea of Grandeur. " My Father's house.'' The house 
 of Deity. How magnificent must that house be which is the resi- 
 dence of the infinite Creator and Governor of all worlds — the 
 Head of a boundless universe ! On this earth there are costly 
 mansions of beauty, and palaces of astonishing splendour ; but the 
 chief palatial residence is that assigned to royalty — that is super- 
 eminently glorious. So in the boundless universe, God's residence 
 is the most elevated, rich, extensive, majestic, beautiful, and glo- 
 rious. The Almighty Architect of the universe built it. Look at 
 his works around you — though cursed and withered by sin, yet 
 they still possess vast beauty, and they declare the g;lory of God. 
 
THE HEAVENLY MANSIONS. 
 
 185 
 
 God made the heavenly house — God dwells in it — that is the idea 
 of grandeur. He has made that high and lofty place for himself 
 and his redeemed to dwell in — the poor worm Jacob/' the 
 broken-hearted and contrite publican, the penitent malefactor, the 
 chief of sinners, the less than the least of all saints, and millions 
 upon millions saved by Christ, shall dwell in his Father's house 
 for ever — and this Divine purpose manifests the grandeur of grace! 
 
 The heavenly house is represented as infinitely beautiful and 
 lovely. 
 
 When we survey the lofty and lovely scenery of nature, and gaze on 
 her sunlit prospects, in which every object is adorned with beauty, and 
 hear the sweetest melodies wafted on the breeze, we reason, if a world 
 like this, wasted by the curse, be yet so fair, may there not be in the 
 vastnesses of immensity, another world, the heaven of God, and of 
 angels and saints, of infinitely surpassing beauty and glory, abundant 
 in every thing to gratify the desires and wishes of the immortal mind ? 
 
 The beauty of the ancient Eden was great ; the glory of the heavenly 
 Paradise is infinitely greater. The beauty of Canaan was most en- 
 chanting — but earth, with all its remaining loveliness, is but a miser- 
 able desert, a waste-howling wilderness, when compared with the 
 
 Father^ s housed' The foundations of the heavenly city are decorated 
 with all manner of precious stones. Its dimensions are wonderfully 
 great. Its wall is of jasper; its buildings are of pure and pellucid 
 gold ; its gates are pearls ; its watchmen are angels. The throne of 
 God and the Lamb is in the midst of it. Out of this throne proceeds 
 the river of life, and on its banks stands the tree of life, yielding the 
 various fruits of immortality. No iniquity is found here. No night 
 overcasts the sky. No moon shines. No sun arises. The hours of 
 darkness are unknown here. *'The Lord God Almighty, and the Lamb, 
 are the temple" of this Divine residence ; the Sun which shines with 
 the splendour of everlasting day. 
 
 Purity gives to the " Father's house" loveliness and beauty. 
 Whatever physical, mental, and moral deformity exists in this 
 world, it has been caused by sin. Sin has made this world a val- 
 ley of tears — a place of incessant weeping — a field of blood, and 
 the land of death. All that annoys, irritates, and distresses here, 
 is the product of sin ! 0 ! to think of the heavenly house as having 
 no sin existent there — of the church there as washed in the Re- 
 deemer's blood, sacrificed by the Spirit, not having spot or wrin- 
 kle, or any such thing,'' — perfectly beautiful and glorious in the 
 image of God, "entire, wanting nothing." 
 
 3. The language conveys the idea of home. " My Father's 
 house" suggests this idea. From that house he came, and for a 
 season sojourned in this world of sorrow. lie therefore left his 
 home, but having finished his work, was about to return. "I go 
 unto the Father;" (John xiv. 28,) that is, I am going home. So 
 Christ's disciples sojourn in a distant part of God's dominions: 
 
 but they will soon reach their home. They are crossing the 
 
 ocean of this life, ard faith sees, and hope expects to reach, their 
 Father's house — thoir home ; for Jesus calls his people *' bretliren,'* 
 16* 
 
186 
 
 THE HEAVENLY MANSIONS 
 
 Ilftb. ii. 11 ; and they desire to be with him in the " better 
 
 country,'^ their Father's house, Ileb. xi. 16. Behold, I ascend to 
 
 my Father and your Father,'^ etc. John xx. 17. Hence he- 
 
 lievers especially in their dying moments, have rejoiced in heaven 
 AS their home : 
 
 Mr. Brewer said, "0 what a world am I goin^ to! Here all is sin, 
 and all is sorrow, but there, everlasting '^oj. Jesus is standing to re- 
 ceive my spirit. My heart, and my flesh faileth, but God is the 
 strength of my heart, and my portion for ever." 
 
 "It will not be long, (said Mr. Toplady, ) before God takes me; for 
 no mortal man can live (bursting into tears) after the glories which God 
 has manifested to my soul." 
 
 Dr. Rowland Taylor, when drawing near the town of Hudley, in 
 Suffolk, where he had been a minister, and was now going to be a 
 martyr — being asked how he did — answered, *' Never better ; for now 
 I know that I am almost at home!" — And looking over the meadow 
 between him and the place where he was to be immediately J|urnt, he 
 said, "Only two stiles more to get over, and I am at my Father's 
 house." And when the venerable Mr. Mede was asked how he did, 
 replied, "I am going home as fast as I can, as every honest man ought 
 to do, when his day's work is over; and I bless God I have a good home 
 to go to." 
 
 II. The Nature and Excellency of these Mansions. 
 
 Christ alludes to the various apartments in the temple, and the vast 
 number of persons lodged there, 1 Kings vi. 5; Jer. xxxv. 4, and by a 
 striking simile from them he represents those numerous seats of 
 heavenly bliss which his Father's house contained, and which were 
 prepared for the righteous. 
 
 This representation of heaven implies, 
 
 1. Ample accommodation. " Many mansions.'' As in the ancient 
 temple there was no lack of accommodation for th.e large number 
 of officials and servants, so heaven will possess more than ample 
 room for the " many sons,^^ and "the great number which no man 
 can number,'^ w^hom Christ will bring to glory. The family will 
 be innumerable, and the house will be vastly capacious. The 
 number of apartments in Solomon's temple was limited ; the num- 
 ber in the celestial temple will be unlimited. I am going home, 
 says Christ, to my Father's house, and there will be ample room 
 
 for you. 0 glorious thought! they "shall come from the 
 
 East," etc. 
 
 2. Variety. "Many mansions.'' The sources of felicity w 
 be numerous and diverse, ^od will explain mysteries — communi- 
 cate l^gbt — and the wonders of redemption and grace will be con- 
 stantly unfolding themselves. God will continue the operatio* < 
 of bis vrisdom and power in the boundless universe, the knowledL\e 
 B.nd inspection of which will be a source of infinite pleasure to tl-e 
 glorified saints. The companionship of angels — recognition and 
 eoiamunion with relatives and brethren — the worship oi God — the 
 
THE HEAVENLY MANSIONS. 
 
 187 
 
 lofty and melodious music — the glorious habiliments, the ethereal 
 nature of the glorified body and soul — these, and much more 
 abundantly, imply most interesting variety. 
 
 0. Therefore the heavenly mansions will be infiriUely felicitous 
 and adapted to sanctijied souls. This is evident from v\'hat has 
 already been stated: — the locality — the grandeur — the beauty and 
 loveliness of the Christian's home in the " Father's house/' Yes, 
 they are mansions of puritij — of uninterrupted and undisturbed re- 
 pose — a ^'rest" of intellectual light, etc. 
 
 4. Mansions of Stability. Not like a tent or tabernacle, alvrays 
 changing places. There are no mutations in heaven — no rever- 
 sions — no change from good to evil for they are 
 
 5. Mansions of eternal permanency . " Mansions," in the original 
 Movai, from Mfn/w, which means to remain, to continue, or abiding 
 -places — called in another place, " everlasting habitations," 2 Cor. 
 IV. 17, 18 ; V. 1. Mansions of immortality ! how different from our 
 dwelling-place here, which is full of change, sin, sorrow, and 
 death 1 
 
 III. These Mansions are prepared by Christ. **I go to pre- 
 pare." 
 
 Christ was going to his cross — to his grave — to his intercession 
 in heaven, to prepare a place for his people. 
 
 1. By his Sacrificial death. lie was going to that — going to 
 the garden and its agony — to the Jewish tribunal with its insults, 
 mocking^, and scourging — to Calvary to suffer and to die. "I 
 go," etc. I have fulfilled the law, glorified my Father,- and now I 
 go to Golgotha, to endure the penalty denounced against trans- 
 gressors. The bitter cup is mingled for me to drink — the baptism 
 of blood is prepared — the curse is coming upon me — the fire of 
 Divine wrath is descending, and gathering around my soul! I 
 go! but I shrink not; " for the joy that is before me, I will endure 
 the cross," etc. For your salvation, I will die. I go — to rend the 
 vail — to break down the middle wall of partition — to open a new 
 and living way. See Eph. v. 2. 
 
 2. By his resurrection. He was going to the grave to rise — to 
 triumph over mortality, that we might rise and triumph too. Rom. 
 iv. 25 ; John xi. 25 ; TThess. iv. 14, etc. 
 
 3. By carrying our nature into Heaven. There our Forerunner 
 is for us entered." Ileb. vi. 20. Heaven had been the abode of 
 his Divine nature, and not as yet of his human nature. But in 
 that nature he was going home, that by his spotless sacrifice he 
 might appear in the presence of God for us. 
 
 Tliiis tht^ believer mny rejoice. " My nature is already in heaven in 
 the presence of my Saviour. I, as a man, am now degraded by sin, 
 wretched, sickly, and dyiiit^ — my nature is subject to anf^uish and to 
 mortal decay; but 1 see man in the person of my Redeemer on the 
 throne of God. Mean as man may be here, he is exalted there. The 
 great High Priest, who in human nature atoned for our sins, Has 
 
THE HEAVENLY MANSIONS. 
 
 carried that nature, in inseparable union with the Divine, into the 
 celestial temple, and has taken possession of it for man in the very 
 natui e of man. 
 
 When Christ went into heaven as our High-Priest, to present his owa 
 sacrifice before the Father on our account, he prepared a place for us, 
 which the Apostle expresses by his purifying or consecrating the 
 heavenly places in wliich we are to dwell, which would have been 
 polluted by the entrance of such sinful creatures into them. Heb. ix. 
 23, 24. So the tabernacle was consecrated, Ex. xxix. 36, 37 ; Ley. 
 xvi. 16. 
 
 Behold, then, Christ preparing a place for us by the adminis- 
 tration of all his mediatorial offices in heaven. His blood falla 
 upon the mercy-seat — he pleads, and is heard. He commissions 
 his Spirit, and he descends. 
 
 IV. The Certainty of the existence of the heavenly man- 
 sions; " if it were not so, I would have told you.-" 
 
 It is not my interest to deceive you. I *'take pleasure in the 
 prosperity of my servants.'' I am the faithful and true Witness.'' 
 I can never deceive those whom I have loved with an everlasting 
 love. If it were not so: — I know whether it is so or not — and I 
 affirm that it is so ; for I have come forth from that heaven, my 
 Father's house, and that is " the kingdom prepared for you," etc. 
 My mission to earth is a proof that it is so ; for had there been no 
 heaven lost and to regain, I should not have been sent. You have 
 seen my miracles ; they testify of me. You know my sufferings 
 and privations — my disinterestedness, benevolence, and compas- 
 sion — that I have refused earthly honours — you know my character 
 — it is perfect, for I challenge the whole universe, which of you 
 convinceth me of sin ? What motive then could I have had in 
 attempting to deceive you? I speak as one having authority — 
 
 in my Father's house are many mansions" — I am the Author 
 of eternal life" to those that believe. " If it were not so, I would 
 have told you." 
 
 As Mr. Jay observes, <'If it had not been so, he could have told 
 them. If it had not been so, he should have told them. If it had not 
 been so, he would have told them." 
 
 IMPROVEMENT. 
 
 1. Are we prepared for these mansions ? For they are prepared 
 for a prepared people. 2. Rejoice in what Christ has done, and 
 is now doing for you. 3. Anticipate the time when your tents 
 shall be struck, and you shall enter the temple above. "I wiU 
 come again, and receive jou to myself," etc. 
 
THE VOICE OF THE BELOVED. 
 
 189 
 
 XLIY.— THE VOICE OF THE BELOVED. 
 
 "The voice of my Beloved! behold, he cometh." — Song ii. 8. 
 
 This Song is a Divine allegory in the form of a pastoral ; and 
 represents the reciprocal love between Christ and his Church, 
 under figures taken from the relation and affection which subsist 
 between tlie bridegroom and his espoused bride ; an emblem con- 
 tinually employed in Scripture. To understand it aright, we 
 must consider the Redeemer as loving and beloved of his Church. 
 The marriage contract is already ratified, but the completion of 
 this blessed union is reserved for the heavenly state. Let this 
 Book be read with a spiritual mind, or it will be " a savour of 
 death unto death/' 
 
 I. The Beloved ; My Beloved.*' 
 
 The Beloved had withdrawn from the bride ; but with rapture 
 she again hears his voice, and perceives the tokens of his return, 
 
 leaping upon/' or over the mountains,'' skipping upon the 
 
 hills. This may apply to the ancient believer's expectation 
 
 of the promised Saviour coming in the flesh : they heard his voice 
 by the prophets, and every age gave fuller intimations of his ap- 
 proach. Though he seemed to delay, yet he was coming with 
 speed and alacrity ; nor could any obstructions prevent his ap- 
 proach ; but he would surmount them as the hart does the moun- 
 tains and hills.* 
 
 1. Christ is the Beloved of the Father. Isa. xlii. 1. The expres- 
 sion, '*the only begotten Son, which is in the bosom of the 
 Father," John i. 18, represents the Divine affection. " This is my 
 beloved Son," etc. Matt. iii. 17 ; John xii. 23, 27—30. " The 
 Father loveth the Son, and hath given all things into his hand," 
 John iii. 35. He has given him the Church — its government is 
 upon his shoulder" — a commission and the power to redeem them 
 — and the treasures of infinite grace with which to bless them — he 
 has exalted him — and given him universal empire. Ps. ii. 8 ; Rev. 
 vix. 6, 16. 
 
 2. Christ is the Beloved of the Angels, 1 Pet. i. 12 ; 1 Tim. iii. 
 16. Angels from eternity loved him — they admired and loved 
 him in the various stages of his life — from his birth in Bethlehem 
 to his death at Golgotha. At his birth crowds of angels descended 
 from heaven, and hovered over the place where their incarnate 
 God lay in a manger, Luke ii. 10 — 14 ; Heb. i. 15. At his tempta- 
 tion, angels ministered unto him, Matt. iv. 11. When agonizing 
 
 ♦ In this seuse (read verse 8th and 9th\ "the wall" behind which he stood, "the 
 windows'' through which he looked, and "the lattice" tlirough which he showed some 
 glimpses of lii* jJjlory. represent the types and ceremonies of the law, and the pro- 
 phecies especially relating: to that event : these in part revealed him, yet so that he 
 was concealed from unbelievers; and but dimly seen by believers; yet his eyes vrvi-*» 
 apou theoHi and they became in some degree acquainted with him. 
 
190 
 
 THE VOICE OF THE BELOVED. 
 
 in Gethsemane they were there, Luke xxii. 43. And on the crosi 
 they saw him expire ! John i. 51. 
 
 Around the bloody tree 
 
 They pressed with strong desire 
 
 That wondrous sight to see, — 
 
 The Lord of life expire! 
 And could their eyes have known a teur. 
 It had dropt there in sad surprise. 
 
 They watched his grave — rolled away the stone from the sepul- 
 chre, and opened the prison-doors that the rising Conqueror might 
 march forth. Tl ey formed his glorious retinue when he ascended. 
 The chariots of God,'' etc. Ps. Ixviii. 17. 
 
 Yes, when array 'd in ligrht, 
 
 The shining Conqueror rode, 
 
 They hail'd his rapturous flight, 
 
 Up to the throne of God ; 
 And wav'd around their golden wings, 
 And struck their strings of sweetest sound. 
 
 And now in heaven Jesus is the darling of angels. His name 
 sounds from all their harps, and his love is the subject of their 
 seraphic sengs. They cry with a loud voice, Worthy is the 
 Lamb,'' etc. Rev. v. 11, 12. It is the song of the angels — it is the 
 8ong of the redeemed : — 
 
 Jesus, the Lord, their harps employs; 
 
 Jesus, my Love, they sing: 
 Jesus, the name of both our joys, 
 
 Sounds sweet from every string. 
 
 3. Christ is the Beloved of Ms people. Unto you therefore 
 which believe he is precious," 1 Pet. ii. 7, or preciovsness, all pre- 
 ciousness, and nothing but preciousness. The world despises him 
 and regards him as "a rock of offence," but he is precious to God 
 who knows him best — and precious to believers. Faith induces 
 them to look upon persons and things as God does ; conforming 
 their sentiments to his. Christ is the Father's beloved Son, in 
 whom he is well-pleased, and he is their beloved Saviour, in whom 
 they are well-pleased. 
 
 Everything about Christ is excellent and glorious, and there- 
 fore they love him. For his dignity and glory — or his infinite 
 love and condescension — for his perfect obedience to the law — for 
 his loveliness of character — for his wise and beautiful teaching — 
 for the work of redemption — and the gift of his grace, they love 
 him. 1 John iv. 19, 
 
 They show their love by service in his cause — caring for it, 
 praying for it, helping it forward — consecrating to it every talent. 
 They are careful of his honour — guard it from reproach — *and 
 boldly avow themselves on the Lord's side. 
 
 Those that love Christ, love all that belong to him. They love 
 the brethren. 1 John iv. 7 — 11. 
 
THE VOICE OF THE BELOVED. 
 
 191 
 
 II. The Revelation of the Beloved. " The voice ot my Be- 
 loved/' He reveals himself. 
 
 1. By Ms word. There his voice is heard, whether in the 
 private perusal of it, or in the public ministration of it. That 
 word, which is the voice of the Beloved, speaks his character — ■ 
 liis'will — his laws — his gospel. It reveals him as the mighty 
 Saviour. How sweet is the voice of the Beloved in the gospel ! 
 
 My sheep hear my voice,'' John x. 27; xvii. 37. The voice of 
 his atoning blood sounds sweetly in their ears. It '^speaketh 
 better things than the blood of Abel," or of any of the ancient 
 sacrifices. 
 
 2. By his Spirit dicelUng in the heart. This is the inward voice 
 of the Beloved — a still small voice, inspiring with light, peace, 
 joy, faith, patience, hope, etc. 
 
 Observe this voice is pleasant; Never man spake like this 
 man." 
 
 It is instructive, giving information on the most important 
 matters. It is infiueniial. It raises the dead sinner to life — it 
 calls back the wanderer, and restores the prodigal — it animates 
 the Christian pilgrim to perseverance — and the Christian soldier 
 to continued conflict and victory. 
 
 III. The coming of Christ: "Behold he cometh.'' Then his 
 voice is heard as the signal of his approach. 
 
 1. This was the language of primitive and expectant saints , 
 " waiting for the consolation of Israel." They looked by faith 
 over "the wall" of partition, and through "the windows" and 
 "lattices" of- types and shadows, they saw Christ in the distance, 
 and said, " Behold he cometh." 
 
 2. He came by his incaimation, when he came in the form of a 
 servant, and clothed with humility. He came to die. " I am 
 come that you might have life," etc. " This is a faithful saying," 
 etc. 1 Tim. i. 15. 
 
 3. He comes to the poor penitent sinner m his distress, and says, 
 " Come unto me," etc. Matt. xi. " Thy sins are forgiven thee," etc. 
 
 4. He comes to the poor, afflicted saint, and sweet and consola- 
 tory is his voice. " My grace is sufficient for thee," 2 Cor. xii. 9. 
 Amid the darkness and violence of earth's tempests his voice is 
 heard ; "It is I, be not afraid." 
 
 The language is expressive of all the spiritual visits of Christ 
 to his people. He is ever ready to restore, revive, heal, comfort 
 and animate. 
 
 5. It is applicable to his coming at death to receive the soul to 
 glory. "Behold he cometh" to fetch his people home. Unplea- 
 sant to human nature is the messenger employed for this purpose 
 — the "King of terrors," — "death on the pale horse," Rev. vi 
 7, 8; but as he is under the power of Christ, having been con 
 quered by him, death is a friend. 
 
192 
 
 MAN IN A FUTURE STATE. 
 
 " Wh3n grim Death has lost his sting, he wears an angel's face ; and 
 he has lost his sting to a believer. I will tell you how a believer fee'ls 
 "when he sees the pale horse and his rider. (Rev. vi. 7, 8.) H'e is 
 something like a young gentleman at school. The time of vacation 
 comes, and his father says, will send for you, and you shall come 
 home." The young man has got every thing packed up, and expects 
 bis father's servant to come; he looks out at the window, and he snys, 
 *'Ts my father's servant coming? 0 yes; yonder I see my father's 
 pale horse; I know it well enough; my father's servant is coming." 
 And when the servant comes, on the pale horse, does he feel sick ? No ! 
 He goes round to his poor school-fellows, and shakes hands, and snys, 
 *' Farewell ; — I shall be glad to see you at my father's house ; I shall 
 be glad to welcome you home ; I shall see my father, my mother, and 
 toy companions." And there is his father's servant, on his father's 
 pale horse. 
 
 So it is, my brethren, with an heir of God, and a joint-heir with 
 Christ. When Death comes, upon his pale horse, he does not feel faint: 
 his father's servant is coming ; he shakes hands with all who are 
 around him, and says, " Farewell ; meet me in Heaven ; I will meet 
 you at the pearly gates: and I will welcome you. J shall see my 
 father, my mother, my brother, my relations, and my friends — fare- 
 well." " 0 death, where is thy sting; 0 grave, where is thy victory?" 
 Ps. xxiii. 4. — Dawson. 
 
 6. To his coining in judgment to complete the salvation of his 
 people. Behoid Ke cometh.'' 1 Thess. i. 10 ; Jude 14 ; Rev. i. 7. 
 
 XLV. THE IMMORTAL CONSTITUTION OF MAN 
 IN A FUTURE STATE. 
 
 "Neith^»r can tboy die any more; for they are equal unto the angels; and are the 
 iihildren of God, being the children of the resurrectioPv*' — Luke xx. 36. 
 
 The ministry of Christ consisted of reTelation, teaching, and 
 the manifestation of the Divine power and love. By the latter he 
 proclaimed his credentials, as the " Sent of God,'' to be Divine ; 
 by the former he instructed the ignorant sinner, and shed a clear 
 and brilliant light over his future existence. He vrho is called 
 the '^Eternal Life,'' and the ''Way" to it, revealed heaven to 
 man. He brought life and immortality to light by the gospel, 
 lie did that virhich the wisest sages, or the most renowned philo- 
 sophers could not do with any degree of certainty. With them all 
 
 was conjecture; with Christ all was clear and decisive. The 
 
 doctrine of a future state was rejected by the Sadducees ; they 
 believed not in a resurrection, nor in angels or spirits. They were 
 openly profane and licentious — the effect of regarding human life 
 as mere animalism. 
 
MAN IN A FUTURE STATE. 
 
 193 
 
 In the context Christ successfully encountered these infidel 
 objectors. They attempted to embarrass him by proposing what 
 appeared to them a difficulty; v. 27 — 33. The inference which 
 they desired to deduce from it was the impossibility of a resur- 
 rection. The answer of Christ is sublime and overwhelming; 
 V. 34—38. 
 
 The language employed by Christ indicates, 
 
 I. That in a future state, there will be a new constitution op 
 Society. 
 
 Here Society is characterized by sensualism, sin, and sorrow. 
 In heaven these will not exist at all. " The children of this world 
 marry, and are given in marriage, — but there they ''neither 
 marry nor are given in marriage," v. 34, 35. There will be no 
 sexual unions, as in this world — but the absence of all sensualism. 
 Marriage is intended only for the present world, to replenish the 
 earth, and to repair the ravages that death continually makes 
 amongst its inhabitants. Marriage is a Divine ordinance, and 
 when properly contracted bjr the respective parties, highly honour- 
 able ; but in multitudes of instances it is associated with sin, and 
 in all cases with pain and sorrow. 
 
 The population of heaven never decreases — it is always increas- 
 ing, and will do so till God shall have gathered together there all 
 his redeemed people, who will be sinless, glorious, and immortal. 
 ** Neither can they die any more/^ As there will be no death 
 there, sexual unions will be unnecessary ; for they are equal 
 unto the angels, and are the children of God, being the children 
 of the resurrection." 
 
 How mean and grovelling does the life of man appear here ! 
 What multitudes resemble, or exceed, *' the beasts that perish." 
 Ps. xlix. 12. *'The works of the flesh are" frequently and 
 most awfully manifest." A perusal of Rom. i. 18 — 32, will 
 
 exhibit to us the debased state of humanity. But through the 
 
 blessed redemption of Christ the saints shall be constituted to 
 mingle with ethereal spirits before the throne. Their bodies will 
 be rendered spiritual, and all their employments and pleasures 
 will be pure, intellectual, and angelic. Divine grace 
 
 Will lift them from this abject to sublime; 
 This flux to permanent; this dark to day; 
 This foul to pure; this turbid to serene; 
 This mean to mighty! And place them whera 
 Sin will deform no more! 
 
 II. For the Society of heaven Christians will be adapted pri- 
 marily BY BEING DISEMBODIED, AND ULTIMATELY BY THE GLORIOUS 
 RESURRECTION OF THEIR BODIES; V. 35. 
 
 The spirit of the believer at death quits the earthly tenement 
 for ever. He is absent from the body, and present with the 
 Lord." 2 Cor. v. 1—6. Absent from a body humbled and debased 
 by sin. ^ Absent from a body sluggish and inert, altogether dis- 
 proportionod to the activity of the mind ; and often found to be an 
 17 X 
 
194 
 
 MAN IN A FUTURE STATE. 
 
 impediment to its operations ; — a body iivhich Pagan pliilosophers 
 denominated the sepulchre of the soul, and the prison of the spirit. 
 Absent from a^body which is full of moral corruption and defile- 
 ment ; being the principal source of temptation, as the gratifica- 
 tion of its various appetites are more sensible and urgent than that 
 of the mental appetite. The body is dead because of sin/^ Ab- 
 pent from a body constantly liable to pain and sickness, of frail 
 and feeble texture, whose foundation is the dust, and which is ever 
 tending to decay. 
 
 Therefore, being free from this corrupt and gravitating weight 
 of earthly matter, the soul will be prepared for, and spring up, to 
 enjoy all the felicities of the heavenly inheritance. 
 
 And even the body itself will be adapted by Divine power to 
 inherit the kingdom of heaven. From sin, corruption, inertness, 
 pain, sickness, and death, it will be perfectly delivered. "For 
 our conversation is in heaven,*' etc. Phil. iii. 20, 21 The body 
 will then be invested with spiritual properties; for "it is sown a 
 natural body, but it shall be raised a spiritual body.'' At the 
 resurrection, corruption shall be left behind in the grave, and 
 through the endless ages of eternity shall never appear to deface 
 the beauty, or interrupt the health of the blessed. " It is sown in 
 corruption, it is raised in incorruption." " It is sown in weak- 
 ness, it is raised in power." There shall be given to it the strength 
 and energy of an angel, to qualify it to bear and enjoy that " ex- 
 ceeding and eternal weight of glory." Inconceivable to our minds 
 will be the strength of the glorified bodies of the redeemed, when 
 they shall come forth from the tomb, fitted for being placed in the 
 presence of the unveiled splendour of Jehovah ! Wonderful con- 
 trast ! a body languishing amid the weakness of approaching dis- 
 solution, scarcely able to bear the gentlest whisper of the human 
 voice, — and this same body, in a future period of its being, fitted 
 to endure and enjoy the matchless glories of heaven. 
 
 Thus both soul and body are prepared for God's dwelling-place, 
 where they "neither marry, nor are given in marriage." Chris- 
 tians will be raised to associations more lasting — to emplo^-ments 
 more dignified, and to pleasures more satisfying than those below 
 the skies. How mean and transitory will earthly connections 
 appear to the glorified saint, when contrasted with the everlasting 
 friendships of heaven! It is a pleasing thought that though no 
 connections will exist there similar to earthly ones, yet the most 
 refined enjoyments of a social nature will be experienced. The 
 heavenly inhabitants will be actuated by one feeling. The Al- 
 mighty Spirit, like the living creature in the wheels, moving every 
 mind, the most entire harmony will exist. The whole will be as 
 one family, — a family in which love will be the predominating 
 emotion, and which will be always on the increase. They will 
 have one name ; for " of Jesus the whole family in heaven and 
 earth is named." 
 
 III. This representation indicates the total annihilation of 
 DEATH, and therefore a state of immortality. "Neither can they 
 
MAN IN A FUTURE STATE. 
 
 195 
 
 die any more." It is delightful to think of a world where death 
 will be unknown. For only consider, 
 
 1. Death is the effect of sin. 2. It is the extinction of life: 
 
 the strength departs — the blood congeals — the pulsation stops — 
 the lungs heave no more — earthly possessions and ties are surren- 
 dered. 3. It is painful to the dying, and to surviving relatives 
 
 and friends, deeply affecting. 4. Death conducts the soul to its 
 
 eternal destiny — to everlasting life, or to the blackness of dark- 
 ness for ever. 
 
 Ever since sin entered this world, death has committed its fear- 
 ful ravages, and cast its sombre shadows over all human society. 
 This is a dying world. Our fathers, where are they, and the 
 prophets, do they live for ever?*' Where, under heaven, is the. 
 place in which are not deposited the ashes of the saints ? In what 
 locality find we not a sepulchre and a waving cypress? And still 
 the "King of terrors'' triumphs! Daily, hourly, every moment, 
 he smites, and as often the church mourns. She looks around for 
 her prophets, but they are not : for her apostles, but they are not ; 
 for her reformers, but they are not ; for her missionaries, but they 
 are not ; for her pastors and teachers of former generations, but 
 they are not ; for lover, friend, and Christian brother, but they 
 are all 'gone down to the shades of darkness. 
 
 But lift up your eyes to the land of immortality. Neither can 
 they die any more,'' for they are saved by Christ, For them he 
 *' has abolished death," and triumphed over the grave. He paid 
 the penalty which sin had merited, which rendered death dreadful. 
 He has entered the grave and risen from it as the first fruits of 
 those that sleep. The exaltation of Christ is the pledge that they 
 *^ can die no more." ** Because I live, ye shall live also." They 
 can die no more, because death shall he absolutely destroyed. ^' He 
 will swallow up death in victory." The last enemy that shall 
 be destroyed is death." "And death and hell were cast into the 
 lake of fire." Rev. xx. 11 — 15. " Neither can they die any more," 
 for they are immortal as God is immortal. The bodies of the saints 
 are gone to the grave, but their spirits " live unto God," or with 
 him. See ver. 37, 38. Here the doctrine of immortality is clearly 
 taught. 
 
 ** Let it be observed, that Abraham was dead upwards of 800 years 
 before these words were spoken to Moses: yet still God calls himself 
 the God of Abraham, etc. Now Christ properly observes that God is 
 not the God of the dead (that word being equal, in the sense of the 
 Sadducees, to an eternal annihilation) ^ hut of the living; it therefore 
 follows that if he be the God of Abraham, Isaac, and Jacob, these are 
 no^ dead, but alive; alive with God, though they had ceased, for some 
 hundreds of years, to exist among mortals. We may see from this, that 
 our Lord comhnts and confutes another opinion of the Sadducees, viz., 
 that there is neither angel nor spirit ; hy showing that the soul is not on'iy 
 immortal, but lives with Qoi, even while the body is detained in the dust 
 of the earthy which body is afterwards to be raised to life, and united 
 
196 
 
 MAN IN A FUTURE STATE. 
 
 ^ith its soul by the miraculous power of God, of which power they 
 ehowed themselves to be ignorant when they denied the poisibiliti/ of a 
 resurrection.^' — Z)r, A. Clark. 
 
 IV. The Heavenly State will be of an angelic character ; 
 ** they are equal unto the angels/^ who neither marry nor die, but 
 are immortal. Matt. xxii. 30. *' Equal to the angels/' or **as the 
 angels.'' 
 
 1. In perfect freedom from animal and seyisiial appetites. Ange' s 
 have never been associated with humanity. Their felicity has 
 been infinitely greater, more refined and satisfactory than any to 
 be derived from animal nature. When Christians shall be assimi- 
 lated to angels there will not be experienced one particle of regret 
 for the surrender of earthly associations, however tender and en- 
 dearing they may have been. 
 
 2. Equal to angels in perfect purity, not having spot," etc. 
 Angels have never sinned. Goodness in them has been increasing 
 from the dawn of their being until now. How great their sanc- 
 tity ! How lovely their appearance ! Virtue, even in this world, 
 -is lovely and commanding ; what must be its influence when seen 
 in perfection ? 
 
 3. Equal to angels in knotdedge. The capacity will be expanded 
 to comprehend, like them, the wondrous operations of Jehovah's 
 hand. 
 
 4. Equal to angels in beauty. A man remarkably intelligent, 
 and possessing great moral excellence, is a beautiful character. 
 How beautiful must an angel be, perfectly free from animalism, 
 sin, and ignorance! Sin has marred the whole creation. What- 
 ever ugliness and deformity we see around us, all has been oc- 
 casioned by sin.* 
 
 5. Equal to angels in immorfality In their employments, they 
 will never tire — age will never impair their powers — their plea- 
 sures are immortal, and cannot satiate — the infinitely varied 
 sources of their happiness can never be exhausted. Like God — 
 like angels, the saints will be immortal, and shall " die no more." 
 
 V. For the Heavenly state, Christians have now the prepa- 
 ration AND THE HOPE. Being the children of God, and of the 
 resurrection." This implies, 
 
 1. Their belief in the gospel, and their reliance upon Christ for 
 
 * "If we were never afflicted with any disease; if we were never 1o indulsre in pny 
 degree of sinful passion; and if were never to depart in our affections from Go(i, 
 but wpre continually to have them in entire subjection to him, it is impossiVle to 
 iay what might be the effect of this on the appearance of our bodies. Ilnd Adam 
 remained sinless, it is a possible, if not a likely thinir, that he would, down to the 
 latest day of his residence in this world, have retained all the freshness and viirour of 
 appearance which he possessed when he came at first out of the hands of the Creator. 
 Bin. there is every reason to believe, has not only marred the moral beauty of the 
 Foul. but has spoiled the very appearance of our bodies. And it is perhaps in conse- 
 quence of The entire absence of sin jmione the angels, that one of them, after the l:«p8« 
 of four thousand years at least, appeared to Mary still as but a young man. This idea, 
 Rise, may help lis to understand in what manner the saints in heaven will retain atf 
 thflir freEbness and beauty throuijhout the ages of eternity.'* — Leslie. 
 
MAN IN A FUTURE STATE. 
 
 197 
 
 salvation. Christ " was delivered for our offences, and rose again 
 for our justification." As penitent sinners, feeling themselves 
 helpless, and ready to perish, they depend upon Christ^s finished 
 work, as confirmed and rendered valid by his resurrection. 
 
 2. They are adopted into the family of God. Being the children 
 of God." 'Rom. viii. 15—17. 
 
 This is their preparation for heaven, and the basis of their hope 
 of it. Hence at ver. 35, it is said, But they which shall be ac- 
 counted worthy to obtain that world, and the resurrection from 
 the dead." A parallel passage occurs in Rev. iii. 4, *' Thou hast 
 a few names even in Sardis which have not defiled their garments ; 
 and they shall walk with me in white: for they are worthy." 
 Made worthy, not by human merit, — not by self-righteousness, 
 but by the blood of Christ. The infinite merit of his sacrifice is 
 appropriated to them. That constitutes the robe of righteousness 
 in which they will boldly appear in the presence of God. Hence 
 believers rejoice in hope: " For if we believe that Jesus died and 
 rose again, even so them also who sleep in Jesus will God brin^ 
 with him." 1 Thess. iv. 14, etc. 
 
 It is evident therefore that there must be a realization of Christ's 
 power on earth in order to i-ealize it hereafter. In John vi. 51, it is 
 written, "I am the living bread, etc.— whoso eateth my flesh and 
 drinketh my blood, hath eternal life, and 1 will raise him up at the last 
 day;''^ indicating the union subsisting betwixt the Redeemer and the 
 redeemed — a union close and indissoluble. That which we eat becomes 
 a part of ourselves ; our very flesh, and blood, and bones. Those then 
 who really by faith apprehend, or lay hold of Christ, are one with him, 
 mystically and spiritually, and shall consequently know the "power of 
 his resurrection," or be raised up at the last day.'* 
 
 IMPROVEMENT. 
 
 1. What a glorious prospect has the Christian be'fore him I 
 How dreadful the prospect of the unregenerate ! 
 
 2. How consoling is this subject under bereavement! We 
 shall join our brethren who are gone before us to heaven, and wo 
 shall " die no more." 
 
 3. How thankful ought we to be for God's unspeakable gift — 
 the suffering and dying, ye\' risen and triumphant Jesus I 
 
 17* 
 
198 INFIDELITY. 
 
 XLYL— INFIDELITY, OR THE REJEOTION OP 
 GOD'S WORD. 
 
 ** The wise men are ashamed, they are dismayed and taken : lo, they have rejected 
 Ihe word of the Lord ; and what wisdom is in them ? " — Jer. Tiii. 9. 
 
 A DREADFUL charge is here brought against the Jews. It is 
 that of infidelity, or practical contempt of God's word. Yet in the 
 pride of their hearts they valued tnemselves for their superior 
 Knowledge, and the possession of the law. But what ground had 
 they for boasting, w^hen they were guilty of the most atrocious 
 idolatry and iniquity ? They might as well have been left in 
 ignorance with the poor Gentiles. What wisdom could there be 
 in these Scribes who rejected the truths, precepts, and warnings 
 of God's word? They would ultimately be ashamed and con- 
 founded with their hypocrisy and rejection of the Divine precepts. 
 The same language may be applied to thousands now who reject 
 Divine revelation, not for any valid reasons, but as prompted by a 
 wicked and degenerate heart. 
 
 I. The Nature of Infidelitf. 
 
 Tt is " rejecting the word of the Lord." This will apply to the 
 unbelieving world generally ; to whom the gospel has been 
 preached, and treated by them with the utmost indifierence. 
 Many of these may not deny the truth of revelation, yet they 
 attach no importance to it. Others go so far as not to believe, and 
 avowedly reject the testimcmy of Divine revelation. The infidelity 
 of such persons is open, acknowledged, and systematic. Christi- 
 anity they regard as an imposture and a falsehood ; and the hatred 
 of some to Christianity is so extreme that they would gladly dispel 
 it from the embrace of mankind. 
 
 Infidelity has existed in every age. Our first parents became 
 infidel when they listened to the suggestions of the Evil One in 
 Paradise. Infidelity characterized their descendants, producing 
 that vast amount of wickedness which was sta3'ed by the deluge. 
 Infidelity appeared again in the unhallowed building of Babel. 
 Infidelity was the great destroying sin of the Jewish nation in the 
 times of the prophets ; and when Christ appeared, infidelity ran- 
 coured in the hearts of the Jews, who pronounced Christ to be an 
 impostor, and murdered him on the cross. . Infidelity excited the 
 Greek to regard the gospel as foolishness, and to deride the resur- 
 rection from the dead. What were the Pharisees and Sadducees 
 generally, but infidels ? Infidelity instigated the church of Rome 
 to unsheath the sword, and kindle the fire of persecution, in order 
 
 to obscure the purity of religion. And at the present day, 
 
 infidelity in various forms, determinately besieges the citadel of 
 Divine truth, and with infernal hate exclaims, " Raze it, raze it to 
 the ground. 
 
INFIDELITY. 
 
 199 
 
 The various forms of infidelity may be briefly enumerated: — The 
 denial of the Divine Exi.stence, or absolute Athei:;m; the denial of the 
 Divine Personality, or Pantheism, {i. e. God in every thing, and every 
 thing in God, Nature absorbed in Deity. God is in man, a tree. etc. 
 — nnd man, or a tree, etc., is in God) ; the denial of the Divine Provi- 
 dential Government, or Nnturaiism ; the denial of the Divine Redemp- 
 tion, (including the docti'ine of the Trinity, Atonement, and Spirit's 
 influences) or Pseudo-Spiritualism: to which may be added the denial 
 of Man's Responsibility, or indifterentism, and the denial of the Power 
 of Godliness. Such persons dismiss the doctrine of a future state, as 
 a cunningly devised fable, the phantom of priestcraft and superstition, 
 and pronounce death to be the end of all existence — absolute annihila- 
 tion. 
 
 II. The Cause of Infidelity, or, why do men reject Christi- 
 anity? 
 
 The causes of infidelity are more moral than intellectual. 
 
 This persuasion is greatly strengthened by a perusal of the produc- 
 tions of modern infidel writers. Nothing can be more contemptible,'* 
 says Professor Garbett, **than the argumentative resources of modern 
 infidelity. It does not reason, it only postulates ; it dreams and it dog- 
 matises. Nor can it claim invention.^^ The general strain of argument 
 brought to bear against Christianity by its modern assailants, would 
 not be tolerated for a moment within the province of purely literary 
 criticism. The determination to withstand every thing like reasonable 
 evidence, contrasts very much with the feeble argumentation by which 
 many of the truths of religion are set aside. 
 
 1. Infidelity arises from the depravity of the heart. As the heart 
 is depraved, it loves neither God nor his vrord. The heart is im- 
 pure, and therefore resists every thing like moral restraint. W© 
 might appeal to the experience of infidels, and say, What was the 
 first step in the process by which your minds abandoned religion ? 
 Was it by a deep serious examination of the claims of Scripture, 
 and a conviction that they were not supported? or was it not 
 rather because you felt the claims of Christian duty to be strict, 
 more strict than you wished, and then to be rid of their influence, 
 denied their obligation? While the unbelief some has begun in 
 a spirit of speculation, in more its origin has been in an immoral 
 life ; they have indulged in and courted the speculations of scepti- 
 cism to gloze over licentiousness, or to still the remonstrances of 
 conscience. 
 
 Ah! ''the heart is deceitful above all things,^' etc.; it hates 
 God, and recoils, in hostility, from the doctrines and precepts of 
 
 the gospel the corrupt heart is the grand source of infidelity. 
 
 This is the polluted fountain from whence flows the most perni- 
 cious streams on human society. This is the fatal poison-tree from 
 whose leaves has extended the wide prevailing pestilence which 
 blasts, and withers, and destroys, and consigns all within the 
 sphere of its influence to one uniform spiritual death and desola- 
 tion. Ho who "saw with open eyi the mystery of the soul," 
 
200 
 
 INFIDELITY. 
 
 accounted for the rejection or feeble influence of his gospel by 
 saying, ** Men love darkness rather than light/^ etc. 
 
 •2. Ignorance. (See page 178.) On this subject we quote the 
 foUoAYing striking remarks: — 
 
 *'Mnny unbelievers desire knowledge on the grent subject, but they 
 never undergo the labour of research. We suppose that of nil the 
 scoffers who were to come in the hist days, and who were to be wilfully 
 jornorMnt. tl)ere is scnrcoly one but would be willing to receive historic 
 knowledge at leavt, provided an angel could just grasp it in his hand, 
 and tlirow it into his brain, without any exertion on his part. But the 
 toil of research he never encounters. He may snatch at some plausible 
 objection to truth, as he hears it repeated ; but to impartial investiga- 
 tion he is an uirer stranger. As for those who think they have inves- 
 tigated very laboriously, but who have not investigated at all, we will 
 notice them in considering another part of this subject. The millions 
 of scoffers who have come, and who now live, are ignorant of Bible facta 
 and Bible language. The profound and the unlettered, the wealthy 
 and the indigent, the talented and the stupid, are ignorant of Bible 
 facts and Bible language. To some, this may sound strange, but it ia 
 not hard to prove. The matter may be easily tested. The scoffers live 
 now, and you may approach and converse with them. During a ten- 
 years' search, you are not likely to find one exception to the general 
 statement. There was one who tried this for eighteen years, to see if 
 he could meet with any one who cast away the Bible, and who was at 
 the same time acquainted with its contents, and with the ancient 
 literature connected with the Bible. He found some who at first de- 
 clared themselves acquainted with the subject, but who really were 
 not. After asking them, in an affectionate manner a few questions, 
 the}'' generally confessed that their knowledge did not extend far. But 
 this fact can be seen more clearly while looking at examples of wilful 
 ignorance.^^ — Nelson, 
 
 Infidels are ignorant of the language of. the Bible, and that is 
 the reason of their taking and representing mere apparent dis- 
 crepancies and inaccurate translations as real or correct, and 
 exposing them to ridicule. 
 
 Hence they refer to the conduct of the Israelites, when going out of 
 Egypt, they borrowed jewels of the Egyptians. They insist that the 
 Israelites acted dishonestly, because the *' borrowiiifr implie«l they 
 were to return them, which they never did. But the difficulty vanishes 
 when the word rendered borrow is literally translated, as it should 
 be, *' ask" — "They asked of the Egyptians jewels." Hence we read 
 in the next verse, "And the Lord gave the people favour in the sight 
 of the Egyptians, so that they gave unto them" (lent we have it, 
 according to the analogy of the previous word "borrowed") "such 
 things as they required." A simple act of borrowing required no 
 Divine interposition ; but in the giving of the Egyptians, tlje super- 
 natural interference was employed, that the Egyptians might be led to 
 give them what they asked. 
 
 Infidels generally are ignorant of philosopliy. 
 
INFIDEUTT. 
 
 201 
 
 Not long ago, a discovery was said to have been made as to the chI- 
 culatioa of the age of the earth, resting on Hindoo chronology, which, 
 according to French astronomy, was to overthrow Moses, and through 
 him Christ, but which was itself overthrown by La Place, himself an 
 
 iutidel, who proved that the whole proceeded in a mistake. Again, 
 
 *'How absurd," it is argued, *Mor Scripture to say that light was 
 created before the sun ! Every school-boy knows that light cannot 
 exist without the sun." But no absurdity is manifest by considering 
 tliat the word light," Gen. i. 3, refers to that substance or fluid 
 which, when operated upon in a certain manner, produces the phe- 
 nomenon called light, quite irrespective of any such operation, or of 
 the state in which it then existed. The word in the original alsa 
 means, caloric, lightning, etc. 
 
 The ignorance of infidels might be further proved, but the pre- 
 ceding instances may sufiice. Let the statement of Lord Bacon 
 (well qualified in every respect to give an opinion) not be for 
 gotten : — "A very little philosophy may incline a man's mind to 
 atheism, but depth in philosophy bringeth man's mind about to 
 religion." Multitudes, who in the outset of life, in the pride of a 
 little learning and prating philosophy, have disbelieved in Chris- 
 tianity, when they have more closely investigated science and 
 truth, have been the first to avow it, and the boldest to main- 
 tain it. 
 
 We deny not the mental distinction of some unbelievers. We dis- 
 parage not the high attainments of Bolingbroke, Hume, or Gibbon, in 
 our own land ; or Voltaire, Condorcet, or Mirabeau, in France. But 
 they have been exceeded in talent by the advocates of Christianity, 
 Look to Barrow, Taylor. Tillotson, Butler, Palej^ etc., etc., in thi* 
 Episcopal church — to Howe, Baxter, Watts, Doddridge, Fuller, Hall, 
 Wardlaw, Chalmers, etc., in Dissent. They were giants in intellect 
 Then, apart from the priesthood, we refer to Lord Bacon, the foundei 
 of that philosophy which has changed the character of metaphysics and 
 morals; to John Locke, who dived into the human mind in its most 
 secret mysteries, by the most beautiful analogies, and evolved its pro- 
 cesses; to the Hon. Robert Boyle, a person distinguished by the greatest 
 attainments and research; to Sir Isaac Newton; to Milton, and to 
 h )Sts of individuals who in their time were the great unpaid advocates 
 of religion, without being its priests. 
 
 Does the modern history of infidelity exhibit any instances of high 
 
 and commanding talent arrayed in support of it? InfidtlUy is not 
 
 an intellectual state; for if it were so, we should be entitled to expect 
 among its advocates minds most transcendant — -most fitted to grapple 
 with the pretensions and expose the hollowness of religion. But in 
 the fact that Christians have given tone to a nation's feelings and 
 habits of thought, it is not owing to their want of intellect and reason- 
 ing power, that their belief in that religion exists; nor is it owing to 
 the superior intellect or acuteness of the intellect of infidels, that they 
 are intide's, — but to the moral cause previously stated. It is true 
 that irjfi lelity often affects an intellectual speculative air to cover its 
 moral deformity, and that infidels often claim and too easily at ain the 
 reputation of cleverness because they doubt — but how ofteu is this 
 
202 
 
 INFIDELITY. 
 
 lntellectuf\lity found to be merely superficial, and the cause of infidelity 
 found to be of an immoral character! 
 
 3. Speculative philosophy may be regarded as another cause of 
 iafidelity. It is the natural consequence of the mind's desire 
 to penetrate into the mysteries of existence, and to know all 
 things 
 
 *' This, in itself, is not to be regarded as an evil. It indicates a 
 tliinkit:g and reflecting age, and marks the advancement of a commu- 
 nity in mental culture. The evil is, when it spurns the investigation 
 of palpable facts and indubitable evidence, treats as empirical the 
 honest method of induction, and incautiously passes the bounds of all 
 fair and legitimate inquiry. Then it becomes intolerant of the world 
 of realities, is vainly puffed up, and, intruding into those things which 
 are not seen, would, instead of proving a handmaid to true religion, 
 assume the air of an imperious mistress, and decide its shape, dress, 
 and laws. To this charge, the greater number of the systems of 
 philosophy that have emanated from the schools must plead guilty.'* 
 — Pearson. 
 
 4. Political agitation. When politicians have developed schemes 
 designed, as they enthusiastically believed, for the amelioration 
 of their species, they have in many instances demanded the co- 
 operation of Christians : and because they could not conscientiously 
 give that co-operation, Christianity and its adherents have met 
 with their most violent opposition. It is unquestionable that mis- 
 rule, unnecessary burdens, abuses both in church and state are 
 very distasteful, but they are not to be removed by violence and 
 
 inconsistency. Political agitation, if not regulated by true 
 
 wisdom, is a withering and freezing thing — it produces indiffer- 
 entism, and gradually draws away the soul from God — it has 
 made multitudes of infidels. 
 
 5. Sectarianism may be regarded as another cause of infidelity: 
 
 "Sectarianism has been the bane of the church. Multiplied divisionii 
 have weakened her energies.' A vast amount of zeal and power, which 
 should have been brought to bear on the conversion of the world, has 
 been expended in assailing and defending the several points on which 
 the Christian community has been split into fragments. Christen i^ora 
 has often resembled a battle-field, in which the several detachments 
 of the same army, instead of combining in one aggressive movement 
 against the common foe, have raised the shout of war against each 
 other. The enemy, meanwhile, has exulted at the sight, and not only 
 been fortified in the belief that Christianity is a profession under which 
 men drive low and selfish designs, but has strengthened his position 
 in defying the armies of the living God. The storms of controversy 
 may have been overruled for purifying the atmosphere of the church, 
 and preserving in vigour the faith once delivered to the saints ; but 
 although good has come out of the evil, the evil has been manifested 
 in the consumption of so much intellectual energy and effort, on internal 
 disputes, which might have been bestowed on the infinitely noblef 
 Objeci of converting the world to Qod." — Pearton, 
 
INFLUENCE OF TNFTDELITT. 
 
 203 
 
 6. Disappointed pride. Is it not to be feared that some have 
 united with the Christian church in order to gain popularity, if 
 not wealth ? Have not some of them wished for office that they 
 might shine ; and others to be rulers, leaders, and sole dictators 
 in churches? Opposition to their schemes, or the want of success, 
 formed the great turning point where they developed their real 
 character and designs. Disappointed men, they have become the 
 most decided and virulent enemies to the gospel. AVe have seen 
 such hurling, with perfect hate of heart, their spite and venom 
 against Christianity. Because they have not succeeded, nothing 
 would satisfy them but the annihilation of Divine revelation. Some, 
 whom we know, have actually become Infidel Lecturers. 
 
 IMPROVEMENT. 
 
 1. Let the professors of religion take care that they become not 
 the cause of infidelity. Calamitous is the influence of Christian 
 inconsistency. 
 
 2. Let infidels consider on what grounds they reject Chris- 
 tianity. Are their reasons valid? 
 
 XLYIT. — THE INFLUENCE OP INFIDELITY. 
 
 "And even as they did not like to retain God in their knowledgce, God pcave them 
 over to a reprobate mind, to do those things which are not convenient." — Rom. i. 28. 
 
 » This language may be applied to the character, conduct, and 
 influence of unbelievers. In the text and following verses, the 
 Apostle gives an awful picture of the influence of infidelity. It 
 has never been the source of goodness and happiness, and it never 
 will be, for it is contrary to its nature. " Can we gather grapes 
 from thorns,^' etc. Infidelity is like the heart, its source, only 
 evil, and that continually. 
 
 The subject of the text is the Influence or Infidelity. 
 
 I. Ox Infidels themselves. 
 
 1. Infidels have manifested the greatest diversity , mutation, and 
 indecision in their opinions, constituting a painful experience. 
 
 What were their views of God and of man ? Hobbes taught 
 that God exists ; but he contradicted this by maintaining that 
 whatever is not matter is nothing, — Blount that there is an infi- 
 nite and eternal God, and yet at another time asserted there are 
 two eternal independent Beings, — Bolingbroke that it is more 
 natural to believe many Gods than one. Voltaire at first believed 
 in a finite God, but at last doubted or denied the existence of any. 
 Tindal expressed a similar doubt. Toland believed the world 
 
204 
 
 INFIXENCE OF IxNFlBELITY. 
 
 itself to be God. Hume at one time denied the existence of God, 
 but afterwards allowed there is a God. Respecting providence, or 
 the government of the world, Blount said the world was eternal 
 and not created, — Chubb, that God does not interpose in the affairs 
 of the world at all, and has nothing to do with human actions. 
 Bolingbroke, in one part of his writings, asserts that God, having 
 formed the machine of the world, and set all things belonging to 
 it in motion, takes no further care of it than a mechanic does of 
 the clock he has wound up ; but in another place declares, that 
 Providence regards his creatures not individually but collectively. 
 Hume denied the doctrine of providence, and said it was unrea- 
 sonable to believe God to be wdse and good ; that what we call 
 perfections in God may be defects. On Hume^s principle, there- 
 fore, injustice, folly, malice, and falsehood, may be excellencies 
 in the Divine character. 
 
 Blount, Chubb, and Collins, declare that man is a mere ma- 
 chine, and that the soul is material and mortal. Hume agreed 
 with them ; but he sometimes says, that the soul is not the same 
 this moment that it was the last; again, that it is not one thing, 
 but many things ; and again, that it is nothing at all. Boling- 
 broke said that thoughts are nothing but the inner matter of the 
 body in motion; that there is no conscience in man except arti- 
 ficially ; that man is only a superior animal, lives only in the 
 present world, and that the soul grows in proportion to the body. 
 Infidels reproach Christians wdth their different creeds and dissen- 
 sions, but let them look at home. Probably the poor Heathen 
 philosophers were not more divided in sentiment on the most im- 
 portant subjects than the modern Infidels of Europe. Such 
 
 mutation and indecision must have constituted a painful expe* 
 rience, 
 
 2. Consider the moral influence of infldelity. What are th% 
 merits of that system, that boasted liberty proposed as a substi- 
 tute for religion ? It is the liberty of indulging in every kind of 
 sensuality, without the fear of future consequences — the liberty 
 of subj 3cting the powers of the soul to animal appetites — the 
 liberty of laughing at the superstitions of those who are under 
 the salutary restraint of religious scruples: the liberty of ridi- 
 culing the idea of a judgment to come ; the liberty of conjecturing 
 that death is an eternal sleep ; that God takes no notice of the 
 moral conduct of men. And to what terrible extravaj2;ant lengths 
 has this baseless presumption carried some infidels ! Their daring 
 assertions have sometimes shocked and repelled their most sturdy 
 companions. Du Clos, an honest man and a liberal philosopher, 
 disgusted with the extreme licentiousness of the doctrines broached 
 by the infidel sect, exclaimed, " These men Avill do so much, that, 
 at length, they will make me religious.^' Voltaire, after indulg- 
 ing a train of infidel reflections on the state of man, writes, *' I 
 tremble upon a review of this dreadful picture, to find, that it 
 implies a complaint against Providence; and I wi*h that I had 
 nover been born." 
 
INFLUENCE OF INFIDELITY. 
 
 205 
 
 Look fit the moral character of some of the principal infidels. 
 
 ■^ifi lelll j has corrupted them. The rejection of all moral restraint 
 mu:>'L necessarily have a demoralizing influence. 
 
 Lord Herbert, the first author who wrote on Deism, asserts that the 
 itj l:iio:ence of lust and anger is no more to be blamed than the thirst 
 ()CC;i-!-»tie i by dropsy oi" drows'nu^ss produced by a letharjry. Mobbes 
 a - e i\ r!i;it every man's judgment is the standard of right and wi-ong ; 
 •n,iT cveiy ma i has a right to all tilings, and may lawfully take them 
 ■t' he c'.in. 15 lingbroke t.iught that the chief end of man is to gratify 
 • . ^petite- of th'- flesh : and that adultery is no violation of the law 
 aio. cr: anrl that there is no wrong in the greatest lewdness. Hume 
 i{,-ii.-taiiie<l tliat self-denial, self-moitification. and humility, are not 
 vii;tues. but are useless and mischievous; that adultery may be prac- 
 tist'd if men would obtain all the advantages of life; that if generally 
 practised it would in time cease to be scandalous. He declared suicide 
 to be lawful and commendable. Rousseau made his feelings the stand- 
 ard of morality. "All that I feel to be right," says he, "is right: all 
 that I feel to be wrong is wrong;" and so morality is anything any 
 men choose to make it; and it is a difi^erent thing all the world over. 
 Ridiculing the existence of another world, Diderot said there was no 
 difterence between him and his dog except habit. Thomas Paine, a 
 great favourite with the lowest infidels, was a profane swearer and a 
 drunkard. It stands upon oath before a court of justice, that religion 
 was his favourite topic when he was intoxicated. An intelligent 
 person (Grant Thorburn) who knew hiin, thus describes him: — 
 " I Li was an unprincipled and despicable traitor, who had sunk in his 
 own estimation as well as of every one else. When he flew to New 
 York from the dungeons of Paris, every good man deserted him, and 
 even deists who had any regard for decency crossed the street to avoid 
 him. He was the most disgusting human being that could anywhere 
 be met with. Intemperance had bloated his countenance beyond de- 
 sci'iption. A few of his disciples who stuck to him to hide hini from 
 the abhorrence of mankind, had him conveyed to New Rochelle, where 
 they supplied him with brandy till it burnt up his liver. His death- 
 bed was hoi-rible, and yet this is the chosen champion of libert}^ and 
 infldclity, This is the man who was to rid the world of Chiistianity, 
 -and conduct mankind to a millennium of purity, honour, and happi- 
 ness. Lord Byron was an infidel, and given to profane swearing, in- 
 temperance, and licentiousness." 
 
 On this subject, Dr. Dwight remarks : — 
 
 " Herbert, Hobbes, Shaftesbury, Woolston, Tindal, Chubb, and 
 Buffon, were all guilty of the vile hypocrisy of lying; professing to 
 love Christianity, while they were labouring to destroy it. Several 
 of tliem qualified themselves for civil office, by partaking of the Lord's 
 Supper; and all of them and tlieir brethren were guilty of the dis- 
 lionesty of confounding Christianity and Popery — true Christians and 
 nominal (-hristians; though, when it suited their purpose, they were 
 forward enough to make the distinction : all showing that they them- 
 selves were chargeable with that very dishonesty and hypocrisy which 
 they are so anxious to fasten upon Christians, and especially upon 
 Chribtian ministers*' President Dwight then goes on to say, " Th« 
 18 
 
206 
 
 INFLUENCE OF INFIDELITY. 
 
 morals of Rochester and Wharton need no comment. Woolfiton wa§ 
 n gross blasphemer. Blount solicited his sister-in-law to marry him, 
 and, beinj? refused, shot himself. Tindal was originally a Protestant ; 
 then turned Papist; then Protestant again; merely to suit the times; 
 and was at tlie same time infamous for vice in general, and the total 
 want of principle. He is said to have died with this piayer in hij» 
 mouth, ' If there be a God, I desire that he may have mercy on me.' 
 Hume died as a fool dieth. The day before his death he spent in a 
 pitiful and affecting unconcern about this tremendous subject; playing 
 at whist; reading Lucian's Dialogues; and making silly attempts at 
 wit concerning his interview with Charon, the Heathen ferryman of 
 Hades. With all this, I have it on good authority, that, in the ab- 
 sence of his friends, he was so gloomy and miserable that the person 
 who acted as his nurse resolved his was the last infidel death-bed which 
 she would ever attend." 
 
 3. Infidelity is destructive o/* all happiness. Happiness can 
 never be the result of immorality. There is no peace, saith my 
 God, to the wicked.'' Rom. iii. 17. The infidel has deserted his 
 Father's house, and gone into a foreign land of wild speculation and 
 dark unbelief, and what can he expect but to be fed on the husks 
 which the swine do eat, when he is reduced to beggary and want? 
 he has gone away from the haven of peace to be tossed on the ocean 
 of doubt and uncertainty, and what can he expect but to be driven 
 by the tempest, and tossed by the storm ? He has gone away from 
 the living streams of consolation, and taken up his abode in the 
 desert, and what can he expect, but the roaring of the wild beast, 
 and the poison of the serpent? Poor wanderer! now degraded 
 and debased, he is bereft of peace, and bliss, and hope. He may 
 join in the festive dance, but it is the emblem of raving madness. 
 He may repose on the couch of sensuality ; he may take the in- 
 toxicating cup, and mingle with dissolute companions, but there 
 is an aching void in his breast, wretchedness and despair. 
 
 II. The Influence of Infidelity on the Community. 
 
 It is very easy to see what would be the influence of infidelity 
 
 upon society. Infidels are ever to be regarded as the decided 
 
 enemies of the country they inhabit. Their opinions are hostile 
 to a nation's prosperity and real happiness. They may boast of 
 their patriotism ; they may occupy a few ofiices of trust ; they may 
 advocate their country's rights, and wish to promote its welfare, 
 but their infidelity annuls their services, and renders them the 
 curse of the land. The withering effects of infidelity were awfully 
 exemplified in the French revolution, which began in 1787. In 
 that revolution we see the connection of Popery and Infidelit}^ as 
 the cause and effect. The French revolution was the natural fruit 
 of the infidelity and atheism sown by Popery, and of the perse- 
 cution and almost extermination of the evangelical Protestant 
 church of France, many years before ; but the vileness and cruelty 
 of the Romish church was no reason for the blasphemy, the im- 
 morality, the bloodshed, and the unparalleled atrocities of the 
 French infidels. Such crimes, and from men too who boasted of 
 
INFLUENCE OF INFIDELITY. 
 
 207 
 
 tand^ur, charity, and liberty, is enou^ to persuade the world 
 that even a corrupt form of Christianity is better than the most 
 enlightened system of infideli'ty. 
 
 In the French revolution religion was trampled in the dust, the ex- 
 istence of God rejected with scorn, the immortality of the soul as an 
 idle dream, ar)d moral and religious obligation deliberately abandoned. 
 The etfect was that in Paris, and other places, -the state of society ap- 
 peared as if hell itself had broke loose upon a deluded people, as if 
 demons incarnate had spread ravages and desolation, hitherto unknown 
 in the history of mankind. No country ever furnished so frightful a 
 picture as France, and especially Paris, when all religious obligation 
 was renounced. On the morning of August 10, 1792, almost all the 
 Swiss guard were massacred. Mandat, their commander, was asssassi- 
 nated, and the king and royal family fled to a convent for safety. A 
 triumvirate was formed of Danton, Robespierre, and Marat, three men 
 of execrable memory, who presided over the period ju?tly designated 
 * The Reign of Terror.^' * 
 
 A massacre in Paris lasted 4 days, by which many thousands perished. 
 The prisons were filled by persons who were politically opposed to the 
 triumvirate. They perished in the massacre, being driven from their 
 dungeons, like sheep, into the streets. When outside the prison walls, 
 they were despatched by men and women, who, with sleeves tucked up, 
 arms dyed elbow-deep in blood, and hands holding axes, pikes, and 
 sabres, were executioners of the sentence. Those excesses were fol- 
 lowed by the beheading of Louis XVI, his Queen, the Princess Eliza- 
 Deth, and the Dauphine. Things went from evil to worse. Force, im- 
 mediate, irresistible force, was the only logic used by government. 
 Death was the only appeal from their authority; the guillotine, the all- 
 sufficing argument to settle all debates. Thousands were imprisoned 
 and destroyed on mere suspicion. The number arrested was computed 
 at 300,000, one-third of whom were women. 
 
 Gobert, the archbishop of Paris, declared in the presence of the con- 
 vention, the highest court in the nation, that Christianity was a piece 
 of priestcraft. He disowned the being of a God, laid down upon the 
 table his pontifical garments, and received the embrace of the president 
 of the Convention. Churches were robbed of their sacred vessels of 
 gold and silver, which were used in their polluted feasts. The doora 
 of the convention were thrown open. A band of musicians was intro- 
 duced, and the members of the municipal body entered, singing a hymn 
 in praise of Liberty, and escorting as the object of their future wor- 
 ship, in contempt of the only living and true God, a vile female, whom 
 ih^y termed the goddess of reason. This example was imitated in 
 
 * Sir Walter Scott thus describos these men. "Danton was a man of gigantic size, 
 and possessing a voice like thunder. He was equally and excessively fond of the 
 pleasures of vice and the practice of cruelt}'. Robespierre is described as a hypocrite, 
 and as a coM, calculating, creeping miscreant. His character was composed of envy, 
 vanity, and vindictiveness. He never forgave. As to Marat, blood was his constant 
 d(;mand; not in drops from the breast of an individual, not in puny streams, from the 
 bosoms of solitary fainilii'S. but blood in the )>rofusion of an ocean. The usual calcu- 
 lation of the heads he demanded amount ?J to 200,000." The following is the picture 
 given of the three. "Danton murdered to glut his rage; Robespierre to avenge hii 
 injured vanity; and Marat from the same instinctive love of blood which forces tbi 
 wolf to coatinue his ruvage of the flocks, long after \m hunger Ls appea^ied." 
 
208 
 
 INFLUENCE OF INFID^LITT. 
 
 many places, throughout France, which at that time presented before 
 
 the eye of weeping humanity, one vast frightful desert of moral deso- 
 lation. The religious edifices were closed, the bells converted intc 
 cannon, find over the burjing-places of the dead was written the heart- 
 chilling inscription, '•'Death is an eternal sleep^ All distinction between 
 right and wr^ng was set at nought ; marriage was changed into a civil 
 contract, which might be broken at pleasure; the nation became a 
 nation of assassins — wi'thin the short space of ten years, it is estimated, 
 not less than three millions of human beings perished in France alon« 
 — of these 800,000 in civil war. At first the massacres were at the rat€ 
 of five per day ; but under the Convention they rose to 1000 per dny, 
 and this was continued for years. In Paris, in two years there wera 
 6000 divorces ; and so little has the country recovered its moral 
 equiljbrium, that in Paris now, between a third and-a half of the births 
 are illegitimate; and over the country at large, there are not less than 
 1800 suicides a year. 
 
 From this horrible picture we may see the influence of infidelity 
 upon a community. Were the vrqrld to adopt and be governed 
 by the doctrines of France, v^^hat crimes vrould not mankind per- 
 petrate ; v^rhat agonies vrould they not suffer ? 
 
 III. Its iNFLUEncE on Domestic Life might also be noticed. 
 
 To say nothing about the selfishness, fraud, cruelty, and grasp- 
 ing avarice which it would engender, it would destroy the sacred 
 bonds Avhich cement families together. It would annihilate love, 
 and produce a state "without natural affection.^' Infidelity sighs 
 for the abolition of marriage, which it considers "unnatural, 
 absurd, and farcical." Frorm the system of Robert Owen, females 
 may learn what infidelity intends for them in the paradise of 
 Socialism. 
 
 Married to a man who is fascinated by your youthful charms, you 
 may retain for a season your influence over him ; but if disease should 
 blanch your glowing countenance, and dim your dnzzling eye; or if 
 maternal pains, or maternal watchings, should weaken your frame, or 
 ruffle your temper, these consequences of your conjugal devotion to 
 that heartless man, are to become his apology for severing that tie, 
 which should bind you till death. 
 
 Such a system as this would, as it formerly did in Kome, and 
 latterly in France, produce open licentiousness — cruelty and 
 wretchedness in the extreme. 
 
 lY. Its Influence on the Press. 
 
 Infidels hate Christianity with a perfect hatred. They have 
 tried to annihilate it by persecution, by oral addresses, and by the 
 Press. The French infidels manifested very great zeal in this 
 respect : — 
 
 It is estimated that 20,000 men of letters were enlisted in the caus« 
 of infidelity, and in a single year expended £900,000 upon the infidel 
 press. It was in a great measure by such means that the Revolution 
 was awoke and carried forward. So infidel is France still, that in 
 twelve years, ending in 1829, nearly six millioa copies of the works of 
 
INFLUENCE OF INFIDELITY. 
 
 209 
 
 the four most eminent French infidels had been published and sold, 
 while under 100,000 copies of the Scriptures had in the same perioxi 
 been circulated, many of them gratuitously. 
 
 The Press is. a powerful agency for good, and also for evil. **Out 
 of the same mouth proceed blessing and cursing," and this fountain 
 
 sends forth sweet WMter and bitter. The press is cejiselessly issuing 
 
 publications decidedly opposed to religion. The thirst foro-eading of 
 a light nnd novel kind is almost universal and insfitiable: and the presa 
 pours forth its shoals of novels and romances, written in the most en- 
 trai'.cinjr style, full of love and intrigue, and at the same time tinctured 
 
 with infidelity. Nor are the works of some of our good writers free 
 
 from infidelity. We might refer to historians, philosophers, poets, etc. 
 How many of our polite writers have gone, or are advancing, into 
 eternity, as John Foster says, " under the charge of having employed 
 their genius, as the magicians their enchantments against Moses, to 
 counteract the Saviour of the world.'* 
 
 The Edinburgh Review, which is not chargeable with countenancing 
 exaggerated statements in these matters, said, about two years ago, 
 *the total annual issue of immoral publications has been stated at 
 twenty-nine millions, being more than the total issues of the Society 
 for Promoting Christian Knowledge, the Religious Tract Society, the 
 British and Foreign Bible Society, the Scottish Bible Society, the Trini- 
 tarian Bible Society, and some seventy religious magazines.' More 
 recently, it has been affirmed that, during the year 1851, the purely 
 infidel press in London issued publications to the amount of more than 
 twelve millions; the issues of avowed atheism, during the same period, 
 exceeded six hundred and forty thousand; and in addition to these, 
 were issued upwards of seventeen millions and a half of a negative or 
 corrupting character." 
 
 *' Mr Knight, the respectable publisher in Fleet Street, stated, not 
 long ago, During the last five years, while cheap religious periodicals 
 have made limited progress, either in numbers or interest, the corrupt 
 printing press has been unceasingly at work. The present circulation 
 in London of immoral unstamped publications of a half-penny to three 
 half-pence each, must be upwards of 400,000 weekly, which would give 
 the enormous issue of 20,800,000 yearly ! In addition to these there 
 is the weekly importation of French prints and novels, of so indecent 
 a character, that once they could only be obtained by stealth, but may 
 now be purchased openly from any venders of the other periodicals." 
 To a large proportion of this literature for the people might be applied 
 tiie language which Burke applied to the French papers of his time: 
 . — 'The writers of these papers, indeed, for the greater part, are either 
 unknown, or in contempt: but they are like a battery, in which the 
 stroke of any one ball produces no great impression, but the amount 
 of continual repetition is decisive.'" — Pearson. 
 
 It is undeniable that infiidelity has made great progress in 
 Britain. Multitudes novr openly profess themselves unbelievers 
 in the verifies of the Bible. The infidel press publishes, the 
 lecturer promulgates, and the itinerant diffuses, the poison of in- 
 fidelity all around. 0 Britain I whose soil has been red with the 
 blood of martyrs, on whose earth has grown the trees of freedom. 
 18* 0 
 
210 
 
 NO NIGHT IN HEAVEK. 
 
 nourished by the hand of pure Christianity, art thou to be blighted 
 
 by that pestilence that has swept other empires from the earth ? 
 
 Y. Its influexce on eternity. Admitting the doctrine of the 
 Scriptures that there is a retributive state of existence, and that 
 God will sit on the judgment-seat, and. cause every man to render 
 an account in conformity with the principles of his law and gospel, 
 is it not e^vident that the rejectors of Divine truth must encounter 
 the infliction of his vengeance? The wrath of God is revealed 
 from heaven against all ungodliness and unrighteousness of men/ 
 [amplify.] 
 
 XLVIII.— NO NIGHT IN HEAVEN. 
 
 " And there shall be no night there." — Rev. xxii. 5. 
 
 Heavenly felicity is described in the Scriptures both positively 
 and negatively. In the Book of Revelation especially it is posi- 
 tively stated what in heaven the righteous shall he — what they 
 shall c?o— and what they shall enjoy. They shall he pure and like 
 God, ethereal, like angels, and perfectly happy. As to what they 
 shall do, they shall see God and praise him, admire and study his 
 works, and understand all mysteries. They shall enjoy emancipa- 
 t'' I from all trouble, from every foe, from all mortality, and have 
 
 J ect and eternal repose. It is also negatively stated what 
 
 shall not he — what they cannot and shall not do — and what 
 they shall not suffer. Hence such expressions as these ; "They 
 shall hunger no more, neither thirst any more,'' Rev. vii. 16. 
 " There shall be no more death, neither sorrow,'' Rev. xxi. 4. 
 *'No more pain," and " no night there." All these expressions 
 imply the absence of such evils, and the enjoyment of positive 
 good'. So that the negative representation is as expressive as the 
 direct and positive. 
 
 I. The Scene to which the text refers. The text evidently 
 refers to some place from which night and all its evils will be 
 exciuded. " No night there." 
 
 We are not to look for such a bright and beautiful abode in this 
 world of mutation and uncertainty, of darkness and tempest, of 
 wickedness and woe. Not to the Elysian fields of bliss as imagined 
 and taught by the ancient sages of Greece. Not to the Mahome- 
 dan sensual Paradise, as taught in the Koran of Mahomet. No,, 
 we must turn away from these vain imaginings, and look to the 
 o:lorious Spirit-region, to- the Eden of God, to the Heaven of the 
 Bible, etc. See John xiv. 1, 2. 
 
 Yes, there is the city whose name is "Ligh.., 
 Where the radiance of God excludes the "Night;" 
 *Ti8 the House of God," where Christ will provide 
 ''Mansions" of rest that will ever abide I 
 
NO NIGHT IN HEAVEN. 
 
 211 
 
 Tis the land of vision, where mysteries all, 
 God will unfold, as his light shall fall 
 And clear them up, while joy shiill abound, 
 And tlie dark aud complex no more be found 
 
 There is the land of eternal delight. 
 Where the glory of God shall f»iast the sight; 
 Wliere the eye shall be fire, and the heart be flame, 
 As they gaze on the Lord, and praise his name. 
 
 The locality of heaven is expressed by various scriptures. It i3 
 called Faradise or a garden — a garden adorned with all that ia 
 lovely. It is represented as a city — a city of the most magnificent 
 order. As a kingdom, in which all the inhabitants are kings and 
 priests. As a temple — a temple filled with the most devout and 
 holy worshippers. 
 
 Figurative language this may be ; yet other representations of 
 heaven, without figure, warrant us to attach the idea of place to 
 it, or we cannot understand the declaration, No night therCy'^ 
 which evidently refers to some particular and distinguished place. 
 In support of this idea, Enoch and Elijah were taken bodily to 
 heaven, and the body of Christ ascended to the right hand of hie 
 Father. If Christ be in heaven, he is there in his glorified hu- 
 manity, i. e. in his body. It is evident from Luke xxiv. 39. In 
 this identical body he ascended to heaven. For "he led his dis- 
 ciples," etc. Luke xxiv. 50. That is, precisely as he was before 
 them in his corporeal existence, he was " carried up into heaven.^' 
 That his body was entirely changed, refined, and spiritualized, is 
 evident from many recorded circumstances and declarations, but 
 still it was in his body that he ascended to heaven. If then Christ 
 in hisi mediatorial person has entered into heaven, heaven must be 
 a place. 
 
 The resurrection of believers also conveys the idea of locality. 
 Their bodies will certainly be changed, 1 Cor. xv. 42 — 44 ; Phil, 
 iii. 20, 21. Admitting that the bodies of the saints will be spi- 
 ritualized, still it will follow that place will be required for the 
 abode of the body. [See page 184, J 
 
 According to this argument, we find that the glorified body of 
 Christ had a distinct and tangible substance, and, therefore, ap- 
 pearance. So it was proved by Saul of Tarsus. He saw the radiant 
 form of Christ. Acts ix. 3 — 5 ; 1 Cor. xv. 8. It was found so by 
 
 Stephen, Acts vii. 55, 56. And by John, Rev. i. 17. If then 
 
 the b )dies of believers are to be raised in the likeness of Christ, 
 they will have tangible substance, and actual appearance and 
 f >rms Avhich can be recognized by those who have been conversant 
 with them in the church below. Hence heaven must be a place. 
 
 In what part of God's illimitable domain this habitation is built, 
 it is superfluous to inquire ; but that it now exists, and that it is 
 not to be created at the end of the world out of the materials of 
 which this earth is made, we have ample evidence from the word 
 of God. 
 
 II. The Declaration, " There shall be no night there." 
 
212 
 
 NIGHT IN HEAVEN. 
 
 If we speak of heaven in the past, there never was night there. 
 If, etc., in the present, there is no night there. If, etc., in the 
 fuiare, " there shall be no night there." 
 
 Literally, night refers to that part of the natural day when the sun is 
 below the horizon, involving a portion of the globe in darkness. 
 
 Fijiuratively, night refers to moral and spiritual darkness — to a timo 
 of i<^nornncc and unbelief. "The night is far spent;" that is, the 
 nicht of ignorance and unbelief is fast passing away. "Let us cast 
 off the works of darkness;*' or put off ignorance and unbelief. "Let 
 us put on the armour of light;" or the bright raiment of Divine know- 
 ledge rind faith. 
 
 Night means a time of adversity, affliction, and sorrow, "The watch- 
 mafi said. The morning cometh, and also the night;" or the night of 
 afflictioii and sorrow. 
 
 And uight signifies death. " I must work. the works of Him who sent 
 me, while it is day; the night cometh when no man can work;" that 
 is, the light of death. 
 
 1. There shall be no natural night of darkness in Jieaven, 
 
 According to the present constitution of animal nature, nightly 
 repose is necessary. 
 
 Darkness wears an aspect of gloom and horror. It is a time of 
 great i)iconvenience — of evil, danger, and death. Then the travel- 
 ler is I'ften way-laid, robbed, and maltreated. Then the mur- 
 derer iijsues forth under the sable covering of night, bent on 
 robbery and blood. 
 
 But \,\ heaven there shall be no more night. All the seasons, 
 mutations of time, and alternations of day and night shall not 
 occur there. No summer and winter, no seed-time and harvest, 
 no early and latter rain, no lightning's flash or thunder's roar. 
 No clouds shall ever darken that sky. The glorious day of hea- 
 ven is one unchanging scene of inconceivable brightness and 
 glory. *'Thy sun shall never go down.'' Isa. Ix. 19, 20. 
 
 Is it asked, what shall constitute the light of heaven? The 
 answer is given in the words following the text; "They need no 
 r.andle," etc. The glory of the ever-blessed Trinity enlightens 
 that heaven. 
 
 There is a land — a shinin.s: land. 
 
 Where spirits wander pure and free, 
 And snints with sernphs hand in hand, 
 Toorether round a glory stand. 
 
 Which burns to all eternity. 
 
 That glory shrines a power supreme, 
 
 Too britrlit for mortal eyes to ken, 
 Eesides him rests an holy heara 
 Tlie subject of immortal theme. 
 
 The Son of God, the King of men. 
 
 There too the Spirit's erlory stays 
 
 With radiance sanctified and bright, 
 Till mixing minglincr blaze with b]ai0y 
 The mystic Godhead's triple rays — 
 
 All blend im one excess of light. 
 
NO NIGHT IN HEAVEN. 
 
 213 
 
 Wliat this glory is we may form an idea from Scripture representa- 
 tions of it. Giving of the law to Moses — the Shekinah in the taber- 
 nacle and the temple — Tsninh's vision in the temple — Ezekiel's vision 
 of the glory of God, i. 26 — 28 — Daniel's vision of the Ancient of Days, 
 whose garment was white as snow, etc. — transfiguration of Christ — 
 
 and from the vision of John, Rev. i. What metaphors are these? 
 
 But do they fully represent the light and glory of heaven? No. They 
 are the most expressive — the most graphic which human vocabularies 
 can supply. But they are insufficient. 
 
 We may argue this subject from analogy. Look at the glory of the 
 Btellary heavens. The most glorious object which we can behold there 
 is the Sun — a glorious orb — the centre of the planets, giving them 
 light and heat. But even our Sun is but the planet of another sun, 
 still more bright and glorious ; and that other sun, no doubt, depends 
 upon another for its light and radiance, and thus we might proceed till 
 overwhelmed with the vastness of such glorious immensity. But this 
 is the inference: — What must be the light and glory of heaven, God's 
 peculiar dwelling-place, when he has invested these glorious orbs with 
 
 such vast and inconceivable splendour? Heaven will be brigliter 
 
 than any of them — brighter than all of them put together. 
 
 Suppose but one million of these suns collected into one constellation 
 of stars, one cluster of burning orbs, what a tremendous effulgence, 
 what a deluge of light, and blaze of glory would it give! Unless placed 
 at an immense distance, no human eye could behold it. Yet how would 
 all thi^ insufferable brightness disappear before the heavenly glor^'! 
 When the Judge shall at last descend, attended with millions of angels, 
 the glory of every angel will darken a sun ; what then must be the light 
 of the New Jerusalem, which the glory of God shall enlighten,' and 
 whereof the Lamb shall be the light! 
 
 2. No night of weariness in heaven. No night there,'' conveys 
 the idea of ceaseless activity, and unwearied enjoyment. For such 
 a state we are not now constituted. We are soon susceptible of 
 physical and mental weariness. Even the service of God may 
 become irksome by the exhaustion of our powers. As glorified 
 saints serve God day and night (humanly speaking) in his tem- 
 ple,'' it is evident that we shall require a different constitution. 
 This takes place in the first instance at death, when the soul is 
 freed from the mortal body as a great impediment — and finally at 
 the resurrection when the body shall be spiritualized, refined, and 
 sublimated, and united to the soul ; then the w^iole glorified man 
 shall be constituted to serve God without ceasing. 1 Cor. xv. 50 : 
 Rom. viii. 23. The bodies of the saints will become ethereal, and 
 will no longer impede, but aid the purposes of the soul. 
 
 *' There remaineth a rest for the people of God." "There the weary 
 nre at rest." Rest, — not the cessation of emp1o3'ment, but the absence 
 of fatigue; not the repose of indolence, or the satiety of voluptuous- 
 ness, but the full, the active exercise of those reinvigorated powers, 
 whi».h can know no more of fatigue, exhaustion, or pain ; — the untiring 
 energies of the soul, ceaselessly occupied with enrapturing employment, 
 ft8 frequently some fresh extension of tlie field of its inquiry, some new 
 
£14 
 
 NO NIGHT IN HEAVEIT. 
 
 discovery of the friory and perfections of God, are disclosed to its hWsth 
 
 ful and enraptured contemplation. 
 
 3. niglit of sin tliere. Sin has spread its dismal wings, and 
 diffused its mortal poison over every part of the habitable globe. 
 Every individual is tainted vrith it. Who can say, I have made 
 my heart clean, I am pure from my sin In the world, what a 
 black night of crime of every description. What cruelty, oppres- 
 sion, and injustice. On every hand " the works of the flesh are 
 
 manifest.^' Sometimes believers pass through the dark night 
 
 of temptation or severe conflict with remaining corruption, ever 
 striving for the mastery, to bind the soul to earth, etc. And they 
 feel that they will have to carry this propensity to evil as far as 
 the grave. Yes, it will harrass, plague, and sometimes darken the 
 atmosphere of the soul, till time shall be no more. 
 
 But there sJiall he no nighi of sin in heaven. As there is no 
 darkness in the unclouded sky at noon-day, so there is no dark- 
 ness of sin in the bright sky of spotless holiness in heaven. There 
 are no sinful associates in heaven. There are no sinful thoughts 
 in heaven — no sinful passions and polluted lusts in heaven — no 
 sinful actions in heaven. No cloud of impurity, no shadow of 
 sin, will ever appear upon the bright firmanent of heaven. Rev. 
 xxi. 27. Heaven is full of redemption, and therefore it is full of 
 purity. Rev. vii. 14. This was the design of all the purposes of 
 grace*; Rom. iii. 29, 30. Why did Jesus die? Eph. v. 25—27. 
 Why does the Spirit dwell in the heart ? To dethrone sin, and 
 assimilate to God. 2 Cor. iii. 18. 
 
 Af? one observes, "Whnt sinful thoughts can there be when the^wTiole 
 soul is occupied with God? What sinful seductions cnn there he, when 
 every enemy is excluded, nnd every temptntion annihilated forever? 
 Whnt sinful lupts can there be, when nil that is connected with the 
 flesh is left behind us in the p^rave? What sinful tempers can there be, 
 when peace. Divine peace, everlasstinjj peace, shed? its balmy influences 
 over all the sensihilities of the immortal nature? No! it is impossible: 
 
 there is no niffht there." How can sin hurst open the immovable 
 pates, or scale the impassable walls of the New Jerusalem ahove ? 
 How can sin intrude into the presence of God and the Lamh? How 
 can sin present its hag-prard and loathsome deformitv in a world where 
 all is the loveliness of the Redeemer's plory in the finished completincj 
 of the creations of his love? How can sin by any possibility exist in 
 a state, where God the Father, God the Son, and God the Spirit, con- 
 stitute the eternal all in all?" — (Parsons.) It cannot be; there is 
 no night there." 
 
 4. Ko night of mental darJcness there. Night is the symbol of 
 darkness, error, and delusion. Isa. Ix. 2 : Eph. iv. 18 ; Col. i. 13. 
 The darkness of the Heathen — of sinners at large. 
 
 Christians have to mourn on account of mental darkness. How 
 Httle do they know of themselves — of God — and the works of hii 
 hands! 
 
NO NIGHT IN HEAVEN. 
 
 215 
 
 But there is no night of ignorance in heaven. 1 Cor. xiii. 9, . 
 
 10. When the soul enters heaven it is surrounded and filled with 
 the light of Divine knovrledge. In one moment there, the poorest 
 and meanest saint vrill have more light than the greatest philoso- 
 pher, or than the most learned theologian on earth. 
 
 There are four books which the most learned sjiint here cannot read 
 and understand, but which he will be able to do in heaven. The first 
 is, the book of God's purposes; the second is the book of creation; the 
 third is the book of providence; the fourth is the book of redemption. 
 Here our mental powers are so contracted and obtuse, that, the most 
 learned can rend but a few lines in these wonderful books; but in 
 
 heaven they will be easily rend, and perfectly understood. All mys- 
 
 teries will vanish. The irradiations of the glorious Trinity will 
 develope all thas has perplexed us here. The veil that concealed 
 Jehovah's inscrutable designs will be taken away. 
 
 5. No night of sorrow in heaven. As there vrill be no sin in 
 heaven, there cannot possibly be any night of sorrow. Sin is the 
 fruitful parent of all grief. In consequence of sin, Man is born 
 to trouble,^' etc. It has made this world a vast scene of weeping, 
 and this weeping is called night.' ^ Weeping, or sorrow, may 
 endure for a night.^' There are various kinds of sorrow here, but 
 all will be annihilated there. 
 
 The body shall be diseased and afflicted no more. "There is no pain 
 among the blessed." The head shall languish no more. The heart 
 shall throb and palpitate no more. There shall be no paralytic limbs, 
 no palsied forms — no trembling nerves in heaven ; but immortal vigour, 
 and youth, and never-withering beauty. By thy resurrection, Chris- 
 tian, thou sh.ilt possess immortal strength, and shall mount up as on 
 the wings of an eagle, etc. 
 
 There is no night there of poverty. No perplexity how to obtain daily 
 sustenance. You shall pass away from a world where your schemes 
 have been frustrated, and your plans of business or philanthropy 
 blasted, to a land of certainty and ever-increasing bliss. There you 
 *' shall hunger no more," etc. There Jesus will give you of the tree 
 of life, the hidden manna, the wine of the kingdom, and all the felici- 
 ties of his Father's house. Tliere your hearts will never agonise on 
 account of refractory children, their misfortunes, and ungodly conduct 
 before you. You will never be in seasons of dark distress there. No! 
 for there is no night there. *' The ransomed of the Lord shall return,'* 
 etc. Isa. XXXV. 10. 
 
 6. No night of death in heaven. " The night cometh,^' etc. 
 Jo*) describes the grave as **a land of darkness, as darkness itself, 
 and of the shadow of death without any order, and where the light 
 is as darkness.'* 
 
 This world is the land of the dying. All must die. That 
 Bolemn and important conflict will surely come. "As for man, 
 his daj^s are as grass,'* etc. Ps. ciii. 15, 16. What suffering, what 
 agony, what desolation is caused by death I AVeeping parents, 
 you can testify, etc. 
 
216 
 
 SINLESS CHARACTER OF CHRIST. 
 
 The death of Christ involves the everlasting extinction of death 
 — "the last enemy that shall he destroyed/' — *'ITe will swalloTV 
 up death in victory/^ See Luke xx. 26; Rev. xx. 14; xxi. 4. 
 
 The resurrection hody vrill possess a principle of immortality, 
 and therefore cannot die. The elements of which it is composed 
 are indestructible and incapable of decay. Death can never enter 
 the territories of the blessed, or scatter amon^ them the arrows 
 of sickness of disease. The inhabitants of the heavenly Paradise 
 shall no more say, "I am sick/' The Redeemer lives by the 
 power of an endless life, and he gives that power to his saints. 
 Because I live, ye shall live also.'' Blessed world of light ! 
 
 There is no night" of weariness, of sin, of sorrow, of intellect- 
 ual and spiritual darkness, and of death, in heaven." 
 
 IMPROVEMENT. 
 
 1. Let Christians be cheered by this bright prospect amid the 
 dark dispensations on earth. 2. Dark and dismal is the pros- 
 pect of sinners. As it is said of heaven, "There is no night 
 there," it may be said of the abyss of woe, There is no day there. 
 
 XLIX.— THE SINLESS CHARACTER OF CHRIST. 
 
 ""Which of you convinceth me of sin." — John viii. 46, 
 
 In the preceding verses, Christ reproves the Jews. They 
 
 disregarded his teaching, hated his doctrine, and sought to kill 
 
 him. He tells them he regarded such conduct as the natural 
 
 result of their alliance with Satan, whose malignant influf>nce was 
 
 visible in their disposition, laniruage, and actions, v. 44. The 
 
 character of Satan is dark and dreadful, and his influence in this 
 world has been overwhelming and destructive. Christ came to 
 destroy him, and to establish the kingdom of righteousness. For 
 this purpose he was qualified in every respect : — by his Dicmify^ 
 or infinite wisdom, power, rectitude, and love: — by his Humanity^ 
 or ability to suffer and die for guilty man. These pre-eminent 
 qualifications must necessarily have invested him with perfect 
 purity of character, respecting which he fearlessly challenges the 
 Jews; Which of you convinceth me of vsin ?" As the efiicac^ 
 of Christ's atonement, and indeed the truth of Christianity, depend 
 upon his sinless character, consider the arguments which prove 
 
 I. The Sinless Character or Christ. 
 
 1. The record of Chrisfs asstimpUon of Jiriman nature, which 
 declares that he came into this world free from that moral tain^ 
 which characterizes all Adam's posterity. See Luke i. 26 — 35. 
 
SINLESS CHARACTER OF CHRIST. * 217 
 
 Mysterious this doctrine may be, yet it is the recorded plan of God 
 to save the world, 1 Tim. iii. 16. 
 
 Hence Dr. Owen says, *' The nature of Christ wjis perfectly holy, 
 absolutely free from spot or taint of original defilement. And as he 
 was consecrated from the womb, he was then and ever after God-man, 
 the " holy thing of God.'* All others since the fall have had a pollu- 
 ted nature, but his conception being miraculous, by the immediate 
 operation of the Holy Spirit, so in the first instant of his being he was 
 the Holy one, unpolluted by the least taint of moral defilement." 
 
 2. The testimony of his friends who were the most intimately 
 acquainted with him! They were ever with him as the witnesses 
 of his disposition, motives, and actions. And what is their re- 
 port? Can any one of them convict him of sin? No; they all 
 describe him as innocent and faultless. John says that no ono 
 could convince him of sin. Paul declares that he knew no sin, 1 
 Cor. V. 21. Peter that he did no sin, neither was guile found in 
 his mouth, 1 Pet. ii. 22. In short, ail the sacred writers speak of 
 him as without blame, as "the holy and the just,'' "the lamb 
 without blemish and without spot.'' Their testimony was not par- 
 tial, for they always proved themselves to be truthful men; tney 
 were good men, and so believed and loved the truth, that they were 
 willing to die for it. 
 
 3. Let this challenge he given to his enemies, "Which of you," 
 my foes, can " convince me of sin ?" The Scribes and Pharisees 
 were his bitterest foes. They were filled with rancour against 
 him, and took every opportunity of displaying it, and yet they 
 could not substantiate a single charge against him. Just before 
 he challenged them to do it, he had severely and in the most 
 pointed manner, reproved them. If there had been the least moral 
 defect in his character, they would have found it out. What did 
 Pilate testify of him? Three times did he declare before the 
 chief priests and congregation of the people, "I find no fault in 
 this man." And it is also recorded of Pilate's wife, "When he 
 (Pilate) was sat down on the judgment-seat, his wife sent unto him, 
 saying, " Have thou nothing to do with that just man ; for I have 
 suffered many things this day in a dream because of him.' " Matt, 
 xxvii. 19. What said the centurion who stood among the crowd 
 of soldiers, when the Saviour was crucified? "Truly this was a 
 righteous man." Luke xxiii. 47. And then Judas, possessing the 
 office of a disciple, had yet the heart of a traitor, and betrayed 
 his Master into the hands of his enemies, — even that traitor testi- 
 fied, as he threw down the money, " I have sinned in that I have 
 betrayed innocent blood." Then the attestation of the spirits of 
 darkness, who knew that "the Son of God was maniiested to 
 destroy the works of the devil," even they were compelled to con- 
 fess, "We know thee who thou art, Jesus the Son of God." 
 
 " It is true," says one, ** that he wa« slandered as a wine-bibber and 
 a gluttonous man : but it was his love to souls that subjected him to 
 this reproach. He was also accused of 'blasphemy, in that being a 
 19 
 
218 . SINLESS CHARACTER OF CHRIST. 
 
 man he made himself God.* John v. 18; x. 33. Nor could he b« 
 
 quitted of this charge, if the supposition were true,, that he is only a 
 mere man ; and those who maintain this doctrine must also maintain 
 that the Jews committed no sin in putting him to death, and that he 
 died as a blasphemer. But if he were equal with God, by being truly 
 the Son of God in his Divine nature, it was not blasphemy for iiim to 
 affirm that he was equal with God, and the charge itself is groundless.* 
 
 4. The testimony of the Redeemer himself. This was without 
 ostentation, Isa. xlii. 1, 2. He said, " The Prince of this world 
 Cometh,'' etc. John xiv. 30. He presented himself as an exam- 
 ple to imitate, Matt. xi. 29, 30. He declared that his actions were 
 
 entirely approved by his Father, John viii. 29. How different 
 
 was he to ordinary men ! The conduct of Paul was most ex- 
 emplary, and gave him great conscientiousness, but he had to 
 mourn over the depravity of his heart, 1 Thess. ii'. 10; Rom. 
 vii. 14. 
 
 Christ's testimony to his own perfection was conscientious and sin- 
 cere. It was prompted by a heart wholly impregnated and overflow- 
 ing with goodness, and therefore it was a testimony naturally impelled, 
 even as streams of water are impelled by the fulness and constant 
 flowing from the fountain itself. It was a testimony which exhibited 
 the beauty and excellence of the moral law, declaring what man might 
 liave been, had not sin prevented, and what man must be, through the 
 intervention of Christ, before he can associate with pure and happy 
 spirits in the habitation of holiness. 
 
 6. The temptations which he successfully resisted afford proof of 
 his unspotted purity. He was tempted by the Wicked One, who 
 by his frequent assaults, or by his fascinations and stratagems, 
 
 casts down many who were strong. But Jesus Christ, the 
 
 righteous one, was tempted in all points as we are," but here is 
 the (,xception, '^yet without sin. See John xii. 31 ; xiv. 30. 
 
 Then mark his resignation and patience under numerous triala 
 and provocations. Poverty and want did not make him repine. 
 
 Foxes have holes, and the birds of the air have nests, but the 
 Son of man has not where to lay his head," but not one murmur 
 escaped his lips. Ordinary men would have uttered thousands 
 of complaints under such circumstances, yet he endured all with- 
 out repining or discontent. He wrought miracles to supply the 
 
 wants of others; but none to supply his own. To do this Satan 
 
 tempted him in vain, Matt. iv. 3. The honours and glories of 
 
 this world had no attractions for him. They were offered to him 
 by Satan, and by the Jewish populace, who wanted to make him 
 a king; but earthly vanities could not fascinate him who truly un- 
 derstood the nature of all iohings. The minds of ordinary men 
 would have been captivated by such proffers, and they would wil- 
 lingly have acquiesced, but Christ had come down from heaven — 
 
 from the glory which he had with his Father then hoAV could 
 
 he have been attracted by this world's vanities ? Hence th« 
 
 purity of his nature and actions. John vi. 15. 
 
SINLESS CHARACTER OF CHRIST. 
 
 219 
 
 The ingratitude, reproach, and persecution which he endured, 
 afford another evidence of the purity of his life. Christ suffered 
 from ingratitude the most cruel, but 'Svhen he was reviled, etc. 
 1 Pet. ii. 23. When brought before Herod and Pilate, he mani- 
 fested no fear, but amidst all the contempt with which they treated 
 him, his tranquillity was undisturbed. When buffeted and spit 
 upon in the palace of the high-priest, he meditated no revenge ; 
 when mocked and insulted by the soldiers, and derided while 
 hanging on the cross, he prayed for them, and made intercession 
 for the transgressors, Isa. liii. 7. 
 
 7. R-efer also to the testimony of Jehovah himself, uttered amid 
 the glories of the baptismal day, when the Holy Spirit was seen 
 descending like a dove, and lighting on him, and when a voice 
 from heaven was heard, saying, This is my beloved Son in whom 
 I am well pleased.^' This te. limon}^ was reiterated by the voice 
 from the most excellent glory, amidst the splendours of the trans- 
 figuration. And would the eternal Father have so pre-eminently 
 distinguished his Son, raised him up from the ignominy of the 
 tomb, exalted him to the highest possible honours, and given him 
 the reins of universal empire, if he had been defiled with personal 
 guilt? The thought is impious ; and the testimony of the Father 
 unites wifh the testimony of friends and enemies in attesting that 
 he was without sin. 
 
 Hence the moral superiority of Christ to every creature. We do not 
 deny the excellencies of those other intelligences who surround the 
 throne of God and the Lamb; but their excellence is derived and 
 dependent. Once Jehovah "charged his angels with folly," even those 
 unhappy spirits who fell from their first estate, and are reserved in 
 chains of everlasting darkness until the judgment of the great day. 
 The redeemed saints are faultless before the throne of God in heaven; 
 but they have been purified in the blood of Christ, and by the Divine 
 Spirit. What they have become by acquisition, Christ is essentially 
 by nature. In the strictest sense of the term he is impeccable, without 
 sin — otherwise he would have been placed upon a level with fallen 
 creatures — with ourselves; and had he, in such a case, been exposed 
 to temptation sufficiently strong, that temptation would have triumphed ; 
 and, to speak it with reverence, he might have proceeded until he had 
 become a monster of iniquity, as he is now the perfection of purity. 
 
 II. The Important uses to which the subject of the text 
 
 MAY BE applied. 
 
 1. It is a confirmation of Chrisfs Divine Mission. If the life 
 
 of the Redeemer was perfectly holy, the gospel must be true. 
 
 If the gospel be not true, then Christ must have been a deceiver ; 
 but where shall such another impostor be found? Many deceivers 
 have been in the world, but their lives have been wicked : such 
 was Mahomet, and many others. 
 
 Christ declared that he came forth from God, and that he was sent 
 of God. But if he had been convicted of a single sin, then the validity 
 of these representations would have been undermined. One ai'^ would 
 
220 
 
 SINLESS CHARACTER OF CHRIST. 
 
 have broken the entire cTidence, and stamped as an impostor the cha- 
 racter of Jesus Christ. But he was free from the least particle of sin. 
 It is observed both by Paley and Dwight, that neither the Mishna, 
 nor the Talmud, which contain the whole of the Jewish testimony on 
 this subject — neither Celsus, Porphyry, nor Julian, who may fairly be 
 supposed to have given the whole of the Heathen testimony, ascribe to 
 Christ a single instance of folly or of sin; and we haVe the declaration 
 of Origen, that down to his time no charge of this nature was ever 
 alleged against him. We venture to g.%y then that the perfect inno- 
 cence of Christ is an established fact, and thus we derive substantial 
 evidence of the truth of Christianity. 
 
 **Go," says the eloquent Bishop Sherlock, *'Go to your natural re- 
 ligion : lay before her Mahomet and his disciples arrayed in armour 
 and in blood, riding in triumph over the spoils of thousands and tens 
 of thousands who fell by his victorious sword; show her the cities 
 which he set in flames, the countries which he ravaged and destroyed, 
 and the miserable distress of all the inhabitants of the earth. When 
 she has viewed him in this scene, carry her into his retirements, show 
 her the prophet's chamber, his concubines and wives: let her see his 
 adultery, and hear him allege Revelation and his divine commission 
 to justify his lust and oppression. When she is tired with this pros- 
 pect, then show her the blessed Jesus, humble and meek, doing good 
 to all the sons of men; patiently instructing both the ignorant and 
 perverse: let her see him in his most retired privacy; let her follow 
 him to the mountain, and hear his devotions and supplications to God ; 
 carry her to his table, to see his poor fare and hear his heavenly dis- 
 course ; let her see him injured but not provoked; let her attend hi?n 
 to the tribunals, and consider the patience with which he endured the 
 scoffs and reproaches of his enemies. Lead her to his cross, and let 
 her view him in the agony of death, and hear his last prayer for his 
 persecutors — ' Father, forgive them, for they know not what they do.* 
 When natural religion has seen both, ask which is the prophet of God ? 
 But her answer we have already had. When she saw part of this scene 
 through the eyes of the centurion who attended at the cross, by him 
 she spake and said, 'Truly this man was the Son of God.' " 
 
 2. The perfect innocence of Christ was indispensably necessary to 
 Ms mediatorial work. He could not have become a Mediator, if 
 he had ever oflfended ; neither could Moses if he had been an 
 idolater at Horeb. But thou hast loved righteousness and hated 
 iniquity.^^ Ps. xlv. 7. 
 
 If it be admitted that Jesus Christ was to become the Lord our 
 Righteousness, it was essentially necessary that the righteousness which 
 he presented, should be complete, without spot or wrinkle, or any such 
 thing. If not his merit could not have been perfect, nor could it have 
 been sufficiently complete to justify all those who believe in him. Was 
 It necessary, then, that Christ should not only become our righteous- 
 ness, but that he should make atonement for the sin of the world ? How 
 could tha^t expiation be complete, if he had sins of his own, for which 
 atonement was necessary ? See Heb. vii. 26 — 28 ; 2 Cor. v. 21 ; 1 Pet. i. 19. 
 
 Christ was also to be the Intercessor of his people within tha 
 veil. Would an advocacy so prevalent be founded on an imper* 
 
NO TEARS IN HEAVEN. 
 
 221 
 
 feet work ? Could a peaceable man be admitted as an advocate in 
 the high court of heaven? It is in vain to say that, like the saints, 
 Christ dropped his imperfections in the tomb when he rose to hia 
 native heaven ; for the very cause why he could not have been 
 detained in the hands of death was, that he was without sin. 
 
 3. The sinless character of Christ rendered Jiim a Jit model and 
 example for his church, God having predestinated believers to be 
 conformed to the image of his Son, it required that he should be 
 the model and standard of all perfection. Had we been appointed 
 to be conformed to any of the sons of Adam, where could a sinlesa 
 one be found, worthy of imitation, seeing "All have sinned," etc. 
 Jesus could say with infinite propriety, " Learn of me." Matt. xi. 29. 
 
 Had Christ been in any respect a sinner, the worst feature of 
 his character might have been selected for imitation ; but it is the 
 perfection of his character that co'nstitutes him the grand, glorious 
 original which all his followers are bound to imitate. 
 
 IMPROVEMENT. 
 
 1. Learn what constitutes a Christian. It is to be like Christ. 
 
 2. How safe it is to rest for salvation on so perfect a Saviour I 
 
 3. How worthy is Christ of our constant love and obedience I 
 
 L.— NO TEARS IN HEAVEN. 
 
 ** God shall wipe away all tears from their eyes." — Ret. xxi. 4. 
 
 The book of Revelation, for the most part, is a mysterious book. 
 It contains mysteries which the most acute and intellectual mind 
 
 cannot unravel. It refers to events the most important. Mighty 
 
 elements rush ; mighty angels fly ; the tumultuous earth sinks in 
 trembling subjection ; the seals are opened, and the vials of ^rath 
 ore poured forth ; till at length the chain of Divine Omnipotence 
 binds the Old Serpent, the Accuser of the brethren, that he "may 
 deceive no more. 
 
 The Book of Revelation is the index of eternity. Not only do 
 worldly events here rise before us, but the scenes of eternity. 
 The dead rise ; the judgment-throne is set ; the bqoks are opened ; 
 and then comes the doom of the wicked, and the glory of the 
 righteous. Heaven opens ; its rapturous songs fall on our ears ; 
 fields of light and glory, the pure abodes of the sanctified, the 
 eternal residence of redeemed men are spread before us. Look 
 into that Paradise ! Do you see any mournful countenance, any 
 tearful eye there ? No ; for *' God shall wipe," eto. 
 
 I. The Tears to be wiped awav. 
 19* 
 
222 
 
 NO TEARS IN HEAVEIT. 
 
 Tears are the visible and affecting expressions of the heart's 
 sorrows, and therefore to say that God shall wipe away all tears 
 from their eyes/' is to say that every cause of sorrow now existing 
 shall be eternally removed. 
 
 Tears and grief are not always inseparable. Some deeply feel, 
 and groan in spirit, and yet have few tears. The e^^es of others 
 soon weep, and are reddened by the suffusion of tears, and yet 
 their grief is but superficial. 
 
 Sin is the cause of all tears. There was no weeping before sin 
 came. There cannot be any tears where sin is not. Sin has 
 robbed us of so much honour and bliss — has so much devastated 
 our souls and bodies — separated us from God, and deprived us of 
 hope, revolutionized the moral and even secular state of society, 
 and placed us in such deplorable circumstances, that it is no won- 
 der that this world is called, and found to be, ''a valley of tears." 
 
 It is not always wrong to weep. Tears sometimes are the indi- 
 cation of good. When the penitent weeps for his sins ; when the 
 Christian weeps for want ot more purity, and faith, and hope, it 
 is well; they are the "mourners in Zion,'' and "Blessed are they 
 that mourn,'' etc. When friends sicken and die, it is not wrong 
 to weep, for "Jesus wept." Divine grace does not destroy natural 
 sensibility ; it rather Increases, refines, and sanctifies it. It teaches 
 " not to sorrow as those without hope/' 1 Thess. iv. 13, 14. 
 
 1. Tears are often caused by temporal depression. The labour- 
 ing man weeps on account of the scarcity, or inadequate remunera- 
 tion of manual labour — he weeps too as he feels his failing strength 
 for his secular pursuits. Christians desire to provide things 
 honest in the sight of all men, and to help Zion with their sub- 
 stance, but their tears declare the difficulty of the performance. 
 The insolvent tradesman, cast down from the pinnacle of compara- 
 tive independence, by circumstances over which he had no control, 
 sits upon the ruins of his estate, and weeps bitterly. Persons once 
 well ofi* in life are now indigent ; their hearts are corroded with 
 
 care and anxiety, and their eyes suffused with tears. Now all 
 
 these tears are to be wiped away. There will no poverty in heaven. 
 "They shall hunger no more," etc. Rev. vii. 16. 
 
 2. , Tears arising from defective friendships. Some of these are 
 very intimate and peculiar, and must be very affecting. " Every 
 heart knows its own bitterness," etc. Sometim.es such defec- 
 tion is caused by infirmity, temper, ignorance, prejudice. Some 
 are friends just as long as the sun of prosperity shines ; when that 
 becomes obscured, their friendship, when most wanted, fails. 
 What bitter tears David wept on account of his perfidious son, 
 Absalom ! 2 Sam. xviii. 29 — 33. Job too proved that it is vain to 
 trust in man ; Job vi. 14 — 18. Did not Christ feel such defection ? 
 His disciples " all forsook him and fled." And so with Paul when 
 
 he appealed unto Cassar ; Acts xxviii. 14, 15 ; 2 Tim. iv. IG. . 
 
 But there will be no faithless friends in heaven. No tears will be 
 shed on account of lover, brother, or friend proving treacherous. 
 The whole family in heaven will be of one mind and of one soul| 
 
NO TEARS IN HEAVEN. 
 
 223 
 
 and cemented together by the bond of the Saviour's love, which 
 nothing can ever destroy. 
 
 3. Tears caused by affliction. How frail is the human frame ! 
 To what numerous diseases is it liable, the seeds of which are 
 often in the constitution, and by external circumstances, ripen and 
 
 bring forth fruit to death. Affecting is the transition from 
 
 health to sickness, from activity to langour and pain. How dis- 
 tressing the idea, this sickness may be unto death 1 And then 
 when afflictions are frequent, or chronic, it is enough to cause 
 tears, — I am a burden to myself — and to my friends. The afflicted 
 often wet their couch with tears. Job vii. 4; xxxiii. 19 — 22. 
 
 The Christian has much anxiety as he feels approaching old age 
 and infirmities. A time of old age is often a time of weeping. 
 
 Old age is a time in which a man is deprived of many of his 
 
 relations and friends ; is gazed on by a new generation ; feels a 
 thousand infirmities, anxieties, and distresses, and is reduced to 
 dependence upon those around him. When thou wast young,*' 
 etc. John xxi. 18. From the pressure of old age, Barzillai re- 
 fused the offer of a palace ; I am this day four-score years old,'' 
 etc. 2 Sam. xix. 35. Such was the view of David ; Ps. xc. 10 ; 
 
 and of Solomon, Eccl. xii. How often are the aged seen to 
 
 weep ! But there shall be no affliction, no physical or mental 
 
 decay in that heaven of which it is said, Neither sorrow, nor 
 
 crying, neither shall there be any more pain." Patient sufferers 
 
 from disease, you could weep though you could not murmur, but 
 wearisome nights are no longer appointed you. Nor does the 
 spirit, full charged with its inward griefs, pour the flood into the 
 eyes. Martyrs, you have been racked and torn, but there is now 
 no more pain for you ; for, like your Master, you have exchanged 
 your crown of thorns for a crown of glory. 
 
 4. Tears are caused by bereavements. It is a solemn and an 
 established fact that we must needs die, and be as water spilt 
 on the ground, which cannot be gathered up again," yet bereave- 
 ments do violence to the feelings, and deeply pierce the hearts of 
 survivors ; for the relationships of life, generally speaking, are 
 most tender and endearing, and more especially so when sancti- 
 fied and refined by Divine love. What smiles of pleasure play 
 
 upon the parents' countenances as they gaze on their beloved 
 children! The dissolution of the conjugal bond is often product- 
 ive of inexpressible sorrow. How is the heart stunned when the 
 mandate comes from heaven, Son of man, behold I take away 
 the desire of thine eyes as with a stroke!" The wife of our youth 
 is deposited in the grave, and that grave is bedewed with tears. 
 And so it is when the husband dies, and his wife becomes a 
 
 widow, and his children orphans. Sweet sometimes is the 
 
 communion between brothers and sisters, or other relatives and 
 
 friends 1 But death will dissolve all these connections, and mar 
 
 all their delights. Instead of the smile of gladness, the counte- 
 nance will be made sad, and the eyes be filled with tears. — — 0 
 th< agony of heart that is felt, and the bitter tears tliat are shed 
 
224 
 
 HO TEARS IN HKAVIIT. 
 
 by the couch of the dying, as they mark the progress oC diflcftie> 
 
 and the approximation to death U 
 
 He must have been unhappy indeed over "whose unmoistened grave 
 no tears are shed, and -whose death has caused no regrets. But the 
 number of these is few. Death rends all hearts. Behold Jacob shaking 
 his grey hairs, and saying, "Joseph is not, and Simeon is not, all 
 these things are against nie." When Joseph died, the children of 
 Israel wept sore. " My father ! my father!" exclaimed Elisha, when 
 Elijah was taken away from him. "0 my son, Absalom ! 0 Absalom, 
 my son, my son!" said the smitten David, as he *'went up to the 
 chamber over the gate," that he might weep alone. And when his 
 friend Lazarus died, *' Jesus wept." Well; be it so. To weep, and 
 to be wept, is the irreversible decree as to man on earth; but then so 
 much more welcome the rest we hope for. A loud voice is heard out 
 of heaven, *'And there shall be no more death." Such a visitation 
 would mar all the felicity of the tabernacle of God. The rigid limb, 
 the silent pulse, the breathless lip, the pallid cheek, the fixed and 
 darkened eye, — these, these, are not scenes for heaven. No: they shall 
 have joy and gladness," because there shall be no more death." 
 
 To lay that precious form, 
 
 So lovely e'en in death, 
 Food for corruption's worm, 
 
 The mouldering earth beneath! 
 Ob, worse to me than twice to part, 
 Than second death-stroke to my heaxtl 
 
 But why in anguish weep! 
 
 Hope beams upon my view; 
 'Tis but a winter's sleep — 
 
 My flowers shall spring anew, 
 Each darjing flower in earth that sleeps. 
 O'er which fond memory hangs and weepi* 
 
 All to new life shall rise. 
 
 In heavenly beauty bright, 
 Shall charm my ravished eyes. 
 
 In tints of rainbow light : 
 Shall bloom unfading in the skies. 
 And drink the dews of paradisel 
 
 Oh, this is blest relief I 
 
 My fainting heart it cheers: 
 It cools my burning grief, 
 
 And sweetens all my tears, 
 These eyes shall see my lov'd one then. 
 Nor shed a parting tear again I 
 
 5. Many oilier causes of tears may he referred to. The Christian 
 weeps on account of his moral impeifections. He is weighed in 
 the balance and found wanting. How readily he yields to worldly 
 influence! — he is too unwatchful, and the enemy gains the advan- 
 tage. He feels himself to be a poor combatant. He has little 
 faith, and but glimmering hope — he is like the " bruised leed, and 
 the smoking flax.^' He considers how long he has known the 
 Lord, and yet very little fruit has been produced. The Chris- 
 tian weeps over ungodly men — and the loiv estate of Zion. The 
 
 minister weeps for want of success. *'Who hath believed our 
 report?^' Some are ''persecuted and reviledf^^ and fhey weep* 
 
NO TEARS IN HEAVEN. 
 
 225 
 
 Parents drop burning tears of grief for the rebellion of their 
 children. So this world is a world of tears — some view it as a 
 paradise; but observation and experience will soon produce a 
 different conviction. Blessed be God, 
 
 II There shall be no tears in heaven. " God shall wipe 
 away all tears from their eyes/' 
 
 1. Where? In heaven — in God's own dwelling-place. In the 
 Canaan above, where a tear was never yet shed, and never will. 
 In a kingdom where there is fulness of joy" — and at " the ri^ht 
 hand of God where there are pleasures for evermore" — in an in- 
 heritano3, vast, rich, immutable, and eternal — in the holy 
 place," purposely designed, created, and in all things adapted, 
 for the residence and bliss of immortal and redeemed souls. There 
 God shall have wiped away all tears from their e>eb.'' 
 
 No grief can change their day to night 
 Who dwell in God's immediate light. 
 Sorrow and sighing God hath sent 
 Far thence to endless banishment. 
 
 And never more may one dark tear 
 
 Bedim their burning eyes, 
 For every one they shed while here, 
 
 In fearful agonies, 
 Glitters a bright and dazzling gem, 
 
 In their immortal diadem. 
 
 2. Who shall wipe them awayf " God shall.'' Their removal 
 is Divine. His infinite love to his people insures it. His infinite 
 power will accomplish it. The immutability of his promise and 
 oath to save to the uttermost, is the security for it. There is 
 Divinity in the very words, v. 4, 5. The former things are 
 passed away. And he that sat upon the throne said, Behold, I 
 make all things new." Sublime and impressive is the scene thus 
 presented. Under the throne of the Redeemer, who is arrayed iu 
 the glory of the Father, lie heaven and earth, the present seat of 
 sorrow, pain, and death. He speaks, and they vanish; and **the 
 former things are passed away." He speaks again, and a new 
 heaven and earth spring into being. The tabernacle of God is 
 with men ; and he that sitteth upon the throne saith, Behold, I 
 make all things new." This is enough. God shall wipe all teara 
 away. 
 
 3. When will he do it? ** God shall.^' It is future. He wipes 
 away many tears in this world. He wipes away the tears of the 
 penitent, and gives pardon and peace. He many times wipes 
 away the tears of the afflicted, and brings them forth from the 
 furnace like gold seven times purified. He wipes away the tears 
 of adversity, and his Providence turns their mourning into joy, 
 
 But there is a succession of tears. The clouds return after 
 
 the rain," and the brightest sky may be blackened again. The 
 Christian sighs for a complete removal ; but this is future. 
 '* Blessed are they that sow in tears, for they shall reap in joy," 
 at the last day. Hence all the promises of complete deliverance 
 
 P 
 
^26 
 
 NO TEARS IN HEAVEPt. 
 
 refer to the termination of IVfe — the resurrection of the dead — 
 
 and the second advent of Christ, 
 
 4. How will he do it? " Shall wipe away all tears J' 
 
 (1) He will do it affectionately. God is a tender Father Christ 
 is " a brother born for adversity/^ and as our great High-priest, 
 he is touched with the feeling of our infirmities/' etc. Then 
 God himself, as our tender Father, with his kind hand shall wipe 
 away all our tears ; and when we hear his voice, see his face, ancl 
 feel his hand wiping all our tears away, we shall never regret that 
 we have shed them. Come, my beloved people, will the Great 
 Shepherd say, you have wept long enough in the world's desert. 
 I have always seen your tears, and registered them. Ps. Ivi. 8. I 
 have known your frame, and remembered that you were but dust, 
 and I have never forgotten you, my chosen, my redeemed children. 
 Now your warfare is accomplished, and I will save you. My 
 beloved flock, I will turn all your sorrow into joy, and you shall 
 weep no more. Enter into the joy of your Lord.'' 
 
 (2) He will do it effectually ; " all tears'* shall be " wiped away J' 
 The cause shall be removed, and the effect shall cease. Every 
 cause of tears shall be for ever annihilated. He will destroy siuy 
 the great master evil — the wide and deep ocean from which all 
 tears have been supplied. Then all the tears of penitence, of 
 backsliding and contrition, shall pass away. The tears of ad- 
 versity and affliction, tears for the world, and for the church ; the 
 tears of bereaventent, and the tears shed at the apprehension of 
 death, — all these shall for ever cease. So complete loill be the re- 
 moval, that there shall not be found even tears of joy ! For what 
 do they imply? The joy which finds relief in tears implies a 
 previous anguish, and that the change from one state to another 
 shakes the feebleness of mortality. Or that we are so unused to 
 strong emotion, that our measure of joy is soon filled up; that 
 even the bliss of earth may be too copious for the contracted vessel 
 of the heart, and therefore it so easily overflows in tears. But 
 there shall be no such alternations in heaven ; nor will the ca- 
 pacity for blessedness be thus limited. Joy will not be so much 
 a stranger that we shall weep at meeting it. It will be habit, not 
 accident. It will be, not the transient flash which dazzles, over- 
 powers, and disappears, but the fixed and steady element in 
 which we shall live for ever. 
 
 (3) He will certainly do it. The language is positive. "God 
 shally'' etc. The faith which believes it rests upon a Rock — the 
 Kock of ages — the immutability of God. The hope which antici- 
 pates it springs from that stable faith, and is as " the anchor of 
 the soul, both sure and stedfast, and entereth into that within the 
 vail; whither the Forerunner is for us entered, even Jesus," etc. 
 Heb. vi. 50. It is written, God shall wipe away all tears from 
 their eyes," and "Heaven and earth shall pass away, but nol 
 one jot or tittle of his word shall fail." 
 
KO TEARS IN HEAVEN. 
 
 227 
 
 IMPROVEMENT, 
 
 1. The removal of tears implies the enjoyment of positive good. 
 Instead of tears there will be joy — songs of triumph, and out- 
 bursts of gladness. 
 
 2. This freedom will be confined to God's people. Are you his? 
 
 3. How much we are indebted to Christ I He has entered 
 heaven. He saves and prepares us for it. 
 
 4. How dreadful the prospect of the wicked I Their tears will 
 never be wiped away. 
 
INDEX. 
 
 Ko. Boos. Subject. Ta9il 
 84 Judges xiv. 14. Unexpected Good, Part 1 143 
 
 35 xiv. 14. Part II 149 
 
 9 Job. xl. 20. Man Vile 36 
 
 88 Ps. xxvii. 4. Attachment to God's House 140 
 
 28 xxxiv. 19. Solace in affliction 91 
 
 4 xli. 4. Prayer of the Diseased Soul to the Divine 
 
 Physician 15 
 
 13 Ixxi. 3, or xc. 1. God a Habitation 50 
 
 8 cxix. 94. Relationship to God the pledge of Ever- 
 lasting Salvation 33 
 
 5 civ. 34. Sweetness of Divine Meditation 19 
 
 44 Song ii. 8. The voice of the Beloved 189 
 
 31 Isa. xxvii. 3. The Gospel Trumpet „ 131 
 
 10 xl. 29 — 31. The Advantages of waiting upon the Lord. 38 
 
 18 xiv. 22. Look, and be saved 71 
 
 46 Jer, viii. 9. Intidelity 279 
 
 32 Lam. iii. 24. God the Portion of his People 135 
 
 17 Micah ii. 10. Rest unattainable here 68 
 
 87 Mai. iv. 2. Christ the Sun of Righteousness „ 158 
 
 36 Matt. Y. 3. Blessedness of the Poor in Spirit 155 
 
 38 V. 4. Blessedness of those who mourn , 163 
 
 24 V. 6. Hungering and thirsting after righteous- 
 ness 95 
 
 12 XXV. 34. Exaltation of the Righteous at the last 
 
 day 47 
 
 20 xxviii. 6. The Risen Saviour 80 
 
 2 Luke vii. 34. Christ the Friend of Sinners 1 1 
 
 21 xviii. 1. Prayer 82 
 
 45 XX. 86. The immortal constitution of man in the 
 
 future state 192 
 
 (22^) 
 
INDEX. 229 
 
 No. BoQE. ^ Subject. Paqb. 
 
 42 John iii. 36. Eternal Life 181 
 
 41 viii. 46. Sinless Character of Christ 216 
 
 43 xiv. 2. The Heavenly Mansions 183 
 
 89 xvii. 17. The Truth of the Bible 165 
 
 7 XX. 30, 31. " Miracles 27 
 
 11 Acts ix. 11. The Persecutor converted 42 
 
 40 xiii. 38, 89. Pardon and Justification 172 
 
 47 Rom. i. 28. Influence of Infidelity 203 
 
 19 1 Cor. XV. 31. The Christian dying daily 75 
 
 14 2 Cor. V. 1. Dissolution followed by glory 54 
 
 15 2 Cor. V. 1. Hope of Immortality 58 
 
 6 Eph. vi. 24. The Apostolic Benediction 24 
 
 16 Phil. iv. 19. The Divine Supply 63 
 
 3 Col. iii. 4. The Glorious Manifestation of Christ 13 
 
 41 1 Thess. i. 3. Truth and Influence of the Gospel 176 
 
 27 1 Tim. i. 11. The Glorious Gospel...* 114 
 
 1 i. 15. The Faithful Saying 5 
 
 28 Heb. vi. 12. Conformity to departed Saints 120 
 
 22 ix. 6. Christ a Testator 87 
 
 80 xiii. 6. Divine Friendship 127 
 
 25 2 Peter 1. 19—21. Prophecy, Part I 99 
 
 26 2 Peter i. 19—21. *« Part 11 106 
 
 29 1 John iv. 19. The Love of God reciprocated 124 
 
 60 Rev. xxi. 4. No Tears in Heaven 221 
 
 48 xxii. 5. No Night in Heaven 210 
 
 20 
 
THE 
 
 PREACHER'S ASSISTANT; 
 
 OUTLINES OF SERMONS. 
 
 BY THE AUTHOR OF "HELPS FOR THE PULPIT* 
 
 fflBAOB TBI WOllDw 
 
 (231) 
 
V 
 
ADVERTISEMENT. 
 
 ENCOtrfbv.i CD by the success of former volumes, viz., " Helps for tht 
 Pulpit," an4 Pulpit Themes," the Author now presents to the Publio 
 a smaller vo^ ime of a similar nature, but of a somewhat more miscel- 
 laneous character. He also intimates that while a few of these Out- 
 lines are selected, and by different authors, whose names are appended, 
 the greater part of them are original, and by himself. 
 
 Outlines of sermons are designed to be suggestive, and their utility 
 in this respect may be great. Those in this volume are strictly evan- 
 gelical. *' Christ and him crucified." is made prominent throughout, 
 and it is hoped that they may be rendered both instructive and profit- 
 able, and minister to the edificaticn and prosperity of the church of 
 Christ. 
 
 20* 
 
 (238) 
 
THE rilEACHEK'S ASSISTANT. 
 
 I. — THE SUPERIORITY OF THE CHRISTIAN'S 
 PORTION. 
 
 " For their rock is not as our Rock, even our enemies themselves being judges.**— 
 Deut. xxxii. 31. 
 
 Thk iigurfUive language of the Bible is very expressive, and al?so 
 
 necessary to explain suV)jects which are difficult to understand. The 
 
 wicked pride tliemselves in their possessions, etc., many of them con- 
 teniptuoCisly i-egai d the godly poor, on account of their penurious con- 
 dition. The infidel regards the Christian as deluded. But which 
 
 of these parties is in the best position? The worldling, or the pilgrim 
 believer — the Cliristian, or the infidel? The text declares, ** For 
 their rock," etc. Deut. xxxiii. 29. 
 
 I. The character which God bears to his people. **Our 
 Rock.'' 
 
 The natural scenery of Palestine supplied the Jews with figures like 
 that in the text. Its fertile plains and rich valleys were surrounded 
 and guarded by rocks. Rocks were the parents of the streams which 
 watered their fields. Rocks were the basis of their fortresses, their 
 cities, and their glorious temple itself. Hence it was natural for them 
 to be impressed with these natural objects, and mingle the figures which 
 they furnished with their poetry. 
 
 1. In what respect may God be called **a Rock." 
 
 The ideas conveyed by the fi2;ure are strength, stability, and 
 ncrmauence. By these the character of God is declared. Thus 
 David, confiding; in God's strength, triumphed over his enemies. 
 2 Sam. xxii. 47, 4<S. 
 
 (1) Strength. AVhat is stronger than a rock ? The rocks of the 
 ocean have for ages sustainad the violence, pressure, and immense 
 operations of the waters of the sea — and yet they stand. God is 
 called "the perfection of strength." *' Nothing is too hard for the 
 Lord." 
 
 (2) StahilUi/. Many things are always changing. Most objects 
 in nature, the foliage of the trees, the fruits of the earth, the sea- 
 
 (235) 
 
236 SUPERIORITY OF THE CHRISTIANAS PORTIOIT. 
 
 SODS, rivers, seas, oceans, are ever fluctuating. Look at ancient 
 cities, temples, palaces, monuments — all have changed, but the 
 rock of Iloreb is the same to this day. And Jehovah declares hi» 
 character when he says, " I am the Lord, I change not.'' 
 
 (3) Permanence, On this account the Hebrews denominated 
 their hills and mountains, j^erpe^waZ and everlasting, Christ is the 
 *'Rock of ages/' The works of men, by the tide of time, are 
 washed away, but the perpetual hills remain. So all the devices 
 of sinners for happiness will be found vain refuges in a dying 
 hour, and they will be swept away at the day of retribution. 
 But ''our Rock" will abide. God is the everlasting Rock. See 
 Heb. i. 10—12. 
 
 (4) The word **rock" also conveys the idea of a Refuge, 
 
 It was customary, in Palestine, for the inhabitants to retire to the 
 rocks in times of danger, and in their clitfs and caves to find refuge 
 against any sudden incursion of the enemy. In the battle of the vale 
 of Siddim, they who escaped slaughter fled to the mountain, and re- 
 mained there in safety until rescued by Abram. When the Benjamites 
 were nearly exterminated by the other tribes that gathered together 
 against them, they fled for safety and secured themselves in the rock 
 Kimmon. And David, when pursued by Saul, frequently hid himself 
 and his followers in the strongholds and caverns of the rocks. Hence 
 to enter into the clefts of the rocks, and into the tops of the ragged 
 rocks," is an image used by the prophet Isaiah to express the terrible 
 consternation which should seize the impenitent when the Lord should 
 visit them with his righteous judgments. 
 
 2. When and how God is a rock to his people, 
 
 (1) At the time of conversion. When the sinner is convinced of 
 his ruin and danger — when he finds that all human devisings for 
 salvation are but as the shifting sand, he hails with rapture the 
 Rock Christ, as the ground of his faith and hope. Isa. xxviii. 16. 
 He is enabled to place his guilty soul upon that Rock, and he has 
 peace and joy in believing. Rom. v. 1. 
 
 (2) God is a rock or refuge in a time of fear and dismay, " Be 
 thou my strong habitation," etc. Ps. xxxi. 2, 3. This refuge made 
 David look with calmness and courage on all his enemies, Ps. xxvii. 
 1 — 3, 5, 6. How sweet a picture of the repose of a soul trusting 
 in God does he draw! Ps. iii. 4 — 6, written when he fled from the 
 face of a rebellious son at the head of a rebellious people. 
 
 Such is the calm fortitude of those who trust in God. Nor is this 
 fancy. It rests upon solid grounds. *'When he giveth quietness who 
 then can make trouble?" " Hast thou not made an hedge about him ?" 
 said Satan of Job: and the first chapter of that book shows, that into 
 the enclosure which that hedge surrounded, not even Satan could 
 break, till Divinely permitted. Here then is the refuge from enslav- 
 ing fears for tlie future. Dark to us it may be ; but it is all light te 
 God ; and no power, no combination of powers, can match the omnipo* 
 tence which defends his people. 
 
STTPERIORITY OF THE CHRISTIAN'S PORTION. 237 
 
 (3) He is their Rock in adversity and affliction^ ** Many are the 
 afflictions of the righteous/' Penury, sickness, personal and rela- 
 tive, etc. All these require a refuge. There is a refuge in God's 
 wisdom that appoints them, and in his gracious superintendence 
 of their operation. • Whom the Father loveth, (this is the rock 
 of support,) he chasteneth,'' etc. Heb. xii. 6. *'A11 things shall 
 work together for good,'' etc. Rom. viii. 28. When my heart is 
 overwhelmed, lead me to the rock that is higher than I." Ps. Ixi. 2. 
 
 Pleasing is the idea of a perfect shelter in a storm, a rock higher than 
 we, and capable of giving safety while the whirlwind rages. A shelter 
 becomes doubly calm and pleasing when surrounding tempests beat its 
 sides harmless. The domestic hearth is more cheerful when flakes of 
 sno-w gather on the windows; and when little children looking out into 
 the darkning storm, return from the lattice with additional pleasure to 
 a'parent's embrace, while cheerful embers gild by reflected fires, their 
 still more cheerful faces, and parental piety descants of the goodness 
 of Jehovah. All such ideas find their substantiation in the highest sense 
 in his experience, who in trouble takes refuge in a promising, covenant- 
 keeping God. " He that dwelleth in the secret place of the Most High, 
 shall lodge under the shadow of the Almighty;" like the alarmed bird, 
 whose grasp of the bending bough becomes only the stronger for the 
 very winds by which the tree is shaken. Hence one beautifully 
 observes : 
 
 The passenger in an Atlantic storm remains calm while he sees the 
 commander unruffled ; and on Alpine wilds, where mountains beaten 
 by the elements meet the clouds, how quietly slumbers the babe, un- 
 "wakened at the mother's breast as she journeys, or looking up to her 
 utterly unconscious of fear, while danger perhaps howls in every blast, 
 and the pathway is over precipices where even a Hannibal might trem- 
 ble. How can Benjamin, the beloved of the Lord, be distracted with 
 terrors, while honoured to "dwell between his shoulders?" or howcnn 
 the inffint soul, borne through the world's howling" desert, awake 
 from time to time for any other feeling than joy, when perceiving that 
 ** underneath are the everlasting arms." 
 
 (4) He is the Rock or Fountain of their temporal and spiritual 
 supplies. The idea is supported by Numb. xx. 11 ; Deut. xxxii. 
 13. Referring to the wild honey which was collected from the 
 fissures of the rocks, and to the oil of olives supplied from the same 
 source. 
 
 So God sends forth streams of blessings, like the rivulets which, • 
 gushing forth from the rocky hills, fertilize the valleys which lie be- 
 tween. **A11 my springs are in thee." So with all temporal blessings. 
 
 He*' crowns our life with loving-kindness and tender mercies." 
 
 And spiritual blessings all come from the Rock Christ. He was smitten 
 at Calvary, and forthwith came rich and never-ending streams of sal- 
 vation. **A11 spiritual blessings in heavenly places," etc. 
 
 (5) God is a refuge amid all the uncertainty and frailty of human 
 
 existence. The death of friends — of relatives the failing of 
 
 our own strength --death near. A rock of support and refuge i» 
 
838 SUPERIORITY OF THE CHRISTIAN'S PORTION. 
 
 necessary then. And Christ is that Rock. **My heart and my 
 flesh fail/' etc. 1 Cor. xv. 55—57. 
 
 The great design of the gospel is to arm us against the terrors of 
 death ; when sin is pardoned, death is conquered. The Holy Spirit 
 ever witnesses to the efficacy of Christ's mediation, and seals it upon 
 the conscience, especially in the hour of death. Thus a precious Jesus 
 is more desirable at last, if possible, than at first, — unlike temporal 
 joys, which perish in the using. The great crowd of witnesses in 
 heaven will attest that Christ never forsook them for a mom^ent.. Ho 
 succoured and supported them on the couch of sickness, and unveiled 
 to the dying eye such scenes as swallowed up mortality in life. The 
 Spirit brought to their souls the vital gales of heaven, and whispering 
 to them of Jesus, spread over them his immortal wings as the shadow 
 of a great rock. 
 
 II. The Superiority of our Rock to their rock." 
 
 And this is so evident, that Tve may appeal, in proof of it, to 
 themselves, and make them judges, though the decision may be 
 self-condemnatory. ''Even our enemies themselves, being judges." 
 
 What has been advanced respecting the character and services 
 of this Rock, sufficiently proves its infinite superiority. Refer to 
 the Divinity of our Rock," to its security, its refreshing influ- 
 ence, to its stability, and. everlasting permanence, and who will 
 deny that " Their rock is not as our rock" ? 
 
 1. Look at idolators. We worship the true and living God. 
 What is the rock of idolators? Idols which ''have eyes, and see 
 not," etc. In the time of Moses and subsequently, the out- 
 stretched arm of Jehovah convinced idolatrous enemies " that their 
 rock was not as our rock." 
 
 2. Consider the rock of infidels. These reject Divine revelation, 
 principally because of the moral restraints it imposes, and they 
 pretend to follow the dictates of reason. This is their rock. 
 
 The insufficiency of such a basis is proved by three considerations : — 
 1. We cannot consistently reject the facts of Bible history, without 
 rejecting history altogether. 2. If these facts be allowed, we cannot 
 deny the argument from them to the divinity of our religion, without 
 violating even reason itself 3. Even if the infidel system were fault- 
 less, yet it is only of man, and is therefore altogether destitute of 
 authority, which is essential to religion: for in this there are two par- 
 ties, God and man. "Your rock is not as our Rock." Yours rests 
 upon your own reason, and that differs in you all, and it is but human. 
 Ours rests upon doctrine uniform in all ages, sealed by prophecies, 
 authenticated by miracles, consecrated by the blood of martyrs, loved 
 by the holiest and best of men, and confirmed by experience even to 
 the present time. Examine with serious candour, and see whetheryour 
 rock, etc. 
 
 3. Socinians and Unitarians, who deny the divinity and at^me^ 
 ment of Christ, rejecting " our Rock ^' altogether. To do this they 
 must annihilate the letter of one half of the Bible, and the spirit 
 
NEARNESS 01* GOD. 
 
 239. 
 
 ef the remainder. How miserable your hope of salvation without 
 a Divine Saviour — a Saviour who honoured the law, a matter of 
 necessity, and which you cannot do, and who endured the curse 
 due to the transgressor of the law ! " Our Rock " is Jehovah Jej'us ; 
 yours is a mere creature — mere virtue, always imperfect. 
 
 4. The Self-righteous , who think that moral obedience will pro- 
 cure Divine acceptance. This has its origin in ignorance. We 
 feel that all our works are imperfect. We go to the atonement, 
 etc., for righteousness and strength, etc. See Luke xviii. 10 — 14. 
 
 Again, some trust in the mercy of God, irrespective of the atone- 
 ment. 
 
 And look at multitudes who are making this world their all. 
 
 What a miserable rock is theirs! Men of the world who have their 
 portion in this life." But their rock is not as our Rock. 
 
 What can their rock do for them in affliction, in all their trou- 
 bles, in bereavement — in a dying hour — at the judgment-day. 
 Eternity declares ** Their rock is not as our Rock.'^ 
 
 II. — THE NEARNESS OF GOp. 
 
 "Thou art near, 0 Lord." — Ps. cxix. 151. 
 
 This declaration evinces the greatness and glory of God. His 
 presence pervades all places, and he observes all human conduct. 
 *' He is not far from every one of us." This is a terrible subject to 
 
 the wicked. It is a pleasing one to the righteous; for they can say, 
 
 ** God is at our right hand, we shall not bo moved." Ps. xvi. 3. My 
 troubles, my trials may be extreme, and my enemies numerous, yet 
 this is my consolation, Thou art near, 0 Lord.'* 
 
 I. God is essentially near. 
 
 His presence is universal. " Do not I fill heaven and earth, 
 saith the Lord.'' Am I a God at hand, and not afar off.'' What 
 an overwhelming view of the grandeur of God ! Jer. xxiii. 23, 24; 
 Ps. cxxxix. 7—12. This is the character of God. Thou art near, 
 0 Lord." Let me therefore "take heed to my ways, lest I sin 
 against thee with my tongue,'' for thou God seest me." 
 
 II. God is manifestly near. 
 
 1. Ill creation. " The heavens declare," etc. Ps. xix. 1. In 
 khe sun in his glory, the moon in her softness, gleaming in the 
 firmament, I see thee. 
 
 In the balm of the fragrant air, in the light of the cheerful day; 
 in the redolence of these shrubs around me, whose flowery tops, as 
 they drink in the soft and gentle shower it falls, seem to breathe 
 
240 
 
 NEARNESS OF GOD. 
 
 forth a fresh perfume in gratitude to him who sends it ; in the melody 
 of these birds, which fill the air with their sonp^s, thou, 0 Lord, art 
 near. I see and hear thee in the lightning's flash, and the thunder's 
 roar. 1 see thee in the rolling wave, and in the rippling stream. I 
 see thee in the cataract's foam, and in the gentle descent of the spark- 
 ling dew. I perceive thee, not with my bodily eyes, although by these 
 I discern thy workmanship, but with the mental eye I behold thee in 
 thy works, a present God. 
 
 2. In providence. Though sometimes thou wrappest thyself in 
 a cloud, dark and impenetrable, yet I see thee. Thou governest 
 the world and rulest the nations. Thou directest the flight of an 
 angel, and arrangest the affairs of the poorest saint. -» 
 
 The book of providence is very mysterious and dark, yet there I 
 read thy wisdom, as developed in thy world, thy church, nnd thy 
 saints; j'es, I discern the wisdom that guides, the wisdom that guards, 
 the wisdom that bestows, the wisdom that withholds, the wisdom that 
 encourages, the wisdom that corrects, that kills and makes alive. 
 There do I read thy power, thy justice, thy faithfulness, thy holiness, 
 thy love. Complicated and obscure is the mechanism of thy Provi- 
 dence, wheels within wheels, but all are working thy sovereign will, 
 and revolving for the weal of thy church. Though thou *'hidest thy- 
 self," yet I see thee there, even the appearance of the glory of the 
 Lord," attended by cherubims and ministering spirits. Ezek. 1. 
 
 III. God is graciously near. 
 
 Once this was man's greatest blessing and source of sweetest 
 consolation. Nearness to God was the fairest flower which grew 
 in Paradise ; but sin withered it, the flower faded, it drooped, it 
 died. It must be fo once more; the flower must once again bloom, 
 again must it revive : even upon earth must it blossom, or in 
 heaven it will never put forth its glorious beauty and fragrance. 
 
 Contemplating man as a sinner, we see God in anger, hurling 
 him from Paradise, and denouncing against him his wrath. God 
 is near, but it is as an enemy, to be angry with the wicked every 
 day. God is near, but it is as a consuming fire. Man is said to 
 be far off, an alien, and an outcast. Eph. ii. 3, 12. 
 
 1. God is near through Christ. 0 transporting thought! ** Thou art 
 near, 0 Lord," in thy Son, thy beloved Son. So it is written; *'But 
 now in Christ Jesus ye who sometimes were far off are made nigh by 
 the blood of Christ. For he is our peace, who hath made both one, 
 and hath broken down the middle wall of partition between us," etc, 
 Eph. ii. 13 — 22. It required nothing less than the stoop of Deity, and 
 the sufferings and death of the humanity, to remove those hindrances 
 which interposed between a holy God and an unholy creature. Thus 
 Christ reconciles us to God by the fjhedding of his blood, which satis- 
 fied all the demands of the Law. God was honoured and satisfied, and. 
 behold, he is near. 
 
 Near as a sin-forgiving God; Acts xiii. 38, 39; Rom. viii. 1. 
 
 Near as a promise-keeping God ; 2 Cor. i. 20. 
 
 Near as a prayer-hearing God ^ John xvi. 23 ; Ps. oxiv. 18. 
 
FOLLOWING aOD. 
 
 241 
 
 Near as a covenant-keepiDg God; Heb. viii. 10. 
 Near as a gracious tender Father; John xx. 7. 
 
 2. God is near in every season requiring his presence, 
 
 (1) In the season of spiritual distress. In the hour of penitence, to 
 
 bind up the broken-heart, etc. Isa. xli. 1. When the poor saint feels 
 
 his imperfections and short-comings, God is near, and he will **not 
 break the bruised reed," etc. 
 
 (2) In the season of adversity and affliction, Isa. xlviii. 10; Ps. xxxiv, 
 19. How near is God ! See Ps. xli. 3 ; Isa. xliii. 2. 
 
 (3) In the hour of temptation. Isa. lix. 19; 1 Cor. x. 13 ; 2 Pet. ii. 9; 
 Rev. iii. 10. 
 
 (3) In the time of human desertion. When I am left solitary by the 
 
 perfidy of friends or by the desolation of death. Thus Paul wa3 
 
 deserted when he was to appear before Caesar. *' At my first answer,'* 
 etc. 2 Tim. iv. 16; and David was consoled hy the nearness of God, 
 ** When my father and mother forsake me," etc. Ps. xxvii. 10. 
 
 (4) In the valley of the shadow of death. Amid the dissolving of the 
 earthly tabernacle — the surrender of all earthly possessions and en- 
 gagements — the rupture of the most endeared connections — when the 
 eye gives its last look, the hand its last grasp, and the tongue its last 
 farewell — this is the glorious privilege of the Christian, Thou art 
 near, 0 Lord." Ps. xxiii. 4. 
 
 IMPROVEMENT. 
 
 1. How unworthy are we of this great and gracious prese'nce I 
 2. Let us walk worthy of it, lest God depart from us. 3. The 
 wicked are indeed desolate, Without God in the world.'' 
 
 III. —FOLLOWING GOD. 
 
 "Be ye therefore followers of God as dear children." — Eph. v. 1. 
 
 The Apostle in this and the preceding chapter gives important advice 
 respecting Christian conduct, and especially respecting brotherly love, 
 and forgiveness. Stated last verse of the preceding chapter. To be 
 thus characterized is to be like God. The text is a repetition of the 
 important exhortation. 
 
 I. The Characters addressed; ^* dear children J' 
 
 1. In one sense, all men are the children of God — by creation. 
 Ps. c. 3 ; Mai. ii. 10. 
 
 2. They are the children of God hy adoption and grace. 
 
 Natural or civil adoption is an act by which one is received into n 
 man's family, as his own child, and appointed his heir. Spiritual 
 adoption is an act of God's free grace, by which repentant sinners, bo- 
 21 Q 
 
242 
 
 FOLLO^^NG GOD. 
 
 lieving in Christ, are received into the number, and hare a right to all 
 
 the privileges of the sous of God. Such a privilege stands opposed 
 
 to a state of bondage and servitude. Rom. viii. 15. It is expressive 
 
 of the relation of Christians to God. 
 
 When the Lord adopts a son, he gives him a prince-like, heaven-bora 
 nature — a *'new creature," 2 Cor. v. 17; Heb. ii. 6. 
 
 3. The privilege of adoption or sonship is obtained hy a true and 
 lively faith in Jesus Christ. John i. 12; Gal. iii. 26. This faith 
 supposes a previous conviction of sin, deep humiliation, and a turn* 
 ing from it to God. 
 
 4. Believers are called ** dear children." 
 
 (1) On account of the immense price paid for their redemption — the 
 precious blood of Christ, Gal. iv. 4, 5; 1 Pet. i. 18, 19. 
 
 (2) Dear because they have become in some measure like God, and 
 are employed as his servants — lights of the world, etc. 
 
 (3) Dear children, on account of the pleasure and delight which the 
 Lord takes in them. 1 Pet. ii. 9, 10. Called '>the precious sons of 
 
 Zion." Lam. iv. 2. Esteemed as dear and precious by the highest 
 
 intelligences, saints, angels, Christ, the blessed Trinity. They will 
 
 be accounted dear when others will be found to be vile: though they 
 have been esteemed in this world as the noble, the honourable, etc., — 
 at the great last day when all the world shall stand at the bar of Christ 
 the Judge. 
 
 II. The Duty recommended. Be followers of God.'* 
 
 The word translated "followers," signifies such as personate others^ 
 assuming their gait, mode of speech, accent, carriage, etc. — from this 
 Greek word we have the word mimic. Though this term is often used 
 in a ludicrous sense, yet here it is to be understood in a very solemn 
 and proper sense. Let your whole conduct be like that of your Lord ; 
 imitate him in all your actions, words, spirit, and inclinations — be fol- 
 lowers of God. 
 
 We cannot follow God essentially. We cannot imitate h%n in 
 his incommunicable perfections, as the independency, self-sujB&ci- 
 ency, omniscience, etc., of the Divine Nature. 
 
 The imitation here recommended has a reference to God's 
 moral perfections. 
 
 1. Be followers of God as to knowledge. See Col. iii. 10; i. 10 ; 2 Pet 
 iii. 18. 
 
 2. Be followers of God^s holiness. 1 Pet. i. 15, 16. 
 
 3. His benevolence and mercy. These are displayed in creation, pro- 
 vidence, and grace. The earth is full of the goodness of the Lord," 
 p8. xxxiii. 5. The goodness of God is unlimited, impartial, and un- 
 changeable. How great his love — tender his compassion ! Ps. cxlv. 9; 
 ciii. 2, etc. We are commanded to imitate him. Luke vi. 36; Heb. 
 xlii. 16; Matt. v. 7. 
 
BELIEVERS COMMENDED TO GOD. 
 
 243 
 
 4. The patience and forbearance oj God. Patience should appear in 
 all our trials, Heb. x. 36; James i. 3, 4, in our conduct to mankind, 
 and to the church. Rom. xii. 10; Eph. iv. 2; Col. iii. 13; 2 Tim. ii 
 24; Eph. vi. 9. 
 
 5. Imitate his righteousness and truth, or that justice and equity by 
 "which all his conduct and dispensations are governed. Let this charac- 
 terize all your dealings with one another, all your promises, etc. Matt, 
 vii. 12; Rom. xiii. 7. 
 
 Observe further. To follow God is the result of regeneration — 
 faith in Christ — and ardent love to him. 
 
 This is not mere profession, saying, Lord, Lord ; but doing the 
 things which he has commanded. 
 
 We must follow God invariably. Openly, before the world — be 
 anxious to do and suffer all his will ; not select from his word 
 what pleases our fancy, or accords with our prepossessions. 
 
 We must follow him perseveringly — hold fast when others for^ 
 sake him. Be faithful unto death.'' 
 
 IMPROVEMENT. 
 
 1. Self-examination. 2. As we are so little like God, let us be 
 penitent, and prayerful for the Spirit's influence to cause us to 
 resemble God more and more. 3. Sinners have the image, the 
 spirit, and conduct of Satan. They are ungodly, godless, Christ- 
 less, and hopeless in the world. Awake to righteousness." 
 
 IV.—BELIEVEES COMMENDED TO GOD. 
 
 *'And now. brethren, I commend you to God, and to the word of his grace, which is 
 able to build you up, and to give you an inheritance among ail them which are sancti- 
 fied." — Acts xx. 32. 
 
 The text forms part of that interesting, faithful, and pathetic address 
 which the Apostle Paul delivered to the elders of the church at Ephe- 
 Bus. The address contains a. declaration of his fidelity and conscienti- 
 ousness as an Apostle of Christ — important advice which their circum- 
 stances render so salutary and appropriate, an affecting intimation that 
 after this Christian and paternal interview, they would see his face no 
 more. The time of his departure from earth by martyrdom was rapidly 
 approaching, but this prospect did not dishearten him, v. 22 — 24. Nc 
 wonder then that he should be solicitous for their welfare, as expressed 
 in the text. 
 
 T. The Blessedness which the Apostle desired for his 
 
 FRIENDS. 
 
 1. Establishment and conjirmation in the Faith, To build 
 you up." 
 
244 
 
 BELIEVERS COMMENDED TO GOD. 
 
 Christ is said to build up his temple by connecting his people to him- 
 eelf by a living faith, and to one another by mutual love, fellowship, 
 and prayer; and he aids them by his grace to increase in all holy dis- 
 positions and practices. Matt. xvi. 18; Zech. vi. 13; Eph. ii. 22. The 
 cliurch is built on Christ — on his sacrificial death and resurrection. 
 This is her true foundation, and in connection with him her whole 
 fabric consists, Eph. ii. 20; 1 Cor. iii. 11. The saints "build up them- 
 selves in their most holy faith ;" they more fully consider, more firmly 
 believe, and more diligently practise divine truths; and receiving out 
 of Christ's fulness, increase in faith, love, and every other grace. 
 Jude 20. 
 
 The Apostle therefore prayed that they might feel they were 
 resting on Christ for salvation — that they might have the assur- 
 ance of faith, and the fruits of faith, and ever "know in whom 
 they believed.'' 
 
 (2) Union, The stones of a building rest upon a foundation, 
 and are united to it, and to one another. Christians are united 
 to Christ by a living faith, and by love to one another. Joined 
 to one common head, they "keep the unity of the Spirit.'' Eph. 
 iv. 3. The enemies of Christianity, by persecution and violence, 
 threatened to destroy this union. The Apostle commended them 
 to God, that their hearts might be " knit together in love Col. 
 ii. 2, 19. 
 
 (3) Progress. A building is carried forward till the top stone 
 is raised, and as it progresses, its design, its symmetry, and its 
 beauty become more apparent. So believers are to grow. Eph. 
 iv. 15 ; 2 Pet. iii. 18. 
 
 2. He desired that God might give them an inheritance. This 
 refers to heaven — the kingdom of glory, 1 Pet. i. 4. It is the 
 dwelling-place of God — it was purchased by Christ — it is Para- 
 dise regained. It is pure, full of light, felicity, and glory. It is 
 destined for the saints, being "the kingdom prepared from the 
 foundation of the world." 
 
 (1) It is of a social character. "Among all them." Among all those 
 cherubim and seraphim, angels and archangels, and the spirits of just 
 men made perfect. *'Among all them," to associate with them, con- 
 verse with them, praise with them, etc. 
 
 (2) Ample. *'Among aZZ." Yes, it is a vast inheritance, and will 
 ultimately have a vast population. All the members of Jehovah's 
 house who have been saved from the fall till the consummation of all 
 things. Rev. vii. 9. 
 
 (3) Holy. **Among all them which are sanctified." Those who 
 inherit are holy. The great source of happiness there is freedom from 
 sin. We must be justified and sanctified here, before we can be glori- 
 fied there. 
 
 (4) Perpetual. Not transient, but eternally permanent. So de- 
 scribed, 1 Pet. i. 4. 
 
 *'The fairest inheritances of this earth must be relinquished after a 
 few years' enjoyment. The possessor of the largest and most fertile 
 
BELIEVERS COMMENDED TO GOD. 
 
 245 
 
 domains has reason to say, as he surveys them, " These hills will re* 
 joice, these vales will sing, and these trees will flourish for another, 
 but not for me." Nay, it is not death only that drags away the great 
 from their palaces and the fields ; misfortune and oppression have often 
 rendered the wealthy poor, and the powerful dependent on the caprice 
 and the bounty of others. " Here we have no continuing city, but we 
 look for one that is to come." Were the saints to be driven from the 
 paradise of God, were they to fall from that perfection in holiness to which 
 Divine grace hath raised them in the heavenly world, we must conclude 
 that Jesus had ceased to be solicitous about their welfare ; but this 
 cannot be ; the Lamb in the midst of the throne is the constant guardian 
 of their interests, and the eternal security of their happiness; and 
 perpetual obedience is the fixed choice of their hearts. Were the fear 
 to arise in the minds of the blessed, that they would be forced to quit 
 this inheritance, its hills of frankincense would loose their fragrance, 
 the flowers of paradise would blossom to them in vain, and they would 
 feel themselves incapable of relishing their best enjoyments. But the 
 saints are not only secure from all change, but from every fear of it: 
 Their happiness is sure in itself, and in their persuasion. They feel 
 that they are safe for eternity. Heb. xiii. 14." 
 
 II. The Agency and influence to which he commended them. 
 *' To God, and the word of his grace.'' 
 
 The Apostle was ever sensible of human inefficiency. He 
 always recognized the Divine Spirit to give success to his efforts, 
 to promote his own salvation, and the salvation of the church at 
 large ; 2 Cor. v. 5. 
 
 1. To God, I commend you to God.'' 
 
 (1) To Ids gracious providence. *'He careth for you," and he 
 will guide you and guard you. He does all things well ;" he loves 
 you as his saints — his Son has redeemed you, and therefore I 
 cannot entrust you to better and safer hands. 
 
 (2) To his special blessing. He loved them, and he wanted 
 them to be specially preserved. Their situation was peculiar. 
 After his departure, grievous wolves would attempt to devastate the 
 church, ver. 29, 30. They required a special blessing. 
 
 (3) To the gracious iyijluence of his Holy Spirit, God gives this, 
 and without it the church is nothing. 
 
 2. To the word of his grace, as the ground of their hope, the rule 
 of their conduct, their direction in difficulties; support in trials; 
 consolation in death. 
 
 , improvement. 
 
 1. Let us enter into the circumstances of our brethren, sympa* 
 thize with, and pray for them. The Apostle did thus. 2. Let us 
 value the sympathy and pravers of our brethren, when they remem- 
 ber us in our trials. 3. (jrod, for Christ's sake, will graciously 
 regard every object which his church may commend" to his care 
 and attention. 
 21* 
 
246 
 
 THE REDEEMED IN HEAVEN. 
 
 v. — THE REDEEMED IN HEAVEN. 
 
 "T iTeheld, and lo! a great multitude which no man could number, of all nations, 
 and kindred, and people, and tongues, stood before the throne, and before the Lamb.*'— « 
 Rev. vii. 9. 
 
 Life is a journey, and Christians are travellers; hut the world to 
 which we are ^oing is to iis unknown, but as it is revealed to us in the 
 Scriptures. Here, life and immortality are brought to light. Here, we 
 learn what heaven is, and what its employments are. In general, we 
 know that heaven is a place of society : when Lazarus died, he was 
 carried to Abraham's bosom ; and from the passage before us we learn 
 that it is a very large and blessed society. Let us 
 
 I. Inquire of whom the Society of Heaven will consist ? • 
 
 1. Of Jesus the Mediator. — He is the Sun that enlightens that 
 world! '*I go (said he) to prepare a place for you: I will come 
 again and receive you unto myself ; that where I am, there ye 
 may be also.'^ — We shall " stand before the throne of God and of 
 the Lamb!'' 
 
 2. The angels of God shall form" a part of this society. They 
 even now hold an uninterrupted intercourse with the church of 
 God on earth; are continually "ascending and descending,'' to 
 "minister unto those who shall be heirs of salvation'' — and at 
 length shall lead us to " the throne of God and of the Lamb," and 
 we shall dwell among them. 
 
 3. The society will comprehend all good meriy — " a great multi- 
 tude which no man can number, of all nations, and kindred, and 
 people, and tongues." Those things which prevent their full 
 society on earth, shall there no more exist. Here we are sepa- 
 rated by distance of time. "We have heard of Abel — of Enoch — 
 of Abraham — of Paul, and others eminent for piety ; but we have 
 never seen them ; there we shall converse with them, and — 
 
 " Walk with God high in the climes of bliss." 
 
 Here we are separated by distance of place. Some good men live 
 in every quarter of the globe, too distant to hold even regular 
 intercourse ; then we shall meet in one grand society, and be no 
 more separated. Good men are separated by differences of senti- 
 ment ; divided into various classes, and distinguished by several 
 peculiarities : and we necessarily feel most attached to those whose 
 principles and dispositions are most congenial with our own. But 
 there shall be no dissensions ; God shall be our sun, and one blaze 
 of light illuminate every heart ! 
 
 II. The Blessedness of the heavenly Society. 
 
 1. They shall be all holi/. One great reason of our unhappiness 
 here is, that we have so much sin amongst ourselves, while the 
 world abound us is lying in wickedness. But there shall in no 
 
DECISION FOR GOD DEMANDED. 
 
 247 
 
 ffise enter into that state, " any thing that defileth, neither what- 
 loever worketh abomination, or maketh a lie ; but they who are 
 written in the Lamb's book of life.'' 
 
 2. Not only shall all be holy, but they shall be eminently so. 
 When we meet with good men, we rejoice in their society, and feel 
 
 • a oneness of heart with. them: but alas! we soon discover many 
 defects, which, like spots on the sun, though they do not prevent 
 its rays, yet in a degree veil its glory. But there, every subject 
 shall be righteous, as his Lord ; and every disciple holy, like his 
 Master ! 
 
 3. There they shall be completely Jiappy, as well as holy. — 
 Many of our sorrows in this world arise from sympathy; and 
 religion not only allows, but teaches us to weep with those that 
 weep ; to bear each other's burdens, and so fulfil the law of 
 Christ." But in heaven, the tears shall be wiped away from all 
 faces, sorrow and sighing shall flee away/' and each shall be aa 
 happy as his capacity will admit. 
 
 4. Perfect union in sentiment, affection, and worship, will form 
 an essential part of the felicity of heaven. The want of such an 
 agreement diminishes the aggregate of social happiness on earth, 
 
 and evil passions both produce and are produced by it. In the 
 
 exercis es of public worship we feel our minds elevated and digni- 
 fied : here, however, our pleasures are abated by the limitation of 
 our soiciety: there it shall be "a great multitude which no man 
 can number." 
 
 5. This society shall be blessed with permanence and per- 
 petuity. Fellowship with Christian brethren on earth is sweet ; 
 but soon we are called to part, and parting divides our joy. But 
 there shall be no more death ;" neither shall the inhabitant say 
 any more, "I am sick!" — S. Pearce. 
 
 VL — DECISION FOR GOD DEMANDED. 
 
 "Who is on the Lord's side?" — Ex. xxxii. 26. 
 
 This chapter gives a fearful account of the idolatry of the Israel- 
 ites — the wrath of God against them, v. 10. Aaron also was guilty. 
 Dent. ix. 20, in being too pliant, etc. Their idolatry was punished — • 
 8000 of the ringleaders were slain, after the watchword was given ; 
 
 Whx) is on the Lord's side?" 
 
 I. An implied Conflict. The Lord's side.'' 
 
 He comes before us as a King — as a Commander — the *'Lord 
 of hosts is his name." The cause which he, has to establish is 
 that of truth and righteousness. This is opposed by Satan and hia 
 emissaries — hence the conflict — and the demand, **Who is ob 
 the Lord's side?" 
 
248 
 
 DECISION FOR GOD DEMANDED. 
 
 This conflict is frequently expressed. •* Gird thy sword," Ps. xlv. 3; 
 Isa. Ixiii. 1 — 3. Satan is called the Prince of darkness, and Prince of 
 the power of the air. See Eph. ii. 2. Christ tights against Satan. Rey. 
 xix. 11, etc. He *' was manifested to destroy the works of the devil." 
 Therefore 
 
 1. The Cause of this struggle is Satan'' s conquest of the world. 
 In Paradise he tempted our first parents, and they fell — he 
 stripped them of their righteousness and glory, and took them aa 
 captiyes. All men by nature are sinners, children of wrath." 
 Kom. ii. 10, etc. 
 
 2. Christ volimtarily engaged to oppose Satan, and to rescue 
 sinners from his power. "When Christ came the battle commenced 
 
 in the wilderness, Matt. iv. 1, etc. he opposed him everywhere ; 
 
 he encountered his opposition through the Jews, the Sadducees, 
 and Pharisees. He encountered him in the garden, which is called 
 
 "the hour and power of darkness and on the cross. What a 
 
 battle was that ! He spoiled principalities,^^ etc. 
 
 3. The Contest is to he carried on till the Divine purposes are 
 accomplished. Christ has his army, even all believers — these are 
 his soldiers, who gather around his banner, and fight his battles. 
 Their weapons are described, Eph. vi. 13 — 18. They preach the 
 gospel, or declare the will of the Captain of salvation — they long 
 for souls — they are anxious to be determined and valiant soldiers 
 of the cross. 
 
 4. This contest shall ultimately succeed. Ps. ii. ; Isa. liii. 10 — 
 12 ; Ix. 1—5 ; 1 Cor. xv. 24, 25. Millennial glory shall be the 
 issue of this contest. " Who then is on the Lord^s side? 
 
 II. What is implied in being on the Lord\s side? 
 
 1. Enlightenment of mind to perceive the error of the course, 
 and the danger of the position. To be on the side of Satan is dis- 
 graceful, dangerous, and ruinous. That cause must ultimately 
 
 fail. Enlightenment too, to discover the infinite excellency and 
 
 superiority of Christ^s cause, and the everlasting advantages of 
 being on his side. A deep conviction of sinfulness, of guilt, of 
 exposure to wraith for being on Satan^s side. 
 
 2. A forsaJcing of the opposite side, and the espousal of Chris fs 
 cause. The heart cleaves to Christ — it is reconciled to God. 2 Cor. 
 V. 18 ; Col. i. 20, 21. 
 
 3. Submission to all the terms and conditions of Chrisfs service. 
 The terms of enlistment are repentance, faith in Christ — union 
 with his solders — wearing the badge of distinction, even a re- 
 newed nature by the Spirit — putting on the Lord Jesus Christ, 
 and taking all the weapons appointed for spiritual conflict. Eph. 
 vi. 13. . . 
 
 4. A public avowal of this to the world. Declaring that we are 
 on the Lord's side. 'Not to be ashamed of our profession. 
 
 5. A military disposition. A mind like Christ's, which hates 
 Bin, and is determined to oppose all the King's foes — ^animated by 
 
DECISION FOR GOD DEMANDED. 
 
 249 
 
 the hope of victory, and ever panting for the glory of the Divine 
 General 
 
 G. Cheerful obedience to all his commands and directions. " Ye 
 are my friends/' etc. A full consecration of all our powers to his 
 service. 
 
 7. Constant dependence upon Christ the Commander for all 
 Supplies of strength, deliverance, and triumph. 
 
 III. The Honour and Advantage of being on the Lord's side. 
 
 1. It is the most honourable side. 
 
 It is not the side of a despot — of a tyrant; but it is the cause and 
 service of the God of love, and spiritual freedom. It is not the side of 
 sin, but of purity; not of darkness, but of light; not of woe, but of 
 bliss. There is no honour in sin, in Satan, in his followers, — nothing 
 
 but disgrace and torment. This side is honourable; for consider 
 
 the worth and glory of the Divine Captain — the glorious excellency of 
 his cause, the salvation of myriads of immortal souls. 
 
 2. It is the strongest side. 
 
 Though not so numerous now, yet it shall be. The Captain hath 
 
 an omnipotent arm, valiant and undaunted courage. What was Samson, 
 Gideon, David, Alexander, Julius Caesar, etc., to the Lord Jesus? 
 Think of his wisdom. " He is wonderful in counsel, and mighty in 
 working." He is a match for Satan, being wiser and stronger than 
 he. It is the strongest side. Its fortifications are impregnable, im- 
 penetrable, and invincible. The outworks, walls, bulwarks, forts, and 
 towers have been contrived by infinite wisdom, and executed by the 
 Lord God Omnipotent. 
 
 And if ii is the strongest side it must be the safest side. " If God be 
 for us, who then can be against us ? " 
 
 3. It is the most happy side. 
 
 There is no peace in the camp of the wicked — they cannot prosper 
 who fight against God — many of them do not live out half their days— 
 and finally with their prince they must be cast into the abode of inter- 
 minable darkness. The Christian soldier has delight, peace, and con- 
 fidence in his conflict — delightful exercises — and the hope of a glorioua 
 victory. 
 
 4. It is the most useful side. Contrast the work of Christ with 
 that of Satan — the labours of Christians with the works of the 
 wicked. "A sinner destroyeth much good;^' but "the righteous 
 is more excellent than his neighbour.'^ 
 
 5. It is a side that will ultimately be crowned with victory and 
 eternal rewards. Jesus must reign — he must conquer — he and 
 every soldier in his army shall have repose, and honour, and glory 
 in heaven. " On his head shall bo many crowns ; and his people 
 fihall have "the crown of life.'' Rev. ii. 10; iii. 5, 12, 21 
 
250 THE CHURCH A LILY AMONG THORNS. 
 
 IMPROVEMENT. 
 
 1. Praise God that you are on his side. It is of all grace. 2, 
 Sinners, lay down the weapons of opposition, forsake the ranks of 
 the enemy, etc., etc. 3. Anticipate the joy and rapture of sharing 
 with Christ the rewards of eternity. 
 
 VII.— THE CHUECH A LILY AMONG THORNS. 
 
 "As the lily among thorns, so is my love among the daughters." — Song ii. 2. 
 
 In this book, Christ describes his church under the emblem of a 
 
 beantiful female whom he has espoused. Christ and his church artt 
 
 compared to the lily, which is an apt emblem of his humiliation in 
 assuming our nature, of his dwelling and communing with his people, 
 
 once vile sinners; and it is an emblem also of his spotless purity. . 
 
 They who believe in Christ partake of his excellencies; he has hum- 
 bled their pride, and given them purity and beauty, by which they are 
 distinguished from, and exalted above sinners. 
 
 I. Christ's REPRESENTATION OF HIS CHURCH. As the lily.'' 
 
 *' By *'tbe lily of the valley," Song ii. 2, we are not to understand 
 the humble flower generally so called with us, the 'lilium convallium.' 
 but the noble flower which ornaments our gardens, and which, in 
 Palestine, grows wild in the fields, and especially in the valleys. 
 
 Pliny reckons the lily the next plant in excellency to the rose; and' 
 the gay Anacreon compares Venus to this flower. In the East, as with 
 us, it is the emblem of purity and moral excellence. So the Persian 
 poet. Sadi, compares an amiable youth to "the white lily in a bed of 
 narcissuses," because be surpassed all the young shepherds in goodness. 
 
 And Sir J. E Smith observes: "It is natural to presume, the Divine 
 teacher, according to his usual custom, called the attention of his 
 hearers to some object at hand ; and as the fields of the Levant are 
 overrun with the 'Amaryllis Lutoa.' whose golden lilaceous flowers in 
 autumn afford one of the most brilliant and gorgeous objects in nature, 
 the expression of ' Solomon in all his glory not being arrayed like one 
 of these,' is peculiarly appropriate." Matt. xxvi. 28 — 30. 
 
 The church is " as the lily/' Christ is the lily,'' v. I. She is 
 *'as the lily," because her beauty and glory have been derived 
 from Christ. By union with him, and constant fellowship, the 
 church, in degree, partakes of his excellencies. They cannot re- 
 semble him in his majesty and mediatorial excellency; but they 
 can in his moral virtues. 
 
 1. Christ here represents the beauty of his churcJi.. 
 
 The lily is a beautiful flower. " Solomon in all his ^lory was 
 not arrayed like one i f these." Its form is excellent ; it has six 
 
THE CHURCH A LILY AMONG THORNS. 
 
 251 
 
 petals or leaves beautifully arranged ; within are seven grains, in- 
 ' ternally it is of the colour of gold, aud it hangs down its head. 
 Much of the glory of the lily is internal. 
 The Beauty of the Church consists 
 
 In her purity. Because justified freely by his grace," washed in 
 his blood, and sanctified by bis Spirit, the church is pure and white as 
 a. lily. Christ can see no spot in his own righteousness, and therefore 
 be sees no spot in the believer. Ps. xlv. 18, 14. 
 
 The church has been regenerated. Once Christians were wicked — 
 they were like the barren, prickly thorn, fit only for burning. Now 
 Christ has put a new spirit in them. The heavenly *'dew" has dis- 
 tilled upon their souls, and they **grow up like the lil3%" displaying in 
 their disposition and conduct the "beauties of holiness." '*Thou art 
 all f>ur, my love, and there is no spot in thee," is the language with 
 which Christ addresses his church. See Eph. v. 25 — 27. The church 
 is beautified with the gifts of the Holy Spirit, which may answer to the 
 leaves of the lily ; and with the graces of the Spirit, which may answer 
 to the golden grains within the lily, which are seven. 2 Pet. i. 5 — 8. 
 
 2. Christ here represents the humility of tlie church, I am 
 the lily of the valleys,^' says Christ. Deeply was he humbled 
 when he took upon himself the form of a servant; Phil. ii. 5 — 8. 
 And the church too is adorned with the grace of humility. Like 
 the lily of the valley which hangs down its head, so they are 
 
 clothed with humility See it in the Publican, Luke xviii. 13; 
 in the Prodigal, Luke xv. 18, 19. See it in Paul ; I am less 
 than the least,^' etc. 
 
 3. Christ here represents the dignity of the church. 
 
 The lily is a very tall flower; few flowers, as Pliny observes^ are 
 higher than the lily. So the people of God are the highest and most 
 dignified people in the world, they dwell on high, Isa. xxxiii. IG. The 
 beauties of holiness, their humbleness of mind, and the graces of the 
 
 Spirit, confer on the church dignity and glory. A glorious dignity 
 
 awaits the church in millennial glory; Micah iv. 1, 2. But a still 
 brighter one in celestial glory. 
 
 TI. Christ expresses his love to the church. 
 
 Christ sees nothing so fair in all this world as the believer. All the 
 rest of the world are like thorns, but the believer is like a beautifu' 
 lily in his eyes. He has proved his love by loving them before the 
 foundation of the world — by taking their nature — by dying as their 
 substitute — by callinp; them to repentance and grace — by his numerous 
 promises — by his prevalent intercession — by the rich and glorious in- 
 heritance which he has provided for them. John xv. 9. 
 
 III. Christ represents the position of the church As the 
 iily among thorns.'^ Observe, 
 
 The character of the unconverted world. In his sight it is like a 
 field full of briers and thorns. So compared because 
 
 (1) It is fruitless, **Do men gather grapes ofi* thorns, or figt 
 
252 
 
 TflE CHURCH A LILY AMONG THORNS. 
 
 off thistles?'" So Christ gets no fruit from the unconverted world 
 It is all one wide thorny waste. 
 
 (2) Because preaching the gospel among them, is like sowing 
 among thorns. " Break up your fallow ground and sow not among 
 thorns/^ When the sower sowed, some of the seed fell among 
 thorns, and the thorns sprang up and choked them ; so is pret'ich- 
 ing to the unconverted. 
 
 (3) Because the toorld is hostile to tlie churcJi. God^s people are 
 as lilies among thorns, scattered and torn, shaded and obscured by 
 them. This they must expect, for they are planted among thorns ; 
 *'In the world ye must have tribulation/' See Gal. iv. 29. The 
 ancient inhabitants of Canaan expelled by Israel were said to be 
 *' pricks in their eyes, and thorns in their sides.'' Num. xxxiii. 55. 
 
 (4) Because their end will he like that of thorns ; they are dry, 
 and fit only for the burning. As thorns cut up shall they be 
 burned in the fire." See Heb. vi. 8. 
 
 Observe: The lily that is now among thorns shall shortly be trans- 
 planted out of this wilderness to that paradise, where there is no prick- 
 ing brier, or grieving thorn. Ezek. xxviii. 24. As flowers in a rich 
 
 garden blend together their thousand odours to enrich the passing 
 breeze, so, in the paradise above, yon, believers, shall join the thou- 
 sands of the redeemed, and blend with theirs the odours of your praise. 
 As living flowers, you shall blend with glorified spirits, there to form a 
 garland for the Redeemer's brow. 
 
 lY. Christ represents the glorious distinction of the 
 CHURCH. "The lily among thorns." Not confounded with the 
 thorns, but distinct. 
 
 Were we passing through a wilderness overgrown with briers and 
 thorns, and were our eyes to fall upon some lonely flower, tall and 
 white, and pure and graceful, growing in the midst of the thorns, it 
 would look peculiarly beautiful. But were it in some rich garden 
 among many other flowers, then it would not be so remarkable; but 
 when it is encompassed with thorns on every side, then it engages the 
 eye. "As the lily," etc. 
 
 1. They are distinct from the ihoYTi^ hj ih^ir moral excellency 
 as produced by Christ. Refer to their purity, etc. How superior 
 to the world! " The righteous is more excellent than his neigh- 
 bour." 
 
 2. By mutval love. Christ loves them and they love him. But 
 of the wicked it is said, If any man love not," etc. 1 Cor. xvi. 22. 
 
 3. Lilies not only possess more beauty, but they are mo7^e useful 
 than thorns. Formerly lilies were considered medicinal, and ia 
 that respect were often used. The righteous save souls from death 
 — one sinner destroyeth much good. 
 
 4. A lily among thorns, exhibiting its beauty, is indicative of 
 life, vigour, and preservation. Though it is surrounded and 
 pressed on every side by thorns, yet behold, it lives and flourishes! 
 
MOCKING AT SIN. 
 
 253 
 
 " And the Christian is surrounded by wicked men, evil cus- 
 toms, and tempting snares, vet the Lord preserves him. He i« 
 among thorns, but he is not one of them. Great is the distinction 
 
 between thorns and lilies so with regard to saints and sinners. 
 
 Lastly, this distinction will be sublimely apparent at the last 
 day ; Matt. xiii. 30, 39 — 42 ; xxiv. 31 ; xxv. 31, etc, 
 
 IMPROVEMENT. 
 
 1. Admire and adore the grace of God, Christians, for distin- 
 guishing you from the wicked. 2. Pray to continue distinct. Be 
 lilies among thorns — and be not turned to thorns, rendering railr 
 ing for railing, etc. 3. Anticipate the celestial paradise, when 
 you shall be free from the wicked who are thorns in your side ; 
 and from all sin. Grace in the soul is a lily among thorns — cor- 
 ruptions are thorns in the flesh, 2 Cor. xii. 7. 
 
 VIIL — MOCKING AT SIN. 
 
 "Fools make a mock at sin; but among the righteous there is favour." — Peot, 
 xiv. 9. 
 
 I. What the natural heart thinks of sin. 
 
 1. Men sin easily. As a fountain casting out its waters, Jer. 
 vii. Such is the natural flow of their hearts. 
 
 2. They hear the load lightly. At ease in Zion. 
 
 3. The heavier the load, they sin the more easily » Like a river 
 filled, Eph. iv, 19. 
 
 4. It frequently excuses it; apologizes for it — attributes it to the 
 force of circumstances, infirmities, etc. 
 
 II. What God thinks of it. 
 
 1. He says he hates it. Jer. xliv. 4. 
 
 2. He has banished it from heaven, and prepared perdition for it. 
 
 3. He has punished it in his Son. 
 
 III. What awakened souls think of it. Rom. vii. 9 ; Ps. li. 
 Those converted on the day of Pentecost. The jailor. Sin has a 
 sting. 
 
 IV. What believers think of it. It is their plague — their 
 enemy. Like God they hate it. Sometimes it grieves them. They 
 long for the time when they shall be free from it. They will enter 
 the land of rest, and leave it behind them for ever. 
 
 22 
 
254 
 
 DIVINE SOLICITUDE. 
 
 IX. — DIVINE SOLICITUDE FOR MAN'S 
 HAPPINESS. 
 
 "Oh that thou hadst her.rVrned unto niy commandments! then had thy peace been 
 as a river, and thy righteoiisiiess as th(; waves of the s«a." — Isa. xlviii. 18. 
 
 The compassion of God to sitmcrs is ^reat. He has abundantly 
 provided for their liMppiiiPss. nnd lie is ever solicitous for their salva- 
 tion. "As I live, saith tlio Lord, 1 Imvo no pleasure in the death of tlie 
 wicked," etc. Ezck. xxxiii 1 1 : lit.^cfi xi 8. In the context the Divine 
 compassion is expressed f<^r l)Mr-ks]idin;i Israel. By reason of their sins, 
 God had brought them into c;ii'tivity ; it was their own fault, and he 
 did not afflict them williiigly. •'(> that tliou hadst hearkened," etc. 
 
 I. God has reveai.ed his will for the benefit of sinners. 
 He has issued his " conr.naiHh-ii(^;:is " which are "holy, just, and 
 
 good,'^ for this pur})()se. At voi. IH. he intimates that he had 
 alw^ays spoken plainly to Israel, fnym the beginning;, by Moses 
 and all the prophets. I have n-.t spoken in secret, but publicly, 
 from the top of Mount S'r ai, and in the chief places of concourse, 
 the solemn assemblies of your triljes.'^ 
 
 In these "last days" God has "spoken to us by his Son." Heb. i. 1, 
 etc. The " commandmenr^ " :n e contiTiiied in the gospel. That gospel 
 proclaims rich, groat, jippvopiiate. and free salvation to the guilty 
 world. It utters its voice Jind s »vs. I'epent, and believe the gospel.'' 
 "Believe in the Lord Jesus Chiist, ar.d thou shalt be saved." The 
 gospel reveals not oidy duty, but privilege, and promise, and Divine 
 fellowship, and eternal life, in rich and glorious association. 
 
 II. God's commandments are to be obeyed. " 0 that thou hadst 
 hearkened.'* 
 
 1. This is perfectly just. God has a sovereign right to command 
 us. 
 
 2. Obedience should he prompt ed, by God's love. Why does he 
 command men to obedience? Because he loves them. 
 
 3. It should be prompted by self-interest. Obedience to the gospel 
 .8 our life — our salvation. The "obedience of faith'' instru- 
 mentally leads to deliverance from guilt and eternal perdition — 
 and ultimately elevates the soul to the heavenly paradise. John 
 iii. 16 ; V. 24. 
 
 4.. Obedience should be prompt — earnest — open — sincere — and 
 ardent. 
 
 III. Disobedience will involve the loss of incalculablb 
 
 GOOD. 
 
 This is declared. If thou hadst "hearkened unto me, then had thy 
 peace been as a river," etc. Such happiness have all those who lovf 
 God's commandments. "-Great peace have they that love thy law. ' 
 
DIVINE SOLICITUDE. 
 
 25$ 
 
 The loss of incalculable good is expressed in the text. 
 
 1. Their peace would liave been as a river. The poace arising 
 from God's pardoning, justifying, sanctifying, and comforting love. 
 Illustrate this by the beautiful figure ; "Like a river/' 
 
 (1) This peace, like a river, has a source. It begins at the fountain 
 of Christ's blood. That is the rich source of its glorious flow. 
 
 (2) A river is fed from above. Rains and showers feed the rivers. 
 The showers of grace swell the rivers of peace. Mai. iii. 10. 
 
 (3) A river has occasional inundations ; as the Nile, for instance. An 
 awakening Providence often makes it overflow. Afflictions, and the 
 consolations under them, mnke the peace and bliss of the believer to 
 flow as a river. ** These light afflictions," etc. 2 Cor. iv. 17, 18. 
 
 (4) A river is fertilizing. It conveys nourishment. Egypt owes all 
 its fertility to the Nile. The peace of Christ makes every grace grow. 
 Holiness and felicity always grow out of a peaceful breast. See this 
 stated, Rom. vi. 4. 
 
 (5) A river gets broader as it flows on from its sx)urce to its termina- 
 tion. The path of the just is as the shining light, shining more and 
 more unto the perfect day." A river may in its course receive tributary 
 streams, which constantly add to its strength; so a believer *' grows in 
 grace," etc. — he "adds unto his faith, virtue," etc. 
 
 2. Their righteousness^^ would have been as the waves of the. 
 seaJ^ Christ is made unto believers righteousness.'' That right- 
 eousness, even Christ's obedience to death, etc., is as the waves of 
 the sea. 
 
 (1) Because it washes away and covers the greatest sins. The waves of 
 the sea bear down all opposition. So the righteousness of Christ is 
 irresistible — all conquering — no guilt is too stubborn for its power. 
 ** The blood of Jesus Christ his Son cleanseth from all sin." 
 
 (2) It covers again and again. When the conviction of guilt distresses 
 the conscience, we look to Christ; then the broad covering waves of 
 Divine righteousness roll upon our souls, and obliterate all sin and 
 torment. 
 
 (3) It is infinite righteousness. Who can count the waves of the sea? 
 Who can estimate this righteousness? It exists and operates in time; 
 its influence shall endure for ever. 
 
 3. Of this happiness the disobedient shall be deprived. "0 that 
 thou hadst hearkened to my commandments ; then had thy peace 
 been as a river," etc. But thou hast not hearkened — thou hast 
 not obeyed, and therefore thy peace does not flow as a river, nor 
 thy righteousness as the waves of the sea. 
 
 Instead of this enjoyment, there is positive wrath and misery 
 connected with the sinner! — a fearful looking for of judgment. 
 How vile their character — how dreadful their prospect! 
 
 Lastly, God wishes 7nen to be saved. God sometimes pleads with 
 men to be saved for his own pleasure, it would be pleasant to him ; , 
 speaking after the manner of men, it would make him glad ; aa 
 
256 
 
 FREEDOM FROM CONDEMNATION. 
 
 in the parable of the lost sheep. Sometimes he pleads for his own 
 glory. Jer. xiii. 16; Mai. ii. 1. But here it is for the happiness 
 of sinners themselves. Ps. ixxxi. 13. Once more, he pleads with 
 men, because unwilling that any should perish. 2 Pet. iii. 9. 
 
 X. — THE IMPORTANT LINE. 
 
 In the year 1821, the late Rev. Daniel Tyerman, and George Bennet, Esq., were sent hy 
 the London Missionary Society to visit their Stations in different parts of the vjorld. On 
 the '2M June, they crossed the line, and on the following day, being the Sabbath, Mr 
 Tyerman preached on the event. His text was, 
 
 " His hand hath divided it to them by line." — ISA. xxxiv. 17. 
 
 And he thus considered his subject : — 
 
 1. There is a line of being, which we all crossed when we were 
 born ; then we were endowed with a rational and intelligent 
 nature ; and then we entered upon our state of probation. 
 
 2. There is a li7ie of regeneration, dividing the moral world into 
 two hemispheres, in one of which dwell the righteous, and in the 
 other the wicked. This line must be crossed by all, before they 
 can become Christians indeed, and enjoy the privileges of the 
 gospel. 
 
 3. There is a line of death, which we must each cross when we 
 have finished our probationary course, and go before the tribunal 
 of Grod to render an account of the deeds done in the body ; but 
 when, where, and how, we shall cross this line, we know not. 
 
 4. There is a line which divides between heaven and hell ; this 
 none shall ever cross who have once taken up their abode in either 
 of these regions. 
 
 In his application, the preacher remarked, that if we would not 
 lament having crossed the line of being, nor fear crossing the line 
 of death, we should be desirous to cross the line of regenei^ation, 
 that when we fail on earth we may be received into everlasting 
 habitations, on the right side of the line which divides between 
 heaven and hell. 
 
 XL— FREEDOM FROM CONDEMNATION. 
 
 "There is therefore now no condemnation to them which are in Christ Jesus, who 
 walk not after the flesh, but after the Spirit." — Kom, viii. 1. 
 
 The Apostle in this epistle dwells at large on the great doctrine of 
 justification by faith. The text maybe regarded as a summary of the 
 whole. From it we learn the intimate connection between justification 
 and sanctification. Its propositions are: '*He that is in Christ Jesus 
 
FREEDOM PROM CONDEMNATION. 
 
 257 
 
 is free from condemnation ; and he that is in Christ Jesus walka not 
 after the flesh, but after the Spirit." Being in Christ Josus" is that 
 on which both depend, and it is from him that both are derived. 
 
 I. Union with Christ. *'In Christ Jesus.'' 
 
 1. To be in Christ Jesus is more than mere nominal Christianity. 
 
 Many say, Lord, Lord; Matt. vii. 21; Luke xii. 25. Union 
 
 with Christ is more than a mere profession of Christ and union 
 with his people. 
 
 Such a union as this Judas had, apparently a branch in the vine, 
 bearing the leaves of an outward profession, and making a fair show 
 in the flesh. Multitudes are still the same, especially since no odium, 
 but a degree of respectability attaches to the Christian profession. 
 There are but few indeed who would wish to be recognized as infidels, 
 or avowed unbelievers. The eff'ective co-operation of various religious 
 institutions, and the commendable zeal displayed in the diffusion of 
 Christian knowledge, have put infidelity a little out of countenance : 
 and the large proportion of talent, rank, and influence, which the in- 
 terests of religion have associated and combined, have given it an 
 ascendency in the public esteem which it scarcely possessed at any 
 former period. But this nominal union will bear no genuine fruit to 
 God after all ; and though we may be instrumental in communicating 
 good to others, we shall ourselves be cast away as fruitless branches, 
 which are gathered and cast into the fire to be burned. 
 
 2. There is a vital union with Christ, by a genuine and living 
 faith, and this is the great doctrine of the preceding chapter, 
 iii. 25. 
 
 **Tn Christ Jesus" is a phrase very common in Scripture, and denotes 
 a vital and glorious union with him. It is sometimes represented by 
 the union of the vine and its branches, John xv. 5. As stones in a 
 ouilditig united to the foundation stone, 1 Pet. ii. 5. By the union 
 between the head and members of the body, Eph. v. 30. By a cove- 
 nant relation to Christ, represented by marriage, Rom. vii. 4. By the 
 bridegroom and the bride, 1 Cor. vi. 17. By the union of the food wo 
 eat with the body, John vi. 56, 57; Gal. ii. 20; 2 Cor. iv. 11. The 
 convinced sinner has fled to Christ, and is in him, as Noah fled to the 
 ark. Like the cities of refuge to Israel, Christ is the hope set before 
 us, Phil. iii. 9: Heb. vi. 18. 
 
 This union is effected by Divine power; nothing else can ally the 
 siimer to Christ; and it is absolutely necessary to Christian usefulness. 
 If severed from Christ we can do nothing. Union with Christ is the 
 only true source of practical religion. 
 
 It is a mysterious union; but of its existence believers have an in- 
 ward consciousness; 1 John v. 10. 
 
 II. The glorious privilege connected with this r£LATI0X« 
 •*No condemnation.^' 
 
 1, This implies that there was condemnation, 
 22* R 
 
258 
 
 FREEDOM FROM CONDEMNATION. 
 
 Before believing, God's people were condemned— children of wrath, 
 
 and under the curse. Condemned, because the law of God was broken. 
 The children of wrath, because God has declared that sin shall not go 
 unpunished. And under the curse, because it is denounced — every 
 sinner is cursed; and when the thread of existence is cut, it will fall 
 upon his imperishable spirit with all its crushing and poignant power. 
 Rom. ii. 9; Gal. iii. 10; Deut. xxviii. 15. 
 
 2. This condemnation has been removed. " No condemnation." 
 All the curses are reversed, and all the threatenings removed ; all 
 
 are turned into promises and blessings. There is now a change 
 
 of state — the captive is ransomed — the sentence is gone, and the 
 believer is accounted innocent. Rom. v. 1 ; Acts xiii. 38, 39. 
 
 (1) No condemnation from ronftcievre. This is sprinkled from the 
 evil of guilt by the blood of Christ, and huslied into peace, Heb. x. 22; 
 1 John ii. 21. 
 
 (2) No condemnation from Ihe law. They are **m CAr?*^," and the 
 law does not, and cannot conrlemn him. He hns magnified and made 
 it honourable ; "he is the end of the law for righteousness to every one 
 that believeth. See Gal. iii. 13. 
 
 (3) No condemnation /r<j/// God. fie is satisfied and "well-pleased" 
 with them for Christ's sake, Horn. v. ], 2. 
 
 3. How is this deliverance accomplished ? Tt is not of works; not of 
 faith itself as a virtue of ours, but as uniting us to Christ, 1 Cor. i. 31 ; 
 Phil. iii. 9. Christ is made heir of all things; and being made one 
 with him, we become joint-heirs of all that he possesses. Rom. viii. 17. 
 
 This delivering grace is graphically stated, Rom. iii. 23 — 27. All 
 that Christ did, is imputed to believers. His death delivers them from 
 death, and his righteousness is imputed for their justification, 2 Cor. v. 
 21 ; Rom. viii. 33. 
 
 III. Justification is productive of practical holiness. 
 Who walk not after the flesh," etc. 
 
 The terms flesh" ar.d " Spirit" aic liere contrasted, and denote 
 
 the opposite principles of sii; :iiid holiness To walk after the 
 
 flesh," is to be in a carnal aiul cirrupt state; to be governed by what 
 
 is carnal ; Gal. v. 19. To '-walk r.frer the Spirit" is expressive of 
 
 an habitual course of pietv : so as to prefer and seek spiritual objects 
 and enjoyments. Gal. v 22. 
 
 Union with Christ is attended with a real as well as a relative 
 
 change, and this prevents tiie ol jection of its giving liberty to sin. 
 
 No one is free from condeiv.na lion l)ut by being in Christ Jesus; and 
 no one is in Christ Jesus but such as walk not after the flesh, but 
 after the Spirit. Justification and sanctification are therefore insepa- 
 rable Observe, 
 
 1. Their walk corresponds with the character of the Spirit. He is the 
 ♦'Spirit of holiness;" and the Christian is holy; he follows after holi- 
 ness, etc. Divine transformation is his work. 2 Cor. iii. 18. 
 
 2. The Christian is led and influenced by the Spirit. 
 
 The Spirit is the fountain of lights and Christians walk as children 
 
AFFLICTIONS. 
 
 259 
 
 of light; the Spirit comfort, and they walk joyfully in adversity and 
 tribulation: a quickening Spirit, and their walk is active, abounding in 
 every good work: the Spirit of assurance, and they repose on God, and 
 commit their cause to him in every situation of life: the Spirit of hope^ 
 and they rejoice in the hope of the glory of God. 
 
 IMPROVEMENT. 
 
 1. How important to be found in Christ! What a joyful in- 
 fluence it throws over life: — free from condemnation — at peace 
 with God!! 2. Examination. Am I led by the Spirit? Do I 
 hate the '* works of the flesh/' and love " the fruits of the Spirit?' 
 
 XII.— AFFLICTIONS. 
 
 " Affliction cometh not forth of the dust, neither doth trouble spring out of the 
 ground." — Job v. 6. 
 
 Afflictions, the common lot of man, particularly entailed upon good 
 men, necessary to their character, do not come by chance. Provi- 
 dence, like Ezekiel's wheel, may have a terrible aspect, y^t they never 
 go but where God sends them, or without his going with them. 
 
 I. Every trouble comes according to the appointment of God. 
 
 See Ps. Ixvi. 11 ; Lam. iii. 33 ; 1 Thess. iii. 3 ; Ezek. xvi. 21 ; 1 Sam. 
 iii. 12. 
 
 II. When afflictions visit us, it is at the very time intended by 
 God. 
 
 III. The particular object is fixed by God, to whom he intends 
 to send affliction, or by which affliction is to come. 
 
 ly. When troubles come, it is according to a certain degree or 
 measure. 
 
 Mal. iii. 3 ; Matt. xxiv. 22 ; Isa. xxvii. 8. 
 
 V. The continuance of trouble is not left to uncertainty or 
 msualty. 
 
 Gen. XV. 13; Rev. ii. 10. 
 
 VI. Afflictions come for a specific purpose. 
 Job v. 17; Heb. xii. 6; Ps. cxix. 75. 
 
 1. They h ave a tendency to correct what is wrong ; to mortify sin. 
 Fsa. xxvii. 9. 
 
 2. They are often sent to make manifest the energy and power of 
 Divine grace. 
 
 8. Trials are sent by God for the peculiar manifestation of his good- 
 ness and kindness. 
 
260 
 
 THE SWORD OP THE SPIRIT. 
 
 4. Afflictions are intended to prepare those exercised with them for 1^ 
 better world. 
 
 IMPROYEMENT. 
 
 1. In all our afflictions, we should view the hand of God. 2. "We 
 ought not to murmur when we are exercised with them. 3. We 
 should feel a submissive temper under them, because, as they come 
 from God, they must be right. 4. We should not only view God 
 as sending affliction, but as being present to manage and control 
 it, and to afford comfort and support under it. 5. In every afflic- 
 tion, we have always something to be thankful for. 
 
 Jehoida Brewer. 
 
 XITI.— THE SWOED OF THE SPIRIT 
 
 ** And the sword of the Spirit which is the word of God." — Eph. vi. 17. 
 
 The Christian's life is one of warfare. He has numerous foes, 
 f;tronger than he, more subtle, and they are invisible; they have also 
 Allies in his breast, even depraved appetites, ever ready to join in op- 
 position. A gracious God, however, has provided for the protection, 
 
 conflict, and conquest of his people. He, the Divine Commander, has 
 provided every necessary weapon, as the context declares. 
 
 "The Sword of the Spirit, which is the word of God;" the great 
 foundation and rule of all revealed religion; the Holy Scripture, — a 
 revelation from God, which bears the stamp of Divinity, or carries its 
 own evidence along with it — the most ancient and excellent book in 
 the world ; and whatever the wit of infidels may rake together to shake 
 its authenticity, it stands immovable, and will bear the strictest scru- 
 tiny of unprejudiced reason, and be found to be in every respect worthy 
 of God, its Divine Author. The word of God is not only the ground of 
 a Cliristian's faith and hope, and the rule of his conduct, but it is his 
 Sword by which he defends himself, and attacks his enemies. 
 
 1. Why the word of God may be compared to a Swctsrd. 
 
 A sword is a miliiary weapon with which soldier* are armed. 
 In warfare it is indispensable to soldiers of every rank and quality; 
 to the superior officer as well as to the ordinary soldier. 
 
 So the word of God is the spiritual iveapon of even/ Christian 
 soldier of whatever rank or quality, and it is indispensable. 
 Christ, the Captain of salvation, fought with this weapon. Matt, 
 iv. 4 — 8. All the soldiers in his army must therefore be armed 
 with it. 
 
 2. A sword is a weapon by which a soldier not only defends 
 himself, but also does great execution against his enemies. 
 
 So the word of God is a spiritual weapon by which the Christian 
 tiot only defends himself from foes ; but by it he offends, yea, cuts 
 down and conquers all the enemies of his soul. 
 
THE SWORD OF THE SPIRIT. 
 
 261 
 
 (1) The word is a defensive weapon. " By the word of thy lips, I 
 have kept me from the paths of the destroyer," etc. Ps. xvii. 4; cxix. 92. 
 
 (2) Offensive. The apostles used it in defence of the gospel beforo 
 Felix, etc., etc. The Bible contains truths, motives, promises, threaten- 
 ings, etc., of an irresistible character. 
 
 3. A sword is a sharp piercing weapon; it will enter into the 
 body, and pierce even to the heart. 
 
 So the word of God is a Sword that will pierce the hearts of 
 •inners, and make them cry out, etc. Heb. iv. 12 ; Acts ii. 37. . 
 
 4. A Sword is an honourable weapon, and of great antiquity ; 
 having been in use from the beginning. 
 
 So the word of God, the Sword of the Spirit, is an hononrahle 
 
 weapon. Christ, prophets, apostles, martyrs, used it. It is also 
 
 of great antiquity ; the writings of Moses are the most ancient 
 records. Honourable too on account of the victories it has won. 
 
 5. Some swords have two edges and will cut both ways, both 
 backwards and forwards. 
 
 So the Word of God, as used by his ministers, hath tioo opera- 
 tions at one time, 2 Cor. ii. 16. And when that word is received 
 it is used by the Spirit to conquer the depraved heart of the 
 believer, and he wields it to conquer unbelieving men. It con- 
 quers him that he may conquer others. 
 
 6. A Sword is the instrument of victory. 
 So is the word of God. See Rev. xii. 11. 
 
 7. A Sword is sometimes carried before a magistrate as the sym- 
 bol of authority and justice. Rom..xiii. 4. 
 
 So the Sword of the Spirit is the weapon of a minister's or Chris- 
 tian's authority. In reference to doctrine, conduct, and discipline, 
 he uses the Sword for the settlement of all disputes. " To the law 
 and the testimony, etc. 
 
 II. Why is it called the Sword of the Spirit? 
 
 1. Because it is a spiritual weapon, designed to be of use in the 
 spiritual warfare, against our spiritual foes, when the soul is 
 attacked by Satan, etc. 
 
 2. Because the Holy Spirit is the Author of it. His hand alone 
 formed and fashioned it. 2 Pet. ii. 21. 
 
 3. The Holy Spirit is the only true interpreter of the Scriptures, 
 they can only be understood through the Spirit who indited them — 
 hence the necessity of praying for illumination. 
 
 4. Because it is the Spirit that gives the word its efficacy in the 
 soul. He guides the truth to the soul, there he fixes it. He 
 makes the gospel the power of God to salvation. 1 Thess. i. 5. 
 
 improvement. 
 
 1. How valuable is the word of God? Without this weapon, wa 
 should be overcome and lost. Set a high value on the Scriptures. 
 
262 
 
 EJACULATORY PRAYER. 
 
 2. We may learn the reason for Satanic opposition. The Bible 
 being full of light is against him, and therefore he opposes it b^ 
 his emissaries, Atheists, Infidels, etc. 3. See the wicked cruelty 
 of the Roman Catholics in using all their exertions to prevent the 
 distribution and use of the Sword of the Spirit. 4. Labour to 
 know the proper use of this spiritual weapon. Satan is a cunning 
 warrior, stealing insensibly into the soul. 
 
 XIV. — EJACULATOHY PRAYER. 
 
 " So I prayed unto the God of heaven." — Neh. ii. 4. 
 
 Kemaeks on the piety and conduct of Nehemiah — his fervent ejacu- 
 lations. 
 
 I. The nature of ejaculatory prayer. 
 
 Prayer is presenting the desires to God. Social prayer is the 
 united request of many — private prayer the supplication of an 
 individual. 
 
 1. Ejaculatory prayer is dependent on no place. It may be presented 
 everywhere. 
 
 2. It is not dependent on time. 
 
 3. It is not dependent on any occasion or circumstance. 
 
 II. Produce some examples of successful ejaculatory prayer. 
 Abraham^s servant, Gen. xxiv. 12. Samson, Judges xvi. 28. 
 
 Stephen, Acts vii. 59. Christ, Matt. xi. 25. 
 
 III. The seasons when ejaculatory prayers may be more espe- 
 cially necessary. 
 
 1. In sudden and unexpected calls to some important and difificult 
 duty. 
 
 2. The sacred day of rest. 
 
 3. The hour of temptation. 
 
 4. The period of sickness. 
 
 IV. The advantages of ejaculatory prayer. 
 
 1. It would maintain in the mind an habitual sense of dependence 
 tpon God. 
 
 2. Preserve the mind in a proper tone for the exercises of devotion. 
 
 3. Prove a powerful preventive against sin. 
 
 4. Enahle us boldly to contend with enemies or difficulties. 
 
 5. Quicken us to activity and zeal in the cause of God and religion 
 
 J. A. James. 
 
THE SWELLING OF JORDAN. 
 
 263 
 
 XV LITTLE SINS VERr INJURIOUS. 
 
 Tak^ us the foxes, the little foxes, that spoil the vines; for our vines have tendet 
 ^apes." — Song ii. 25. 
 
 I. "What sins may be called little sins ? 
 
 II. What is the harm which they do? 
 
 III. How they must be dealt with ? 
 
 I. What sins may be called "little sins''? 
 Sins which are so comparatively. 
 
 1. Evil tempers in the church, in the family, and in the commercial 
 world. 
 
 2. A light and frivolous spirit. 
 
 3. Remissness in religious duties. 
 
 4. Social whispering, slandering, backbitingt 
 6. Conformities to this world. 
 
 6. Dress — ever veering. 
 
 7. Conversation — earthly. 
 
 8. Light and unholy company. 
 
 9. Pride. (1) Natural pride, which sets us above our fellow-crea* 
 tures. (2) Spiritual pride. 
 
 II. The harm which they do. 
 
 1. They injure our consciences by hardening them. 
 
 2. They make way for greater sins. 
 
 8. They relax our devotion and communion with God. 
 4. They hinder the presence of Christ with us. 
 
 III. How must they be dealt with ? 
 
 Not tenderly, not connivingly ; but they must be taken. 
 
 1. This may be a charge to minis^ters. 
 
 2. A charge to Christians, beware of the first approach of sin. 
 
 WlLKS. 
 
 XVI.— THE SWELLING OF JORDAN. 
 
 " How wilt thou do in the swelling of Jordan?" — Jer. xii. 5. 
 
 The prophet's di«composure, on account of the conspiracy formed 
 against him, led him into a perplexity about the prosperity of the 
 wicked, among whom were p-*acipally the men of Anathoth, v. 1, 2 
 
264 
 
 THE SWELLING OF JORDAN. 
 
 He appeale^l fo the heart-searching God, that he had acted uprightly, 
 and that he was hated and persecuted for his sake, v. 3. 
 
 In the text, the Lord is thought gently to reprove the prophet's im- 
 patience. The opposition of the men of Anathoth was not so formida- 
 ble, as what he must expect to encounter from the kings and rulers of 
 Judah ; and the present calamities of the nation were trivial compared 
 . with the approaching desolations. 
 
 If then he was so disconcerted by these lighter trials, how would he 
 endure more severe afflictions? If he was so wenried running with 
 footmen, or contending with his equals, how would he be disquieted, 
 when required to run with horsemen, or execute his office in defiance 
 of those in authority? If he could scarcely endure when the land 
 remained in peace, what would he do when hostile invasions would 
 bear down all before them, like the overflowing waters of the Jordan ?* 
 
 We are apt to murmur under present trials ; but more severe, solemn, 
 and important trials are awaiting us; at any rate we are sure that 
 death will soon break down every mortal barrier, — our health and 
 vigour, and, like the swelling of Jordan, overwhelm us. *'Then how 
 wilt thou do in the swelling of Jordan?'* 
 
 I. Consider Jordan as typical of death. 
 
 Many persons, places, and things under the Old Testament were 
 typical of New Testament persons, places, and events. Thus Egyptian 
 Blavery and darkness typified the dark and miserable thraldom of 
 Satan — the despotic and cruel Pharaoh, the malice and hate of the 
 Prince of darkness — the prophet Moses, Christ the servant of God — 
 the wilderness, the Christian's pilgrimage through this world — Jordan, 
 death — Canaan, heaven. Observe 
 
 1. Jordan constantly flowed. It never stagnated — it never dried. 
 One celebrated traveller, Chateaubriand, represents it as ''sluggish, 
 reluctantly creeping to the Dead Sea; though sometimes it is very vio- 
 lent, turbid, and rapid; too rapid to be swam against." 
 
 So human mortality is always proceeding; its flow is incessant, ever 
 conveying mankind to the Dead Sea, or the grave. Death is no re- 
 specter of persons — he levels all distinctions — he destroys all enjoy- 
 ments — he brings all to the grave. The flow of mortality is irresisti- 
 ble ; it cannot be swam against. No human device, no physician's 
 skill, no human precaution, can bribe away death. 
 
 2. Jordan overflowed all its banks, especially at the time of harvest. 
 Josh. iii. 15. 
 
 So the banks of every mortal will be borne down by the stream of 
 death. Some are priding themselves in their vigour and strength — 
 
 •ome in their riches, etc., but all these will avail nothing. TJien 
 
 ftgain, is not death the great reaper? The time of death is the time 
 of harvest to saints and sinners. God then gathers his saints, hia 
 precious seed, into his garner ; Satan collects his tares, and deposits 
 
 * The overflowing of .Tordan, whinh generally happened in harvest, drove the lions 
 and other beasts of prey from their coverts among the bushes that lined its banks; 
 who, spreading themselves through the country, made terrible havoc, slaying men and 
 carrying ofiF the cattle. See 1 Chron. xii. 15 ; Jer. xlix. 19 : 1. 44. 
 
TilE SWELLING OF JORDAN. 
 
 265 
 
 them in his own place. For Jordan overfloweth all his banks at the 
 time of harvest." 0 remember this! death is inevitable; Heb. ix. 27. 
 
 3. Jordan parted the tvilderness and the promised land. The land flow- 
 ing with milk and honey — the glory of all lands was on the other side 
 Jordan, and the way to it was across that river. 
 
 So the Christian pilgrim's home — heaven, the glorious residence of 
 God, angels, and saints, can only be attained by passing the gulf of 
 death. Thus the poet sings : — 
 
 "Dark river of death," that is flowing 
 Between "the bright city" and "me,** 
 Thou boundest the path 1 am going, 
 0 how shall I pass over thee? 
 
 Let glory from Calvary streaming, 
 
 Shine bright o'er the cold sable wave; 
 Faith strong in Christ with rapt'rous hope beaming, 
 
 To burst through the gloom of the grave. 
 
 And beautifully appropriate is the representation of Dr. Watts : — 
 
 There everlasting spring abides, 
 
 And never withering flowers; 
 Death, like a narrow sea, divides 
 
 This heavenly land from ours. 
 
 Sweet fields beyond the swelling flood, 
 
 Stand drest in living green; 
 So to the Jews old Canaan stood, 
 
 And Jordan roU'd between. 
 
 4. Jordan separated the inhabitants of Canaan from those of the wilder* 
 ness and other places. 
 
 So death separates the inhabitants of the church militant from the 
 inhabitants of the church triumphant. Some of our friends have gone 
 over the river, and we see and enjoy them no longer. There is the 
 father or the mother — here are the children. There is the beloved 
 partner — gone over Jordan — here the lone and bereaved one weeps in 
 anguish, but hopes for reunion there. Patriarchs, Apostles, martyrs, 
 yea, legions of saints, have passed over — and Jesus himself is there. 
 
 One family, we dwell in him, 
 
 One church above, beneath; 
 Though now divided by the stream, 
 
 The narrow stream of death. 
 
 One army of the living God, 
 
 To his command we bow; 
 Part of the host have cross'd the floods 
 
 And part are crossing now. 
 
 Even now to their eternal homa 
 
 Some happy spirits fly; 
 And we are to the margin come, 
 
 And soon expect to die I 
 
 5. llie Jordan was a new way to the Jews, They had never passed it 
 before. Josh. iii. 4. 
 
 The river of death can be crossed only once ; and we have yet to 
 pass over. We have had no past experience — all will be new — solemnly 
 DOW to each of us I We have seen '.ur frieuds pass over ; but oh ! to bo 
 23 
 
266 
 
 THE SWELLING OF JORDA^f. 
 
 baptized with death ourselves — what is it — how shall we endure it— • 
 
 shall we go through noblj or ignobly — shall we be left to ourselves on 
 account of our sins, or will Jesus bear up our head in the dark river? 
 — " How wilt thou do in the swelling of Jordan?" 
 
 6. Jordan was subject to the power of Jehovah. At his command, 
 ** the waters rose and stood upon a heap and the people passed over.'* 
 Josh. iii. 16. 
 
 So death is under the power of God. 0 Christian, this is thy great 
 consolation ! Pain, weariness, and wretchedness, may gather around 
 thee in thy last conflict; thou mayst say in the evening, *' Would to 
 God it were morning," and in the morning, " Would to God it were 
 evening ;" but God shall make all thy bed in thy afflictions. To paina 
 and agonies which threaten to overwhelm thee, like the "swelling of 
 Jordan," he shall say, "Hitherto shall yQ come, but no further: and 
 liere shall your proud waters be stayed." He will make you triumph. 
 "0 death, where is thy sting?" etc. 
 
 7. Jordan was the last river the Israelites had to cross. God helped 
 them through the Red Sea ("which the Egyptians trying to pass were 
 drowned,") and also through many rivers, and now he would help them 
 through the last. When that was crossed, they would be in Canaan, 
 the land of promise. 
 
 Death is the "last enemy" which believers will have to encounter. 
 It vas the last conflict which the Saviour endured. " For the joy that 
 was before him, he endured the cross, and despised the shame, and is 
 for ever sat down on the right hand of God." A dying saint may com- 
 fortably say, "This is the last river I have to cross, and then I shall 
 be in Canaan. This is my last conflict — when it is over, I shall conflict 
 no more, but enter my Father's house, and rest in his love for ever." 
 
 II. The Preparation and Arrangements necessary for pass- 
 sing OVER Jordan. 
 
 1. Thei/ were required to sanctify themselves previously. Josh. iii. 5. 
 
 And must not we be sanctified before we can die happily ? Yes, and 
 Jesus saves his people by his precious blood — removing all their guilt, 
 and freeing them from all condemnation. He renovates their hearts 
 by his Spirit, and creates in them his own image, and thus they become 
 fit to die. Titus iii. 4—7. 
 
 2. The priests were to enter the river first. Josh. iii. 6. How would 
 this encourage the people ! 
 
 The Lord Jesus Christ, the great High Priest, has passed trium- 
 phantly before. He left us an example. And because he has passed, 
 we also shall go over safely ; and looking down into the river, we shall 
 discern his footsteps at the bottom. 
 
 3. The priests stood firm in the midst of Jordan, until all the people 
 passed over. Josh. iii. 17. There they stood with the ark of the cove- 
 nant, the evidence of the Divine favour. 
 
 Jesus stands by his people in their dying moments, and shows them 
 the secret of his covenant. He "never leaves them nor forsakes 
 them." He "perfects that which concerneth them; he forsakes not 
 the works of his hands." 
 
PRtDE. 
 
 267 
 
 Bhndder not to pass the stream, 
 Venture all thy care on him, 
 Him, whose dying love and power 
 Stili'd its tossing, husli'd its war: 
 Safe as the expanded wave, 
 Gentle as the suuiuier's eve; 
 Not one object of his care 
 • Uv^r suflfer'd shipwreck there. 
 
 4. When they had passed over^ they erected memorials of the Divine 
 interposition^ enabling them to pass over Jordan dry-shod. Josh. iv. 
 6—8, 20. 
 
 So it Trill be -vsith the Christian. When he enters the heavenly land, 
 ■will he not erect his Ebenezer, " Hitherto hath the Lord helped me " ? 
 Will he not prostrate himself before the throne of God and the Lamb, 
 and say along with the congregated hosts of God's elect, Worthy is 
 the Lamb that was slain?" etc. Rev. v. 12. 
 
 III. How SOME HAVE DONE IN THE SWELLING OF JoRDAN. 
 
 1. The wicked. Look at Belshazzar — at the rich man clothed in 
 purple, etc. — at the rich fool who resolved to pull down his barns, and 
 build larger. 
 
 2. The righteous. How sweetly did some of the patriarchs and 
 prophets pass over! — they fell asleep " — " they departed," and were 
 "gathered to their fathers." Look at Paul, *'Iam now ready to bo 
 offered," etc. 
 
 IV. Press the question. How wilt thou do,'' etc. 
 
 Sinner, how wilt thou do in thy dying hour. Living now in sin — 
 seeking earthly enjoyment everywhere, and incessantly — making this 
 world thy heaven — unforgiven, unrenewed, how wilt thou do in the 
 swelling of Jordan ? 
 
 To the self-righteous we propose the same question. 
 
 To the formalist — to the hypocrite. 
 
 None but the righteous can do well in the swelling of Jordan. 
 
 [Many parts of this Outline may be beautifully illustrated by a reference to the 
 " Pilgrim's Progress the scene where Christian and Hopeful come to the river.] 
 
 XVII. — PKIDE. 
 
 "Only by pride cometh contention, but with the well-advised is wisdom.** — PROT. 
 xiii. 10. 
 
 Whof>ver will converse with his own heart, and carefully examine 
 its secret workings, will find more or less of this iniquity cleaving to 
 him, and see reason to be ashamed and humbled for it before the eyes 
 of a heart-searching God. It is impossible, in a few words, to point 
 out all the evils springing from thia accursed root. Solomon here 
 
268 
 
 PRIDE. 
 
 points out one of them, and one of the most considerable — "By pride 
 
 Cometh contention." 
 
 1. Pride and ambition are the springs of those contentions thai 
 are between states and kingdoms, 
 
 *' Whence come wars and fightings ?" says the apostle Ja"me8 ; "Come 
 they not hence, even of men's lusts that war in their members?". 
 Haughty monarchs think they have an ability to govern the world. 
 They are mad to think that they have any equals, or rivals. They aim 
 at universal monarchy, and so make inroads upon their honest and 
 peaceable neighbours, all around them. 0 what havoc and destruc- 
 tion has this cursed sin made in the world ! what destruction is it still 
 making ! 
 
 2. Pride is often the spring of contentions about religious mat 
 ters, between Christians that differ in articles of faith and modes 
 of worship. 
 
 There are few, perhaps no churches, where the dismal effects of pride 
 have not at times appeared in unchristian and unbrotherly contentions, 
 which have caused and fomented divisions, and destroyed almost all 
 their charity, that Divine and heavenly grace, the distinguishing mark 
 of Christ's servants, as pride is of Satan's. 
 
 3. Pride is the spring of most of the contentions that occur in 
 families. 
 
 Pride will invert the order of nature, and turn the family upside 
 down. Children and servants, through pride, grow impatient of re- 
 proof, and though it is given in the most friendly and tender manner, 
 quarrel with their reprover, and ruin the peace and order of the house- 
 hold. 
 
 4. Pride is the cause of contentions between neighbours and ac- 
 quaintances. 
 
 It shows itself when men boast of their characters, abilities, and cir- 
 cumstances, and vainly compare themselves with others. We see it in 
 their quick resentment of affronts ; anything which touches what they 
 call their honour. We see it in their extreme backwardness to forgive 
 an injury, or overlook an insult. Most of the lawsuits that happen 
 among us, have their rise here. *'By pride cometh contention," and 
 contention breeds litigation. 
 
 II. Let us consider the counter proposition. " With the well- 
 advised is wisdom.^' By the well-advised we are to understand 
 humble and modest men, who show their humility and modesty 
 by consulting and taking advice. The term also implies submis- 
 sion to the mind and will of God, to seek direction from him. The 
 ** well-advised will not lean to his own understanding ; but in all 
 his ways acknowledge God,'' and submit to infinite wisdom. He 
 pours out his heart before God, that he may lead him in the 
 ** right way,'' the way of truth and peace. 
 
 1. TTiei/ show that they are wise by acting a wise part. 
 
THE HAPPY PEOPLE. 
 
 269 
 
 They maniftst that they are acquainted with their own hearts : that 
 they understand human nature ; and are under the influence of reli- 
 gious principles, willing to do unto others as they would wish others to 
 do to them. 
 
 2. They are likely to increase in wisdom, for they know there is 
 room for ity and take the proper methods to obtain it. 
 
 The humble man is sensible that he knows but in part, and therefore 
 he distrusts himself, and presses on tu grow in knowledge. The proud 
 mnn thinks all wisdom is centered in himself; and when he has got to 
 the bottom of his line, he thinks he has got to the bottom of the ocean, 
 lie supposes himself wise enough, and despises others. Nothing shuts 
 the heart against wisdom so much as pride. But more especially is he 
 likely to increase in wisdom through the assistance and blessing of 
 God, which he is always ready to bestow upon the humble. Though 
 the Lord be high, yet hath he respect unto the lowly." God " resist- 
 eth the proud, but giveCh grace to the humble.*' 
 
 Let us then seek the wisdom which cometh from above, which is 
 first pure and then peaceable. "Finally, brethren, live in peace, and 
 the God of love and peace be with you." 
 
 Job Orton. 
 
 XVIIL— THE HAPPY PEOPLE. 
 
 "Happy is that people that is in such a case; yea, happy is that people whose Go4 
 is the Lord." — Ps. cxliv. 15. 
 
 David, like a true patriot, was anxious for the welfare of his people. 
 The close of this Psalm beautifully expresses his pious regard for them. 
 It is a glorious circumstance when the honours and dignities con- 
 nected with royalty do not obliterate from the mind Christian benevo- 
 lence. David had been raised from a state of comparative obscurity 
 to the throne of Israel, but in every scene of his eventful life, he re- 
 garded the blessing of the Almighty as absolutely necessary to per- 
 sonal and national' prosperity. How few of the wealthy and honour- 
 able of mankind are like him ! Many have been raised from obscurity 
 and poverty ; but they have forgotten God, and their duties to man- 
 kind; And sometimes such men, instead of being a blessing, have 
 been a curse to society. It is our wisdom to copy the best examples, 
 and pray for grace to imitate them. 
 
 I. The Psalmist refers to a happy case or state. Happy 
 is that people that is in such a case." 
 
 This is included in what he desired and prayed for, and w^hich, 
 if granted, would conduce to individual and national happiness. 
 — Observe, 
 
 1. The Psalmist recognizes God as the Giver of all good. 
 
 It is a happy case when a nation contains a goodly number of per* 
 23* 
 
270 
 
 THE HAPPY PEOPLE. 
 
 sons who regard God as the Source of all good, whose blessing alone 
 
 can make prosperous and happy. They " are the salt of the earth;" 
 and by their dependence upon Divine aid, by their prayerful applica- 
 tions for his blessing, and by their holy examples, perpetuate to a 
 nation the Divine favour, and preserve it from destruction. God loves 
 them, and the wicked are spared, v. 10; Gen. xviii. 23, etc.; Isa. i. 9. 
 
 2. The Psalmist prayed for the welfare of the rising generation, 
 
 He was anxious that they might fear God, and become the 
 
 ornament and support of the community. 
 
 (1) He prayed to be delivered *'from the hand of strange or wicked 
 children." Such children are sure to be the source of sorrow to their 
 parents, and the bane of society. ^By their evil habits, by their per- 
 nicious principles, they threaten to debase the community. 
 
 How often may the wickedness of children be prevented by the in- 
 fluence of parental example, by faithful and a^ectionate admonition, 
 and by earnest prayer ! 
 
 (2) He prayed that their minds might he imhued with true religion^ to 
 render them happy, useful, valuable, and honourable. "That our youth 
 may be as plants grown up in their j^outh," v. 12; Ps. cxxviii. 3; Isa. 
 Ixi. 3; that they may resemble trees or plants growing in a fruitful soil, 
 and become vigorous and courageous, fruitful in every good work, 
 ^nd be the beauty and stability of society. Nothing surely on this 
 side the grave can yield greater pleasure to the pious than to see their 
 children walking in the fear of God, and as Matthew Henry observes, 
 
 to see them as * plants,' not as weeds, not as thorns; to see them as 
 plants growing, not withered and blasted ; to see them healthful, quick, 
 intelligent, and especially of a pious inclination, likely to bring fruit 
 unto God in their day; to see them in their youth, their growing time, 
 increasing in everything that is good, till they grow strong in spirit."* 
 
 Female virtue, on account of its influence, is represented as of 
 supreme importance. *'That our daughters may be as corner-stones, 
 polished after the similitude of a palace." That they may be prudent, 
 virtuous, healthful, industrious, and amiable; fitted to fill the import- 
 ant relations of wives and mothers. This would honour their families, 
 and those into which they might marry. Stones, when taken from the 
 quarry, are uneven, rough, and unsightly, but when levelled and 
 chisselled, and subjected to the Sculptor's art, they become beautiful, 
 and are ornamental and sustaining to the building in which they are 
 placed. 
 
 "By daughters," says Matthew Henry, "families are united in 
 their mutual strength, as the parts of a building are by the corner- 
 
 * "It is a very pleasant sight to behold a nation increasintr in population; families 
 brought up in industry, honesty, and plenty, and fitted for their several stations in 
 public and domestic life: not cut off by war, or wasted by famine, or pestilence: and 
 when all manner of abundance is stored in our garners, and clothes our fields and pas- 
 tures. In many of these things we are a happy people; yet, alas! our numerous 
 youth do not generally afford a pleasing prospect. Too many of the young men of all 
 ranks in this favoured land, grow up noxious plants, being early debauched in their 
 principles and morals, and justly to be denominated infidel, profane, licentious, and 
 dissipated; contracting and disseminating both mental and bodily diseases ; and pre* 
 pared to communicate vice, ind ruin, and enfeebled constitutions to the next genera* 
 tion." — ScoU 
 
THE HAPPY PEOPLE. 
 
 271 
 
 stones; and when we see them by faith nnited to Christ, as the chief 
 Corner-stone, adorned with the graces of God's Spirit, polished, pnrified, 
 and consecrated to God as living temples," parents and the religious 
 community take plensuie in them. " Not when they are only polished 
 with outward beauty and embellishments, but when possessed of that 
 adorning which the Word of God most recommends." See Prov. xxxi. 
 13— 31. 
 
 Happy then is that people, or nation that is in such a case — having 
 a hopeful rising generation! No prosperity attended Israel when 
 it was otherwise. In the times of Joshua, things were thus; "As for 
 me and my house, we will serve the Lord ;" then the nation prospered. 
 Hence Balaam might well express himself in such language of admira- 
 tion ; Num. xxiv. 5 — 9. But when Joshua and that generation died, 
 the next knew not the Lord, and did not prosper. 
 
 As young persons are destined to fill hereafter every department iu 
 society, and by their conduct to form its character, the prayer of the 
 Psalmist is of the utmost importance. Let parents then live, act, and 
 pray for the welfare of their children. 
 
 It is lamentable to see great defalcation in the discharge of this 
 
 duty. And sometimes the minds of the pious are full of painful 
 
 apprehension as to the morality and happiness of the future genera- 
 tion. Multitudes of parents, and men in middle and advanced life, 
 full of carnaiity, and hsiters of God and his truth, seem fully bent to 
 warp the minds of the young from religious principles. They create 
 for them the means of sinful pleasure ; they labour to fill their minds 
 with infidel notions; th^y set before them a seductive philosophy 
 opposed to Christianity, and thus in many cases create a pi-ejudice 
 
 against it so strong as to be rarely conquered. Should this state of 
 
 things proceed, the effects upon society will be disastrous. Infi- 
 
 delit}'' and Atheism, devotion to the mere idol of reason, at one period 
 generally obtained in France, and what was the state of that unhappy 
 country ? Let the pages of history declare. That history is written in 
 characters of blood. It is like Ezekiel's rojl, full of, etc. 
 
 The prayer may be applied to the Church as well as the State; 
 
 It is delightful to witness young people giving themselves up to God 
 in early life ; it is the triumph of religious principle over the seductive 
 arts of the age ; it is the rescue of immortal souls from the kingdom of 
 darkness and ruin. It is the increase and beauty, and blessedness of 
 the Church. To see them become olive plants" in his garden, and 
 *' corner-stones" in his building; the strength and ornament of religion, 
 and also of society. A generation of praying, spiritual, active young 
 people is a blessing to the Church and to the worid. 
 
 o. David prayed for temporal prosperity. That our garners 
 may be full,'' etc. — " that our sheep may bring forth,^' etc. ver. 
 
 Jehovah is the Governor of the world. He gives the seasons ; ho 
 commands and controls the elements, the showers to descend — the sun 
 to shine. David's invocation was very important; for in the East they 
 were liable to frequent famines and droughts which made it necessary 
 in a season of great productiveness to fill their garners, and providi 
 
672 
 
 THE HAPPY PEOPLE. 
 
 for the evil day. So Joseph during the seven years of prosperity laid 
 up for a corresponding period of famine. 
 
 A season of great productiveness is a valuable and desirable bless- 
 ing. What buyoancy it gives to the mind ! It is the source of great 
 domestic comfort. It gives an impetus to commerce. It increases the 
 national wealth. It gives a higher tone to morals. 
 
 There have been scenes of an opposite character, when, by reason 
 of inclement or unpropitious weather, or other causes, the crops have 
 failed; and, strange to say, such seasons of distress are generally 
 aggravated by the avarice of capitalists who speculate in the purchase 
 of corn, etc., which they store up till they can obtain exorbitant prices 
 
 for the same How different from this spirit was that manifested by 
 
 the patriarch Joseph, or by David, who prayed '* That our garners" ! etc. 
 
 It is a sad spectacle to see a rich man increasing his wealth at the 
 expense principally of the poor, whose miseries he has aggravated by 
 epeculative engagements. 
 
 4. David prays for national peace, or to he secure from invar 
 sion arid ca/ptivitt/, v. 14. 
 
 War, in every shape, is an awful calamity. Nations in every age 
 have been subject to the evils thereof, as prompted by a spirit of 
 
 injustice and oppression on the part of the great and powerful God's 
 
 people were seldom known to engage in offensive wars, though often 
 called to act in their own defence. When they sinned, God suffered 
 their enemies to break in," to invade and desolate the country. — 
 The Assyrians broke in upon them, and then there was a "going out'* 
 to captivity : afterwards the Chaldeans and Babylonians. 
 
 5. He prays for contentment to pervade tlie winds of the people. 
 ** That there be no complainings in the street.'^ 
 
 It is a sign of prosperity when a spirit of oppression is crushed, and 
 generally discountenanced ; when justice and mercy pervade society, 
 and cheerfulness and contentment are diffused throughout all classes. 
 
 « To effect this desirable object, let the wealthy become kind and 
 
 friendly to the poor; and let not the poor envy the rich. 
 
 II. The Psalmist refers to a glorious Privilege. " Happy 
 is that people whose God is the Lord.'' 
 
 This constitutes the greatest happiness of all. Temporal blessings 
 are valuable ; but spiritual favours are still more so. To have an 
 interest in God — to know that he is our portion, is the greatest privi- 
 lege we can enjoy. 
 
 Without this all our other possessions and joy would be nothing. If 
 the rising generation w.ere ever so accomplished ; though our garners 
 were full of all manner of store ; though there were no "breakings in," 
 nor "goings out," and " no complaining in our streets;" yet we should 
 not be really happy without the Lord as our God. 
 
 Sin has robbed us of this Divine Portion. "We are without 
 God in the world/'' 
 
THE BLESSEDNESS OF HONOURING GOD. 
 
 273 
 
 Jesus Christ is the reconciling medium of access to God. By 
 him we regain the Divine favour, 2 Cor. v. 19—21 ; Rom. v. 1, 2, 
 
 *' Whose God is the Lord." How comprehensive is this declaration ! 
 It implies an interest in all the perfections of God — in his guardian and 
 providential care — in all the arrangements of his grace, forgiving, 
 justifying, sanctifying, enriching, comforting, and glorifying the souL 
 All that God has promised to give on earth, in every scene — and all 
 that he has promised to give in heaven. 
 
 IMPROVEMENT. 
 
 1. We see vrhat constitutes real personal happiness — an interest 
 in God. 2. This too is the basis of true national greatness. The 
 more a nation is impregnated vsath piety, the greater its stability 
 and happiness. 3. Let the welfare of the rising generation be 
 regarded as of paramount importance. 
 
 XIX. — THE BLESSEDNESS OF HONOURINa GOD. 
 
 " Them that honour me, I, will honour." — 1 Sam. ii. 30. 
 
 There is an honour that comes from man. Men may be seated on 
 thrones, and surrounded with splendour and with flattery, but this 
 honour leads only to the grave. — There is an honour of so delicate a 
 nature, that he who touches it must pay the forfeit of his life. Cursed 
 be their anger, for it was fierce; and their wrath, for it was cruel." — 
 
 Mine honour, be thou not united unto them." — But there is an honour 
 that comes from God, and well merits our attention; *'Them that 
 honour me, I will honour." — Let us inquire, 
 
 I. B.OW ARE WE TO HONOUR GoD ? 
 
 1. Bi/ an habitual acknowledgement of his heing, providence, and 
 moral government. 
 
 Atheism is madness. Chance never made a watch nor a flower, and 
 yet Atheists suppose that all things came from chance. But there is 
 also a practical Atheism, which while it admits the being of a God, re- 
 jects his authority, and rises to assume his seat. " Is not this great 
 Babylon which I have built?" said the Assyrian monarch ; but he was 
 soon humbled and taught another lesson ; and then he says, "I thought 
 it good to show the signs and wonders the high God hath wrought to- 
 waid me. How great are his signs, and how mighty are his 
 wonders ! " 
 
 2. We a>re to honour God by receiving and believing the testimony 
 he hath given tis in his word concerning our own fallen condition^ 
 and the way of salvation through Jesus Christ. 
 
 s 
 
274 THE GLORY OF THE CHURCH CONSUMMATED. 
 
 3. We must honour God hy devoting to him all our taleniSy 
 whether natural or acquired. 
 
 When genius, like that of Milton — Learning like that of Leland— - 
 Science like that of Newton — Reasoning powers like those of Locke — 
 Generosity like that of Reynolds — and Influence like that of George 
 IIL — when such talents are devoted to the honour of their Giver, then 
 is God honoured. 
 
 4. We must honour God hy sacrificing every thing for hu sake. 
 
 Like the noble army of martyrs at the Reformation — like that 
 ivorthy band of confessors, the nonconformists — we must not count our 
 lives dear when he calls for such a sacrifice. And whenever our inter- 
 ests, our pleasures, or our lives are thus sacrificed, then is God 
 honoured ; and, 
 
 II. Such God will honour — but how ? 
 
 By adopting them into his family as the sons and daughters of 
 the Ahnighty — by supporting them under all the trials of life; 
 especially when called to suffer for his sake — by affording them 
 peace, if not transport, in their death — by giving them an abundant 
 entrance into his kingdom — by seating them with him on his 
 throne, and making them for ever happy in his presence. — " Such 
 honour have all his saints/' 
 
 Dr. Eaffles. 
 
 XX. — THE aLORY OF THE CHURCH CON- 
 SUMMATED. 
 
 "That he might present it to himself a glorious church, not having spot or wrinkle, 
 or any such thing ; but — holy, and without blemish." — Eph. t. 27. 
 
 The most ordinary duties of life are in the New Testament enforced 
 by considerations the most affecting and overwhelming. Who would 
 have thought of the affection due from a husband to a wife being en- 
 forced by that of Christ, *'who loved his church, and gave himself for 
 it! " Yet thus it is: and we are, doubtless, hereby taught, in all our 
 civil relations and concerns, to act on Christian principles, or to carry 
 religion into the whole of life. Many who profess Christianity never 
 appear to think of making this use of it. but act as if the common re- 
 lations of life were to be fulfilled fi-om the common motives which in- 
 fluence mankind; such as a regard to decency and propriety, and the 
 promotion of social happiness. In these words three things require 
 particular notice ; namely, the character of the church when the designs 
 of mercy shall be fulfilled upon her — the way in which these designs 
 Rre accomplished — and the end designed thereby. 
 
 I. With respect to the former she is called " a glorious churchy 
 
THE GLORY OF THE CHURCH CONSUMMATED. 
 
 275 
 
 not having spot or wrinkle, or any such thing ; but holy, and with- 
 out blemish/' — We can be at no loss in perceiving the meaning 
 of the term Church, in this connection. It denotes the whole 
 assembly of the saved ; " the church of the first-born, whose names 
 are written in heav^ ; ^' the elect of God, of whom Christ was, in 
 the eternal counsels of God, constituted the head and husb^mdj 
 antecedently to his giving himself for her. 
 
 The church is, in the langange of anticipation, called "glorious"; 
 not viJ herself, for irrespective of what is done for her, she is supposed 
 to le altogether polluted. Her sanctification is the elFect, and not the 
 cause o'^f Christ's love to her. What glory she has, or ever will have, is 
 derived entirely from her Lord and Saviour. She is "comely tlnough 
 the comeliness which he has put upon her." The glory of the church, 
 consists in her being without spot or wrinkle, or any such thing; oi-, 
 as it is literally expressed, in her being " holy, and without blemish.'* 
 Purity is the beauty and glory of the church, and will be for ever. — 
 In this description, the Apostle seems to oppose what the church will 
 be hereafter, with what it is in the present world. She was not only 
 originally polluted, but in lier best estate upon earth is covered with 
 spots, and her beauty marred as with wrinkles, the sign of declining age 
 and vigour: but when she shall be presented to Christ, everything of 
 tliis kind will be taken away. — The spots which at present detract from 
 her beauty are, such as the prevalence of false doctrines, corrupt disci- 
 pline, superstitious and formal worship, immoralities, conformities to 
 the world, strifes, divisions, scandals, partialities, antipathies, jealous- 
 ies, intrigues, etc. Alas, who can survey the Christian church without 
 perceiving how her beauty is marred by the unholy influence of theso 
 things ! 
 
 II. Let us notice the way in which the designs of mercy are 
 accomplished. — "Christ loved the church, and gave himself for 
 it, that he might sanctify and cleanse it.'' 
 
 What a glorious concatenation of blessings is here, the origin of 
 which is divine love, and the end a presentation to himself in glory ! 
 Perhaps there is some allusion to the prophecy of Ezekiel, (chap. xvi. 
 1 — 10.) A humane character, passing on his way, sees a forlorn female 
 infant, left to perish in the open field — he takes pity on it, and says 
 unto it, "Live"; washes it, clothes it, takes it into his family; and 
 when she arrives at years of maturity, spreads his skirt over her, and 
 she becomes his bride. But all similitudes fail in representing the 
 grace of our Lord Jesus Christ. The expense at which he communica- 
 ted life to us, was by laying down his own. This is all represented as 
 being the fruit or effect of love, and that to the church; consequently, 
 of special or discriminating love. 
 
 III. The object or end of Christ's giving himself for the church 
 was, that he might sanctify and cleanse it, with the washing of 
 water, by the word. 
 
 The holiness of creatures is not that on account of which they are 
 discriminated from others, but the effect of such discrimination: yet 
 holiness occupies an important place in the scheme of redemption. W« 
 
276 
 
 TEMPTATION. 
 
 were not fit for the society of Christ as we were, and therefore must 
 undergo a divine change, ere we could be presented to him. The word, 
 or doctrine of the cross, when cordially believed, is a laver, which at 
 the same time that it gives peace to the mind, imparts purity to the 
 heart ; and continues to do so, till we are meetened for the inheritance 
 of the saints of light. 
 
 A. Fuller. 
 
 XXI.— TEMPTATION. 
 
 " And when he was at the place, he said unto them, Pray that ye enter not into temp- 
 tation."— Luke xxii. 40. 
 
 All mankind are liable to be tempted. Multitudes fall beneath the 
 power of temptation, and are for ever ruined. Hence the counsel of 
 Christ is very appropriate and weighty. It sounds like the counsels 
 of a master to his servants, of a father to his children, of a Saviour to 
 his disciples. It was necessary to Christ's immediate disciples, and it 
 is no less necessary to us. Consider, 
 
 I. This Counsel is most weighty and impressive. 
 
 1. Christ kneiv the force of temptations; he had experienced 
 their power for forty days in the desert. "He suffered, being 
 tempted.'' 
 
 2. Christ Jcneiv the dangers of the place. 
 
 Judas knew it — Christ resorted thither for secret prayer, and Judns 
 
 had been with him. In this place their courage and firmness would 
 
 be tested. Judas with a rabble band was approaching — the cup was 
 about to be put into the Redeemer's hand, and he must drink it for the 
 salvation of sinners. They apprehended no danger, but he foresaw it 
 
 all. " Pray that," etc. He knows the places where we are exposed 
 
 to danger. 
 
 3. He knew the efficacy of prayer. He had tried it, found it 
 successful, and recommended the same weapon to his disciples. 
 
 Pray,'' etc. 
 
 4. He knew the weakiiess of his disciples. He had foretold that 
 they should all be offended because of him that night. They had 
 heard him say to one of them, " Simon," etc. Luke xxii. 31 ; they 
 had heard Peter say, " Though," etc. Matt. xxvi. 33. 
 
 The disciples did not think themselves weak. They might say, 
 *' We have had delightful intercourse in the upper chamber, where our 
 Master offered a most delightful prayer ; we are now going to the scene 
 of his intercourse with God; we are only going from pleasure to plea- 
 pure; in that place we shall be secure from temptation; or if it comes, 
 
 we shall be proof against it." But Christ knew their weakness, and 
 
 Baid, *'I*ray," etc. 
 
TEMPTATION. 
 
 277 
 
 II. The Counsel is applicable to Christians now. Christ 
 knows the power of temptation still : the danger of the place ; our 
 personal weakness ; the efficacy of prayer ; and he says, " Pray 
 that/' etc. 
 
 1. The common evil to which Christians are exposed is teynpia^ 
 Hon. Any thing influencing us to withdraw from God may be 
 called temptation. No one is free, but the temptation is varied 
 according to our particular characters, circumstances, situation, 
 and the state of our hearts. 
 
 (1) Temptation from the world. 1 John ii. 16. The three great temp- 
 tations of the world, Dr. Watts says, are, honour, gold, and sensual joy. 
 Some may say, ''These do not affect me; no honours adorn my brow; 
 
 I have no riches, I am poor," etc. But you need not wear the wreath 
 
 of honour to be under the power of this temptation ; or to be rich to 
 feel the tempting power of riches; we need not visit the theatre and 
 the ball-room to feel their power to tempt; we live in a world where 
 we witness these things, and Satan is ever ready to suggest them to our 
 wicked hearts. 
 
 (2) Temptations arising from our peculiar circumstances and situations 
 in life. Children at home have the temptations of their state and sta- 
 tion. Apprentices who have just gone out, or the one just out of his 
 time ; the man who is just married, or who has just entered into busi- 
 ness; the rich and the great, who move in an orbit above their fellow- 
 creatures ; and those in the lowest ranks, have all temptations peculiar 
 to themselves. Agar's prayer is good, "Give me neither," etc. Prov. 
 
 XXX. 7, 8. Temptations arising from office. Let each learn to 
 
 know to what temptations he is peculiarly liable. 
 
 (3) The devices of Satan, 1 Pet. v. 8. His greatest device is to create 
 
 in the mind doubt of his existence. We reason not on possibility 
 
 or probability ; his existence is certain — revealed — his works are 
 manifest. 
 
 He tempted our first parents in Paradise, and brought sin into 
 our world — tempted Cain to murder his brother; Job to curse God; 
 David to number the people : it is he who stood by Joshua the high- 
 priest when he stood before the Lord and resisted him; and whenever 
 we stand before the Lord, he is not far from us. He tempted Christ, 
 Pe^er, Judas, and filled the hearts of Ananias and his wife, when they 
 lied to the Holy Ghost. How many thousands are under his power 1 
 
 All the names given to Satan express his qualities to deceive and to 
 destroy. He has many confederates — fallen spirits and wicked men. 
 All false teachers, all ringleaders among the workers of iniquity, all 
 who endeavour to draw men into sin, are agents for Satan. He works 
 in a variety of ways, but he is the Old Serpent still, though he may 
 assume the dove. 
 
 He tries to keep the ungodly secure. In order to this, he tempts 
 them to indulge the flesh, to magnify the faults of others, and to 
 diminish their own, and to put off the thoughts of religion. To the 
 young he suggests that it is too soon to think about reiigion. that it is 
 gloomy, and they may yet enjoy themselves in sin. Ti> lue old he sug- 
 gests that it is too late, etc. 
 24 
 
278 
 
 TEMPTATION. 
 
 TTe tempts the godly to be exalted above measure. Have yon never 
 thought how fair you stand ? how holy your garments — how great your 
 talents — how much spirituality and unction there is in your prayers? 
 etc., etc. 
 
 He tries to divide the disciples — sows the seed of discord among 
 brethren. If God has made a hedge round his church, Satan is con- 
 stantly looking for some gap at which he may step in. 
 
 His object is to cool down the warm-hearted professor. He looks 
 with hate at young Christians full of holy love, and seems to say, "I 
 will soon cool your zeal, and bring you into connection or company 
 with some cool-hearted Christian who has lost his first-love ; he will 
 soon tench you by his example that there is no cause for all this zeal 
 in religion," etc. 
 
 It is the constant aim of Satan to draw into sin — he has the advan- 
 tage of age and experience — he has been practising these temptations six 
 thousand years — he has />oirgr, but not Almighty power — he has suh- 
 ileiy ; the Old Serpent selects his times and places with consummate 
 skill — and applies his temptations to peculiar states of mind. 
 
 2. The 'peculiar 'place of temptation. 
 
 Young people on first leaving the parental roof are exposed to pecu- 
 liar temptations. " 0 it would be delightful to have all our fetters 
 broken, to go where we like," etc. Ah, take care — that very liberty 
 may prove your ruin. 
 
 The period of making a Christian profession is a time of peculiar 
 temptation. The Saviour's temptation was just after his baptism, and 
 tl)is is common with young professors. Though convinced of their sin- 
 fulness, they are but imperfectly acquainted with the deep depravity 
 of their hearts — they are inexperienced, and Satan takes the advan- 
 tage. 
 
 When forming connections for life — this is an important turning- 
 point. At that place there is peculiar reason to pray that we enter not 
 into temptation, etc. 
 
 Entering into business is a time of peculiar temptation — the atten- 
 tion may be too much engrossed — religious duties neglected, etc. 
 
 In seasons of prosperity do you say, "I have succeeded in my busi- 
 ness, my health is good, my family comfortable, and every thing is 
 agreeable?" Take care; these smooth paths have their peculiar 
 
 temptations. When persons are in affliction, they frequently send 
 
 to beg an interest in our prayers ; but this is not often done by them 
 in prosperity, though they are probably in circumstances of much 
 greater danger. 
 
 Adversity has its temptations. Persons cannot submit with proper 
 feelings to what the world calls *'a reverse of fortune." There is a 
 fine idea in Bunyan : — 
 
 Christian had to go down the hill of humiliation, and he was told 
 that if he slipped he should meet with difficulty at the bottom, and so 
 it was ; he had a slip or two by the way, and the battle with Apollyon 
 was the consequence, and Bunyan says, *'It was the dreadfullest fight 
 I ever saw." 
 
THE ATONEMENT. 
 
 279 
 
 The place of social com^oany is often a place of peculiar temptation. 
 
 The closet and the house of God have their temptations. We may 
 not only lose the benefit, but bring darkness on our minds by not resist- 
 ing the temptations of our Adversary. 
 
 • III. The Important Duty enjoined: **Pray.^' Lead- us 
 
 not into temptation/' etc. 
 
 1. Prayer is ever a preventive to temptation. God has prevented many 
 temptations in answer to prayer: he has directed us into another 
 course. In this world we shall never know the full extent of the pre- 
 ■wenting mercy of God, but it may be said of us, The God of thy mer- 
 cies shall prevent thee." 
 
 2. Prayer, if not a preventive, is a preparative. If we abound in 
 prayer, we are prepared to meet the foe. - 
 
 8. It is the only weapon with which we can successfully fight. Ps. xxviii. 
 6 — 8 ; cxvi. 1 — 5. Bunyan says thfft Christian found all the rest of 
 his armour useless until he resorted to this. Pray then ! 
 
 IMPROVEMENT. 
 
 1. The Christian has much cause for encouragement. He does 
 not contend in his own strength. He has the arm of God, and he 
 fights under an all-conquering Captain. God has promised to 
 preserve his people. See especially 1 Cor. x. 13 ; Isa. lix. 19 ; 
 Rom. xvi. 20. 
 
 2. Some one may say, I know nothing of temptation It is 
 very probable that you are under its power while you say this, 
 and yet unconscious of its power ; deceived by your subtle adver- 
 sary. If you are not now tempted you soon may be. Watch and 
 pray. 
 
 3. Pity the tempted. Do not triumph over them. You do not 
 know the strength of the temptation under which he fell, nor the 
 resistance he had previously made to it. You do not know how 
 largely you may have to draw on the tenderness and affection of 
 your friends. 
 
 4. We hope for a place where we can be tempted no more. 
 Satan cannot enter those regions of purity. 
 
 XXII. — THE ATONEMENT. 
 
 "Whom Ood hath set forth to be a propitiation, throujrh faith in his blood to declare 
 his riiiliteousnosp, for the remission of sins that are past, through the forbearance of 
 Ood." — RoM. iii. 25. 
 
 The doctrines of the Atonement and of the God-head of Christ lie 
 very deep at the fountain of Christian theology. Let us consider — 
 
280 
 
 THE ATONEMENT. 
 
 I. The necessity of it. 
 
 II. The atonement itself in the blood of Christ. 
 
 III. The fulness and the perfection of it. 
 
 I. The necessity of the atonement. Whom God has set forth 
 to ^e a propitiation — in his blood.'' 
 
 The atonement is not the cause of the love of God, in the person of 
 the Father, Son, and Holy Ghost, to sinners ; for the atonement is rep- 
 resented in tho Scriptures as the effect ; and not the cause of the love 
 of God : " God so loved the world, that he gave his Son." The neces- 
 sity of it is glanced at in Rom. iii. 25, 26, **That God might declare 
 his righteousness in the remission of sins," as well as his great love in 
 the method of saving those he loved in their low estate. 
 
 Suffer me to introduce this simile, or metaphor. All men fell in 
 Adam — as fallen, I suppose, they were viewed in the Divine plan. 
 Methinks that a very extensive grave-yard makes its appearance, full 
 of dead men's bones, like Golgotha, being walled round about with 
 death and destruction, much stronger than the ancient walls of Baby- 
 lon ; having massy iron gates, bolted and locked up by the Divine 
 threatening of the law; with this inscription on the doors — "in dying 
 thou shalt surely die ! " inscribed by an omnipotent hand. Divine love 
 and mercy were often observed looking in through the iron gates, on 
 the inhabitants of this dreary place, with delight and compassion, and 
 at length exclaiming, "Let mercy be built for ever. Let love be com- 
 mended by God and man. Oh! that we may be permitted to ei^'^er the 
 graveyard, to visit the prisoners of death. We would very soon apply 
 the balm of life ; and we would plant the tree of life in the yard of 
 death ; and we would justify and sanctify an innumerable company 
 the poor inhabitants." But without a Mediator there was no admit- 
 tance. "Mercy, break the locks and enter in!" — "No, I would not; 
 for the locks are the locks of justice, and are under the sanction of the 
 moral law." 
 
 Methinks I perceived, on an ever-memorable day, at the very dawn- 
 ing of it, Divine mercy and love resorting to the gates of the grave- 
 yard, accompanied by an august personage, in form like unto the Son 
 of Mary ; who proved to be the seed of the woman. Their very coun- 
 tenances appeared more cheerful, and their steps bolder. They cried 
 out, " Divine justice, where art thou ? " He sternly replied, " Here am I." 
 The divine visitants said, "Permit us to enter thy territories, and save 
 the inhabitants with an everlasting salvation ! " " No," replied Justice ; 
 " without shedding of blood there is no remission." " Wilt thou accept 
 a surety?" "Yes; provided he should be of sufficient worth and dig- 
 nity to counterpoise the weight of sin." Then Jesus (who stood by) 
 3aid, "Wilt thou accept my name instead of theirs? — behold I come." 
 "Yes, yes;" replied Justice. "Behold, then, if thou dost acquiesce, 
 pnt down my name in the roll of the book." Jesus asked, " What must 
 be the sum I must pay for them?" Replied Justice, "Thou must make 
 the law honourable, by living and dying in their room — die, the dead 
 to save." "When and where dost thou fix the time of payment?" 
 Justice replied, " At the expiration of 4000 years." "Where?" "It 
 must be from Bethlehem Juda to the Place of Skulls. There thon must 
 appear covered with shame, to taste their death." Jesus replied, "I 
 
THE ATOMEMENT. 
 
 281 
 
 accept the condition." His name was put in the bond ; and the key« 
 
 of the grave-yard were delivered to Mercy in the name of Jesus. 
 
 By virtue of this engagement did Mercy save the patriarchs and 
 prophets of ancient times. 
 
 II. The Atonement itself with its memorials. 
 
 Divine Justice, seeing thou didst accept my suretyship, therefore, 
 thou canst not be unwilling that I should set up memorials of this 
 covenant. The price of redemption by my blood must be commemo- 
 rated through the whole space of 4000 years, by bloody victims of an 
 inferior kind. The blood of animals must perpetuate the remembrance 
 of the blood of the Cross." Yes," replied Justice, I approve the 
 plan." 
 
 Now let us view all the sacrifices slain on Jewish altars ; though they 
 made nothing perfect, yet they represented the blood of the covenant, 
 the true atonement. 
 
 III. The completeness op the atonement in the blood op 
 Christ. 
 
 Methinks I perceive during the long period from the sacrifice of 
 Abel to that of Jesus, thousands of rams, lambs, bullocks, and bulls, 
 brought to the altars for sacrifice. The fire from Heaven consumed 
 them all to ashes. None of them ever appeared alive among their 
 companions, as recovering from the burning altars — that was a sign of 
 their insufficiency ; therefore, the fire was stronger than they all. 
 
 Behold a new wonder comes to view. Yonder, very high, at the 
 summit of Golgotha, a new kind of sacrifice makes its appearance; and 
 it is drawn by Heaven, Hell, and Earth to the horns of the altar to be 
 a burnt-offering for sin. The fire comes down from Heaven and begins 
 to consume it, saying, I got millions of rams and bulls, but am not 
 quenched. My flame is unquenched ; I will burn to the lowest Hell if 
 I get not satisfaction. Woe to the inhabitants of the grave-yard. It 
 continued burning from the sixth to the ninth hour; but on the ninth, 
 the fire touched the altar of divinity, and immediately expired; saying, 
 *' I am satisfied." Here we find a sacrifice stronger than fire. At the 
 quenching thereof, a great shock like an earthquake penetrated 
 through the kingdom of Satan and death ; the sun darkened, the rocks 
 rent, and many of the inhabitants of the graveyard got the doors of 
 their prison opened, the walls broken in pieces, and a jubilee was pro- 
 claimed to them. The immaculate sacrifice himself, who was in him- 
 self both the priest, altar, and victim, after remaining three days and 
 three nights in the ashes under the altar, revived, and came alive 
 from the burning, and appeared alive among his companions in the 
 midst of the throne. Death shall never have any dominion over him 
 again. 
 
 This proves the sufficiency of his sacrifice. The way is free to mercy 
 and love to save, to the end of time, the chosen vessels buried in th« 
 grave-yard. 
 
 Christmas Evans. 
 
 24* 
 
282 BALM OF GILEAD TYPICAL OF GOSPEL HEALING. 
 
 XXIII. — THE BALM OF GILEAD AND THE PHYSI- 
 CIAN THERE REPRESENTATIVE OF GOSPEL 
 HEALING. 
 
 " Ts there no balm in Gilead? Is there no physician there? Why then is not the 
 health of the daughter of my people recovered?" — Jer. viii. 22. 
 
 The awful depravity of the human heart is frequently seen in the 
 character and conduct of the Jews. Their hearts wandered from God, 
 and they were frequently guilty of idolatry, ver. 19. The mind of 
 the prophet was deeply affected on their account, ver. 21. He inti- 
 nintes that their case is nearly hopeless — and that though there is a 
 balm in Gilead etc., yet they were likely to deprive themselves of the 
 means of recovery. 
 
 I. The language supposes the existence of Disease. 
 
 The disease which affects the whole human race is sin. See Ps. 
 xxxviii. 5 ; ciii. 3 ; Ezek. xxxiv. 4 ; Matt. ix. 12. This disease has 
 various symptoms by which its nature is indicated. 
 
 1. On the part of the Jews it was idolatry. All mankind are idola- 
 tors. Though they may not worship images, etc., yet they love the crea- 
 ture and various things more than the Creator. 
 
 2. Atheism and Infidelity are symptoms of this disease. The denial 
 of the Divine existence — and of the verity of God's word. No wonder 
 at tliis; for the human heart is as bad as Satan can make it. '*The 
 heart is deceitful." etc. 
 
 3. Ignorance. Even as in ordinary disease, the sight is affected ; so 
 in spiritual disease, the faculty of moral vision is impaired ; Eph. iv. 
 18; 1 Cor. ii. 14. 
 
 Hence they see no excellency in God — in Christ — in religion. They 
 know not themselves, and their spiritual dangers and necessities ; 
 Hosea iv. 6. 
 
 4. They have a disrelish for all that is good. In ordinary disease, the 
 appetite fails. So here. The Sabbath — the house of God, etc., are 
 disrelished. Mai. i. 13. Foolish things — earthly vanities are esteemed 
 more than God. 
 
 5. Apathy or lethargy of soul. Eph. iv. 19. The severest judgments; 
 the most bitter afflictions or bereavements, produce no effect. 
 
 6. Sometimes delirium. Raging fever and delirium, frequently attend 
 bodily disease. Mark the anger, passion, the frantic madness of some 
 sinners, as seen in their tempers, language, etc. 
 
 7. Want of strength and energy — weakness. " Without strength," 
 
 Eora. V. 6, — "dead in trespasses and sins." 
 
 8. If not cured^ the disease vnll end in death. *'The wages of sin ia 
 death." "Sin, when it is finished, bringeth forth death." 
 
 Might mention some peculiar properties of this disease. 
 
 It is inherent in our constitution — it is infectious — it is pel 
 
BALM OF GILEAD TYPICAL OP GOSPEL HEALING. 283 
 
 lutings — loathsome — prostrates the strength — ^universal — incurable 
 by human means. 
 
 II. The text implies a remedy. There is "balm in Gilead," 
 etc. 
 
 Gilead, or Mount Gilead, is a ridge or summit lying east from he 
 Jordan. Tlie country was noted for a tree producing n gum possessing 
 vahuible medicinal properties, called "the balm of Gilead.'' Strabo 
 speaks of a field near Jericho, which was full of these balsam trees. 
 The sap is like viscid and tenacious milk, and coagulates rapidly. It 
 was valuable for inflammation^ and, in the time of Alexander, was es- 
 timated at twice its weight in silver. Gen. xxvii. 25. 
 
 As a Physician, or Healer, he was typified by the brazen ser- 
 pent, John iii. 14. By the Sun of Righteousness, Mai. iv. 2. By 
 the tree of life, Rev. xxii. 2. 
 
 1. Christ is the Divinely appointed Physician. When on earth he went 
 about healing the bodies and souls of men. He was sent by the Father 
 for this purpose. John v. 36, 37; Isa. Ixi. 1 — 3. 
 
 2. He possesses infinite knowledge and skill. He understands the dis- 
 ease of sin in all its symptoms and tendencies. 
 
 3. He possesses infinite compassion. Represented by the good Sama- 
 ritan. He feels for, and weeps over the diseased. 
 
 4. He is patient and diligent in his attention to the diseased. **He will 
 not break the bruised reed." 
 
 III. The remedy which he employs. 
 
 1. The Remedy, or balm, is his own "precious blood." He died to 
 shed it. Isa. liii. 5; Rom. vi. 6 — 8. 
 
 2 The Recipe for man^s disease is contained in his word. There it is 
 graciously and sweetly written down. " The blood of Jesus Christ 
 cleanseth from all sin." 
 
 3. The Remedy is perfectly free. Isa. Iv. 1, 2. 
 
 4. It is given to all believing applicants. Feeling themselves guilty, 
 sinners come to Christ, receive the recipe, and throwing themselves into 
 the arms of the gracious Physician, receive and apply the remedy. 
 
 5. The Remedy is accompanied by the influence of the Spirit. Tliis 
 awakens the sinner to the danger of his disease, and urges him to 
 speedy application to Christ. 
 
 6. The Remedy is universally adapted. It will meet the case of any 
 awakened sinner, of every nation, etc. 
 
 7. It is always available, and infallible in its efficacy. *' His word is 
 nigh thee." " lie ever liveth," etc. 
 
 IV. The Cause of the rejection of the Remedy. "Why,'' etc. 
 
 1. Many are ignorant of their disease. They imagine they are well 
 and require no healing 
 
 2. MaJiy apprehend fio danger and are full of apathy. 
 
 3. Many try to heal themselves by their self-righteousness, by forma4 
 services, etc., and neglect the great Physician. 
 
884 
 
 LIVING EPISTLES. 
 
 4. Many neglect tne lisease, being fascinated by sin, worldly plea- 
 sure, business, etc., — till it becomes too late. " The harvest is past," etc 
 
 IMPROVEMENT. 
 
 1. It is dangerous to delay. 2. To be healed is to be happy. 
 Great the difference between disease and health, pain and plea- 
 sure, death and life. 3. Let all who are healed praise Jesus the 
 rhysician. 
 
 XXIV.— Livma epistles. 
 
 "Ye are our Epistles written in our hearts, known and read of all men." — 2 Cob. 
 lii. 2. 
 
 This was the language of the great Apostle Paul (who in his own 
 eyes was less than the least of all saints) in an address to the Christian 
 church, the members of which had been some of the most abandoned 
 characters ; and to whatever place the apostle went, where letters of 
 commendation were required of the visiting ministers, he pointed to 
 those conspicuous converts, who were living epistles, and so eminent as 
 to be ''known and read of all men." The change in them was so 
 great, as to render it evident to every one : the drunkards were become 
 sober; the dishonest, just; the miser, liberal; the prodigal, frugal; 
 the libertine, chaste ; and the proud, humble. To these the apostle 
 appealed, for himself and fellow-labourers, as a letter of commendation, 
 as a living epistle at Corinth, to the world around. 
 
 Now to pursue the apostle's allegory, we may remark, that in an 
 epistle, there must be paper or parchment, a pen, ink, a writer, and 
 somewhat written. 
 
 1. The paper, or parchment, we may consider, in these Divine 
 epistles, as the human heart ; which some people say is as clean 
 as a white sheet of paper ; but if it be so on one side, it is as black 
 as sin can make it on the other. It may appear clean like a 
 whited sepulchre without, but it is full of all uncleanness and 
 defilement within. 
 
 2. The ministers of the gospel may be well compared to apen 
 used in writing these living epistles, and many of them are will- 
 ing to acknowledge themselves very bad pens, scarcely fit to write 
 with, or any way to be employed in so great a work. 
 
 It seems, they have been trying for many years to make good pens 
 at the Universities ; but after all the ingenuity and pains taken, the 
 pens which are made there are good for nothing, till God has nibbea 
 them. When they are made, it is well known, the best pens want 
 mending. I find that the poor old one that has been in use now for 
 a long while, and is yet employed in scribbling, needs to be mended 
 two or three times in a sermon. 
 
 * Alluding to the Preacher being much in years. 
 
THE HEAVENLY COMPANY. 
 
 285 
 
 3. The influences of Divine grace I consider as the ink used in 
 writing these Divine epistles on the heart ; and this flows freelj 
 from the pen when it has a good supply from the fountain-head, 
 which we constantly stand in need of; but sometimes you perceive 
 the pen is exhausted, and almost dry. 
 
 Whenever any of you find it so, and are ready to say of the preacher, 
 ** 0 what a poor creature this is, I could preach as well myself;" that 
 maybe true: but instead of these complaint?, lift up your hearts in 
 prayer, and say, ** Lord, give him a little more m^." 
 
 4. But if a pen is made well, and fit for use, it cannot move 
 of itself ; there must be an agent to put it into motion ; now the 
 writer of these glorious and living epistles is the Lord Jesus Christ. 
 
 Some people are very curious in fine writing; but there is something 
 in the penmanship of these epistles, which exceeds all that was ever 
 written in the world; for, as the Lord Jesus spake, so he writes; as 
 never man spoke or wrote. One superior excellency in these epistles 
 is, that they are all so plain and intelligible, as to be *' known and read 
 of all men," and the strokes will never be obliterated. 
 
 Lastly, In all epistles there must be somewhat written. Many things 
 might be said here, but I shall inchide the Divine inscription of these 
 epistles in repentance, faith, and holiness. Repentance is written with 
 a broad-nibbed pen, in the old black letters of the law, at the foot of 
 Mount Sinai. Faith is written with a crow-quill pen, in fine and 
 genteel strokes, at the foot of Mount Calvary. Holiness is gradually 
 and progressively written, and when this character is completely 
 inscribed, the epistle is finished and sent to glory. 
 
 J. Berridge. 
 
 XXV.— THE HEAVENLY COMPANY. 
 
 ** And they shall come from the east, and from the west, and from the north, and 
 from the south, and shall sit down in the kingdom of God." — Luke xiii. 29. 
 
 The Christian dispensation is full of mercy. Its design is our 
 
 salvation. It shall have a glorious consummation ; as will be mani- 
 fest on the day of judgment, and throughout an eternity of repose, 
 blissful association, inconceivable vision, and unutterable delight. 
 
 '*They shall come from the east," etc. The rejectors of the gospel 
 
 now are acting a foolish part — which they will regret hereafter — and 
 the consequences of which they will be anxious to avert. But it will 
 be in vain. [See preceding verses.] 
 
 1. The Scene of the gathering. ** The kingdom of God." 
 
 In the phrase, kingdom of God, the New Testament generally denotes 
 either the spiritual reign of Christ over the hearts of individuals, or 
 over his church collectively; John xvii. 36. It also sometimes denotes 
 the state of glory beyond the grave. Matt. iii. 2; 2 Pot. i. 11. 
 
286 
 
 THE HEAVENLY COMPANY. 
 
 It is the kingdom prepared. Matt. xxv. 34. There God has resided 
 for ever with all his glorious attendants ; but his infinite love to his 
 people has caused him to assign and prepare this kingdom for their 
 eternal residence. "Fear not, little flock,"' etc. And so it comes to 
 pass, that a sinful guilty worm is by God's rich grace to be raised to 
 dwell with immaculate Deity in his kingdom of glory. He has pre- 
 pared it for them — and he prepares them for it. 
 
 It is a kingdom of infinite grandeur — of vast extent, so capacious as 
 to contain, and aflford ample room for all God's family — a kingdom of 
 purity, order, and love — a kingdom of light, of infinite intelligence, 
 and bliss — a kingdom of love — of durable life — a state of immortal 
 existence. Called "an inheritance which is incorruptible, undefiled, 
 and that fadeth not away.'* 
 
 II. This kingdom shall be vastly populated. "They shall 
 come from the east,^' etc. The four quarters of the globe shall 
 contribute to swell ttie population of heaven. It has long been 
 
 Populated by myriads of angels, bright and happy spirits and 
 as long been the blessed receptacle of departed spirits made fit 
 for it by Divine grace. 
 
 " They shall come." They are afar off now. As far as heaven is 
 from hell. As far as sin can make them. They are aliens — outcasts 
 — enemies by wicked works — children of wrath. Eph. ii. 1, etc. 
 
 " They shall come." Jesus the Reconciler shall be revealed to them. • 
 The Spirit shall send a light across their path, and show them its 
 danger. The Spirit shall direct them to the cross, and there they shall 
 lose their guilt, and filthy stains. The spirit shall incline their hearts 
 
 to the church. **They shall come" and enter it. They shall die, 
 
 and enter heaven. 
 
 This is certain. ** They shall come." The gospel shall be successful. 
 Are they carried away by the world ? They shall relinquish the world 
 and come. Are they lovers of pleasure ? God shall attract them by 
 heavenly pleasures, and they shall come to enjoy them. Are they 
 infidels, haters of Christianity? The enmity of their hearts shall he 
 
 slain, and they shall come. All this is according to promise, to be 
 
 fulfilled by Divine immutability. 
 
 God's wills and shalls are infinitely valuable and precious. If a man 
 says " shall" or " will," it is often worthless. " I will," says man, and 
 he never performs; **I shall," says he, and he breaks his promise. 
 Does God act thus? He says, They shall come." Satan says, " They 
 shall not come." God says, "They shall." Sinners often say, "We 
 will not come." But God says, " They shall." I will make them in 
 love with that which they now hate, so that they shall nojt rest with- 
 out it. 
 
 The"population of heaven shall be numerous. " They shall come from 
 the east," etc. It is also said in Matt. viii. 11, " Many shall comefrom 
 the east and west, and shall sit down with Abraham, Isaac, and Jacob, 
 in the kingdom of heaven." 
 
 Men of contracted views, bigots, extreme sectarians, speak and act 
 as if the inhabitants of heaven would be few. But Christ shall " bring 
 many sons to glory," even " a great number which no man can number," 
 
THE HEAVENLY COMPANY. 
 
 287 
 
 Heb. ii. 10; Rev. vii. 9. Satah*s kingdom shall not contain more 
 inhabitants than the kingdom of Christ. Heaven is not for the Jew3 
 alone, nor for the Gentiles alone. It will not be monopolized by one 
 sect. It is not the heaven of Episcopalians, or the heaven of Presby- 
 terians, or the heaven of Independents, etc., but the heaven of Christians. 
 
 And these Christians *' shall come from the east, and from the west," 
 etc. Palestine shall send her *' Israelites indeed;" Ethiopia shall 
 ** stretch forth her hands to God," and her swarthy sons and daughters 
 *' shall sit down," etc. Multitudes from the land of China, from the 
 vast countries of Asia, from the continent of Europe, from Australia, 
 from the Northern parts of America, and the wilds of Russia, Siberia, 
 and the Polar seas, from the islands of the ocean, and every country 
 under the sun, and they *' shall sit down," etc. 
 
 III. The text conveys the idea of agreeable association. 
 
 National distinctions will not be known. Earthly circumstances, 
 riches and poverty, will not exist there as the barriers to association. 
 ** The rich and the poor meet together" with heavenly familiarity and 
 harmony, because they are redeemed by the same precious blood, and 
 equally participate in the munificence of heaven. Monarchs and 
 peasants, princes and beggars, masters and servants, the learned and 
 
 ignorant — all, all "sit down" in sweet communion there. And that 
 
 which renders their intercourse sweeter still, is, 
 
 lY. Mutual Recognition. They shall sit dovrn with Abra- 
 ham," etc. Matt. viii. 11. These patriarchs v^ill be knov^^n. ■ 
 
 The prophets will be known. Apostles and martyrs will be 
 
 known. Men eminent for piety, benevolence, zeal, love, useful 
 ness, will be known. All will know one another. How sweet is 
 this thought to those who have been bereaved ! There I shall 
 meet and know a dear mother, etc. — a father — brothers and sisters 
 — dear children, etc. 
 
 V. Repose and High Enjoyment. " They shall sit down." 
 
 This is a peculiar phrase as applied to beatific bliss. It refers 
 to a feast, especially to an Eastern feast, where the guests sat, or 
 rather reclined — the position was always recumbent, Avhich, in 
 reference to heaven, is more expressive than our English sitting." 
 
 1. They shall sit down to rest. They shall recline upon the pillow of 
 heavenly peace, 
 
 And not a wave of trouble roll 
 Across their peaceful breast. 
 
 How seldom has the poor Christian sat down or rested in this world ! 
 What sorrows have encompassed him ! What storms have assailed his 
 bark! Storms of toil, affliction, cares, anxieties, persecution, mental 
 agony, and death. 0 there is a blessed land where all is calm and 
 peaceful. Believer, soon will thy Iledeemer sny to these dreadful tem- 
 pests, '"Peace, be still;" and every cloud will vanish, and every raging 
 Btorm be still ; and then, poor mariner, thou shalt for ever rest on tiie 
 sweet and halcyon bosom of heaven. 
 How sweet to the working-man is the idea of rest! He often wipe! 
 
288 
 
 THE HEAVENLY COMPANY. 
 
 the hot sweat ft-om his brow ; and if a Christian, he longs for the land 
 "Where he shall toil no more. Often he comes home from his labour very 
 weary, and he sinks into his chair, or flings himself upon his couch, 
 perhaps too tired to sleep, and he says, " 0 for a blessed land, where I 
 can sit down and for once let these weary limbs be still !" 
 
 Ah ! ye afflicted ones, ye shall soon sit down, and be free from trouble. 
 Lift up your eyes to heaven, ye sorrowing saints, and gaze upon your 
 brethren, who now sit down, and rest 
 
 "Calm on the bosom of their God!" 
 
 **Who are these who are arrayed in white?'* See Rev. vii. 13, etc. 
 
 2. They shall sit down in trivmph. Having overcome every foe, and 
 received the victor's immortal wreath, how sweet will it be to sit down 
 and know and feel that every enemy is vanquished. The successful 
 conqueror, through Christ, shall sit down on the Redeemer's throne, 
 ■Rev. iii. 21. What exaltation for a vile worm ! 
 
 3. They shall sit down to converse. What sweetness there is in this 
 
 grand thought! I shall converse with Jehovah-.Jesus — angels will 
 
 speak to me, and to angels I shall respond — glorified spirits will ask 
 me how I feel in the commencement of my bliss, and my tongue to them 
 
 shall utter abundantly the memory of God's great goodness. They 
 
 will converse with the utmost familiarity — in celestial language of 
 inconceivable eloquence and beauty — without the least misunderstand- 
 ing — with mutual benefit. They will sit down to converse about the 
 
 most momentous things — things connected with their pilgrimage here — 
 connected with their Father's precious love, and heaven, and eternity. 
 
 4. They shall "sit down" to listen. To the revealings of God — to 
 the explication of all mysteries — to the voice of the Triune God, speak- 
 ing to them, and to all, with paternal love and familiarity, " Sit 
 
 down" to listen to the rapturous strains of heaven's music, produced by 
 the voices and harps of the redeemed myriads, in which they too shall 
 
 unite. " Sit down" to listen to Jehovah's ever-occurring plans of 
 
 new creations, new operations, and new sources of pleasure, to be 
 developed in his boundless universe. 
 
 6. They shall sit down to contemplate. With minds unclogged — but 
 expanded, clear, and congenial to every subject of contemplation. 
 
 IMPROVEMENT. 
 
 1. We must first sit down in the kingdom of heaven, or church 
 of God below, previous to our sitting down with Abraham, etc. 
 
 2. Praise God that Christ can and will prepare you to sit down. 
 
 3. Instead of sitting down in the kingdom of heaven, the ^' ^ ed 
 shall be cast into outer darkness. 
 
THE SPIRIT OF ADOPTION. 
 
 289 
 
 ■\XVI.— THE SPIRIT OF ADOPTION. 
 
 ** And because ye are sons, God has sent forth the Spirit of his Son into your hearts, 
 crying, Abba, Father." — Gal. iv. 6. 
 
 Great are the privileges of believers. They have been redeemed b^ 
 the blood of Christ, regenerated by his Spirit, and adopted into his 
 family. The valuo of such a state will appear by contrast. This is 
 
 given in ver. 1. Adoption is not a mere change, or transition; it is 
 
 exaltation; it is high enjoyment, and blessed hope, v. 6, 7. 
 
 I. The dignified character of Believers. Ye are sons." 
 
 Observe, Adoption is an act by which one is received into a man's 
 family as his own child, and becomes entitled to the peculiar privileges 
 of that connection, as fully and completely as a child by birth, Ex. ii. 
 10; Esth. ii. 7. This wa» also done by the Greeks and Romans, who, 
 when childless, adopted some 3cher child, and gave it the family name, 
 and a title to the family inheri+aiice. 
 
 Spiritual adoption is that act of grace by which Jehovah takes the 
 children of Satan out of the world, and makes them his sons and daugh- 
 ters — members of his family. 
 
 1. Thej/ are not the sons of God by nature. Sin has separated 
 them from God, and made them the children of the Wicked One. 
 
 Ye are of your Father the Devil.'' " Ye are his sons to whom 
 ye yield yourselves to obe}^'' John viii. 44, Rom. vi. 16. 
 
 2. The2/ become the adopted sons of God by faith in Jesus Christ, 
 John i. 12; Gal. iii. 26. They are convinced they are outcasts — 
 having no interest in God — children of wrath. They feel they 
 are guilty transgressors. 
 
 But the Spirit has led them to trust in Christ for mercy. They are 
 forgiven all their trespasses ; completely justified ; and regenerated by 
 the Spirit. Thus they, by adoption, show a change in their state and 
 theiir nature. 
 
 Thus they are members of the family of God. Not slaves ; but sons. 
 They are also covscioua of their adoption. *' We know that we have 
 passed from death," etc. 1 John i. 3; iii. 14, 19. 
 
 3. They participate in all the privileges of adoption, God is 
 their Father; I will be a father unto you,'' etc. Ps. ciii. 13. 
 His love, tenderness, and care. How feeble those of earthly 
 parents ! 
 
 He grants supplies for all temporal and spiritual need ; guidance and 
 protection, and access to him at all times and in all places. Employ- 
 ment in his service, so honourable and useful. 
 
 4. They become heirs to their Father^s inheritance in heaven^ 
 Rom. viii. 16; 1 Pet. i. 3. 
 
 25 T 
 
290 
 
 THE SPIRIT OF ADOPTION. 
 
 II. The Special Privilege connected with Adoption. " God 
 hath sent forth the Spirit of his Son into your hearts/' 
 
 The Spirit of God and the Spirit of Christ are the same, the third 
 Person in the Trinity. Rom. viii. 9. 
 
 1. A child of God becomes the temple of the Holy Spirit. 1 Cor. 
 vi. 19. 
 
 2. The Spirit is sent into the heart as the Comforter, Called sj 
 by Christ. John xvii. 7. 
 
 3. This Spirit is a Spirit of freedom and corifidence. He makes 
 free from the law of sin and death, Rom. viii. 2. — takes away the 
 sense of bondage and dread, and gives holy affection and confi- 
 dence in God. 
 
 4. The Spirit is the Spirit of holiness in the heart. Called the 
 Holy Spirit. By that the believer is inclined to holiness. The 
 fruit of the Spirit is all goodness,'' Eph. v. 9. ** I will sprinkle," 
 Ezek. xxxvi. 25, 26, etc. 
 
 III. The Special Office of the Holy Spirit. Crying 
 Abba, Father.'' 
 
 1. A special assurance created by the Spirit that God is their 
 Father. They look up to him as their Father ; Our Father, who 
 art in heaven." 
 
 2. The Spirit teaches them the need of prayer, and how to pray. 
 ' Rom. viii. 26. Called the Spirit of grace and supplications!" 
 
 Zech. xii. 10. 
 
 3. It implies that they are often in circumstances which cause 
 them to C7y, etc. " Many are the afflictions of the righteous." 
 
 4. It implies the certainty of Success. Rom. viii. 27. " The 
 effectual fervent prayer of the righteous availeth much." ** If ye 
 then be evil," etc. Matt. vii. 11. 
 
 improvement. 
 
 1. Happy are they who possess the Holy Spirit as the infallible 
 witness of their Divine Sonship ! 2. Let us seek the good of 
 God's family. Being all "sons," let us love as brethren, and 
 labour and pray for the prosperity of the family. 3. How mise 
 rable and degraded the servants of Satan ! In bondage, and full 
 ''f fear, and exposed to everlasting death. 
 
BEHOLDING THE GLORY OF THE L0B1>. 291 
 
 XXVII. — OBJECT OF A CHRISTIAN'S LOVE. 
 
 " Saw ye him whom my soul loveth ?" — Song. iii. 3. 
 
 I. The object of a Christian/ s love may easily he identified. 
 
 No person is named in the text who should be the object of a 
 Christianas love but Christ : we wear his name, profess his religion, 
 believe his Bible. 
 
 II. Love to Christ should he personally known to ourselves. 
 Do we love him more than the world, or the creature ? 
 
 III. The object of a Christianas love should be openly and puh* 
 licly avowed. 
 
 He who is ashamed of his master's livery is unworthy of him, 
 
 IV. Love to Jesus Christ should he strong and vigorous. 
 
 My soul loveth him.'' **Thou shalt love the Lord thy God 
 with all thy heart,'' etc. 
 
 V. Love to Christ is not always enjoyed. 
 
 There may be some cause of the Saviour's withdrawing; wander- 
 ing in sinful paths, sinful company, etc. 
 
 VI. Absence from the object will produce in his soul greater 
 activity and zeal. The Christian will 
 
 Review his life. Increase his diligence. Attend the means 
 
 of grace. Search the Scriptures. Examine himself. 
 
 Pray to be enlightened — and forgiven. 
 
 VII. The object of a Christianas love shall he ultimately enjoyed, 
 Christ will not withdraw for ever. 
 
 VIII. The return of Christ will produce beneficial effects to the 
 soul. 
 
 I held him and would not let him go." 
 The soul will lay hold on his merits. Will prize him now more 
 than all besides. Whom have I in heaven but thee ?" etc. 
 
 XXVIII — THE EFFECT OF BEHOLDING THE 
 GLORY OF THE LORD. 
 
 [translated from the FRENCH.] 
 
 •*But we all, with open face, beholdinj? as in a glass, the glory of the Lord, are 
 chanf^ed into the same image, from glory to glory, even as by the Spirit of the Lord." 
 — .2 Coa. iii. 18. 
 
 The day of Christ's ascension was one of the most glorious that th« 
 •un ever produced. Then he ascended to the highest heavens, aftei 
 
J92 BEHOLDING THE GLORY OF THE LORD. 
 
 having vanquished the devil, expiated sin, triumphed over death, 
 reconciled man with God, and received a name above every name, etc. 
 
 The day of Pentecost was no less glorious: then the Son of God sent 
 the Comforter to his afflicted disciples, and baptized them with celestial 
 
 fire they were transformed into his image by the Spirit, and thereby 
 
 rendered capable of announcing through the universe, that which they 
 had *'seen with their eyes, and heard with their ears, and handled 
 with their hands of the word of life." 
 
 We also have contemplated the glory of the Lord, and have received 
 his Spirit, transforming us into his image, so that we may say with 
 Paul and the other apostles and the first Christians, "We all as with 
 open face," etc. etc. 
 
 The words contain a magnificent description of the glory of Jesus 
 Christ, etc. — and teach us in what true religion consists — to know the 
 glory of the Lord, and to be transformed into his image. 
 
 Let ns then inquire 
 
 I. What is that "Glory of the Lord'' of WHitH the 
 
 Apostle speaks? 
 
 1. The being and perfections of God. 
 
 2. The manifestation of these perfections in the economy of 
 grace. 
 
 3. The Divinity of Jesus Christ, 
 
 4. All the graces he displayed while on earth; deep humility, 
 infinite condescension, incomparable love, perfect obedience. 
 
 5. All that the Father did in favour of his Son — at his baptism 
 — in his life, transfiguration, death, resurrection, and ascension. 
 
 6. All that Christ did to prove his character as the Messiah, 
 Miracles, etc. 
 
 7. All the celestial doctrines of his kingdom — redemption, call- 
 ing, justification, sanctification, glorification. 
 
 II. How WE CONTEMPLATE AS IN A GLASS (OR MIRROR) THE 
 GLORY OF THE LoRD. 
 
 1. As He has manifested it in his glorious perfections in creation 
 and providence. 
 
 Nature made known a Creator, but not a Redeemer ; the law dis- 
 covers to us God, holy and inflexibly just ; but the gospel reveals all 
 the excellencies which constitute the glory of God, mercy and justice 
 united — a just God and. a Saviour." 
 
 2. As the gospel reveals Christ in his original dignity, and tht 
 infinite value of his sufferings. 
 
 Believers under the Old Testament saw something of the glory of 
 Christ, but it was too dazzling for them — they could not look stead- 
 fastly. 
 
 There was a vail on all things under the law : God was represented 
 by sensible objects — a cloud — a bush, etc. ; the gospel discovers Him 
 clearly. 
 
BEHOLDING THE GLORY OF THE LORD. 293 
 
 It was formerly a mark of slavery to cover the head with a veil — 
 the head uncovered was a sign of liberty. Moses covered his face to 
 indicate that the legal dispensation tended to bondage. Under the 
 gospel the veil is removed, and we see with unveiled face as those who 
 are called to a holy liberty. 
 
 3. This glory is beheld in the gospel as in a mirror. 
 
 (1) To denote the clearness of his revelation. 
 
 (2) The imperfection of that revelation compared with that which we shall 
 have in heaven. 
 
 Among the ancients, the mirror was the emblem of meditation. 
 
 III. What this Contemplation produces in Believers. They 
 are transformed, etc. 
 
 A Greek author describing the peculiarities of a temple erected to 
 the honour of a certain idol, remarks, that those who wished to enter it 
 must first look at themselves in a glass placed at the entrance, and that 
 this mirror was so constructed, that at first it presented to the beholder 
 hjs natural visage, but by degrees his countenance was transformed 
 or changed into the form of the idol which was worshipped. The 
 gospel is that mirror which they who wish to enter heaven must behold. 
 
 1. They see themselves and their imperfections ^ and they see Gody 
 in ivhom there is nothing but perfection, 
 
 2. The mind is enlightened, the affections directed to proper o&- 
 jects, the will sanctified, and the members o f the body rendered inr 
 struments of righteousness unto true holiness. 
 
 3. This ti^ansformation is gradual and permanent. There is an 
 increase of glory. They go from strength to strength,^' "from 
 faith to faith. They increase in knovrledge and holiness. Like 
 plants in the garden ; like the sun which gradually advances to 
 the meridian, or the waters of the sanctuary, first ankle-deep, ^ind 
 finally a river to swim in. 
 
 4. The degree of glory through which the believer passes; trom 
 the glory of knowledge to the glory of holiness; from the glory 
 of the church militant to the glory of the church triumphant, 
 
 IV. How this transformation is effected? By the Spirit of 
 the Lord. 
 
 1. He operated upon the apostles and qualified them for their 
 great loork. Acts ii. 
 
 2. He convinces us of the truth of the gospel, 
 
 3. Renders us obedient to its communications, 
 
 4. Renovates and sanctifies our nature. 
 
 5. Places befqre us the perfect model of Christ, and moulds us 
 into his image. 
 
 improvement. 
 
 1. Let us he thankful that we live under that dispensation in 
 which we may behold the glory of the Lord. 
 25* 
 
294 CHRIST KNOCKING AT THE HEART. 
 
 2. That Ti e are not of that communion where a veil is thrown 
 over the gospel. 
 
 3. That we have heard a"nd felt the power of that gospel, and 
 are sealed by the Spirit unto the day of redemption. 
 
 4. Let the wicked remember that without the image of Christ 
 they cannot see God hereafter. 
 
 XXIX. — CHRIST KNOCKINa AT THE HEAET. 
 
 " Behold, I stand at the door, and knock : if any man hear my voice, and open the 
 uoor, I will come in to him, and will sup with him, and he with me." — Rev. iii. 20. 
 
 That it is by grace we are saved through faith, without any merits 
 of our own, is evident from the whole tenor of the word of God. Our 
 salvation does not imply a change in our theological sentiments, but a 
 renovation of our hearts ; yet we must not conclude that man is not to co- 
 operate. Matthew Henry says very justly, "Man can do nothing with- 
 out God, and God will do nothing without man." Man's work is to 
 accept of Christ as he is presented to us in the Gospel; and on this ac- 
 ceptance his salvation now depends. Such is precisely the import of 
 the text. We have to consider, 
 
 I. The Gospel Call. 
 
 The scene introduced is Christ knocking at the door of our hearts 
 for an entrance. The human heart is considered as a house. It wag 
 intended for God. It is not his present residence. It is now under the 
 power of an usurper, the dominion of Satan. This constitutes man's 
 sin and folly. "Sin brought death into the world, and all our woe." 
 Though Christ has been driven out of the house, he does not relinquish 
 his claim to it. Observe, he does not force himself into the heart: hence 
 we learn, man is free agent; he cannot be saved without his consent. 
 The door of the heart is the faculty of the will ; and it is not sufficient 
 that our judgment approves, and our conscience warns, the will must 
 consent before we can be saved. A writer says, " The will is ihQ fort- 
 royal of the human soul, and it stands out the longest." This call is 
 two-fold : 
 
 1. External — by the written word, ministry, etc. 
 
 2. Internal — the influence of the Spirit upon the heart. Re* 
 member that all the calls of God are intended to be effectual, 
 saving calls. 
 
 II. The Gospel Duty. If any man hear my voice, and open 
 the door.'' 
 
 To knock is the Saviour's part : to open is ours. Christ will per- 
 form his work. Let us perform our duty. The will has suffered 
 through the fall, and consequently has no disposition for spiritual 
 
CHRIST KNOCKING AT THE HEART. 295 
 
 •rtilngs. If Christ never knocked, the will would never open. It is iu 
 consequence of tlie merits of Christ that light is come into the world. 
 The will is not to be cocM'ced : it m;iy yield to the power of suasive 
 reasons. The salvation of any human being does not Jioiv depend upon 
 the will of God, but on man's will under the grace of God. Christ 
 says, "Ye will not come unto me." Is a man, then, to be saved when 
 he will? This sentiment ought to be guarded: The call is to you noiv: 
 we have nothing to do with to-morrow: delay another hour, and that 
 postponement may seal your everlasting doom. To open the door is 
 to submit to the gospel method of salvation; to receive Christ as your 
 wisdom, etc. But this requires fixed attention. Hence listening to the 
 voice of Christ is necessary. The door is kept shut hy pride and kiyh^ 
 mindedness ; but when the voice of Christ is heard, the soul finds that 
 by the deeds of the law it cannot be saved. The door is kept phut by 
 worldly -mind edness ; but when the voice of Christ is heard, these things 
 are found to be trifles compared to eternity. It is a duty, and, 
 
 1. The dignity of Christ lays us under obligations to attend 
 unto his call. Is he not the brightness of the Father^s glory, and 
 the express image of his person ? 
 
 2. The claims of equity. He asks for what he made ; and will 
 a man rob God ? 
 
 3. The claims of gratitude — and regard to our present and ever- 
 lasting happiness. 
 
 4. Punished for neglect, 
 
 III. The Gospel Promise. - The blessings of the Gospel are in- 
 troduced to us under various similitudes : here called a supper. 
 
 1. He that admits Christ into his heart shall feast on his pardon' 
 ing love. His sins shall be remembered no more. This, no 
 common part of the gospel feast. 
 
 2. Christ will bring him peace and holiness, 
 
 3. You shall have fellowship with the saints at the table of the 
 Lord, in the house of God, in social prayer, etc. 
 
 4. If faithful, you shall feast with Christ in a better world, 
 Christ will come again. By admitting Christ, heaven is opea 
 unto you. 
 
 CONCLUSION. 
 
 I. The natural condition of sinners — Christless. 2. Encourage- 
 ment to come to Christ. 3. If not saved, all the responsibility 
 falls on yourself, and you will go down to perdition, crying, " 1 
 have ruined myself 1 I have ruined myself 
 
296 
 
 GROWTH IN ORAOK. 
 
 XXX. — HONEST CONVERSATION. 
 
 *' Having your converpation honest among the Gentiles; that whereas they speak 
 against yon as evil-doers, they may by your good works, which they behold, glorify 
 God in the day of visitation." — 1 Pet. ii. 12. 
 
 It is necessary to have our conversation honest for the safety of the 
 Boul, and that we may glorify God. Let us consider, 
 
 I. The injurious treatment Christians receive from the 
 WORLD. They are represented as evil-doers.'' Immediately 
 after the fall, it was said, I will put enmity,'' etc. Their defama- 
 tion developes itself. 1. By direct falsehood. 2. By perverting 
 the graces of the Christian. 3. By aggravating the real action. 
 4. In confounding religion with its professors. 
 
 II. The manner in which Christians ought to behave under 
 this treatment. Having the conversation, the whole deportment, 
 honest. There is comprehended in this, 1. Purity. 2. Integrity. 
 3. Benevolence. This deportment can only be maintained by, 1. 
 Eegeneration. 2. Walking circumspectly, 3. By exercising 
 yourself much in prayer. 
 
 III. The results that will arise from this deportment. 1. 
 God will be glorified ; his character manifested. 2. Gentiles will 
 be saved. 
 
 Rev. Theophilus TLessey. 
 
 XXXI. — GROWTH IN GRACE. 
 
 " Growth in grace."— 2 Pet. iii. 16. 
 
 By grace is sometimes to be understood its real meaning, favour," 
 as in the Apostolic benediction : " The grace of our Lord." Sometimes 
 the influence of the Spirit: "My grace is sufficient;" and sometimes 
 the effects of the influence of the Spirit, arising from the favour of God 
 on the heart, comprehended in one -word — "experience." The first 
 principle of grace is weak, hence compared to *'a bruised reed," etc. 
 There are babes, young men, and aged. ^ 
 
 I. Grace is capable of growth. This, the proposition of the 
 text. This, a matter of consolation. 
 
 1. To the weak, xs^ho are not to suppose they have no grace 
 because they have not all grace, — God will not break the bruised 
 reed. 
 
 2. To the strong. No degree of grace attainable which is not . 
 capable of growth ; and this progression or growth extends not 
 only to this world, but through eternity. We have an infinite 
 
GROWTH IN GRACE. 
 
 297 
 
 gtandard : Be ye perfect, as God is perfect. Man, changed from 
 giory to gbry. Ever rising higher, and sinking deeper. 
 
 II. The EvinrNCES of growth in grace. Necessary to inquire 
 not only whether we are in the faith, but whether we grow in 
 grace, because we are no longer in a safe state than when we are 
 growing. 
 
 1. Not a mere increase of knowledge. 
 
 Though persons who increase in grace must derive it from increased 
 knowledge of God's word, yet there may be the one without the other, 
 — evidenced in the case of the Devil, the wisest being in the universe, 
 possessing in himself, perhaps, the united knowledge of all saints ; yet 
 having not a single good principle ; — and backsliders, who for a con- 
 siderable time retain a sense of what they formerly enjoyed. 
 
 2. Not mere attachment to ordinances. 
 
 This is not an infallible criterion. It may be in the case of those 
 who once hated all such means. But in these days there may be much 
 of this without any sign of grace. Persons may come to the house of 
 God from motives far from proper, as to a theatre, to hear, — the sermon 
 as the performance, and the preacher as the actor. 
 
 3. Nor mere increase of zeal. 
 
 There will be zeal where there is grace, but there may be zeal with- 
 out grace — for mere selfish opinions and purposes. 
 
 4. Nor mere increase of painful sensations, 
 
 •This is not always a sign of increasing grace. There may be such 
 displacency at ourselves arising from increased worldliness. But growth 
 in grace is evidenced by 
 
 (1) Increase of desire after spiritual attainments, "As the hart 
 panteth" — " followeth hard after God." 
 
 (2) Increase of faith; — in its twofold operations — of affiance in the 
 merits and death of Christ — consciousness of need and helplessness — 
 and of realization of the future : Looking at the things unseen. 
 
 (8) Increase of moral power. We have b}'^ nature no moral power. 
 Without Christ we can do nothing. Power is the first eflfect of a gracious 
 principle — necessary to be increased — as we grow in grace we have 
 power over our besetting sins. 
 
 (4) Increase of spirituality. We have moral tastes ; these are by 
 nature sometimes earthly, sometimes sensual, sometimes devilish : 
 when our natures are renewed, our tastes are changed; we have a 
 relish for things we disliked before. So when we grow in grace, we 
 have an increasing delight in God, in every thing that has God in it, 
 however painful to our feelings, requiring however much mortification 
 and self-denial. 
 
 (5) Increase of delight in duty. There is an essential connection 
 between that which is inward and that which is outward. To separate 
 the one from the other is like separating the root from the branch. 
 When we love we do the most difficult duties. 
 
 III. The most efficacious method of maintaining a growth 
 FN grace. The same as those by which grace is attained 
 
298 
 
 THE PAY OF ADVERSITY. 
 
 1. A spirit of prayer. Not merely an abstraction of mm^ 
 whilv«!t engaged in private or public prayer, though this is very 
 much to be desired, we should beware lest our froward tongues 
 outrun our languid hearts, but ever maintaining a spirit, or dis- 
 position of prayer. 
 
 2. Watchfulness against our danger, and for our helps. It 
 embraces the bane and antidote, the disease and remedy. 
 
 3. Diligence. Not merely in reading, hearing, praying, medi- 
 tating, which are very essential, but a diligent cultivation of 
 gracious principles. 
 
 IV. The mot.ives for growing in grace. 
 
 1. Therein we attain increase of happiness. This depends on 
 our holiness. We are not to expect joy without grace. 
 
 2. Increase of security. Not that God is more faithful, Christ 
 more availing, or the promises more stable ; but we are in less 
 danger of falling, though we cannot arrive in this world to any 
 state where we shall be free from the liability of falling, yet our 
 habits of virtue growing more confirmed, every moment renders 
 it less likely. 
 
 3. Increase of usefulness. This is necessary, but we cannot be 
 useful without growing in grace. 
 
 Rev. Richard Watson. 
 
 XXXIL — THE DAY OF ADVERSITY, 
 
 " In the time of adversity, consider I" — Eccles. vii. 14. 
 
 I. The Period to which the sacred writer refers. 
 
 1. The season of public calamity. 
 
 2. The season of public embarrassment. 
 
 3. The season of public bereavements. 
 
 4. The season of paternal affliction. 
 
 II. The special DUTY enforced. "Consider!'' 
 
 1. That our afflictions are of Divine appointment. 
 
 2. That our most obvious duty is submission. 
 
 3. That our affliction is of the greatest importance. 
 
 4. That it is essential to our happiness. 
 
 5. That the only source of effectual consolation is in God. 
 
 6. That the afflictions of life have in their accomplishment led 
 \o heavenly bliss. 
 
 improvement. 
 
 1. Let the subject awaken us to a sense of depravity. 
 
 2. Let it impress us with a deep sense of the goodness of God. 
 
 J. Bowers. 
 
ABUNDANT GRACE. 
 
 299 
 
 XXXIII. — ABUNDANT GRACE. 
 
 " Wheroin he h.ith abounded toward us in all wisdom and prudence; HaTing made 
 Jrnown unto us tlie mystery of his will, according to his good pleasure which he hath 
 purposed to himself: That in the dispensation of the fulness of times, he might gather 
 together in one. all things in Christ, both which are in heaVen, and which are on 
 earth; even in him." — Eph. i. S — 10. 
 
 The design of this epistle is to show the union produced by the blood 
 of Christ. 
 
 I. The important Truth stated. God has caused his grace fc 
 abound in all wisdom and prudence. 
 
 1. Tn the formation of his plan. Prompted by infinite love, which 
 commiserated fallen man. 
 
 2. In his conduct. Sending his Son — his Spirit — providing means 
 of grace, etc. 
 
 3. Suspending the operations of his justice. Accepting a mediator. 
 
 4. In the application of his grace, and in the instruments employed. 
 
 II. The Means by which it pleased God to communicate his 
 abundant grace to us. 
 
 Viz. By the gospel, which is called a mystery. 
 
 1. It was concealed as a secret in the mind of God, from eternity, and 
 but faintl}' made known by types. 
 
 2. It is hidden now to many, who are utter strangers to Divine reve- 
 lation, and from many professed Christians. 
 
 3. It has heights and depths which the most enlarged Christian mind 
 cannot conceive. 
 
 4. The Christian feels more of it than he has utterance to express 
 The Christian joy is an unutterable joy. 
 
 III. The design of God in the display of this grace by the 
 gospel — worthy of god — worthy the name of grace : viz., that 
 he might gather into one all things, i. e., all intelligent things in 
 Christ. 
 
 1. The work of Christ is to gather together. We scarcely see ten men 
 but they have ten dilferent interests, in civil and religious things. 
 Pagans, ("atholics, Mahomedans : hence this is a mighty work to recon- 
 cile all these and bring them into one. 
 
 2. The honour assigned to Christ. In one head — *' Christ." 
 
 (1) The Head of conformation to the angels: hence they are called 
 
 '•elect angels." 1 Tim. v. 21 ; Eph. i. 22. " Angels, authorities, and 
 
 powers, being made subject unto Him." 1 Pet. iii. 22, "Let all the 
 angt'is of God worship him." Ileb. i, 6. 
 
 (2) Head of representation. The Church died, rose, obeyed, and suf- 
 fered in Christ, its representative, and must live with him. 
 
soo 
 
 CHRIST'S TIWITATION. 
 
 (8) Head of influence. All the nerves and muscles come from the 
 brain. No motion in the body without this. And without Christ there 
 is no light, exertion, taste, sensibility, John i. 16. The Spirit acts in 
 consequence of Christ's work. 
 
 (4) The Head of union between Jews and Gentiles, 
 
 IMPROVEMENT. 
 
 1. What a high value should we put on Christ ! In him, the 
 law and the gospel, the promises, God%nd man, heaven and earth, 
 are united. 
 
 2. How highly should we value the gospel ! 
 
 3. Let Christians unite with greater concert — striving together 
 for the faith of the gospel. 
 
 4. Make it a matter of inquiry whether grace have united you 
 to Christ. 
 
 Dr. Ryland. 
 
 XXXIV. — CHRIST'S INVITATION. 
 
 " Come unto me, all ye that labour and are heavy laden, and I -will give you rest." 
 Matt. xi. 28. 
 
 I. The Characters addressed. 
 They who labour and are Jieavij laden, 
 
 1. With a sense of sin, in its defiling, condemning, and dis- 
 tressing power. 
 
 2. With a sense of their own weakness. Cannot remove their 
 misery. 
 
 3. With many doubts and fears. 
 
 4. With many sorrows. 
 
 II. The Invitation given. 
 
 Come to me. Rich, compassionate, kind, affable, powerful — a 
 king, teacher, physician, friend, shepherd. 
 
 1. Possessed of a perfect knowledge of their case, 
 
 2. Willing to do them good. 
 
 3. Able to relieve. 
 
 HI. The Blessing promised. '*Rest." 
 
 1. Peace of mind here, arising from forgiving and justifying 
 grace. 
 
 2. Full enjoyment of heaven hereafter. Then there will be 
 eternal rest from sin — from trouble — pain — death. Not merely 
 rest; but exalted felicity — "pleasures for evermore." 
 
CHRISTIAN WARFARE. 
 
 801 
 
 XXXV. — CHRISTIAN WARFARE. 
 
 **Qad, a troop shall overcome him, but he shall overcome at last."— Gen. xlix. 19. 
 
 The death-bed of a good man is an affecting scene. Sometimes 
 
 it is very interesting; on account of the sahitary influence of religion 
 on the soul of the dying; the counsels administered, and the blessings 
 pronounced on surviving relatives and friends. 
 
 Jacob was about to die. Joseph went with his two sons to receive 
 
 the patriarch's dying blessing. With uplifted hand, and with fervid 
 pleasure, the venerable parent exclaimed, '*The angel of the covenant 
 who redeemed me from all evil, bless the lads." Gen. xlviii. 13, etc. 
 
 He then called his own sons together; some of them he blessed; 
 
 and, by the spirit of prophecy which was upon him, declared what 
 was to happen to their posterity in the last days, v. 1, etc. 
 
 The text contains a prediction concerning the tribe of Gad. That 
 tribe inhabited the part of Canaan adjoining the Ammonites, Moabites, 
 and other warlike nations, who constantly annoyed the Gaddites. Yet 
 the latter afterwards became a warlike and invincible people. 1 Chron. 
 xii. 8 ; Josh. iv. 12, 13 ; xxii ; Deut. xxxiii. 20, 21. 
 
 I. The Christian Soldier has Enemies to encounter. 
 
 Even as the tribe of Gad were opposed by hostile nations, so the 
 Christian is annoyed by numerous foes. 
 
 1. Satan from the beginning has been the foe of man. By 
 tempting and overcoming the first pair, what woes were introduced 
 into this world ! And now he, the Captain, sends forth his troops 
 of snares, temptations, enchantments, blandishments^ etc., to ruin 
 the immortal soul. 1 Pet. v. 8 ; Eph. ii. 2. 
 
 This wicked spirit is called the tempter, 1 Thess. iii. 5; Matt. iv. 3 
 
 the wicked One, 1 John ii. 13 Satan, which signifies an enemy. 
 
 1 Pet. V. 8. Such he is both to God and man the Serpent, 2 Cor. 
 
 si. 8, and that old Serpent, incessantly labouring by his wily policy to 
 
 deceive and destroy he is compared to a strong man. Matt, xii. 29; 
 
 and hi« delegates are caWed principalities and powers, numerous! strong! 
 
 though not more numerous, nor stronger than Christ he is called 
 
 the prince of this world, and the god of this world, John xiv. 30 ; 2 Cor. 
 
 iv. 4 he is called the devil, 1 Pet. v. 8, which means a slanderer, 
 
 false accuser, and he is called the accuser of the brethren. Rev. xii. 1. 
 
 This is the great master-foe of the Christian, who has troops of 
 emissaries possessing the same cunning, enmity, malice, etc. Satan is 
 a host in himself! He can transform himself into an angel of light; he 
 tries to impose upon believers the form of godliness instead of the 
 power; zeal for party, instead of zeal for truth; warmth of natural 
 temper, and joy of success, instead of *'love to God, and joy in the 
 Holy Ghost.*' 
 
 2. The Christian has to contend witJi moral depravity, ^* The 
 
802 
 
 CHRISTIAN WARFARE. 
 
 heart is deceitful above all things/' etc. In its natural unsanctl- 
 fied state, it is opposed to all that is pure and Godlike. Rom. vii. 
 18 ; viii. 5—8. 
 
 3. The Christian has to contend with adversity. Depressed 
 circumstances — bodily disease — bereavements, etc. These are 
 enemies, disturbing the mind, trying to patience, faith, hope, 
 resignation. And adversity cannot be considered as a blessing 
 until we can patiently and submissively bear it. 
 
 Adversity must either be conquered, or it will conquer us. Happy 
 are they who cau be patieut in tribulation" ! Thousands have been 
 conquered here. 
 
 4. The Christian has to contend against the world. This is a 
 deadly foe. It contains troops of sinful pleasures, snares, and en- 
 chantments. In contesting vrith these, thousands have fallen to 
 rise no more. This world is Satan's seat and empire ; it is fallen, 
 and in arms against God. Whoever belongs to God has the world 
 for an enemy. The friendship of this world is enmity with 
 God.'' L John v. 4, 5. 
 
 Sometimes the world assails the Christian by its frowns. It speaks 
 against him with the tongue of slander — it traduces his character — it 
 magnifies his imperfections, and misrepresents his motives — it perse- 
 cutes him for righteousness' sake. It is often a frowning enemy. 
 
 Sometimes the world presents smiling aspect. It commends tftlents, 
 
 flatters and praises actions — your trade flourishes — your circumstances 
 
 are very comfortable. Now take care of this smiling foe. What 
 
 does it say? *'I will do my best for you; forget God, and be devoted 
 to me." 
 
 Then the world is full of error and delusion. Christianity by the 
 carnal mind is detested — the truth is denied — apparent discrepencies 
 of the Bible are pointed out — an attempt is constantly being made to 
 make it appear ridiculous. Atheism, Secularism, Catholicism, Pusey- 
 ism, and every kind of dogma, is proposed as a substitute for the pure 
 
 principles of God's word. In order to conquer, the Christian hero 
 
 must penetrate and explode such plausible yet truly superficial repre- 
 sentations. 
 
 5. The Christian has to contend with fears, " Within are fears." 
 2 Cor. vii. 5. Sometimes he fears that his heart is not right with 
 God — sometimes the formidable character of his foes makes him 
 afraid — fears his duties, conflicts, trials — fears, on account of con- 
 stitutional mental depression — fears death. 
 
 All these fears are foes — they bring a snare — they often cast down, 
 and destroy the hope of man. Abraham, by his doubts and fears, was 
 led to dissemble. So with Elijah, who retired to a cave, and wished to 
 die. 
 
 II. The Christian is sometimes overcome. "Gad, a troop 
 shall overcome him." 
 
 1. Many are overcome in consequence of non-resistance. The enemy 
 
CHRISTIAN WARFARE. 
 
 303 
 
 tfomes, the ietnptation comes, and they are borne away. The voice of 
 the charmer prevails. The stream of evil bears thousands along vrlth- 
 out the least resistance. This is especially the case with the wickea. 
 
 And sometimes the Christian soldier resists not and is overcome 
 
 for a time. 
 
 2. Ignorance is another cause of being overcome. Ignorance of our- 
 selves — of our propensities — of the sins which e'asily beset us — for- 
 
 getfulness of promised Divine aid. Ignorance of the character of 
 
 our enemies — their policy, cunning, modes of attack — their power and 
 determination. This ignorance often leads to 
 
 3. Self-dependence. Instance Peter, who by self-confidence, denied his 
 Lord. How weak is man, to resist mighty and long experienced foes, 
 and enchanting temptations ! 
 
 Man's wisdom is to seek 
 
 His strength in God alone, 
 And even an angel would be weaky 
 Who trusted to his own. 
 
 4. Unwatchfulness. How many Christians have been surprised when 
 off their guard ! *' Watch," said Christ, " lest ye enter into temptation." 
 
 5. Spiritual declension. Brought on by neglect of self-investigation, 
 neglect of prayer, and various means of grace. A Christian so negli- 
 gent soon becomes enervated, weak, and indifferent, and an easy prey 
 to Satanic or worldly influence. 
 
 How miserable the state of one evercome ! Witness Peter, who 
 
 went out and wept bitterly. AVhat darkness, self-reproach, 
 
 grief, and agony are experienced by the fallen, when they are 
 sensible of their condition ! Witness the pangs of David. Ps. 
 xxxviii. and li. 
 
 III. The true Christian shall overcome at last. But he 
 shall overcome at lasf 
 
 The defeat of a real Christian is temporary. This has been 
 seen in many instances. From inexperience, unwatchfulness, the 
 fierceness of temptations, he may have been vanquished. But he 
 rises up, and returns to the fight more wary, more valiant, and 
 more determined in the strength of Immanuel to conquer or die. 
 
 Rejoice not against me, 0 mine enemy,'' etc. Micah vii. 8, 9. 
 Observe . * 
 
 1. He is made sensible of his fall — he feels that he has been 
 conquered — it is a season of misery and darkness. Witness David 
 and Peter. 
 
 2. With penitential regret, he confesses his sins to God, and 
 seeks pardon through the blood of Christ. 
 
 3. He is willing to submit to the directions of the Captain of 
 his saltation — equips himself afresh with the armour of righteous- 
 ness ; Eph. vi. 13, etc. He depends no more on his own strength 
 and wisdom, but ever applies by prayer for guidance and strength ; 
 **Lord, what wilt thou have me to do?" 
 
 4. God has promised his efficient aid in every conflict Isa. xli, 
 
304 
 
 THE CUP OP WRATH. 
 
 10; xliii. 2; xl. 29 — 31; Matt, xxviii. 20; 2 Cor. xii. 9; Isa. liy. 
 
 17. Thus God loves his people, and will preserve them. 
 
 5. Thousands have overcome. True, sometimes in Christian 
 battle, they gave way — they were discomfited — but they arose 
 a2;ain, and in the strength of their Divine Leader they conquered. 
 
 All true believers " overcome at last'^ — in the hour of death — 
 and they will finally and forever at the day of judgment. Blessed 
 is tiie man that is tempted ; for when he is tried, he shall receive 
 the crown of life/' James i. 12. 
 
 XXX VL— THE CUP OF WRATH. 
 
 "Thus paith the Lord God, thou shalt drink of thy sister's cup deep and large; 
 thou Rbalt be laughed to scorn, and had in derision: it containeth much." — Ezek, 
 xxiii. 32. 
 
 The idolatries of the sister kingdoms of Israel and Judah are repre- 
 sented in this chapter by the evil practices of two abandoned females ; 
 for which God brought severe judgments against them. The former 
 proving incorrigible, and irreclaimable, God delivered them into the 
 hands of the Assyrians, v. 9. Judah also having followed the example 
 and plunged into all the abominations of idolatry, he would now suffer 
 the Babylonians, who had been their confederates, to become their exe- 
 cutioners, and to carry them away into captivity, and thus Jerusalem 
 should share the fate of Samaria, v. 22, 23. Thou shalt drink of thy 
 sister's cup, deep and large — it containeth much." 
 
 I. Offer a few explanatory remarks. 
 
 1. The **cup" is sometimes the emblem of Jot/ and gladness, Ps. xxiii. 
 5 ; but here of indignation and ivraih, in allusion probably to a very 
 ancient method of punishing criminals, by placing in their hands a 
 poisoned cup, and compelling them to drink it. Thus our Lord's suf- 
 ferings are called a cup, which he tasted for every man. Matt. xxvi. 
 39; Heb. ii. 9. 
 
 2. Afflictive dispensations are often represented by a cup, Ps. Ixxiii. 10; 
 and though the Lord's people are made to drink deeply of it, yet the 
 dregs only are reserved for the wicked. Ps. Ixxv. 8. There is a mix- 
 ture of mercy in all his judgments upon them that fear him, but to the 
 impenitent and unbelieving it is wrath without mercy, and without end. 
 
 3. The cup is awfully significant of future and eternal misery, and 
 hence is called *'the cup of wrath." Rev. xvi. 19. The wrath of God 
 and of the Lamb is put into it ; the cup has been filling for many years, 
 and wrath treasuring up against the day of wrath ; and it will never 
 be emptied. It is also called '''-the cup of fury,^^ as containing the in- 
 expressible fierceness of Divine indignation. Jer. xxv. 15. With re- 
 
 Bpeot to the culprit, it is "a cup of trembling,''^ Isa. li. 17. It will make 
 those tremble who drink of it, more than the poisoned cup, and ought 
 to make us all tremble to think of it. Hab. iii. 16. 
 
THE CDP OF WRATH. 
 
 505 
 
 4. This cup is' preparing and filling for all the disobedient and unheliemng, 
 !tiie voice of Divine mercy has called them to repentance and faith. A 
 full, rich, and free salvation has been offered them ; but all has been 
 disregarded. A voice from heaven has declared that the unbelieving 
 shall be condemned, that they are treasuring up wrath against the 
 day of wrath." Rom. ii. 5; Rev. vi. 16, 17. 
 
 II. TlIE DESCRIPTION GIVEN OF THE CUP OF WRATH: it COn- 
 
 taineth much. 
 
 The cup is deep and large/' containing more than we can at 
 present imagine, but not more than we shall be made to expe- 
 rience, if infinite grace and mercy prevent not. 
 
 1. It contains all the sins that we have ever committed; and these, if 
 not now repented of, will fill us with ceaseless remorse in the world to 
 corne.^ They will be found treasured up, and mingled in the cup for 
 this very purpose. Deut, xxxii. 34. Job had imagined this to be his 
 own case, but he was mistaken, for God had cast all his sins behind his 
 back, ch. xiv. 17. But when the impenitent have filled up the measure 
 of their iniquities, wrath will come upon them to the uttermost. Hos. 
 xii. 13. If the death of Christ be not the death of sin in us, sin will 
 be our everlasting ruin. Sins committed and forgotten will then come 
 into remembrance, and in hell the sinner will have leisure to reflect on 
 his folly and madness when on earth. Luke xvi. 25. Conscience keeps 
 a faithful account of evil done; and ttiough this account may be ne- 
 glected now, it will be called over hereafter, and spread before us like 
 Ezekiel's roll, which was written within and without: and who can 
 stand before an accusing and condemning conscience? 1 John iii. 20. 
 
 2. As this cup contains all the sins we have ever committed, so also 
 all the curses of that law which we have violated. Deut. xxviii. 15, 45. 
 And who can tell what is comprehended in these awful denunciations, 
 or know the power of his anger! Psa. xc. 11. The last word which 
 the law speaks to us as sinners is misery and death, and it leaves us 
 under the sentence till the day of execution. Gal. iii. 10. This curse 
 it is that shall fill the sinner's cup, and shall come into his bowels like 
 water, and like oil into his bones. Ps. cix. 18. 
 
 3. The everlasting vengeance of God is another ingredient in this portion 
 of miser//; and how large and deep must be that cup, which contains 
 all the indignation and wrath that will be poured out upon the sinner 
 to an endless eternity ! As God's wrath will never be spent, so this cup 
 can never be exhausted. The sinner's sufferings here are only tempo- 
 rary, but in the world to come they will be eternal, a destruction with 
 out end, 2 Thess. i. 9. A lost estate, lost liberty, or lost friends may 
 be regained: but the loss of the soul is irreparable and intolerable 
 Matt. xvi. 26 ; Ps. xi. 6. 
 
 IMPROVEMENT. 
 
 1. If thi? cup **containeth much,'' let sinners beware how they 
 add to its contents. Every sin committed, every mercy abused, 
 will be a fearful ao;^;ravation. Rom. ii. 4. 
 
 2. Who will be able to drink of it ? Can thy heart endure, or 
 can thy hands be strong, in the day that I sh^Xl deal with thee, 
 
 26* u 
 
B06 SUCCESS OF PREACHINd CHRIST. 
 
 saith the Lord. Ezek. xxii. 14 ; Isa. xxxiii. 14. When some drops 
 only of this cup are tasted in the present life, they fill the soul 
 with unutterable anguish. Ps. Ixxxviii. 15, 16 ; Job. xx. 24 — 29. 
 
 3, Learn hence the evil of sin, which prepares and fills thi? 
 bitter cup. Rom. vi. 23. Of every transgression it may be said, 
 *' there is death in the pot.'' Sin is the womb of all misery, thi 
 gravc'of all comfort. 
 
 4. Let this cup of wrath remind us of the cup of sorrow which 
 Jesus drank, and drank for us. The cup did not pass from him, 
 that it might pass from us. Let this be our plea, under a sens© 
 of all our unworthiness. Matt. xxvi. 42. 
 
 XXXVIL — SUCCESS OF PREACHINa CHRIST. 
 
 *'And some of them were men of Cyprus and Cyrene, which, when they were oomr 
 to Antioch, spake unto the Grecians, preaching the Lord Jesus. And the hand of th^ 
 Lord was with them ; and a great number believed, and turned unto the Lord." — 
 Acts xi. 20, 21. 
 
 I. The import of preaching Christ. 
 
 1. The season in which these words were spoken. 
 
 2. The persons addressed — (Jews only.) 
 
 3. The impediments in the way — prejudice, ignorance, unbelief 
 
 4. The topics announced. 
 
 (1) The harmony between Christ and the Old Testament represen- 
 tations of him. 
 
 (2) The certainty of his resurrection and ascension into heaven. 
 
 (3) The design of the- whole in its adaptation to them as sinners. 
 
 II. What was connected with this preaching. 
 
 1. The Divine authority and approbation. 
 
 2. Divine aid and support. 
 
 3. Power attending their ministry. 
 
 III. The effects produced. "Many believed and turned tc 
 the Lord.'' 
 
 1. They believed:' 
 
 (1) They credited the facts relative to Christ. 
 
 (2) They entered into the spirit of the whole design. 
 
 2. " They turned unto tlie LordP 
 
 (1) Renounced Jewish prejudices and ceremonies. 
 
 (2) The}' renounced justification by the Law. 
 
 (3) Became holy in their lives and manifested the fruits of the Spirit 
 
CENSORIOUSNESS AND FAITHFT LNESS. 
 
 307 
 
 IMPROVEMENT. 
 
 1. God acts mysteriously in accomplishing his important designs. 
 
 2. God never wants means to fulfil his gracious intentions. 
 
 3. All instruments and means, though weak in themselves, are 
 mighty through Divine power. 
 
 W. Kent. 
 
 XXXVIII.— CENSORIOUSNESS AND FAITHFULNESS 
 CONTRASTED. 
 
 "I write not these things to shame you, but, as my beloved sons, I warn you."— 
 1 Cor. iv. 14. 
 
 He that would be a good man must have either a friend to admonish 
 him, or an enemy to watch over him." 
 
 The text points out the difference between censoriousness and faith- 
 fulness. 
 
 I. Censoriousness is a Ntmrod : a mighty hunter for faults. 
 
 Jer. XX. 10. — "For I heard the defaming of many, fear on every 
 side: * Report,' say they, and we will report it." 
 
 Ps. Ivi. 6. — "They gather themselves together, they hide themselves, 
 they mark my steps, when they wait for my soul." 
 
 Faithfulness does not delight to dwell on a fault ; but censoriousnesa 
 does. 
 
 II. Censoriousness is a mighty Creator ; it makes faults 
 where there are none: it puts the worst cojistruciion on words and 
 actions. 
 
 Examples. The Pharisees and disciples going through the corn-field*. 
 Matt. xii. 1, 2. 
 
 Eliab to David. 1 Sam. xvii. 28. 
 
 It calls zeal rashness. Michael to David. 2 Sam. vi. 20. 
 Ps. Ixix. 26. — "For they persecute him, whom thou hast smitten; 
 and they talk to the grief of those whom thou hast wounded." 
 Faithfulness is discreet in its decisions. 
 
 III. Censoriousness is an easy Believer, where he is not an 
 Inventor of faults. 
 
 Example. The two false witnesses against Christ. Matt. xxvi. 60, 61. 
 The people of Ephesus when Demetrius slandered Paul. Acts xix. 
 24—27. 
 
 The Israelites when the spies returned and brought the evil report 
 which the Israelites believed. Num. xiii. 32, 33; xiv. 1 — 4. 
 
 Faithfulness is not credulous; it believes not every spirit; but ** tries 
 the spirits." 
 
308 
 
 CHRIST ALL IN ALL 
 
 IV. Censoriousness is a kind of Optician ; it magnifies small 
 things ; makes a man an offender for a word: carries magnifying 
 glasses with it. 
 
 Faithfulness endeavors to mitigate the offence. 1 Pet. iv. 8. " Charity 
 (love) shall cover the multitude of sins." 
 
 Y. Censoriousness is a kind-of Crier; it propagates the faults 
 of men where they are not known. 
 
 Example. Ham. Gen. ix. 20 — 22. — *'And Ham told his two 
 
 brethren without.'* 
 
 Faithfulness concealeth the matter. Gen. ix. 23. — **Shem and 
 
 Japheth took a garment," etc. 
 
 Prov. xi. 13. — A tale-bearer revealeth secrets; but he that is of % 
 
 faithful spirit concealeth the matter." 
 
 YI. Censoriousness delights to Dwell on a fault, 
 
 Ps. cii. 8. — '*Mine enemies reproach me all the day.** 
 Faithfulness grieves and laments the failings of others. 
 Prov. xxiv. 17. — "Rejoice not when thine enemy falleth; and let not 
 thine heart be glad when he stumbleth." 
 
 YII. Censoriousness is very supercilious in its reproofs : it 
 says, " stand by thyself, for I am holier than thou.'' Isa. Iv. 5. 
 Luke xviii. 11. — " The Pharisee stood and prayed thus with him- 
 self — God, I thank thee, that I am not as other men are,'' etc. 
 
 Faithfulness is tender of the reputation of others, and desires to 
 reclaim and restore them. 
 
 Gal. vi. 1. — "Brethren, if a man be overtaken in a fault, ye that 
 are spiritual, restore such an one in the spirit of meekness ; consider- 
 ing thyself," etc. 
 
 James v. 20. — " He that converteth the sinner from the error of hia 
 way, shall save a soul from death, and shall hide a multitude of sins." 
 
 WiLKS. 
 
 XXXIX. — CHRIST ALL IN ALL TO THE CHURCH. 
 
 " Christ is all and in all." — Col. iii. 11. 
 
 There is no true religion besides that which is drawn from the Bible 
 Many systems have been devised, but they are utterly worthless. — 
 There can be no true and satisfactory religion without Christ. Man's 
 circumstances cannot be met by any human schemes of religion. — — . 
 Christ, in the dignity of his person — in his gracious atonement — in the 
 fulness and freeness of his salvation, and as the Author of eternal life, 
 is gloriously adapted to the circumstances of fallen humanity. He is 
 
 all and in all." 
 
CHRIST ALL IN ALL. 
 
 309 
 
 The phrase implies that the whole of Christianity is full of 
 Christ. 
 
 The Sun is all in all to the Solar system. He diffuses light liberally 
 to all the planets revolving around him, and his heat penetrates to the 
 centre of the largest globes. On our earth he is the life of all vegeta- 
 tion ; he paints the flowers, embalms the fruit, ripens the grain, and 
 quickens all nature into life and beauty, and thus becomes all in all to 
 us. And the Redeemer is the Sun of righteousness. Whatever the 
 Sun is to the material world, that, and much more, the Son of God is 
 to the spiritual. He is all in all in the system of Christianity. 
 
 1. " Christ is all in aW^ in the scheme of salvation, as it respects 
 God, 
 
 Who pitied fallen humanity? Who devised the plan for the sinner's 
 emancipation from spiritual and everlasting death? It was Christ, the 
 second person in the Holy Trinity, and by the Sacred Three the won- 
 derful plan of redeeming love was devised. Yes, Christ looked down 
 from heaven, and saw man's lost estate, and said, *' Lo, I come." Ps. 
 xl. 7; Heb. x. 7. He became the Mediator between God and man. 
 
 He is the covenant-head both of men and angels, and every gracious 
 purpose of the Divine mind toward them has an immediate respect to 
 Christ. So in the actual communication of the blessings, both of Provi- 
 dence and grace, he is the only channel through which they flow. He 
 js the spiritual ladder which Jacob saw, by which intercourse is held 
 between God and us. 
 
 2. " Christ is all in alV* in the work of redemption, as it affects 
 man. 
 
 He paid the price of redemption, wrought out a perfect righteousness 
 for our justification, and communicates his Holy Spirit for our sanctifi- 
 cation. To accomplish this he passed through the fiery ordeal of suffer- 
 ing. From man's scorn and physical tortures — from his friends, their 
 perfidy and desertion — from devils, their malice and infernal hate — from 
 Divine justice, who hurled the lightning and rolled the thundei against 
 him, the Redeemer suffered. Witness his agony in the garden, in **the 
 hour of darkness." 0 what an hour was that! Divine justice ap- 
 proached him with the bitter cup, and said, *' Drink it, or the churc.i 
 will be lost." With complacency and submission, he said, " It is inde^'cf 
 a bitter cup : Father, if it be possible, remove it from me ; nevertheless, 
 not my will, but thine be done." Divine justice again imperativ«*ly 
 announced, " Drink it, or the law of God will be dishonoured, and every 
 soul be lost." " I will drink it," said Christ, *' that my church may be 
 saved." And then 
 
 At one tremendousi draught of love, 
 He drank destruction dry. 
 
 He was ** all in all" then in the conflict. Neither men nor angels 
 helped him to tread the wine-press of Divine fury. He alone procured 
 
 salvation. He sits both as our Prince and Advocate at the right 
 
 hand of his Father; and he will ever continue to intercede for us, until 
 all his gracious purposes are accomplished. 
 
810 
 
 CHRIST ALL IN ALL. 
 
 Happy are they who can say, Christ is all in all to me ! .1 LaTe ho 
 
 hope of salvation from my sinful deeds. Self-righteousness ! Ah, no I 
 rather self-defileraent, self-abomination, enough to sink me to the lowest 
 hell ! Blessed Jesus, thou art my Saviour, the all in all in my salva- 
 tion. Human merit! No ; not if I poured thousands of gold and silver 
 into the treasury of God. No ; not if I were a martyr, and gave my 
 body to be burnt at the stake. Oh, I feel no merit in my vile insolvent 
 80uU The merit is in thee, 0 Christ! my All in AlV* 
 
 Thou hast adorned my naked soul, 
 
 And made .salvation mine; 
 Upon a poor polluted worm 
 
 He makes his graces shine. 
 
 And lest the shadow of a npot 
 
 Should on my soul be found, 
 My Saviour took the robe he wrought, 
 
 And cast it all around. 
 
 3. Christ is all in alV in the Sacred Scriptures. 
 
 All Divine truths connect and harmonize in him, like the rays of light 
 collected in the focus. The vital truths appropriate to man's undying 
 interests, refer to CErist. The experience of the patriarchs, the sacri- 
 fices of the Levitical economy, the predictions of the prophets, the 
 teaching of Jesus Christ himself, and the preaching of the Apostles, are 
 full of Christ. If the Bible had not Christ, the precious Saviour, in it, 
 it would not be worth a straw. But Christ is the Alpha and Omega of 
 the old and new covenant. 
 
 Here, the Redeemer's welcome voice, 
 
 Spreads heavenly peace around; 
 And life and everlasting joys 
 Attend the blissful sound. 
 
 4. Christ is all in all'^ in his church. He is its only Head, 
 Lawgiver, Saviour, and Lord. 
 
 The church has no temporal head, but a spiritual One ; no human 
 laws, but spiritual ; Christ promises no earthly honours and rewards, 
 but spiritual and heavenly. *' One is your Master, even Christ," etc. 
 Matt, xxiii. 8. Then let no man's wisdom be substituted for that of 
 Christ. Let not our preconceived opinions, our pride, our party, sup- 
 plant Christ. Let man, and pride, and selfishness sink ; but let Christ 
 be til in all, 
 
 5. Christ is " all in alV^ in the life of the believer. He says, "I 
 count all things but loss for the excellency,^' etc. Phil. iii. 8. 
 
 Christ is the ground of his faith, confidence, and hope. He enjoya 
 Christ and loves him. Carnal objects he once loved, but now Christ is 
 his all. Every grace receives its vigour from a believing view of Jesus. 
 Amid life's adversities, and in prospect of life's dissolution, Christ 
 alone can comfort and satisfy the Christian. *' For me to live is Christ." 
 
 Yes, when a Christian comes to die, the world, riches, honour, etc., 
 are nothing but empty things — only Christ is all in all then. 
 
 6. Christ is *'all in air' in the Christian Ministry, 
 
THE COMMON SALVATION. 
 
 311 
 
 * Go and preach the gospel to every creature," was the command 
 given to the Apostles; and the gospel is full of Christ. They did not 
 preach the law in the abstract — they did not preach self- righteous- 
 ness — or works of supererogation; they did not preach human philoso- 
 phy, or mere science, but Christ alone. *' We preach Christ cruci- 
 fied," 1 Cor. i. 2, 3 ; ii. 2. " Woe unto me, if I preach not the gospel," 
 
 1 Cor. ix. 16. See also Gal. i. 8. It is cruel to trifle in the pulpit, 
 
 **when life so soon is gone." Like the Israelites stung by the ser- 
 pents, sinners are dying, and they want to look up to the cross, and 
 
 believe in Christ, the Physician of souls. How cruel Moses would 
 
 have been, if he had harangued the Israelites about ethics instead of 
 lifting up the serpent of brass ! So cruel is every minister of the gospel 
 who preaches not the gospel, or who exhibits his little self, instead of 
 Christ. He must be " all in all." 0 cold and sterile pulpit and sanctu- 
 ary where Christ is not set forth"! 
 
 Once, a miser, on his death-bed, called for his bags of gold, and 
 placing the idol to his heart, he said, It will not do ; it will not do." — 
 The poor wretch wanted Christ as his all in all, and then his gold 
 would have been regarded as vanity. 
 
 7. Christ is ^^all in all'' in the enjoyment of heaven, **The 
 Lamb that is in the midst of the throne shall feed them, and lead 
 them to rivers of living waters.'' 
 
 He is the "all.in all" of the celestial anthems. The Father delights 
 to honour him, and beams all his glory through his countenance — 
 angels delight to honour him, and tune their golden harps to praise 
 nim. Saints delight to honour him, and cast their starry crowns 
 
 beneath his feet. He is the "all in all" in heaven — and there could 
 
 be no heaven without him. 
 
 IMPROVEMENT. 
 
 1. Is Christ "all in alP' to me? Without him, I am "miser- 
 able, and poor, and blind, and naked, and wretched.'' 2. Never 
 
 substitute any thing for Christ in the concerns of your souls. 
 
 3. Let Christ be your chief good in this life. He can benefit you 
 not only in time, but for ever. Other objects are transient. 
 
 XL.— THE COMMON SALVATION. 
 
 **Belovpd, when T gave all diligence to write unto you of the common salyation, II 
 was needful for me to write unto you." — Jude 3. 
 
 The most interesting subject ahout which we can speak or write is 
 the salvation of man — and for this reason, — it respects our everlasting 
 destiny. Other subjects may be important, and awaken attention, and 
 engage our intellectunl powers, bwt their importance and value are far 
 inferior to the great salvation. 
 
 This salvation was denied and demoralized in the time of Jude, and 
 
812 
 
 THE COMMON SALVATION. 
 
 the apostle knowing and feeling the value of it, thought it proper to 
 apprize the brethren of such conduct, that they might not be seduced 
 from the faith, v. 3, 4. 
 
 I. The subject on which the apostle wrote : " salvation,^* 
 
 By this phrase is meant the Gospel of salvation. It is the same thing 
 as "the faith once delivered to the saints;" "the common faith," of 
 which Titus was a participant. " To Titus mine own son after the 
 common faith." Tit. i. 4. In short it is that glorious system which in 
 
 the New Testament is peculiarly denominated the Gospel "The 
 
 Gospel of the grace of God ;" the grand and absorbing theme of Divine 
 revelation — of the Christian ministry — of angelic study — of Christian 
 delight, and of heaven's praise. Consider, 
 
 The Nature of salvation. In the New Testament, the term 
 means the deliverance of sinners from everlasting perdition, 
 through faith in Christ. Mark xvi. 16; John iii. 16, 17; Acts 
 xvi. 31. 
 
 1. Salvation is necessary/. Necessary on account of the dark captivity 
 of the sinner; and his exposure to the inflictions of eternal wrath. 
 Look at man: Can that guilty, defiled transgressor commune with God, 
 and finally dwell with him in heaven? Impossible. The law has been 
 
 broken, and God's justice demands satisfaction. The curse of God is 
 
 upon his soul, and he cannot remove it. In whatever light man is con- 
 sidered salvation is necessary. He cannot save himself by his own 
 efforts, nor by the efforts of any mere creature. An angel's arm would 
 be too weak for this mighty achievement. Legions of bright and glo- 
 rious spirits would fail here. Because man is impotent — helpless — 
 blind — dying — cursed — under the wrath of God, salvation is necessary. 
 
 2. Salvation has been procured. Christ is the vicarious medium of it, 
 Tt was the infinite wisdom and love of God that devised and carried out 
 the plan for man's rescue. John iii. 16. 
 
 Christ is called " the Saviour," Luke ii. 11 ; Matt. i. 21 ; Acts v. 31 ; 
 Phil. iii. 20. 
 
 Christ is called a "Redeemer," Rom. iii. 24; Gal. iv. 4; Eph. i. 7 
 
 He is called a "Ransom," Matt. xx. 28: 1 Tim. ii. 6. To 
 
 ransom man he paid the price demanded. 1 Cor. vi. 20; Acts xx. 28. 
 
 He is called a "Deliverer," Luke iv. 18; 1 Thess. i. 10. A 
 
 "Mediator," 1 Tim. ii. 5. He " reconciled" man to God. Rom. v. 10; 
 Col. i. 19, 20. 
 
 What do these expressions imply? That Christ has suffered and 
 died to make atonement for sin. That sacrifice has been Divinely 
 accepted — it is of sovereign efficacy — it exhibits in glorious harmony 
 all the moral attributes of Deity. On the cross they appear emblazoned 
 "With celestial glory. His truth and mercy; his compassion and holi- 
 ness ; his justice and love : his wisdom and power, all meet to be mag- 
 nified in the redemption of sinners. There Deity appears full-orbed in 
 all his uncreated grandeur and glory. Creation is full of God; provi- 
 dence is the constant exhibition of God ; but redemption is the bright- 
 ness of his glory, the effulgence of the great Fountain of light and hap- 
 pinesB. 
 
THE COMMON SALVATION. 
 
 313 
 
 8. The efficacy of this salvation. It delivers 
 
 From the condemnation and curse of the law, Rom. viii. 1 ; Gal. iii. 15. 
 
 \i ^\Q)Q\A\ms forgiveness of sins, and Q,om^\Q\.Q justification. Acts xiii. 38, 
 
 39. It delivers from pollution. The Holy Spirit is given to renovate 
 
 the heart. Sin no longer reigns. Ezek. xxxvi. 25 — 27. It delivers 
 
 from all the tormenting fears of sin on the conscience, and gives peace. 
 Rom. V. 1 ; viii. 15. It delivers from gloomy apprehensions of future 
 wrath, and inspires with the hope of immortality. It delivers from the 
 sting of death, the terrors of the grave, and the " vengeance of everlasting 
 lire." Salvation is not only deliverance from evil; but it elevates the 
 
 soul to honour and glory for ever. Called, "the salvation which 
 
 is in Christ Jesus, with eternal glory. 
 
 4. This salvation is to he received by faith. Acts xvi. 31. A belief that 
 Christ is the Saviour — a conviction that we need him — a firm reliance 
 on him for all we need. 
 
 II. The Peculiarity of salvation. Common." 
 
 Sometimes this means ordinary or usual, as a common death, Num. 
 xvi. 20; a common evil, Eccl. vi. 1. The word is also used in refer- 
 ence to that peculiar disposition of property which characterized the 
 infant Christian church, described, Acts ii. 44. It is called ''common 
 salvation," because it belongs equally to all who believe, of whatever 
 nation, circumstance, character, or degree. For the same reason Paul 
 termed the belief of the gospel " the common faith," Tit. i. 4, because 
 an opportunity of believing it was afforded to all. 
 
 1. It is the common salvation because it is offered to sinners in common 
 — without any distinction of nation, age, circumstance, mental or moral 
 qualities. 
 
 It is common to all nations. The messages of grace under the Old 
 Testament were principally addressed to a single nation ; but under 
 the gospel they are addressed to " all nations " — to " every creature." 
 The Gospel feast is spread, and both Jews and Gentiles are pressed to 
 partake of it. Rom. i. 16; Col. iii. 11 ; Rev. vii. 9. 
 
 It is common to each sex, and every age. By many systems woman is' 
 degraded, and prohibited from her just rights, being regarded as an 
 inferior being. Such procedure is inculated by the atheistical religion 
 of China — by the Mahomedanism of Turkey, and by the cruel rites of 
 Hindooism. But the gospel is designed to elevate and dignify every 
 woman who believes in Christ. Gal. iii. 26 — 29. Children may enjoy 
 this salvation. ** Out of the mouths of babes," etc. — the middle-aged, 
 and the man of hoary years may take the water of life freely. 
 
 It is common to sinners irrespective of mental abilities. It does not 
 exclude the philosopher, or the man of science. A Newton, a Locke, 
 a Boyle, a Milton, a Cowper, an Addison, a Sir W. Jones have drank 
 of its life-giving streams. It may be enjoyed by the most illiterate. 
 
 It is common to sinners of every circumstance. It has been enjoyed by 
 kings and nobles, etc. And blind Bartimeus — the lame man near the 
 temple — the impotent and sick near the pool of Bethesda, and Lazarus, 
 with his beggary and sores, may be saved. The poor have the gospel 
 preached to them." '* God has chosen the poor," etc. 
 
 It is common to sinners of every degree. To the self-righteous, the 
 
314 
 
 THE COMMON SALVATION, 
 
 man of good moral character, decent exterior, and to the vilest of the 
 vile. Were Mary Magdelene, Sniil of Tarsus, the filthy Corinthians, or 
 the idolatrous Ephesians, excluded ? No. 
 
 What though vour numerous sins exceed 
 
 The stars that fill the skies, ^ 
 
 And ainnng at th' eternal throne, 
 Like pointed mountains rise. 
 
 What though your mighty guilt beyond 
 
 The wide creation swell, 
 And has its eurs'd foundatiops laid 
 
 Low as the depths of hell. 
 
 See here an endless ocean flows 
 
 Of never-failing grace I 
 Behold a dying Saviour's veins 
 
 The sacred flood increase I 
 
 It rises high, and drowns the hills, 
 
 Has neither shore nor bound : 
 Now, if we search to find our sins, 
 
 Our sins can ne'er be found. 
 
 2. It is common to all believers. In the enjoyment of this salvation, 
 ** the rich and the poor meet together." It does not belong to a few in 
 the family ; it is the privilege of all. Believers all meet in Christ the 
 common head ; are influenced, sanctified, and comforted by one and the 
 Fame Spirit, are governed by the same laws, and meet at the same 
 throne of grace. They have the £ame faith, the same hope, and the 
 same Divine protection and love. They hope shortly to meet in one 
 common inheritance of unspeakable grandeur and felicity. In that 
 land the rich and the noble, if saved, will not have a more brilliant 
 crowd, nor more ecstatic bliss than the poorest Christian who has 
 passed through much tribulation to glory. As all the church will be 
 ''saved by grace,'* so there will be no inequality. They will have all 
 heavenly blessings common there, 
 
 3. It is the common salvation because it is free. This gift of God is 
 not to be purchased with money. Free to all who feel their need of it. 
 Free as the air we breathe, as the rain from heaven, as the rays of the 
 sun. It is the infinite good which God has given, and therefore a finite, 
 sinful creature cannot merit it. Isa. Iv. 1 ; Rev. xxii. 17. 
 
 4. The word "common" implies value and abundance. 
 
 Our most common blessings are the most valuable. How common 
 'i is for us to enjoy food, health, strength, our faculties, the rain, the 
 shining of the sun, etc. ! They are. so common that we think little of 
 them. Take away our food, or health — take away the sun, and we 
 shall soon know and feel their value. And salvation so freely offered 
 to all the world — so frequently presented to the church, and so enrap- 
 turing to the ransomed in glory; salvation, common on earth, and 
 
 common in heaven, is a pearl of great and incalculable price. Our 
 
 commonest blessings are also the most abundant. And so it is with this 
 salvation. It is a "great" and abundant salvation. It is replete with 
 every blessing. In Christ all fulness dwells. 
 
 Wide as the reach of Satan's rage^ 
 
 Doth thy salvation flow; 
 *Tis not confined to sex or age, 
 
 The lofty or the low. 
 
THE WORLD GLORIFIED. 
 
 815 
 
 While grace is offered to the prince, 
 
 The poor may take his share: 
 No mortal hath a just pretence 
 • To perish in despair. 
 
 6. It is the common salvation as it is that subject in which all be- 
 lievers, notwithstanding their difference of opinion on other subjects, 
 are in substance agreed. There may be great darkness, imperfec- 
 tions, and error, and many prejudices for and against distinctive names ; 
 but let the doctrine of the cross be simply stated, and it will be the 
 joy of the renewed heart. Believers in Christ, of every denomina- 
 tion, agree as to the necessity of salvation, the vicarious medium of it, 
 the richness and greatness of it, the freeness of it, or the holy efficacy 
 of it. Unto all who believe, Christ is precious. 
 
 IMPROVEMENT. 
 
 1. Admire the love of God which has made such rich and« 
 ample provision for man's salvation. 2. Become so attached to 
 it as to be ready to defend it, like the Apostle Jude. Earnestly 
 contend for the faith.'' 3. Let the penitent sinner rejoice that it 
 is f/.*ee for him. 
 
 XLI.— THE DEATH OF THE RIGHTEOUS. 
 
 " Let me die the death of the righteous, and let my last end be like his." — Num. 
 xxiii. 10. 
 
 Who speaks ? On what occasion ? 
 
 I. He who is righteous. He that has Christ. Given for him ; 
 living in him ; and has faith, hope, and love. 
 
 II. Their death is happy. Freedom from sin, errors, tempta- 
 tion, misery. Has safe and perfect happiness, in the vision of 
 God, Christ, angels, saints. 
 
 III. Means. Live the life of the righteous. Repent, and be 
 forgiven. Make haste ; do not rest in a vain wish, like Balaam ; 
 if thou doest, misery of thy life, horror of thy death. Look back- 
 ward — on the present moment ; but, above all, mind what will 
 befall thee I 
 
 Rev. John Fletcher. 
 
 XLII. — THE WORtD GLORIFIED. 
 
 " Brethren, pray for us, that the word of the Lord may have free course, and be 
 glorified, even as it is with you."— 2 Thess. iii. 1. 
 
 Paul's zeal for the gospel. The object, reason, and efficacy of tht 
 iuty enjoined. 
 
816 
 
 PREPAREDNESS FOR DEATH. 
 
 I. The Object. That *'the word of the Lord may hare free 
 course.'' This is the case 
 
 1. When it is more extensively acknowledged. 
 
 2. When more Divine light is communicated to individuals, and 
 their darkness is dispersed. 
 
 3. When the word exerts a more saving influence en the heart. 
 
 II. The Reason; "That the word of the Lord may have free 
 course, run, and be glorified.'' An allusion to the Olympic racers, 
 who were opposed in their course. The word of the Lord has 
 been opposed and hindered, so that it has not yet attained the 
 gaol. It has not been glorified as it might have been had it not 
 been for those hinderances. The judaizing teachers and perse- 
 cuting heathens hindered it in the first ages — superstition for 
 many ages after. The causes of its being hindered in individuals 
 and churches are 
 
 1. Indifference. 
 
 2. Secret unbelief. 
 
 3. Love of the world. 
 
 4. Indulgence of some errors, extravagant ideas of God's mercy, 
 ignorance of religion's importance. 
 
 5. Want of light, accompanied by want of life and prosperity. 
 
 III. The Efficacy. The prayers of the righteous are effica- 
 cious. 
 
 1. Because of the interest praying persons will feel in and for 
 the success of the word. The time to favour Zion is when "thy 
 servants take pleasure in the stones and favour the dust thereof." 
 
 2. Because of the saving influence they diffuse around them 
 wherever they are. 
 
 . 3. Because of their personal exertions. 
 4. Because they procure the Divine blessing and influence. 
 
 Rev. R. Watson. 
 
 XLIIL— PREPAREDNESS FOR DEATH. 
 
 " Be ye therefore ready also : for the Son of man cometh at an hour when ye think 
 not."— Luke xii. 40. 
 
 Jesus Christ was a wise Teacher. He knew what was in man, and 
 what was necess/iry for man. The mind of man is carnal, super- 
 ficial, and volatile. Things of the greatest value, and essential to his 
 happiness, he readily forgets ; yet, astonishing infatuation ! mere trifles, 
 empty and unsatisfying vanities, absorb all the powers of his soul. Are 
 
 not these symptoms of a depraved appetite? The great Teacher, in 
 
 this chapter, gives most important advice as to our behaviour in thig 
 life, and our preparation for the Hfe to come. 
 
PREPAREDNESS FOR DEATH. 
 
 31T 
 
 I. A Solemn Fact. The Son of man cometh." 
 
 Sometimes the coming of the Son of man refers to the de* 
 Btruction of Jerusalem, and sometimes to the day of judgment; 
 Matt, xxiv ; xxv. 
 
 1. As it regards our everlasting destiny, the day of death is to us 
 as decisive as the day of judgment. The state of our souls is for ever 
 fixeil. The day of death is to all who die as if the last trumpet had 
 sounded, and the Son of man appeared in all his glory to judge the 
 quick and the dead. 
 
 2. Christ has death under his poiver. He has conquered it, and made 
 the hist enemy his servant. Heb. ii. 14, 16; Rev. i. 18. To death 
 Christ says. Go, and he goeth to terminate the career of the wicked, or 
 to bring his people home to himself. The Son of man therefore cometh 
 in death. 
 
 3. This coming is inevitable. Inevitable, because we are mortal. 
 Rendered so by sin. ''Dust thou art," etc. Gen. iii. 19. Although 
 man is "fearfully and wonderfully made," yet he is frail. 
 
 * Such is the extreme delicacy of innumerable parts of the human 
 frame, such the complicated contrivances which make up and continue 
 what we call life, and such a total and fatal derangement does one 
 little stoppage produce sometimes in the course of animal nature, that 
 to those who study the structure of the body, it is astonishing that any 
 of us should live a single day. 
 
 Our life contains a thousand springs, 
 
 And dies if one be gone; 
 Strange that a harp of thousand strings 
 
 Should keep in tune so long. 
 
 Death is the infallible decree of God: *'Itis appointed unto men 
 once to die ;" Heb. ix. 27. No human care, precaution, device, medical 
 science and aid, can eventually ward off the attacks of the last enemy. 
 Youth will not avail — beauty is but a superficial tincture — the 
 strength of manhood is sure to be prostrated — for *' there is no 
 discharge in this war." ** What man is he that liveth, and shall not 
 see death ?" 
 
 4. The event of death is solemn and affecting. It is the decay and 
 dissolution^of a being who has been loved — it is the cessation of every 
 vital function — it is the surrender of earth with all its concerns and 
 engagements — it is the bidding farewell to all earthly friends. Sup- 
 pose the head of a family, an affectionate husband, an indulgent 
 parent, and a kind master: by death all these bonds are broken. His 
 wife, the desire of his eyes, and the partner of his joys, is left a 
 widow. An incurable breach is made in the feelings of her heart. 
 The guide of her youth, the solace of her age, is gone, and she sits 
 pensive and solitary, and refuses to be comforted. The children ex- 
 claim, " iVIy father, my father!" Fond expectation looks in vain fyr 
 the paternal smile, and the language of love. The well-known step 
 and the welcome voice are no more. The habitation distinguished by 
 his name, and enlivened by his presence, now changes its owner. Those 
 doors which readily turned on their hinges for ingress to their late 
 master, now give him no more admission. He leaves his habitation 
 
 27 * 
 
818 
 
 PREPAREDNESS FOR DEATH. 
 
 for the last time with the gloomy pomp of a winding sheet, a coffin, 
 and mourning survivors! Yes, now 
 
 The church-yard bears an added stone, 
 
 The lire-side shows a vacant chair! 
 Here sadness dwells and weeps alone, 
 
 And death displays his banner there: 
 The life has gone, the breath has fled, 
 
 And what has been, no more shall be; 
 The well-known form, the welcome tread, 
 
 Oh I where arc they, and where is he? 
 
 6. The approach of the Son of man by death is uncertain, ** The Son 
 of man coraeth at an hour when ye think not.'* 
 
 (1) This coming may take place when we least think of it — when our 
 minds are absorbed by other things. How often have persons who 
 have devoted soul and body to commerce, to enterprise in various 
 things, and to gay pursuits, been suddenly cut off! The coming of 
 death is like the lightning that darts across the sky, without any pre- 
 vious warning. Previous to the deluge, the warning voice of Noah 
 was lifted up, yet men never thought it a reality till the flood came and 
 swept them all away. Instances of the sudden approach of death are 
 of daily occurrence. Death may surprise us amid the pleasures of 
 easy, gay, good nature. So it was with the sons of Job. They were 
 eating, and drinking wine ; and in one moment their dwelling was 
 converted into a common grave. And so it was with the rich man, 
 when he said to his soul, " Take thine ease," etc. Luke xii. 19. 
 
 (2) The event may take place ivhen our death appears most unlikely. 
 This applies not merely to the sickly or to the aged. In these cases, 
 death seems to move in his more natural territory, for then he only 
 levels such as were ripened for his scythe. Yet even they are often 
 unexpectedly cut off, and the most aged are frequently vainly imagining 
 that they are too young to die. But surely the young and the strong 
 ma}" flatter themselves that they shall yet see many years. Humanly 
 speaking, appearances are in their favour. Yet how often do the 
 strong and the vigorous fall, while the weak and the sickly stand ! Ps. 
 ciii. 15, 16; Isa. xl. 6; Job xxi. 23. Look around you, and see how 
 the young die. 
 
 (3) This coming may take place at a time when the circitmstances of 
 the individual render it very inconveyiient to die. Death, however, is no 
 respecter of persons and circumstances. One person is very useful in 
 society, and cannot well be spared, but death takes him away. Ano- 
 ther is enlarging his commercial enterprise — his mind is full of projects 
 —his hands are full of works, and his afi'airs are vast and complicated, 
 except to himself, yet death takes him away. Behold the Father of a 
 family — those lovely children — that fond mother: all are dependent 
 upon that father for support and counsel ; they cannot spare him, and 
 
 yet he dies. How that widow mourns — and those children weep ! 
 
 So we might instance many a case. Is it not true that " the time is 
 
 short ; and it remaineth that both they that have wives," etc. 1 Cor. 
 vii. 29. Is not this uncertainty a loud call to " set our house in order, 
 for we must die and not live? 
 
 (4) Death may come and find us unprepared. Our state at death is 
 irrevocably fixed for ever. Death conducts either to eternal life, or to 
 eternal woe. For the latter indeed death finds myriads prepared. 
 
PREPAREDNESS FOR DEATH. 
 
 319 
 
 For the former, how few! In such a case the sinner is hurried into 
 the immediate presence of his God, with his heart unchanged; full of 
 hatred to God and his ways ; yes, he enters the world of spirits, w^ith 
 the wenpons of rebellion. in his hands. 0 what must be the feeling of 
 that soul which is hurried from the haunts of wickedness into the pre- 
 sence of the God of purity ! Sinner, how awful is thy fate, standing 
 
 on the brink of eternal perdition; on the very suburbs of hell! What 
 would be thy surprise and consternation, if death should suddenly 
 plunge thee into its awful vortex! 
 
 How dreadful to be surprised in matters that are serious! A family 
 is reposing in the arms of sleep — they know not at what time the thief 
 Cometh — but he enters their dwelling, plunders, or even assassinates. 
 Had they known when he would come, they would have been prepared. 
 
 An army is unwatchful, indifferent, and dreaming that the enemy 
 
 is deficient in dexterity and courage to make an attack upon them, 
 when lo ! in the midst of this apathy and delusion, the enemy comes, 
 
 attacks, and conquers. So the young man is folding his arms iu 
 
 apathy, dreaming that he will live very many years — so the sinner is 
 j^resuming on a long career of folly — the wealthy are idolizing their 
 possessions — the speculator is dreaming of greater accumulations, 
 saying, '*I will pull down my barns and build larger," etc., when, be- 
 hold, in a moment they think not of, the Son of Man cometh. 
 
 II. An Important Injunction. "Be ye therefore ready also." 
 
 To be ready for death is of the utmost importance, and ought 
 to be our great object through life. As death leaves us, judg- 
 ment will find us. " Whether the tree falls towards the north, or 
 the south ; in the place where it falls, there shall it lie,^' is the 
 declaration of Scripture ; and woe to the man who rests only ou 
 the forlorn hope of some after-change. A futurity unprepared 
 for, is a gulf of darkness unilluminated by a single ray of light. 
 
 Wherein consists this readiness ? 
 
 It does not consist in any specific devotional duties that can be 
 done at last ; nor altogether in unremitting devotional exercises 
 through the course of life. It is, not always praying and hearing, 
 shutting ourselves out of the world, and declining the duties of 
 life, that is properly a preparation for death ; but true readiness 
 consists in such things as these : — 
 
 1. A cordial reception of (he gospel as the Dixnne revelation of mercy to 
 tinners. It is examined and found to be true. It is felt to be appro- 
 priate and richly adapted to the case of helpless, hopeless sinners. 
 Just as the Jews did on the day of Pentecost; they gladly received 
 the word." Like the jailor; Acts xvi. 
 
 2. An assurance of pardoned sin, and exemption from Divine censure. 
 
 We all huve sinned, and come short of the glory of God. Our hearts 
 
 are corrupted, and our lives unholy, and unless we secure Divine for- 
 giveness for transgressions, and deliverance from Divine condemnation, 
 
 tliere remains nothing for us but coming wrath. But the gospel 
 
 proclaims abundant mercy to the guilty. Acts xiii. 38, .S9; 1 John i. 7, 
 6. To die and go into eternity without sin forgiven, is to become tho 
 
820 
 
 PREPAREDNESS FOR DEATH. 
 
 victim of Divine anger. Only the pardoned and justified can be sayed. 
 John iii. 14—18, 86 ; Rom. viii. 38, etc. 
 
 3. Renewal of the soul- *' Therefore if any man be in Christ, he is a 
 new creature," and becomes like God, and meet for heaven, for Christ 
 says, ''Except a man be born again," etc. John iii. 3. No one can 
 ever meet God with comfort, unless assimilated to his image. There 
 must be a relish for God's service here, and a delight in God's people, 
 or heaven can never be enjoyed; and thus we may test ourselves 
 whether we have passed from death unto life. If a sinner could get 
 into heaven, what enjoyment could he find there? There is enough in 
 his disposition, unhallowed temper, and unrenewed heart to render hira 
 miserable there. To relish any thing, we must have taste and capacity 
 for it. What gratification do the sweet strains of music yield to the 
 deaf, or the beauties of creation to the blind? Are the society and 
 conversation of the learned relished by the coarse and illiterate? Are 
 
 the luxuries of the table relished by the sick? Then what would 
 
 the unsanctified do in God's habitation of holiness? What a weariness 
 it would be to serve God day and night, when there is so much aver- 
 sion to his service here ! What a gloomy abode heaven would be to 
 those who dislike communion with saints below, who shun them as 
 they would a tempest, did they meet with no other company in the 
 Jerusalem above, and were they condemned to hear thousands on 
 Mount Zion hymning that very song which was their aversion on earth! 
 Fellowship with God here is just a lower stage of the communion that 
 a saint enjoys with God in heaven ; and the vision of God, which is now 
 dark, is exchan'ged into rapture, in beholding the same God face to 
 face, and rejoicing in the vision. 
 
 4. A proper disposition of soul, peculiarly hefitiing the approach of 
 death. This may embrace the following particulars: — 
 
 (1) The graces of the Spirit in lively exercise. Faith ; "I know in whom 
 I have believed," etc. Hope; " Rejoicing in hope of the glory of God." 
 Joy ; " We joy in God through whom we have received the atonement.*' 
 Love; "The love of God is slied abroad," etc. Rom. v. 6. The fruits 
 of the Spirit are described, Gal. v. 22, etc. 
 
 These holy principles must and will influence the conduct: will make 
 us habitually and prevailingly act on what we believe, so as to be 
 governed by it — in solitude, in our families, in our business, in our 
 enjoyments, and in our transactions with each other, so that the gospel 
 be not blamed. 
 
 (2) Activity in the Church of God. Great attachment to Zion — con- 
 secration of time, talents, and substance, and ardent prayer for its 
 prosperity. 
 
 (3) An inward, mental, and habitual resignation of the world as a 
 portion, and the choice of a heavenly one in its stead. Not retiring 
 from the world, or despising its providential blessings: but withdraw- 
 ing the heart from it, and setting the affections on things above; hav- 
 jng the treasure and the object of supreme choice there. "Whom have 
 I in heaven ? " etc. 
 
 (4) Expecting and waiting for the coming of Christ. In this frame of 
 mind was the Apostle Paul, when he longed to "depart and be with 
 Christ." So was good old Simeon, "Lord, now lettest thou thy ser- 
 vant," etc. In this frame of mind was Stephen the proto-martyr, when 
 
Paul's constancy. 
 
 321 
 
 he said, ** Behold, T see the heavens opened, and the Son of man stand- 
 ing on the right hand of God." True believers can say, am now 
 ready to be offered," etc. They " look " daily for that blessed hope,** 
 etc. 
 
 0 happy servant he, 
 
 In such a posture found, 
 He shall his liord with rapture see, 
 
 And be with honour crowned. 
 
 XLIV.— PAUL'S CONSTANCY. 
 
 "There came down from Judea a certain prophet, named Agahus : and when he waa 
 come untx) us. he took Paul's ccirdle, and bound his own hands and feet, and said, Thuti 
 paith the Holy Ghost: so shall the Jews at Jerusalem bind the man that owneth this 
 girdle, shall deiiver him into the hands of the Gentiles. And when we heard these 
 things, both we and they of that place, besought him not to go up to Jerusalem. Then 
 i*aul answered. What mean ye to weep, and to break my heart? For I am ready not 
 to be bound only, but also to die at Jerusalem for the name of the Lord Jesus." — Acts 
 xxi. 10—14. 
 
 It is in part the design of the sacred scriptures, to furnish us with 
 great examples, in which we may see the doctrine they teach reduced 
 to practice, and see it in all its life and power. 
 
 In Paul we have an instance of the wonderful efficacy of Divine 
 grace. What a change is here, from what he once was ! the poor 
 empty Pharisee and violent persecutor is now prepared to suffer 
 martrydom. 
 
 He was also in this an eminent follower of Christ: he met his death 
 with constancy, and would not be turned aside from the path of duty. 
 He went up to Jerusalem with his heart full of tenderness, but nothing 
 could shake his resolution. 
 
 I. The CoNSTAxeY of Paul. 
 
 1. 7/5 warrant or authority. We might think he was rash : his friends 
 thought so. In common cases we are not to run in the way of per- 
 secution, nor to go out of our way to meet the cross. But Paul was in 
 the way of Divine appointment, and had only to take up his cross as 
 Christ had done before him. He had a special direction to go up to 
 Jerusalem, though he was given to expect persecution as the conse- 
 quence. Acts xix. 21. He knew not every particular, except that 
 
 he should see the churches in Asia no more: ch. xx. 25. We must 
 
 keep the path of duty, whatever be the consequences. 
 
 2. The trial of his constancy/. Two things were specially adapted to 
 shake his constancy. (1) The warning was Divine. Agabus, however, 
 did not pretend to command him in the name of the Lord not to go up 
 to Jerusalem; though if he had, Paul would not have turned aside, as 
 
 the old prophet did. 1 Kings xviii. (2) The tender affection of his 
 
 friends. He could stand threatenings and dangers, but tears and 
 
 tenderness went to "break his heart." These also proceeded from 
 
 love to him, and to the churches of Christ: but he is firm amidst it aU. 
 
 V 
 
322 
 
 paut/s constancy. 
 
 3. The strength of his constancy. They told him of bonds: he was 
 
 ready for more than bonds ; he was prepared to die." Liberty ia 
 
 8weet; life is still more so : but Christ is dearer than all. The mo- 
 tive urged by his friends was touching; the good of the churches was 
 still more so. Tliis consideration once caused him to be in a strait, 
 whether to abide, or depart, and be with Jesus: but here the will of 
 God is plain, and therefore he is ready. Nor was this a sudden flash 
 of zeal: it continued to the end of life. 2 Tim. iv. 6. 
 
 4. The motive which induced it. The love of Jesus, the name of the 
 
 Lord Jesus: " this is true religion. It is difficult to conceive of the 
 
 ideas which occupied his mind, while uttering these words: his heart is 
 
 full, as the words themselves imply. No doubt he would think of the 
 
 Lord Jesus once * going up to Jerusalem' for him: 'he loved me, nnd 
 gave himself for me.' He had also himself been a persecutor of that 
 ' name,' and had been silenced by an overwhelming question: *Why 
 persecutest thou me?' Christ had now honoured him as the almoner 
 
 of his riches among the Gentiles : 'Unto me is this grace given.' He 
 
 had witnessed the blessed efficacy of that name, in saving thousands 
 and thousands of sinners. Hence his resolution to die proclaim- 
 ing it. 
 
 5. The amiable submission of his friends. They did not know at first 
 what the will of the Lord was in this matter : but when this was de- 
 clared, they gave him up, saying, 'The will of the Lord be done.' 
 
 This also is true religion: it is like Christ himself. *'Not my will, but 
 thine be done.'* 
 
 IMPROVEMENT. 
 
 1. Let us be thankful for the protection we enjoy^ and that we 
 are shielded from the violence of wicked and unreasonable men. 
 Our table is spread in the sight of all our enemies : we can go and 
 come, without fear of persecution and of martyrdom. Ps. xvi. 5, G. 
 
 2. Learn the importance of being prepared for self-denial. 
 Having been accustomed to peace and safety, we have as it were 
 forgotten some of the first principles of the gospel: 'deny thyself, 
 and take up thy cross, and follow me.' Matt. xix. 29 ; 1 Cor. xv. 
 
 30, 31. Yet we are as soldiers, in a state of requisition, and 
 
 ought to be prepared for action. Eph. vi. 14. 
 
 Is it not for want of entering more fully into the spirit of the 
 gospel, that Christ is denied in far less trials than those which 
 primitive believers had to endure ; and that religion is often made 
 to give place to the fear of man, the love of the world, and the 
 love of ease. 
 
 3. See wherein the very essence of Christianity consists ; it is 
 doing what we do in religion ^'for the name of the Lord Jesus.'^ 
 It is for him to be dearer to us than liberty or life itself. Acta 
 XX, 24; Phil, iii. 8. 
 
 A. Fuller. 
 
THE WORK OF THE LORD. 
 
 823 
 
 XLy. — THE WORK OF THE LORD. 
 
 "Therefore, my beloved brethren, be ye steadfaf5t, unmovable, always abounding 
 n the work of the Lord, forasmuch as ye know that your labour is not in vain in the 
 Lord."— Cur. xv. 68. 
 
 This verse stands in connection with one of the most solemn portions 
 of holy writ, — the resurrection of the body, and the eternal happiness 
 of the righteous. We are standing before the events of the last day; 
 we behold the great white throne; the judgment is set, and the books 
 are open ; creation vanishes ; the sun is turned into darkness ; the moon 
 disappears; stars fall; the firmament is folded up; the archangel 
 sounds: the trump of God is heard; the gates of Hades are opened; the 
 gi-aves yield up their dead ; the righteous stand forth. To many of you 
 I use the exhortation of the text. 
 
 I. The nature of the work is defined. The work of the 
 Lord.'' This gives us two views of religion. It is 
 
 1. Fraclical. It is " labour." What has man to do ? The cultivation 
 of his personal piety. To work out your own salvation. To make your 
 calling and election sure. The Christian is to be occupied every 
 moment. He is never to stand still. Doctrine is valueless unless it be 
 practical. What is repentance ? I see it in the gushing tear. What 
 is faith? Do not give me fift}'^ axioms about it; 1 see it in the rising 
 soul of the struggling penitent. What is love? The fervour of sancti- 
 fied affections. What is the character of religion ? Vitality. Again, 
 the Christian is described as a labourer, a candidate for a crown, a 
 soldier. Not every one that saith unto me. Lord, Lord. 
 
 2. Eoavgelical. " Work in the Lord." Man, of himself, is incapable 
 of pleasing God. Regeneration is the work of the Lord. If any man 
 be in Christ, he is a new creature. Christ is the life of all his obedi- 
 ence, desire, sympathy, love, exertions, conversation. He lives and 
 labours in the Lord. Through Christ, all becomes acceptable to God. 
 
 II. The manner in which it is to be performed. 
 
 1. StiibilUy of principle. Instability will spoil the finest plan ; will 
 ruin a man's business. Those, in religion, who trust to temporary ex- 
 citenient, will do but little. Christians are temples; they are rooted 
 and grounded. We are to increase in knowledge, and grow in grace, 
 be much in private prayer and meditation. 
 
 2. Unmovable. Many have gone back to perdition. Your adversary 
 goeth about like a roaring lion. You are not yet in heaven ; are called 
 to suffer; have numerous enemies; the frowns and smiles of the world. 
 Many have fallen asleep on enchanted ground. Paul said, I keep my 
 body under; " again, " Neither count I my life dear unto me." 
 
 3. Abounding fruit fulness. We are not to go to a point and then 
 Stop. We must live entirely and constantly to God. 
 
 III. The certainty of success is declared. Your labour is 
 not in vaiu." 
 
?>24 CHRISTIANS THE GLORY OF FAITHFUL MINISTERS. 
 
 1. In reference to yourselves: God is not unrighteous to forget, youf 
 work of faith and labour of love. It is not necessary we should live in 
 doubt. The plea of modesty is not good. You must cast yourself on 
 the atonement. You need not wait for this knowledge until the morn- 
 jug of the resurrection. Now consecrate 3'our all to the Lord. You 
 will soon have to leave this vile body, and you shall have a glorious 
 body. 
 
 2. In its spiritual and individual objects. The Christian is solicitous 
 that his holy life should recommend religion, and by this he may bring 
 many souls, to glory. Tract distributors, missionary collectors, Sunday- 
 school teachers, your labours shall not be in vain in the Lord. 
 
 Theophilus Lessey. 
 
 XLVL — SEEKING GOI>. 
 
 " 0 God, thou art my God; early will I seek thee." — Ps. Ixiii. L 
 
 I. The privilege of a good man. 
 
 1. God is his Father. 2. Defender. 3. Counsellor.— 
 
 4. Comforter. 
 
 IT. The resolution of a good man. 
 
 1. What is it to seek God ? 
 
 2. Where is God to be sought? In his word, ordinances, by 
 prayer, reading. 
 
 3. When is God to be sought? Early in life, early in the 
 morning, 
 
 4. Why is God to be sought ? He is lovely, and makes happy. 
 
 Alexander Fletcher. 
 
 XLVII.— CIIKISTIANS THE GLORY AND JOY OP 
 FAITHFUL MINISTERS. 
 
 « For ye are our glory and joy." — 1 Thess. ii. 20. 
 
 Here is Paul rejoicing over his Thessalonian converts — In improving 
 this circumstance, 
 
 I. Let us inquire into the character of those who become theja^ 
 of faithful ministers. Certainly, not all who hear the word are 
 of this description. Too many are like Isaiah^s hearers, over 
 whom we have cause i» lament and exclaim, " Who hath believed 
 
CHRISTIANS THE GLORY OF FAITHFUL MINISTERS. 325 
 
 our report; and to whom is the arm of the Lord revealed!'' Alas I 
 to such we are made a savour of death unto death, and must 
 appear as swift witnesses against them another day/' 0 that 
 hearers of the gospel would consider this! 
 
 But the glory and joy of faithful ministers is derived, 
 
 (1) Frovi such as receive the truth in the love of tt; even as the Thessa- 
 lonians, who "received it, not as the word of men, but (as it is in truth) 
 the word of God, which etfectually worketh in them that believe." 
 
 (2) Such characters give joy to their ministers, in proportion as they 
 discover a temper of heart corresponding with the Gospel — when they 
 see grace reigning in their conduct — fervent attachment to God and his 
 cause — weanedness from the world — longing after spiritual enjoyments, 
 and *' waiting for his Son from heaven, even Jesus, who delivereth us 
 from the wrath to come; " — **for now we live (saith the apostle,) if ye 
 stand fast in the Lord." 
 
 (3) Those who grow in grace, as well as continue steadfast, are also 
 the joy of faithful ministers. When benevolence towards men accom- 
 panies love to God — when Christians add to their faith, virtue, know- 
 ledge, godliness, brotherly kindness, charity — when these things are 
 in them, and abound, then do faithful ministers glory in the success of 
 their labours. 
 
 II. Let us inquire WHY it is faithful ministers rejoice in such 
 persons f It is 
 
 (1) Because from their conversion they derive a proof of their own fidelity. 
 It is true, indeed, that usefulness in the conversion of sinners will afford 
 no proof of personal religion in the preacher: God may honour his own 
 truth, while he despises the instruments; yet it is an evidence that 
 what they have delivered is substantially the truth of God. For it is 
 the gospel only that can be effectual to this purpose: — '* Ye therefore 
 are our epistle, seen and read of all men." 
 
 (2) In them the great object of all ministerial prayers and labours art 
 accomplished. The daily prayer of a faithful minister will be the success 
 of his labours — more will he rejoice in this, than the miser in the in- 
 crease of his wealth ; and nothing short of this will satisfy him. 
 
 (3) Hereby Christ is glorified. The minister of Jesus will often re- 
 member how much his heart was set on the salvation of sinners — the 
 sufferings he endured for their sake — and that all the reward he de- 
 sired was to have them given to him "for an inheritance:" and he 
 cannot but rejoice to see this blessed end accomplished. 
 
 (4) The conversion of sinners secures their eternal interests. What a 
 source of pleasure doth it afford to view that event in connection with 
 an eternal world ! — to think what a portion of bliss that soul is to enjoy ; 
 and how unutterable that misery from which he is now rescued ! He 
 who converteth a sinner from the error of his way, shall save a soul 
 from death, and hide a multitude of sins." 
 
 (5) In their conversion is seen the medium of incalculable good to others. 
 Of all such the Lord in effect says, as he said of Abraham, *' I will bless 
 thee, and thou shsilt be a blessing." Who can tell what blessed effects 
 may follow upon the conversion of one sinner to God! It is like ''a 
 
 28 
 
326 
 
 BALVATIOxN BY GRACE. 
 
 handful of corn in the earth upon the top of the mountains, the fruit 
 of which shall shake like Lebanon." 
 
 (6) Such shall be the companions of their glory and joy in the world to 
 come. — We are your rejoicing, even as ye also are ours, in the day of 
 our Lord Jesus." Faithful ministers will rejoice in delivering up their 
 charge into the hands of their divine Lord; while believers are "pre- 
 sented before the presence of his glory, with exceeding joy." 
 
 S. Pearce. 
 
 XLVIII. — SALVATION BY GRACE. 
 
 "Not by works of righteousness which we have done, but according lo his mercy he 
 paved us, by the washing of regeneration, and renewing of the Holy Ghost." — Titus 
 iii. 5. 
 
 The Gospel is founded in the depravity of human nature, men being 
 through the fall depraved, *' foolish and disobedient — hateful and hating 
 one another," until "the kindness and love of God" our Saviour, re- 
 vealed the method of salvation here described; and the only one adapted 
 to fallen and depraved creatures, as we are — namely, "Not by works 
 of righteousness which we have done, but according to his mercy," etc. 
 In this method of salvation, we may observe that 
 
 I. It is ^^Not by works of righteousness that we have done/' 
 This appears from such considerations as the following : 
 
 (1.) Our best duties are attended with such defects as make them 
 sinful in the sight of God, and consequently are sufficient to condemn, 
 in.«^tead of justifying us. 
 
 (2.) The great design of God, in the gospel method of salvation, was 
 to magnify his own grace, in the salvation of his people; which, "if 
 it be of grace, is no more of works, otherwise grace is no more grace." 
 
 (8.) The word of God declares expressly and emphatically, that sal- 
 vation is ''Not of works, lest any man should boast," — and so in the 
 text — ''Not by works of righteousness which we have done," 
 
 It may be objected. If works save not, of what use are they? — An- 
 swer: They are necessary to evidence our faith in God, and love to the 
 Saviour, and to stop the mouths of infidels and blasphemers. 
 
 II. It is according to his mercy that he hath saved us.'' 
 
 His salvation is abundant — complete — unchangeable — everlasting. 
 It is founded in God's eternal purpose — in the purchase of the blood 
 Df Christ, and applied and consummated by the work of the Holy Spirit 
 — " He hath saved us." 
 
 III. It is by the washing of regeneration, and renewing of the 
 Holy Ghost, whose office it is 
 
 1. To convince us of sin, and of our lost estate by nature. 
 
THE TABERNACLE. 
 
 327 
 
 2. To quicken and renew our minds, by nature dead in trespasses 
 and sins," by a communication of divine light and life — "purifying 
 our hearts by faith which is in Christ Jesus."' 
 
 IV. Faith in this point will give peace, if not triumph, in a 
 dying hour: the more enlarged faith is, the greater will the tri- 
 umph be. 
 
 Death is an untrodden path : none of us know what it is to die; but 
 in proportion as we believe this truth of salvation by grace alone, so 
 will be the comfort we shall enjoy. Under this conviction we may 
 meet the last enemy with confidence, and, appealing to our divine Lord, 
 Bay, with the Psalmist, *'Lord, into thy hands I commit my spirit, for 
 thou hast redeemed me, 0 Lord God of truth I" 
 
 XLIX. — THE TABERNACLE TYPICAL OF THE 
 CHURCH MILITANT, AND THE CHURCH TRL 
 UMPHANT. 
 
 Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill?" — Ps 
 XV. 1, 2, etc. 
 
 This Psalm begins with most important questions, and proceeds to 
 give very definite answers to them. The whole affords a test by which 
 we may ascertain our qualifications for a residence in the church here, 
 and in the church of glory everlasting. Self-exauiination in the affairs 
 of the immortal soul is necessary, and if properly exercised, will be 
 
 productive of special advantage. The religion of the Bible is not 
 
 mere faith ; but faith whose reality is proved by a life of hoUness and 
 uprightness before men. ** Lord, who shall abide," etc. 
 
 I. Consider the tabernacle typical of the church militant. 
 
 The tabernacle was a kind of portable temple, designed for the pre- 
 sence of the king of Israel, Ex. xl. 34, 35, and properly regarded aa 
 the centre of the ceremonial worship. It was a movable structure, so 
 contrived ns to be readily taken to pieces and put together, for the pur- 
 pose of carrying it from place to place during the forty years of mi- 
 gration in the wilderness. Though called a 'Ment," because it waa 
 Covered with canopies of cloth and skin, yet it was constructed with 
 extraordinary magnificence, and at a vast expense, suitable to the dig- 
 nity of Jehovah, and corresponding also to the value of those spiritual 
 and eternal blessings, of which it was designed to be a type or emblem. 
 The value of the gold and silver used in the holy service amounted to 
 £185,568, besides the great quantity of brass, wood, pillars, and uten- 
 sils; also the jewels in the high-priest's ephod and breast-plate — all 
 these must have amounted to a great sum. It is described Ex. xxv. 
 2xvi xxvii. 
 
328 
 
 THE TABERNACLE. 
 
 1. The tabernacle was built according to Divine command. 
 
 It was his will that it should be constructed. He condescended to 
 adjust the minutest particulars, as the loops, the taches, and the pins. 
 And all things were done according to the pattern which God showed 
 Moses in the mount. 
 
 The church has been designed and established by Jehovah. Every 
 thing connected with its existence, privileges, happiness, progress, and 
 ultimate glory, has been arranged according to infinite wisdom and 
 love. It is not of human invention. Not even an angel interfered. — 
 The tabernacle was executed by the Holy Spirit, who rested on Beza- 
 leel and Aholiab to fit them for this service. The same Spirit descended 
 on the Apostles — the wise master-builders of the gospel church, and 
 qualified them for the work. Walk about Zion, then ; tell the beau- 
 tiful towers thereof; mark ye well her impregnable bulwarks; con- 
 sider her palaces;" enter her gates, and behold her privileges and im- 
 munities, and mark the infinite love of her God; read her sublime 
 destiny, even triumph over every foe, and glory everlasting in the 
 temple of heaven, and remember that the splendid structure is the 
 creature of God. 
 
 2. The tabernacle ims composed of different materials, joined to- 
 gether, making one tabernacle. The materials were various, a8 
 gold, silver, wood, brass, scarlet, blue, and purple cloth, fine linen, 
 etc. These arranged by the workmen^s skill produced the beauty 
 and perfection of the structure. 1 Cor. xii. 21. 
 
 So the church of God is composed of many members in one bod^. 
 See Eph. ii. 21, 22; iv. 16. The church is composed of regenerated 
 and believing men of various nations, of difi^erent stations, difi'erent 
 natural tempers, unequal gifts and graces, and various ministers; yet 
 *' they are all one in Christ Jesus." 
 
 3. The tabernacle was the place of religious service, and delight" 
 fvl privilege. Here was the ark, the mercy-seat, the oracles, the 
 golden pot of manna. Here the sacrifices were ofi*ered, and in 
 cense burned. God accepted the sacrifice, and manifested his glo- 
 rious presence. 
 
 The church now enjoys the Divine presence, and God communes with 
 them from off the mercy-seat. In his power the great sacrifice is con- 
 stantly exhibited. Its precious merits, its sovereign efficacy, are real- 
 ized by the members of Zion. God opens the windows of heaven, 
 and showers down all spiritual blessings upon his people in heavenly 
 places in Christ Jesus. How sweet is the word ! How delightful is 
 praise! How precious is prayer! — The tabernacle was anointed with 
 oil when Moses cousecrated it ; and the church, too, has an unction 
 from the Holy One. 
 
 4. The tabernacle, as previously stated, was of great cost and 
 value. The most valuable materials were employed in its conHtruc 
 tion ; gold, silver, precious stones, and the richest embroidery. 
 
 The church of Christ, the King's daughter, is all gloriou i frithin 
 Believers are " redeemed with the precious blood of Chrisv Thejr 
 
THE TABERNACLE. 
 
 329 
 
 are precious in the estimation of the glorious Trinity, 2 Tim. ii. 20, 21. 
 Called '*the precious sons of Zion," Tim. iv. 2; *'a chosen genera* 
 tion," 1 Sam. ii. 9. 
 
 5. The tabernacle was duly protected. It was covered with fine 
 twined linen, and with many valuable skins, which rendered it 
 impervious to the weather. And above all, it was ever under the 
 Divine inspection and power. 
 
 By the Omnipotence and immutable righteousness of God the church 
 is for ever secure. Who, what, can harm that church as enveloped ia 
 the Redeemer's righteousness? The fine linen of his obedience, the 
 purple covering of his blood, is thrown over it for its everlasting 
 triumph. "Who shall lay any thing to the charge of God's elect?** 
 Rom. viii. ; Ps. cxxi. 5 — 7. 
 
 6. The tahemacle was a migratory temple, carried about on the 
 shoulders of the priests and Levites from place to place, and not 
 remaining long in any place. 
 
 It is therefore a proper type of the church militant, wandering up 
 and down, tossed by various storms and tempests ; the saints having 
 here no continuing city; each of them feeling and saying, "I am a 
 stranger in the earth, — a pilgrim and sojourner, as all my fathers 
 were." 
 
 7. The tabernacle existed but for a season ; it was ultimately 
 superseded by the temple at J erusalem. 
 
 0 blessed thought ! these frail and dying bodies in which we taber- 
 nacle on earth must soon be dissolved, when the ransomed spirit shall 
 ascend to the celestial temple of God. 2 Cor. v. 1. And the church 
 on earth, so frequently encompassed with clouds, and assailed with 
 storms ; so erring and imperfect, shall soon be consummated in glory ; 
 then the Redeemer shall present her to his Father as his chosen and 
 precious bride, "not having spot or wrinkle, or any such thing." O 
 death, thou art commissioned to draw aside the veil of mortality that 
 interposes between the holy and most holy place — the church militant 
 and the church triumphant! 0 judgment day! on thy auspicious 
 morning, sin shall be destroyed, death shall be annihilated, Satan for 
 ever restrained, and the church be arrayed in splendour and beauty 
 correspondent to the character of the New Jerusalem. 
 
 8. The tabernacle of Moses, and even the temple on Mount Zion^ 
 typified heaoen. Expressly tau<):;ht by the Apostle, Heb. ix. 24. 
 *'Tiie holy hill'' refers to Mount Zion, where the temple was built. 
 There the ark became stationary, and was no longer carried about 
 from place to place. 
 
 It is the happiness of glorified saints that they dwell in that holy 
 hill; they are at home there for ever. 
 
 "Was the tabernacle of Moses divided into several parts? We know 
 him that said, 'In my P'ather's house are many mansions,* John xiv. 2, 
 Was it a place of great splendour and magnificence even to the eye? 
 * Glorious things are spoken of thee, 0 city of the living God,' Pfc 
 28* 
 
330> 
 
 THE TABERNACLE. 
 
 Ixxxvii. 3. Was it the dwelling of Jehovah, where the visible to]jen« 
 of his presence were seen? In the heavenly mansions he nnveiu? the 
 brightness of his glory to all the saints around him ? Did priests always 
 officiate there? The saints in light are both kings and priests unto 
 God. Were the curtains broidered with cherubims ? In the celestial 
 abodes are the innumerable company of angels. Was it replenished 
 with all necessary furniture and provision ? In heaven is the true light 
 and the living bread, fulness of joy, and pleasures for evermore. Did 
 the voice of praise continually resound in the earthly tabernacle? The 
 eternal regions are for ever filled with loud hosannas. Were holiness 
 and legal purity required in all who trod the venerable courts of God's 
 ancient dwelling. place ? Nothing that is defiled can enter the heavenly 
 Jerusalem. And, lastly, as the tabernacle was sprinkled with blood by 
 the Jewish high-priest, when he penetrated its innermost recesses once 
 in the year, with the names of all the tribes engraven on his heart, even 
 so the blood of Jesus Christ has consecrated that high and holy place, 
 that sinners of the human kind might not be for ever excluded from 
 dwelling in the beatific presence of Jehovah. When the everlasting 
 gates of heaven were by sin barred for ever against us, the blood of 
 Christ was the key that opened them again ; and the believers in his 
 atoning blood may enter into heaven itself, with greater boldness, than 
 the high-priest when he went into the holiest of all ; than the Levites, 
 when they officiated in the holy place; or than the people, when they 
 approached the outward court.'* 
 
 II. Inquire who shall abide in the Tahernacle, etc, " Lord, who 
 shall abide in thy tabernacle ? etc. 
 
 As good Matthew Henry says, "Not who by name, for only the Lord 
 knows who are his; but who by description. What kind of people are 
 they whom thou wilt own, and crown with distinguishing and eternal 
 favours? It is a great privilege to be a citizen of Zion. an unspeakable 
 honour and advantage. But only few are thus privileged. The majority 
 of men follow the course of this world. None are entitled to it by 
 birth. It is in vain to say, "We have Abraham to our Father." — Again, 
 all are not Israel who are called Israel — some abide for a time, but fail 
 eventually. " They went out from us; but they were not of us," etc. 
 
 1 John ii.' 19, 20. 
 
 They are really members of the church, and they are characterized 
 
 1. By sincerity. "Who speaketh the truth in his heart." Who 
 really loves God and fears him ; who possesses a principle of grace, and 
 true faith, corresponding to the description, John i. 47; Gen. xvii. 1 ; 
 
 2 Cor. i. 12. 
 
 2. By uprightness. " He that walketh uprightly," v. 2. Honest in his 
 dealings, etc., ever regarding the golden law of equity. Ps. cxix. 1, 6. 
 
 3. By neighbourly respect. " He backbiteth not with his tongue,'* 
 V. 3. He is careful not to injure him by word or deed — says nothing 
 that might injure him in his character, person, or property; he forges 
 no calumny, he is author of no slander, and insinuates nothing injurious, 
 Prov. XXV. 23 ; 1 Cor. xiii. 5. 
 
 4. He estimates the characters of men by the Scripture balance, and 
 not according to worldly rules. 
 
THE TRUTH IN JESUS. 
 
 831 
 
 (1) He thinks no better of a man's wickedness, on account of hia 
 pomp and grandeur in the world. " In whose eyes," etc., v. 4. 
 
 (2) He thinks no worse of any man's piety, on account of his poverty, 
 etc. *' He honoureth them that fear the Lord," v. 4. 
 
 (3) He is faithful to all engagements, irrespective of any sacrifice it 
 may involve. *'He sweareth," etc., v. 4. 
 
 (4) He increaseth not his wealth by injustice — not by extortion — not 
 by bribery, v. 5. 
 
 Now all this is the result of Divine operation, the fruit of regenera- 
 tion and faith. These manifestations are not meritorious; 
 
 FoiA when his holiest works are done, 
 His soul depends on grace alone ; 
 This is the man thy face shall see. 
 And dwell for ever, Lord, with thee. 
 
 IMPROVEMENT. 
 
 Let the church be harmonious. The symmetry of the ancient 
 tabernacle, the nice conjunction of its parts by mortises and bars, 
 and of the curtains by loops and taches, was not more delightful 
 than to see brethren dv^^ell together in unity. — Be holy. The 
 tabernacle had the holy place — the church is God's seat. — Antici- 
 pate the time when your tents shall be struck, and you shall maroh 
 forward to possess the land. 
 
 L. — THE TRUTH IN JESUS. 
 
 "As the truth is in Jesus." — Ephes. iv. 21. 
 
 The apostle is here cautioning the Ephesian Christians against licen- 
 tiousness, either of doctrine or of practice, by stating the inconsistency 
 of either with the truth as it is in Jesus. Let this truth be the subject 
 of our present contemplations ; and we may remark, 
 
 1 . This truth comes to us attested by very high authority ; the messenget 
 of it is the Son of God, the brightness of his glory, and the express 
 imajre of his person ;" who from eternity lay in the bosom of the Father, 
 find in the fulness of time came into our world in his name, to reveal 
 his will for our salvation. 
 
 2. " The truth in Jesus" is all (ruth, and nothing but truth. He 
 laboured under no mistake, propagated no error, practised no disguise, 
 *' All the words of his mouth are in righteousness: there is nothing 
 forward or perverse in them." 
 
 3. " The truth in Jesus" is all interesting. INTuch of whnt is propa- 
 gated by men, though it mny be truth, yet it may not -muterially affect 
 our most important interests; it may be often mattei of curiosity, 
 rather than of utility. But Jesns^ did not come from heaven to earth 
 to propagate matters of any trifling moment ; miracles were not 
 
532 
 
 GRATITUDE FOR DIVINE MERCIES. 
 
 wrought for the confirmation of what would only gratify an idle curi- 
 osity, or merely subserve the lesser interests of mankind. 
 
 4. " The truth in Jesus^^ is complete, though it may seem to be compre- 
 hended within narrow bounds ; yet, it contains the whole will of God for 
 our salvation. There is nothing that can contribute to our safety, 
 peace, or happiness — to the duty we owe to God or man, but what is 
 fully contained in it. Here every branch of truth and duty receives 
 due attention; nothing is overlooked, nothing disproportionate. It is 
 sufficient to make the man of God perfect, thoroughly furnished unto 
 all good works." 
 
 5. " The truth in Jesus^^ is the most eminent and glorious in its nature. 
 It makes discoveries which the mind of man could never reach ; " what 
 eye hath not seen, nor ear heard, neither hath it entered into the heart 
 of man to conceive." It brings to light " the deep things of God. even 
 the hidden wisdom which God ordained before the foundation of the 
 world ; such wisdom, that in comparison with it, all the boasted wis- 
 dom of the world is but foolishness." 
 
 6. The truth in Jesus shines by its native splendour." It needs no 
 borrowed ornaments ; it admits of no human embellishments ; its own 
 excellence is sufficient to recommend it; like the lustre of gold, or tho 
 brilliancy of a diamond. Hence its great Author, and its most suc- 
 cessful propagators, have not come *' with enticing words of wisdom," 
 but in "simplicity and godly sincerity, words which the Holy Ghost 
 teacheth." 
 
 7. The truth in Jesus" is level to all capacities ; as it relates to mat- 
 ters of as great importance to the peasant, as to the prince, or the 
 philosopher; so it expresses itself in a way as intelligible to the one aa 
 to the other. *' The wayfaring man, though a fool, shall not err 
 therein." 
 
 8. *' The truth in Jesus" is most powerful in its effects. It sets the 
 mind at liberty from the bondage of error, and of sin. *'The truth 
 shall make you free." — It sanctifies the heart: "sanctify them 
 through thy truth — thy word is truth." — It reforms the life: "where- 
 fore putting away lying, speak every man truth with his neighbour; for 
 we are members one of another." 
 
 Thus excellent, thus important is "the truth in Jesus" — revealed 
 in him — centering in him — and in him accomplished. Let us then 
 love and reverence — cherish and practise — "the truth" as it is "in 
 Jesus." 
 
 LI. — GRATITUDE FOR DIVINE MERCIES. 
 
 "What shall I render unto the Lord for all hi? b<^nefit« towards me? Twill taka 
 the cup of salvation, and call upon the name of the Ix)rd. I will pay my vows unto 
 the Lord now In the presence of all his people." — Ps. cxvi. 12 — 14. 
 
 It is a happy effect when the numerous mercies we enjoy make a 
 due impression on our minds. This was the case with the Author of 
 
ORATITUJE FOR DIVIJJE MERCIES. 
 
 833 
 
 the text, as this Psalm abundantly indicates. — Ingratitude is a foul and 
 hateful quality. It springs from an ignorant, unreflecting, and unfeel* 
 ing mind. To every intelligent Christian the ingrate is an object of 
 pity. — The Psalmist had experienced great deliverances, and therefore 
 he exclaimed, " What shall I render," etc. Consider, 
 
 I. The Benefits which God bestows. 
 
 The Psalmist speaks particularly of those benefits which he had re- 
 ceived ; his benefits towards me." Many of these are frequently 
 enumerated in the Psalms: — *'0, how great is thy goodness which 
 thou hast laid up for them that fear thee," etc. Ps. xxxi. 19 — 24. 
 And so if we look back, we shall find that many benefits have been 
 bestowed upon us — so many that they cannot be enumerated. 
 
 Christians should do with their mercies as botanists do with their 
 flowers — class them ; or as astronomers do with the stars — form them 
 into constellations. Take a retrospect of mercies temporal and spi- 
 ritual, mercies public and private, mercies personal and relative. 
 Think of continued mercies, restored mercies, and of preventing and 
 delivering mercies. Fix your mind on particular instances — for in- 
 stances affect much more powerfully than things in a mass. Do not 
 overlook the circumstances which enhance the benefits you have re- 
 ceived — such as are derived from their seasonableness, their utility, 
 etc. Look at these benefits, 
 
 1. In creation. *' His benefits towards me." Distinguished from the 
 beasts that perish — possessed of reason and intellect — and of a soul 
 capable of knowing and enjoying God and all his works, for ever — 
 some have reason to be thankful on account of the comparative perfec- 
 tion of their physical powers — having the use of all their limbs, etc. 
 
 2. Preservation. *' The eyes of all wait upon thee, and thou givest 
 them their meat in due season." Ps. cxlv. 15. Thus God every mo- 
 ment preserves the lives of all. — He preserves from dangers seen and 
 unseen. What would have been our state if God had not preserved 
 us? He preserves from snares, temptations, and the evil designs of 
 men. God is called "the preserver of men." Job vii. 20; Ps. xxxi. 
 23; xxxvii. 28; cxlv. 20; Lam. iii. 22. 
 
 3. Deliverance. When brought low he has raised up. *'Many are 
 the afflictions of the righteous, but the Lord delivereth him out of them 
 all." When sickness has made you fear you were about to die, has he 
 not led you back from the gates of the grave ? From what low and 
 obscure beginnings has he raised some in the course of his wonder- 
 working providence, and how well does it become them to compare 
 their present state with their former one. 
 
 The Lord hath favoured many with health and gratifications suit- 
 able to their natures — with friends and relatives, and many earthly 
 blessings. 
 
 4. The Provisions of Divine Grace. 0 what benefits are here! A 
 Saviour for lost sinners — salvation from everlasting wrath — pardon 
 for every sin — purity for all defilement — adoption with all its privi- 
 leges — the promises with all their sweetness — the Spirit with all its 
 power — and the hope of everlasting life. Who can estimate these 
 benefits ? 
 
834 
 
 GRATITUDE FOR DIVINE MERCIES. 
 
 It is a benefit to know Christ — to have been enlightened and influ- 
 enced to receive him — to be resting on him as the basis of faith and 
 hope — to feel him precious. Ah ! believer, once you knew him not— i 
 once you despised him ! Eph. ii. 19. 
 
 II. The influence which these Benefits should have. 
 What shall I render/' etc. 
 
 It is evident that the Psalmist recalled the Divine benefits — marked 
 how they had crowned his existence in every stage. He reflected upon 
 them — their richness, greatness, abundance, seasonableness, utility, 
 and continuance. He reflected upon himself — his vast unworthineea 
 to receive such benefits. 
 
 How much of our insensibility and ingratitude springs from inatten- 
 tion and the want of reflection ! and of many persons it may be said, 
 as of Israel, '* Of the rock that begat thee thou art unmindful, and 
 hast forgotten that God formed thee.'* 
 
 How anxious were ancient saints to keep God's benefits in constant 
 remembrance! Let us imitate them. Thus "Samuel took a stone, 
 and set it between Mizpeh and Shem, and called the name of it Ebene- 
 zer, saying, Hitherto hath the Lord helped us." And thus Joseph, by 
 the very names of his children, would recall the wonders which the 
 Lord had shown him. Joseph called the name of the first-born Ma- 
 nasseh ; for God, said he, hath made me forget all my toil, and all my 
 Father's house. And the name of the second called he Ephraim ; for 
 God has caused me to be fruitful in the land of my afiliction." And 
 hence the command given to Ephraim, " Set thee up way-marks, make 
 thee high heaps ; set thine heart toward the highway, even the way 
 which thou wentest; turn again, 0 virgin of Israel; turn again to 
 these thy cities." 
 
 Observe the manner in which the Psalmist testified his grati- 
 tude: 
 
 1 . He regarded the Divine benefits as vast, innumerable, and unmerited, 
 ** What shall I render unto the Lord?" Some render this verse thus : 
 *'A11 his benefits overcome me." I am so overwhelmed with his abun- 
 dant goodness, that I am lost in wonder, and know not how to express 
 my gratitude. 
 
 What shall I render? It is very little that we can render. We can 
 render nothing as an equivalent — nothing meritorious. God is under 
 no obligation to us. All his bounty is grace. — Yet he delights in the 
 manifestation of a grateful heart; and who can be a Christian without 
 it? It is his own declaration, Whoso ofi*ereth praise glorifieth me." 
 
 2. The Psalmist resolved to make the only retwn in his power, to acknow- 
 ledge and declare before men the goodness of Jehovah, ascribing all the 
 glory where it is due. *'I will take the cup of salvation," etc. 
 
 "I will call all my friends together, to rejoice with me; and taking 
 the cup, which we call the cup of deliverance, (because when blessed and 
 set apart, we are thus wont to commemorate the blessings we have 
 received,) I will magnify the power, goodness, und faithfulness of God 
 my Saviour before all the company ; and then give it to them that they 
 may praise his name together with me." — Bp. Patrick, 
 
CHRIST THE FOUNDATION. 
 
 835 
 
 It seems to have been customary among the Jews thus to take the 
 cup of deliverance when celebrating their solemn feasts, as well as when ' 
 offering sacrifices of thanksgivings for peculiar mercies ; and it is thought 
 that the Lord Jesus, complying with this custom at his last passover, 
 thence took occasion to institute the Lord's Supper, which has evei 
 since bpen to Christians "the cup of salvation," and a memorial of his 
 immeasurable love in giving himself to death for their sins ; an outward 
 sign of their receiving him by faith as their salvation, and a grateful 
 acknowledgment of the inestimable benefits of which they partake 
 through his atoning sacrifice." — Rev. Thomas Scott. 
 
 "And call upon the name of the Lord;" that is, publish, or speak 
 of the name of the Lord — his gracious nature, and the great things he 
 hath done for me. See Ps. cxlv. 5; c. 4, 5. 
 
 3. A resolution to fulfil all vows. That is, the duties, sacrifices, and 
 praises, which in the time of my distress I promised to render. 
 
 How many vows have we broken and forgot! In a time of extremity 
 "TSx> made them. The extremity passed away; God interposed and 
 delivered us — but what has become of our vows? The world has enticed 
 us; the flesh has seduced us, Satan has ensnared us, and the vows so 
 solemnly made have been neglected. Did we not call God to witness, 
 that, if delivered, we would serve and glorify him ? 
 
 Imitate then the conduct of the Psalmist, by paying your vows unto 
 the Lord; — vows made when you first professed his name — vows 
 made in afiliction — in bereavement — under conviction of having 
 sinned, etc. 
 
 The Psalmist said, *'I will pay my vows unto the Lord now, in the 
 presence of all his people." And why should any one be ashamed of 
 publicly professing the service of the Lord? Regular and devout 
 attention to God's service is an evidence of fidelity to our vows. 
 
 IMPROVEMENT. 
 
 1. Pray that you may ever have a grateful appreciation of God's 
 mercies. — 2. Testify your gratitude by consecrating yourselves to 
 God's service. — 3. How delightful will be the service of praise in 
 heaven, when retrospectively we view God's mercies, and espe- 
 cially the riches of his grace through Christ, and in concert with 
 all the heavenly hosts, crown the Redeemer Lord of all I 
 
 LIL — CHRIST THE FOUNDATION. 
 
 « For other foundation can no man lay, than that is laid, Trhich is Jesus Christ."— 
 1 Cor. lii. 11. 
 
 It is not here alone, but in many other scriptures, both in the Old 
 and New Testament, that our Lord Jesus Christ is held forth under the 
 kiOtioD of a foundation. We shall 
 
8S6 
 
 CHRIST THE FOUNDATION. 
 
 I. Show the properties of Christ as a foundation ; what kind of 
 a foundation he is. 
 
 1st. He is a laid foundation — *< Behold I lay in Zion for a foundation 
 astone" (Isaiah xxviii. 16). "Behold I," e., God the Father; one 
 that Knew well enough how to do it; a God of infinite wisdom and 
 power. The Lord Jesus Christ did not take upon himself this honour 
 of being a mediator; no, he was called to it, appointed of God for such 
 a purpose ; and this is our comfort and joy. He that could best tell 
 "what would best serve to satisfy his otfended justice, pitched upon his 
 own son for that purpose; this was the ransom he found for man (Job 
 xxxiii. 24). "I have laid help upon one that is mighty; I have exalted 
 one chosen out of the people " (Psalm Ixxxix. 19). 
 
 2d. A. low foundation — low laid ; foundations are wont to be laid 
 low; the lower the surer. So the Lord Jesus Christ, as a foundation, 
 was laid very low, that he might be a meet foundation for us. He was 
 *'in the form of God, and thought it not robbery to be equal with God: 
 but he made himself of no reputation, and took upon him the form of a 
 •ervant, and was made in the likeness of man," etc. (Philip, ii, 6 — 9). 
 
 There were several steps of his humiliation: 
 
 1. Into the human nature. He condescended to be made a man* 
 this was a long step downward. That the Word should become flesh 
 was more than if a star should turn into a cloud. 
 
 2. Into subjection under the law. When the fulne?^ of time was 
 come, God sent forth his Son, made of a woman:" made under the law 
 —the moral law; nay, the ceremonial law. He was to be circumcised 
 —presented in the temple — redeemed and ransomed with two turtles — 
 bound to go up to all the feasts. 
 
 8. Into poverty and persecution, contempt and contradiction; to be 
 Bpurned and trampled on. 
 
 4. To death itself: he became obedient unto death, even the death 
 of the cross," a most painful, shameful, and ignominious death. This 
 is called a liftiTig up (John xii. 32) but it was humiliation. 
 
 6. To the grave. When he was buried, he was, as other foundations, 
 laid under the ground; and there was a necessity for all this; without 
 it, there could have been no atonement, no reconciliation. 
 
 3d. Christ is a foundation of stone (Isaiah xxviii. 16). Astone is the 
 fittest thing of all others to make foundations of, because it is hard and 
 firm, and yet easily hewn. Now Jesus Christ is a stone — a foundation 
 — a rock, 1 Cor. x. 4. Observe, again, 
 
 4th. He is a foundation out of sight. All foundations are so; we see 
 the building, but we do not see the foundation: such a foundation is 
 the Lord Jesus Christ. He is out of sight. Not below, as he once was, 
 ander the earth, but above, in glory. His person is out of sight, yet we 
 love him (1 Peter i. 8.) YL\s presence is invisible. He is with us every 
 where, especially in his ordinances, but it is in an invisible way : we 
 feel it, but we do not see it (Matthew xviii. 20, and xxviii. 20.) His 
 proceedings are invisible. The proceedings of his grace within — the 
 proceedings of his providence without (Psalm Ixxvii. ult.) 
 
 5th. He is a precious foundation (Isaiah xxviii. 16). Though all 
 
CHRIST THE FOUNDATION. 
 
 837 
 
 •tones in their places are useful, yet they are not a/1 precious stones. 
 Few buildings are built upon precious stones, but the Church of Christ 
 is precious in himself; he is of great worth and value. "The chief 
 among ten thousand, and altogether lovely." He is precious in the 
 account and esteem of his disciples. To others he is a stone of stumbling, 
 and a rock of offence ; but unto them which believe he is precious 
 (1 Peter ii. 7). Moreover, 
 
 6th. He is a permanent foundation (Isaiah xxvi. 4). He is the Rock 
 of ages, from everlasting to everlasting. The saints have been build- 
 ing on him from the beginning, and will build on him to the end of 
 time. He is *' the same yesterday, to-day, and for ever." His right- 
 eousness is everlasting; his promises are unchangeable. 
 
 7th. He is an elect »t chosen foundation (Isaiah xxviii. 16), chosen of 
 God, and precious — " Behold my servant, whom I have chosen, mine 
 elect, in whom my soul is well pleased" (Isaiah xUi. 1). Once more, 
 
 8th. He is an experienced or tried foundation. He was tried by God^ 
 who laid upon him the iniquities of us all. He was tried by men and 
 devils, who did their best against him, but all to no purpose. He has 
 been tried by the saints, who have had occasion to make use of him, 
 and he has never failed them. 
 
 II. What is owr duty in reference to this foundation ? It is our 
 duty, 
 
 1st. To believe all this concerning him. That God hath laid him pur- 
 posely for a foundation; anointed and appointed him to be a Prince 
 and a Saviour, and given him to the world, that " whosoever believeth 
 in him, might not perish, but have everlasting life." 
 
 2d. To behold and see our need of him. There is no rearing a build- 
 ing without^a foundation. We have each of us a building to rear, and 
 what foundation have we ? None in ourselves — no righteousness of our 
 hYin to commend us to God — no strength or ability to anything that is 
 good. 
 
 3d. To renounce all other foundations. They are but sand ; and ho 
 that builds on the sand, his building will fall (Matthew vii. 24, ad fin em). 
 
 4th. To repair to him. In the way of faithful and fervent prayer, 
 tell him you are sensible of your need of him, and that you are undone 
 without him. 
 
 5th. To build upon him: in the great business justification ; to rest 
 our souls by faith upon his meritorious righteousness. None but 
 Christ! None but Christ! In all our perils and dangers, personal or 
 public, we should fly to him, trust in him, rely upon him: "Faithful 
 is he that hath promised" (Ps. xlvi. 1, and Ixii. 1, 2) ; and it is our 
 duty, 
 
 6th. To biware what we build upon this foundation, in opinion and in 
 practice (1 Cor. iii. 12, 13, 14, 15). If we build loose, careless walking, 
 our hopes built, will be accordingly wood, bay, stubble, etc. 
 
 Ret. Matthew Hexry 
 
 29 w 
 
S38 THE CHIEF CORNER STONE. 
 
 LIIL — THE CHIEF CORNER STONE. 
 
 " Jepus saith unto them, Did ye never read in the Scriptures, The stone which thf 
 builders rejected, the same is become the head of the corner: this is the Lord's doing, 
 «nd it is marvellous in our eyes ? Therefore T say unto yon. The kingdom of God 
 Fhall be taken from you, and given to a nation bringing forth the fruits thereof. And 
 "wliosoever shall fall on this stone, shall be broken : but on whomsoever it shall fall, it 
 ■will grind him to powder. And when the chief priests and Pharisees had heard his 
 parables, they perceived that he spake of them. But when they sought to lay hands 
 on him, they feared the multitude, because they took him for a prophet." — Matt. 
 xxi. 42—46. 
 
 ** He will miserably destroy these wicked men, and will let his vine- 
 yard unto other husbandmen/* are words which should sound like the 
 loudest thunders in the ears of those who make the people, or the 
 ministers of God, the objects of their malevolence. God will destroy 
 them, if they die impenitent. Where will he destroy them ? In hell; 
 where the worm never dies, and where the fire is never quenched; in 
 that devouring furnace which is infinitely more tremendous than the 
 furnace of the enraged Nebuchadnezzar. In what manner will he 
 destroy them ? He will inflict upon them the punishment of loss, 
 depriving fliem of every enjoyment ; and he will inflict upon them the 
 ptinishment of sense, which consists of torments visited upon the miser- 
 nble sufferers by God, by devils, by men, and by their own consciences. 
 May none of us ever be left to show those indignities either to the 
 people, or the ministers of God, which fail not to produce inevitable 
 judgments. 
 
 In the subject of this discourse, and in the preceding^part of the 
 chapter, it was the design of our Saviour to show the priests and elders 
 their true state, and to expose the criminality of their hypocrisy. As 
 husbandmen, it appears, that they exceeded in guilt all who preceded 
 them. Those who went before them killed the servants of the house- 
 holder; but the priests and elders were determined to outstrip their 
 fathers in wickedness ! they determined to destroy the son and heir. 
 They laid the cope-stone upon the fabric of their iniquity and impiety; 
 they said, "This is the heir, come let us kill him." And what they 
 proposed, they soon after accomplished, 
 
 I. The Stone, ver. 48. 
 
 1. Christ is the stone. The passage is a beautiful quotation taken 
 from'Psalm cxiii. Is the Church an edifice ? Christ is the chief stone 
 of the building, and is thus denominated to point out his stability and 
 duration. He is called a precious stone, for he is adorned with match- 
 less excellence ; a tried stone, because his enemies have long found that 
 they have been foiled in every attempt against him ; and his friends, 
 that they have been disappointed in no hope they have ever founded 
 on him : an elect stone, because he is the Father's choice ; a livivg stone, 
 because he has all life in himself, and animates his beloved people with 
 life that shall never die ; a stumhliiig stone and rock of offence, because 
 proud and conceited Jews scorned the idea of a suffering, degraded, 
 and crucified Messiah; — and the chief corner stone, because he connecti 
 
THE CHIEF CORNER STONE. 
 
 339 
 
 fvery part of the spiritual building of the Church, and will most securely 
 establish her in the enjoyment of all her privileges. 
 
 2. The stone has been rejected. Those who were professionally engaged 
 in building the edifice of the Church, rejected the very corner stone, 
 without which the Church could not possibly stand. The rejection of 
 Christ began almost as soon as he was born, it continued through every 
 stage of his life, and it reached its most dreadful height when he was 
 cruelly murdered upon the tree. He is still rejected when his doctrines 
 are not received, and when his laws are cast, like broken cords, far 
 A way. Alas ! we are all chargeable with having rejected him. 0 Lord, 
 prevent that any of us should die with so dreadful an accusation rest- 
 ing on our head. 
 
 3. The stone has been exalted. " The same is become head-stone of 
 the corner." This does not imply that the time ever was, when he was 
 •not head-stone. It is an expression employed to denote his humilia- 
 tion, followed by his exaltation. His glory was, for a period, con- 
 cealed, but it now appears — what he has alwaj'^s been, is fully made 
 known. He is now highly exalted, he has received a name, which is 
 above the name of all potentates of the earth — a name which ensures 
 the adoring reverence, and the prostrate homage of the innumerable 
 millions who surround the heavenly throne. May God most mercifully 
 grant, that he who is highly and so deservedly exalted in heaven, may 
 be exalted in our hearts, to fill that throne in our affections which none 
 is entitled to fill but the Saviour of men ! 
 
 The glorious elevation of this stone, is the doing of the Lord.** 
 Man's work was the rejection of Christ; but the work of God is the 
 exaltation of Christ. Man has unjustly dishonoured him; but God has 
 justly glorified him. Because God has exalted him, he shall be uni- 
 versally adored : ** every knee shall bow and every tongue shall confess 
 that he is the Lord and he shall be eternally praised ; blessing, and 
 honour, and glory be to him who sitteth upon the throne, and to tho 
 Lamb for ever and ever." 
 
 The rejection, and the glory of Christ will prove an endless source 
 of wonder. The Church on earth shall wonder at it till the revolution 
 of centuries shall terminate ; and the Church triumphant in heaven shall 
 wonder at it, during the rolling ages of eternal duration. Happy shall 
 we be, if our believing wonder shall begin on earth! it will be a prelude 
 of unfading joys awaiting us, where the interruptions of sin are never 
 felt. 
 
 II. The kingdom of God, ver. 43. 
 
 1. This kingdom is the Church. The saints of God are the subjects 
 of this kingdom ; and they are chosen out of all nations, tongues, people, 
 and languages. This kingdom is of great antiquity, ancient as the 
 days of Adam. The plan of this kingdom is well contrived, being 
 devised by the unerring and unfathomable wisdom of God. This king- 
 dom has great privileges, exceeding all the kingdoms of the earth, even 
 when they attained the zenith of the most enviable prosperity. This 
 kingdom shall endure for ever. The monarchies of the world are 
 destined to dissolution ; but this kingdom shall for ever remain the 
 ftdmired object of the Divine protection and regard. 
 
 2. Christ told the priests and elders, this kingdom should be taken from 
 
840 
 
 THE CHIEF CORNER STONE. 
 
 them. What was then predicted, is now accomplished. The calamity 
 has visited the nation of the Jews. They are not only without king, 
 and priest, and ephod, but they are excluded from the Church of God, 
 and aliens to its exalted privileges. 
 
 3. It was predicted that it should be given to another. The Gentiles 
 are the nation to whom it is given. They are invested with privileges 
 from which they were excluded for thousands of years. The following 
 animating prophecy has now, in some measure, received its fulfilment 
 in the descendants of Japheth, (Isaiah Ix. 3.) "And the Gentiles shall 
 come to thy light, and kings to the brightness of thy rising." The 
 promise that this nation should bring forth the fruits thereof, has been 
 in part fulfilled. The first-fruits were collected on the day of Pente- 
 cost, and fruit has been collecting ever since, from many of the Gentile 
 nations. 
 
 III. The misery of Christ's enemies, ver. 44. 
 
 1. The situation of those who shall fall on the stone: they shall be 
 broken. To fall on the stone is to stumble at the humiliation, the 
 Bufferings, and the cross of Christ. They are broken, that is, injured, 
 who are thus offended. 
 
 2. The situation of those on whom the stone shall fall: **it will grind 
 th^m to powder." This intimates the dreadful doom of those who sin 
 against Christ in his exe^'ation. How shall persecuting magistrates, 
 and prelates, and kings be able to stand in the judgment, when they 
 shall be summoned to appear before his dread and glorious presence I 
 In vain shall they supplicate rocks and mountains to fall on them, and 
 hide them from the face of the Judge. 
 
 IV. The malevolence or Christ's adversaries, ver. 45, 46. 
 
 1. They made a discovery that the word was directed to them. It was 
 applicable, and it was applied. It reached their conscience, but did 
 not change their heart. It convinced them of their guilt, but it pro- 
 duced no compunctions of penitence. Instead of making the tears of 
 repentance to flow, it made the tire of malevolence to flash from theii 
 eyes. May the word of God search us, and find us out: may it prov© 
 not the savour of death, but of life ! 
 
 2. The priests and elders attempted to destroy Christ They wished to 
 murder him ; but they were restrained. They wished to shed his 
 blood ; but his time was not yet come. What they could not then 
 accomplish, they soon afterwards accomplished. It was not long ere 
 they saw him suspended to an accursed tree. Holy Spirit ! deliver us 
 from enmity against God, and let divine love reign pre-eminently 
 within us. Amen. 
 
 A. P. 
 
MOSES A TYPE OF CHRIST. 
 
 841 
 
 LR'. — MOSES A TYPE OF CHRIST. 
 
 *' And I will raise them up a prophet from their brethren like unto me."— Deuh 
 iviii. 18. 
 
 Moses was the greatest legislator that ever appeared on earth. This 
 will appear to be the case, if wo consider his natural gifts, his personal 
 Rccoinp.lishments, his numerous attainments, his extensive learning, his 
 persuasive wisdom, his unequalled meekness, his exemplary piety, or 
 the inimitable laws which he was employed to draw up for the regula- 
 tion of the civil and religious polity of the most wonderful nation that 
 ever appeared on earth. It is to be lamented, that men, from whom 
 better things might have been expected, have under-rated the great per- 
 sonages whose histories are recorded upon the sacred pages of Divine 
 truth, and that they have much over-rated those eminent heathen sages, 
 whose names shed lustre upon the pages of profane history. We may 
 safely compare the greatest men and legislators of antiquity with 
 Moses, and we shall instantly feel the irresistible superiority of the 
 latter beyond the former. Much we have heard of Lycurgus the law- 
 giver of the Spartans, and much we may admire the patriotism and 
 wisdom of that man, who devoted all he was, and had, and did, to ren- 
 der his country wise, and great, and happy. But the sequel of the 
 di.scourse will testify how much the great virtues and excellence of the 
 Spartan philosopher are exceeded by the divine graces which adorned 
 the character of Moses, and which have deservedly given him the 
 loftiest rank among the sons of men. Our attention will not be wholly 
 occupied in elucidating the wonderful lineaments in the life of !Moses 
 a greater than Moses is here. 
 
 How was Moses typical of Christ? He was typical in his 
 birth, his offices, and his death. 
 I. His birth. 
 
 1. Moses was born of parents in mean estate. The great incarnate 
 Saviour, who is the Legislator of the universe, was born of a mean 
 Woman, in a stable, and laid in a manger. So poor were Joseph and 
 Mary that they could only afford to present for him, agreeably to the 
 usages of the Jewish law, two turtle doves and two young pigeons. 
 
 2. There was great cruelty manifested at the birth of Moses. The 
 king commanded all the male children of Israel to be put to death. 
 There was great cruelty at the birth of Christ; for Herod the king 
 commanded ail the ehildron of Bethlehem, from two years and under, to 
 be slain. Then was fulfilled the prophecy, " Rachel weeping for her 
 children, and would not be comforted, because they are not." 
 
 3. Moses was persecuted at his birth, and wonderfully preserved. 
 How remarkably and successfully the ingenuity and care of his mother 
 were employed for the preservation of his life! Christ was no sooner 
 born, than he was persecuted; yea, as soon as born, an envious and 
 impious monarch sought his life. Joseph and Mary, with great anxiety, 
 fled with the young child to Egypt, and there remained till the monster 
 who nought his life was dead. 
 
 29* 
 
342 
 
 MOSES A TYPE OF CHRIST. 
 
 II. The offices of Moses. 
 
 1. Moses was a deliverer. He was born to be a deliverer. Christ 
 
 was born to be the deliverer of millions of the human race. For thii 
 purpose he was born, and for this end he came into the world. Moses 
 delivered from the prince of Egypt: but Christ delivered from the 
 prince of devils. Moses delivered by means of the blood of a passover- 
 lamb : but Christ delivered by his own blood. Moses delivered the 
 bodies of men by a rod : Christ delivers the souls of men by the Gospel, 
 which is the rod of his strength. 
 
 2. Moses was a mediator. He mediated when Israel fought with 
 Amalek, and succeeded in obtaining for them a complete victory : — 
 Christ continues to intercede for his people while they are contending 
 on earth with spiritual Amalekites, and he will succeed in gaining for 
 them by his prayers a glorious triumph over all their foes. Moses 
 mediated at the giving of the law : and Christ stands betwixt the curses 
 of a fiery law and his beloved people. Moses, as a mediator, delivered 
 the law : but Christ as a mediator fulfilled the law. Moses quaked at 
 the giving of the law : Christ, when enduring the curses of the law, 
 was so sorrowful, that his sweat was like great drops of blood falling 
 to the ground. When the children of Israel offended God by the sin of 
 the golden calf, Moses offered to die for them: — but Christ did more 
 than offer to die for the sins of men — he actually laid down his pre- 
 cious life. 
 
 3. Moses was a lawgiver. Deut. xxxiii. 4, 5. Moses commanded 
 us a law, the inheritance of the God of Jacob, and he was king in 
 Jeshurun " Of Christ we may exclaim with far greater propriety, 
 *'The Lord is our Judge, the Lord is our Lawgiver, he will save us." 
 There is a great difference betwixt the law delivered by Moses, and by 
 Christ. Moses delivered the law of carnal ordinances — Christ the law 
 of spiritual institutions — Moses the law of works — but Christ the law 
 of faith — Moses, laws which are now repealed — but Christ laws which 
 will last for ever — Moses laws terrible for their denunciations of wrath, 
 but Christ laws delightful for their proclamations of mercy. 
 
 4. Moses was a prophet. There arose no prophet since in Israel 
 like unto Moses, to whom the Lord spake face to face." Christ is a 
 prophet of more exalted eminence. As mediator he fills the loftiest 
 throne in heaven : and in his humanity he is taken into the closest union 
 with the Divine Person. Moses was raised up from his brethren, so 
 was Christ — *' he took upon him the nature of the seed of Abraham " 
 Moses was remarkable for his meekness: Christ was meek and lowly 
 of heart. The meekness of Moses once failed him; but the meekness 
 of Christ never forsook him. The face of Moses shone : see how Christ 
 shone with glory on Mount Tabor ! Moses covered his face with a veil : 
 the glory of Christ for thirty-three years was concealed under the veil 
 of his humbled humanity. Moses had a near and close view of the 
 Divinity : but it is said of Christ, *' No man hath seen God at any time, 
 the only begotten Son, who is in the bosom of the Father, he hath 
 declared him." Moses was remarkable for his fidelity; — he "was 
 faithful as a servant: but Christ as a Son." Moses met with great 
 opposition in the exercise of his ofl5ce : Christ met with infinitely more. 
 One billow of suffering after another, rolled against him without inter, 
 mission, from the commencement till the close of his ministry. Moscs^ 
 
HEAVENLY PURITT. 
 
 343 
 
 hj the performance of the most noted miracles, confirmed the authenti- 
 city of his call to the office he so long and so honourably sustained. 
 It was suid of these miracles, '* It was never so seen in Israel ; " There 
 ■was a transcendent superiority in the miracles of Christ. Moses 
 wrought miracles in the name, and by the power of another: Christ 
 wrough-t miracles, in his own name, and by his own power. The 
 miracles of Moses were generally demonstrations of justice, calculated 
 to excite terror: the miracles of Christ were, almost in every instance, 
 manifestations of mercy, calculated to excite joy. 
 
 III. The death of Moses. 
 
 1. Moses died willingly, and meekly surrendered his soul on Mount 
 Nebo. Christ died willingly. Legions of demons could never havo 
 taken away his life unless he had willingly surrendered it. His inval- 
 uable life was the free-will oflfering of his loving heart. Oh ! bow 
 meekly he delivered up his soul to his Father on the top of Mount 
 Calvary. 
 
 2. Moses rose from the dead. This appears from his being present 
 in bodily form with the Redeemer on the mount of transfiguration. 
 Christ rose from the dead as the irst-fruits of them who sleep. Then 
 was fulfilled that saying, " 0 death ! I will be thy plagues ; 0 grave ! I 
 will be thy destruction!" 
 
 3. Moses entered heaven. After a life of great suffering, great 
 patience, and activity, he was admitted to the celestial paradise, 
 though shut out from the terrestrial Canaan. Our gloiious Redeemer 
 " has ascended up on high, he has led captivity captive, he has received 
 gifts for men." The most exalted throne of heaven is his, — principali- 
 ties and powers in the heavenly places, bow before him in adoring 
 reverence. 
 
 May I now ask — Does this blessed king of unequalled excellence 
 reign in your hearts? If he does, you are the heirs of heaven; if he 
 does not, you are the heirs of hell ; if he does you have within you the 
 vitals of unceasing joy ; but if not, the forebodings of eternal woe. Let 
 all of us unite in presenting before the throne of him in whom un- 
 bounded mei'cy presides, the following petition: — *' Enter into our 
 souls, thou King of glory, and by the influences of thy promised Spirit 
 exercise over us the authority of thy peaceful and everlasting dominion." 
 
 A. F. 
 
 LIV._ HEAVENLY PURITY. 
 
 "Tliey are without fault before the throne of God." — Rev. xiv. 5. 
 
 What an amazing contrast betwixt heaven and earth ! — yonder is the 
 region of light and beauty — here is tlie jibode of sin, darkness, and 
 Woe. Yonder the inhabitants are pure, like God, "without fault" be- 
 fore his throne of inconceivable splendour — but here the heart is 
 
344 
 
 HEAVENLY PURITT. 
 
 fiteeped in iniquity, and its thoughts and imaginations are only eTil, 
 
 and that continually. 
 
 The design of this chapter, especially the former part of it, waa 
 evidently to comfort all the children of God in times of tribulation. 
 Those living in the time of the apostle were suffering persecution, and, 
 in the previous chapters, he had described more fearful trials yet to 
 come on the church. In these trials, therefore, present and prospect- 
 ive, the apostle directs their thoughts to the final triumph of the re- 
 deemed — that glorious state in heaven where all persecution shall 
 cease, and where all the ransomed ones shall stand before the throne. 
 What could be better fitted than this view to sustain the souls of the 
 persecuted and the sorrowful? And how often since, in the history of 
 the church — in the dark times of religious declension and of persecu- 
 tion, has there been cause to seek consolation in this bright view of 
 lieaven ! How often in the life of each believer, when sorrows come 
 upon him like a flood, and earthly consolation is gorie, is there cause 
 to look to that blessed world where all the redeemed shall stand before 
 God, and all tears be wiped away, and the soul made happy for ever. 
 
 I. The Character which the Redeemed sustained on earth, 
 according to the description in the context. 
 
 Who are the persons "without fault before the throne of God"? 
 First they are spoken of as the "hundred and forty-four thousand.'* v. 
 I and 3.* These are evidently the same persons that were seen in the 
 vision recorded in ch. vii. 3 — 8, and the representation is made for the 
 same purpose — to sustain the church in trial, with the certainty of its 
 future glory. 
 
 In language so figurative and symbolical as this, it could not be 
 maintained that this proves that the same definite number would be 
 taken from each denomination of Christians. Perhaps all that can be 
 fairly inferred is, that there would be no partiality or preference for 
 one more than another; that there would be no favoritism on account 
 of the tribe or denomination to which any one belonged; but that the 
 seal would be impret^sed on all, of any denomination, who had the true 
 spirit of religion. No one would receive the token of the Divine favour 
 because he was of the tribe of Judah or Reuben ; no one because he be- 
 longed to any particular denomination of Christians. Large numbers 
 from every bi-anch of the church would be sealed; none would be sealed 
 because he belonged to one form of external organization rath'er than 
 to another; none would be excluded because he belonged to anyone 
 tribe, if he possessed the spirit and manifested the conduct of a servant 
 of God. 
 
 The hundred and forty-four thousand is an indefinite number, and in 
 all probability refers to the first converts to Christianity, the certain 
 pledge and earnest of a still greater harvest. Hence they are called 
 " //i^ first fruits unto God and to the Lamb." "After this I beheld, 
 and, li, a great multitude, which no man could number, of all nations, 
 and kindreds, and people, and tongues, stood before the throne," etc. 
 A vast host burst upon the view; a great multitude, instead of the com- 
 paratively few who were sealed. The number to be ultimately saved 
 
 * Representing those who were converted to Christianity from among the JevB.—» 
 J>r. Adam Clark. 
 
HEAVENLY PURITY. 
 
 845 
 
 by the gospel appcnrtd so great that no one could count them; it was 
 a number beyond all power of computation. Though great numbers 
 will be lost, yet the triumphs of the gospel will increase, and piety will 
 be as prevalent as sin has been, and the number of the saved will sur- 
 pass all who have been lost in past periods, beyond any power of com- 
 putation. God has promised to reward Christ, and the innumerable 
 multitudes of converts will be his rich reward. 
 
 Observe then, that those who appear faultless before the throne 
 of God, 
 
 1. Have been redeemed, v. 3. Enlightened by God's Spirit and Word 
 to perceive and feel themselves as lost transgressors. Redeemed from 
 the curse of the law — from its condemning and fear-producing power 
 — from guilt — from sin's dominion. Redeemed from the power of Satan 
 and the world. Redeemed by the precious blood of Christ, Gal. iii. 13 ; 
 Eph. i. 7; Col. i. 14: 1 Pet. i. 18, 19; ii. 24. 
 
 2. They boldly professed Christ ; " having the Father's name written 
 in their foreheads," in opposition to the mark of the beast mentioned 
 in the foregoing chapter, and in allusion to a custom among men who 
 put their marks upon their goods, especially upon silver or golden 
 vessels. The mark upon their foreheads denotes, (1) The precious 
 esteem which God has for his people: and (2) Their open avowal 'of 
 him as their Lord and Master, and their faithful adherence to his ser- 
 vice. "They follow the Lamb whithersoever he goeth," v. 4. They 
 are his disciples ; they imitate his example ; they obey his instructions ; 
 they make him their counsellor and guide ; they love and defend hid 
 cause, and are not ashamed of it under any circumstances. Wherever 
 the Lamb leads them they go. Be it into trouble, obloquy, and per- 
 secution; be it in Christian or Heathen lands; be it in pleasant paths, 
 or in roads rough and difficult, they submit wholly to his guidance, and 
 continue steadfast in his cause. 
 
 3. They were distinguished by purity. See v. 4. " Being born again, 
 they had their fruit unto holiness, and the end everlasting life." 
 The word "virgin" is applicable to male as well as female; and, 
 morally, it implies freedom from licenciousness. Those now in heaven 
 were distinguished by chastity. They were chaste as it regards the 
 doctrines and precepts of Christ; not departing from them, and es- 
 pousing those of human invention. 
 
 4. They were sincere. "And in their mouth was found no guile." 
 They were Israelites indeed. Not mere professors, but possessors of 
 the grnce of God. 
 
 Such were the characteristics of the redeemed when in this world. 
 And let it not be forgotten that redeeming love must be enjoyed here 
 before we can vnite in singing "the new song of redeeming love in 
 heaven;"we muct, in degree, have the spirit of heaven here, or we can* 
 not enjoy heaven hereafter. 
 
 IL The Character of the redeemed in heaven. "They are 
 without fault before the throne ; that is, spotless, without blem- 
 ish. 1 Pet. i. 19. Observe 
 
 ]. This is not their state iy natttre ; being in that state filthy and 
 unclean. Rom. iii. 10, etc. ; lit. i. 15. 
 
i546 
 
 HEAVENLY PURITT. 
 
 2. They are not so by human effort. In heaven they never cry, "?<il- 
 vation by man;" but ''salvation to God and the Lamb." — Afflictions, 
 persecutions, and martyrdom, endured in the cause of Christ, cimnot 
 purchase a position before God's throne. No physical laceration, no 
 human ceremonial laver, no penance, no pilgrimage, etc., can render 
 them without fa iiW^ before God's throne. ''These are they which 
 came out of great tribulation," but tribulation has not been the lever 
 to raise them to celestial glory: no, for " they washed their robes and 
 made them white in the blood of the Lamb." Rev. vii. 14. 
 
 ?. They are loithout fault through the expiatory sacrifice of Christ. This 
 irf the robe of righteousness which covers them — this is the fine linen 
 of the saints, clean and white, Rev. xix. 7, 8. They were made white 
 in the blood of the Lamb. The shedding of that blood appeased the 
 Divine anger, satisfied the demands of Divine justice, and honoured the 
 
 broken law, Rom. v. 6, 7, 8. Christ thus became "the new and 
 
 living way" to heaven. 
 
 The frequent reference to the blood of the Lamb proves the reality 
 of the atonement, by which the soul is saved. If Christ shed his blood 
 merely as some men have done, if he died only as a martyr, what pro- 
 priety would there have been in referring to his blood more than to the 
 blood of any other martyr ? And what influence could the blood of any 
 jnartyr have in preparing the soul for heaven ? 
 
 Thus the operations of Divine grace alone can make vile sinners 
 without fault before the throne. It is the Redeemer's brood that makes 
 them white — his Spirit that new-creates them, and gives them a relish, 
 a nature, and organization for heaven. That they are without fault 
 before the throne is evident from many considerations. The infinite 
 purity of God, and of all the heavenly inhabitants, is frequently stated. 
 The design of Christ's death was to redeem from all iniquity, and to 
 present the church without spot and blemish before his Father, Eph 
 V. 27. He possesses Almighty power to keep his disciples from falling, 
 and to present them faultless before the presence of his glory with ex« 
 ceeding joy. Jude 24. Holiness is the attribute possessed by all in 
 heaven; and "without holiness no man shall see the Lord." Rev. 
 xxi. 27. 
 
 4. Consider the happiness of such a state. They are " without 
 fault." Then 
 
 (1) They are for ever free from the physical effects of sin. Sin has 
 Bcathed and desolated this earth — it might have remained a paradise; 
 but now " the whole creation groaneth and travaileth in pain together 
 until now," Rom. viii. 22. How felicitous must be the New Jerusalem, 
 where sin never can contaminate and destroy ! 
 
 Sin has ruined the body — filled it with disease, and exposed it to 
 death. But in heaven the body shall be without faulty for ever youth- 
 ful and vigorous, and shall sicken and die no more. What a glorious 
 thought ! 
 
 (2) They are for ever free from the moral effects of sin. Temptations, 
 falls, injurious treatment, the effects of evil passions, will not exist 
 there. ^ 
 
 (3) iVb social evils can exist where they are "without fault.'* What 
 is this world but a disorganized family, where they often bit© and de* 
 
HEAVENLY PURITY. 
 
 347 
 
 Tour one aiiother? But before the throne every soul will be full 
 
 of love and benevolence. They will really love as brethren. Henct 
 there will be perfect harmony, and the most delightful companionship. 
 
 (4) Perfect repose. " They will rest from their labours." Rest from 
 the burden of sin, from the sorrows of life, from conflict with foes, 
 from gloomy apprehensions, from fear and despondency. Sin has been 
 the cause of all these. 
 
 III. The Scene of this Perfect Purity: "Before the throne 
 of God.^' 
 
 The throne of God! No mind can conceive its glorious splendour; 
 no human tongue can describe it. The thrones or seats where earthly 
 nionarchs sit are characterized by wealth and grandeur, being com- 
 posed of silver, gold, and precious stones, etc., conser4uently their value 
 is immense. These give but a faint idea of the throne of God and the 
 Lamb. 
 
 To sit or stand before the throne, is to behold the Divine Majesty 
 
 Isaiah saw the glory of the Lord, Isa. vi. He saw the likeness of 
 
 a glorious person embosomed in Divine Majesty, surrounded and en- 
 compassed by transcendent light, and majesty, and beauty. The same 
 Being had appeared nearly in the same form, in earlier times. Our 
 first parents in the garden, Enoch, and Abraham, were permitted to 
 behold the Divine glory; and of Moses it was said, *'Iwill speak to 
 him in no dark speeches, and the similitude of the Lord shall he be- 
 hold ;" and they who went up into the mountain saw the God of 
 Israel, and there was under his feet as it were a paved work of sap- 
 phire stone, and as it were the body of heaven in its clearness." Eze- 
 kiel beheld him in the same mode of manifestation; there were the 
 great cherubic figures, the vast revolving wheels, and these sustaining 
 a crystal expansion, a vast slab, as we should call it ; and upon this a 
 throne, and upon the throne the likeness of the appearance of a man 
 in glory; and round about the throne there was a rainbow, in sight 
 like unto an emerald. Read the overwhelming description, Ezek. i. 26, 
 etc., and remember that splendid and glorious as it was, still it was 
 only "the appearance of the likeness," a faint representation of the 
 real thing. Daniel saw him also clothed in gold of Uphaz. The apos- 
 tle John says, "His countenance was as the sun shineth in his 
 strength," etc.. Rev. i. 10—20. 
 
 To be before the Divine throne implies, 
 
 Assimilation to God. ** Without fault;" as previously stated. 
 
 The Vision of God in all his majesty a7id glory. "They shall see his 
 face:" '* They shall see him as he is." 1 John iii. 2. 
 
 Intercourse with Deity. Communion with the King of kings — with 
 the Lord of angels, the infinite Governor of the universe. To be before 
 the throne implies familiarity. 
 
 To he a witness of all his operations throughout his boundless universe. 
 
 To praise and adore. This is the employ of the hundred and forty- 
 ^ur thousand, v. 2. The sound of praise was heard by John as the 
 Bound of the ocean, or of a mighty cataract ; so loud that it could b« 
 heard from heaven to earth, for it was as the voice of a great thunder. 
 
348 
 
 IMPORTANT ADMONITION. 
 
 The singing of the *'new song," the Bong of redeeming love in its glo- 
 rious completion, wa^s accompanied by harpers^ harping with their harps. 
 This image gives new teaiity to the description. Though the sound 
 v^as loud and swelling, yet it was like the sweetness of symphonious 
 harps. The music of heaven, though elevated and joyous, is sweel 
 and harmonious; and perhaps one of the best representations of heaven 
 on earth is the effect produced on the soul by strains of sweat and 
 solemn music. 
 
 What a vast company will heaven contain when time shall be no 
 more, and the present dispensation shall be closed ! Then shall the 
 Redeemer gaze with ineffable delight upon the immense multitudes 
 whom he has saved by his blood. They will be the trophies of his 
 grace, and they shall praise him ; yea, they shall all be harpers, harp- 
 ing with their harps in praise to the Lamb. 0 what will it be to hear 
 the angels and archangels, the cherubim and seraphim, and the glori- 
 tied saints, sing! This earth could not bear the loud sound, ns the 
 voice of many waters, as the loudest thunder, the voice of praise to 
 the Saviour. 
 
 Once on a great musical occasion in Westminster Abbey, in the reign 
 of George the Third, there was one stroke, a swell so deep and so 
 amazing, that the building shook, and they were afraid of its repetition. 
 But infinitely more sublime, harmonious, and enrapturing anthems are 
 sung in heaven ! When they laid that stone, that poor paltry stone, at 
 the building of the second temple, there was shouting which filled all 
 heaven again. But when Christ's great work is done, when all the 
 myriads of the saints shall be gathered home, and all the unsinning 
 creatures in the universe shall be gathered together to be the witnesses, 
 they will raise such a chorus, they will hold such an anthem, as shall 
 make the arches and the canopies of the universe to quiver again, as 
 in sympathetic joy. 
 
 IMPROVEMENT. 
 
 1. The vanity of this world. Hovr this view of heaven reproves 
 us for setting our affections on earth I 2. Pray for more purity 
 here as a preparation for a faultless state in heuven. 3. Antici 
 pate a state of endless perfection. 
 
 LV.— IMPORTANT ADMONITION. 
 
 ''0 Jerusalem! wash thine heart from wickedness, that thou mayst he saved: how 
 long shall thy vain thoughts lodge within thee? " — Jer. iv. 14. 
 
 There are certain fundamental truths in religion, which cannot be 
 too well understood, or too deeply felt. The depravity of human nature 
 is one of these ; and Dr. Owen well observes, that a defective sense of 
 this, and of the evil of sin, lies at the root of all error. A proper con- 
 viction of sin destroys all idea of human merit, and leads us to prize 
 the atonement oUr Saviour. A sense of sin^ and the necessity of 
 reformation, are also essential to national repentanc« and reform, and 
 
IMPORTANT ADMONITION. 
 
 349 
 
 Rre therefore urged upon the Jewish nation, to whom the text was 
 principuUy addressed; in which we may observe — the pollution of man 
 by sin — the cleansing here required, and its necessity to our salvation. 
 
 I. The Pollution of Man's heart by sin. *' Wash thine heart 
 from wickedness/' 
 
 The same prophet hath said in another place, '* The heart is deceitful 
 above all things, and desperately wicked." And our Lord expounds 
 this, when he informs us, that " out of the heart proceed evil thoughts " 
 — namely, "murders, adulteries, fornications, thefts, false witness, 
 blasphemies." This is the corrupt fountain from which flow these evil 
 streams, these vain and wicked thoughts and actions. Good men in a)l 
 ages have felt and lamented this, and traced up their sin, like David, to 
 this cause. " Behold ! I was conceived in sin, and shapen in iniquity." 
 
 II. The heart must be washed from wickedness. '*Wash 
 thine heart/' etc. 
 
 Not indeed that we are able of ourselves to effect this change : as 
 the prophet says, "Can the Ethiopian change his skin, or the leopard 
 his spots?" Nor will a mere external reformation suffice, a feigned 
 penitence, or an outward reform. 
 
 "No outward form can make us clean: 
 The leprosy lies deep within." 
 
 But the washing here spoken of includes the following particulars. 
 
 1. Evangelical repentance, "godly sorrow, which worketh repentance 
 unto life." 
 
 2. Faith in the Redeemer^ whose blood alone "cleanseth from all sin.*' 
 
 3. Prayer for the sanctifying grace of God's Holy Spirit. Thus David 
 prayed: "Create in me a clean hejart, and renew a right spirit within 
 me." 
 
 4. An experimental acquaintance with the word of God. So prayed our 
 Divine Redeemer: "Sanctify them through thy truth: thy word ia 
 truth." 
 
 5. The hearty forsaking of sin — and of all sins without reserve. 
 Some kiss the Saviour, and betray him: some, (like Joab,) conceal 
 beneath the cloak of their religion some favourite lust, which is like a 
 dagger to tlie Saviour's heart. But "let the wicked forsake his way, 
 and the unrighteous man his thoughts" — his vain and wicked thoughts, 
 if he expect the Lord to have mercy on him. 
 
 III. The Necessity of Purification. " That thou mayst be 
 saved." 
 
 " If I wash thee not," said our Redeemer to Peter, " thou hast no 
 part in me." There must be a meetness for heaven before we can entei 
 it — for " nothing that defileth, or maketh a lie, can ever enter there." 
 "The pure in heart" alone can "see God;" and "without holiness no 
 man can see the Lord." Let our prayer, therefore, with the Psalmist, 
 be — " Wash me thoroughly from my iniquity, and cleanse me from my 
 «n." 
 
850 
 
 REDEMPTION. 
 
 IMPROVEMENT. 
 
 1. Be thankful for the Fountain that is opened to cleanse from 
 
 all sin and uncleanness. 
 
 2. Promptly avail yourselves of the opportunity of being morally 
 cleansed. " Time is short.^' The season of grace will soon pass 
 awfiy. 
 
 3. If not cleansed in time the responsibility will rest upon 
 yourselves — — and awful will be the reflections of those who will 
 have to say, The harvest is past/' etc. 
 
 LVL— REDEMPTION. 
 
 " In whom we have redemption through his blood, the forgiyeness of sins according 
 to the riches of his grace." — Eph. i. 7. 
 
 Redemption is the most glorious work of God. Creation is glorious, 
 but Redemption exceeds it in glory. The mind of the Apostle de- 
 lighted to dwell on this theme. He prized it above every other subject. 
 
 By Christ he had been redeemed from the error of his ways, from 
 
 the curse and bondage of the law, had been washed in bis blood, and 
 endowed with his Spirit, and made an Apostle of the Cross. Well then 
 might he delight in the subject, and count all things else but loss 
 
 Redemption denotes recovery from sin and death by the obedi- 
 ence and sacrifice of Christ, who, on this account, is called the 
 Redeemer, Isa. lix. 20 ; Job xix. 25. 
 
 I. The Necessity of Redemption. 
 
 The Scripture doctrine of Redemption implies the entrance of sin 
 into the world ; that men in their natural state are universally the sub- 
 jects of it, and that for the perpetration of it, they are expose*! to ever- 
 lasting death. Man is represented as a miserable captive, needing the 
 interposition of a Redeemer. 
 
 The sinner is a captive, 
 
 1. To sin. John viii. 34. Sin rules and reigns in him. He is a cap- 
 tive to his lusts. 2 Pet. ii. 19. 
 
 2. To Satan, 2 Tim. ii. 26 ; he rules in every sinner's heart, Eph. ii. 2. 
 
 3. To the Law. As a captive, the Apostle says, he is shut up in 
 prison, as the phrase concluded all under sin," Gal. iii. 22, implies. 
 Not having performed the requirem^ts of the Divine law, Divine justice 
 has seized, and now retains him as a prisoner doomed to execution ; 
 even now the wrath of God abideth on him. 
 
 What a wretched state is this ! For only consider, 
 A state of captivity is a state of darkness. — The darkness of a dungeon 
 is a fit emblem of a sinner's mind. In ancient times it in as customary 
 
REDEMPTION. 
 
 351 
 
 lo put out the eyes of the prisoners of war, and otherwise maim them. 
 Samson suffered this privation from the Philistines, so did Zedekiah, 
 ihe last king of Judah, at the hand of the king of Babylon, 2 Kings 
 
 XXV. 7. Satan blinds the sinner's mind, Eph. iv. 18 ; 1 Cor. ii. 14. 
 
 A captive is bound in fetters, so are sinners who are *'in the gall of 
 bitterness and in the bonds of iniquity. See Isa. Ixi. 1. — the bond of 
 fleshly lusts, of a hard heart, of unbelief, hatred to the truth, of worldl^^ 
 allurements, etc. 
 
 A captive is an exile — often in a distant, foreign country. The 
 
 sinner, through Satanic and worldly influence, has been carried away 
 from his Father's house, far away from his love, his image, his fellow- 
 ship, Eph. ii. 11, 12. 
 
 A captive is in a state of wretchedness and misery. He is in want ; he 
 is often supported by the coarsest fare, etc., Isa. Iv. 1, 2. Sinners 
 feed on the wind, on husks, on ashes, etc., Isa. xliv. 20; Hosea xii. 1 ; 
 
 Prov. XX. 17. A captive is frequently stripped naked -the 
 
 sinner is naked, stripped of the robe of righteousness, Isa. Ixiv. 6, 
 
 A captive may be in a state of disease, induced by imprisonment, 
 
 Isa. i. 5, 6 of extreme poverty, helplessness, Rev. iii. 17, — and under 
 
 sentence of death, Rom. vii. 23 ; 2 Thess. i. 9. In that cell the captive 
 lingeringly waits for the execution of the sentence passed against him. 
 So the sinner has a fearful looking for of judgment, etc. 
 
 *II. The Agent of Kedemption. In whom, etc. 
 
 Jesus is the Redeemer. This is his name and memorial to all 
 generations. For even the Son of Man came not to be ministered 
 unto, but to give his life as a ransom for many,'' Matt. xx. 28 ; 
 1 Tim. ii. 6. Christ, then, was the appointed Ransomer, Job 
 xxxiii. 24. As the Redeemer or Ransomer, 
 
 1. Jesus Christ was possessed of the highest dignity and glory. John i. 
 1—5. " In him dwelt all the fulness of \he Godhead," Heb. i. 2, 3, 6. 
 
 An angel, or legions of angels could not have redeemed man 
 
 Hence, "when the fulness of time was come, God sent forth his Son,*' 
 etc. Gal. iv. 4, 5. 
 
 2. He became incarnate, and entered into the circumstances of guilty 
 men to redeem them. John i. 14. He could not have become a sacri- 
 fice without this, Heb. x. 4 — 8, nor have entered into the feelings and 
 trials of his people. 
 
 3. Christ was perfectly holy. The sacrifices under the law were to be 
 without spot or blemish, or they could not have been accepted, Lev. 
 Xxii. 19 — 26. Christ "knew no sin." "He offered himself through 
 the Eternal Spirit without spo* unto God." Had he been stained with 
 Bin, his sufferings would not have sufficed for himself. In that case 
 what would have become of fallen humanity? 
 
 III. The Means of Redemption: "through his blood." 
 The Apostle Peter uses a similar expression ; ** by the precious 
 blood of Christ." 1 Pet. i. 19." 
 
 Christ stood charged with sins, as one who had undertaken to put 
 them away by the sacrifice of himself. He took the sinner's place, Isa. 
 
352 
 
 REDEMPTION. 
 
 liii. 6. This undertaking was a voluntary one, **he had power to lay 
 down his life," etc. It is as if he had said, *• Let me die for the rebel 
 — let me endure his curse — let me prevent my Fatlier's vengeance from 
 falling upon the guilty sinner — rather let the wrath of God come down 
 and consume me." 
 
 0 what a burden the Redeemer sustained ! It was the heaviest 
 burden that ever was borne ! What pain and anguish he endured ! 0 
 how intense was his agony! See it in Gethsemane, and on the cross, 
 where the immaculate Lanib trod the wine-press of God's wrath alone! 
 See Isa. liii.; Dan. ix. 24; Rom. iii. 23—26. 
 
 Christ effectually redeemed sinners, 
 
 1. By honourably paying the price demanded by Divine Justice. By his 
 power he might have rescued man ; but it would not have been honour- 
 able. All the claims of God's insulted honour and government were 
 met by Christ. He conformed to the law in every precept — and he 
 paid the penalty due to the transgressor. 
 
 And Christ redeemed the sinner, 
 
 2. By power. He not merely paid the ransom price, but he destroyed 
 the power of man's enslavers. See the argument of Christ, Luke xl. 
 21, 22. Satan is the strong man armed, and Jesus Christ the man wiio 
 is stronger than he: — he can destroy sin, Satan, death, 1 John iii. 8. 
 He delivers the penitent from the bondage of Satan, and gives him the 
 liberty of the sons of God. 
 
 The redemption of Christ was effectual, for it received the approval 
 of God the Father; "This is my beloved Son in whom I am well 
 pleased." It is proved by his resurrection ; for " God raised him from 
 the dead," and by the determination of Jehovah to crown his mediation 
 with triumphant and everlasting honours. 
 
 IV. The Blessed Fruits of Redeeming Love: *'Even the for- 
 giveness of sins.'' 
 
 This is a great blessing — the greatest we can have in this world — and 
 the fruitful source of all true blessedness in time and in eternity. 
 
 ** If sin be pardon'd, I'm secure. 
 Death has no sting befide; 
 The law gives sin damning power 
 But Christ my Ransom died." 
 
 All sins are forgiven — the most flagrant and long continued. How 
 frequently stated in the Scriptures 1 Isa. i. 18; Ps. ciii. 3; xxxiii. 1 ; 
 Ixxxv. 2; Isa. liii. 25; Iv. 7; Heb. x. 17; Matt. i. 21; John i. -29; 
 Acts xiii. 38 ; 1 John i. 7 ; Rev. i. 5. 
 
 The forgiveness of sin is followed by justification. Acts xiii. 39 
 — peace, Rom. v. 1 — adoption, John i. 12 — hope, Rom. v. 5. 
 
 V. The Source of Redemption. ' According to the riches of 
 his grace." 
 
 This teaches us. 
 
STEAL FOR THE GOSPEt. 
 
 853 
 
 1. That salvation is not by works; Eph. ii. 8, 9. Human m^rit can 
 never purchase the Divine favour. 
 
 2. The source of salvation is Divine Grace, the free unmerited love of 
 God, 2. Tim. i. 9; Gal. ii. 21 
 
 3. The Gifts of God are munificent. ^^According to the riches," etc. 
 God gives not with a niggardly hand. How few give according to their 
 
 means! God gives according to his — according to the riches of 
 
 his grace. A poor man may give according to his means, and so may 
 a monarch ; but what a difference in the value ! What must be the 
 liberality of the God of the universe! He is not merely possessed of 
 infinite ability, but of perfect willingness and delight, peculiar to Deity, 
 to bless his people. *'He that spared not his own Son, but freely 
 delivered him up for us all, how shall he not also with him freely give 
 us all things ?'* 
 
 IMPROYEMENT. 
 
 1. Study this interesting subject as that in which your eternal 
 interests are involved. 2. Pray to realize an interest in it by 
 faith alone. 3. How fearful to despise Redemption, God's greatest 
 work I 
 
 LVIL — ZEAL FOR THE GOSPEL. 
 
 **It is good to be zealously affected always in a good thing." — Gal. iv. 18. 
 From this universal maxim observe, 
 
 I. That the doctrines which compose the Gospel of Christ 
 ARE Supremely Excellent. 
 
 1. As to their origin, not as the doctrines of any man or any set of 
 men, of any denomination, but as the doctrines of Christ. 
 
 2. They are excellent in their own nature. As rays of light issuing 
 from the sun of righteousness. Compared to sincere milk and pure 
 gold. 
 
 3. They are peculiarly adapted to the nature, condition, and local 
 circumstances of fallen, debilitated, and helpless man. 
 
 4. From the great designs they promote. More efficacious than 
 philosophy, etc., etc. 
 
 II. These Doctrunes demand the exertion of the "Warmest 
 Zeal. 
 
 1. Inquire what is essential to the nature of zeal. 
 
 (1) That it be founded in a knowledge of ourselves, God, Christ, etc., 
 
 (2) An ardent affection for the doctrines of the cross of Christ, 
 ^3) Sincere and earnest exertion. 
 
 30* X 
 
854 PRAYER TO BE PREPARED FOR DEATH. 
 
 Unremitted mental exertion in studying them. 
 Exertion of life to exemplify their moral beauties. 
 Exertion of authority and moral influence to bring others under the 
 Iruth. 
 
 Exertion of property to circulate it in various parts. 
 Exertion of prayer to God for his blessing. 
 
 (4) A mingled grief and indignation on account of whatever opposes 
 itself to the doctrines of Christ. **The men who sigh and cry.'* — 
 Ezek. ix. 4. 
 
 (5) A readiness to make every sacrifice for the glory of Christ. 
 2. The peculiar characteristic of its operations. 
 
 (1) It must be characterized by right motives. 
 
 (2) Uniformity in its operations. It must partake of the nature of 
 Christ as to its objects, if not as to its degree. 
 
 (3) Prudent and wise in difl&culties. 
 Not precipitate or rash. 
 Cautious but determined. 
 
 (4) Meek in provocation. 
 
 Like charity, true zeal will not call for fire from heaven. 
 Every wound inflicted for the cause of Christ, is in itself a wound to 
 that cause. 
 
 (5) Its subjects are cheerfully willing to suffer, and are resigned tc 
 the Divine will in suffering. 
 
 (6) It is unostentatious in its usefulness. 
 
 III. The Importance of the exercise op such Zeal in the 
 CAUSE OF Christ. 
 
 1. We cannot be Christ's disciples without. 
 
 2. It is an evidence of compassion for the souls of men. 
 8. It is adapted to stimulate others. 
 
 Parsons. 
 
 LVIII.— PRAYER TO BE PREPARED FOR DEATH. 
 
 " Lord, make me to know mine end, and the measure of my days, what it is, that I 
 jnay know how frail I am." — Ps. xxxix. 4. 
 
 It is probable that David wrote this Psalm during Absalom's rebel- 
 lion. It is evident that the writer's mind was greatly discomposed by 
 heavy trials. He, however, resolved to walk circumspectly, and tc 
 watch over his words, and stop his mouth, as the mouths of animals are 
 confined by a muzzle— so the word signifies. Aware of the baseness of 
 his enemies, he determined on a total silence before them ; he would 
 neither speak anything in his own vindication, nor complain of them ; 
 nor utter any pious discourse, which would be like throwing pearli 
 
PRATER TO BE PREPARED FOR DEATH. 
 
 355 
 
 before swine. Still the treatment which he received, his indignation 
 at the crimes which he witnessed, his zeal for the honour of God, ex- 
 cited in his mind a violent and painful commotion, v. 3. — It appears 
 probable, too, that mental excitement produced bodily indisposition, v. 
 
 10, 11, 18. These troubles led him to prayer, v. 4. He prayed 
 
 that he might know his end, the measure and limit of his days, and 
 how near he was to the closing scene; that being suitably affected with 
 the shortness of life, and his own frailty, he might be the fliore engaged 
 to prepare for death and eternity, and less concerned about his tem- 
 poral interests. 
 
 I. The End of Human Existence : " Lord make me to know 
 mine end." 
 
 1. It is not the end of man by annihilation. Death is not the extinc- 
 tion of our being; and to die is not to terminate our existence. The 
 future existence of the soul, or its immortality, is taught by reason and 
 by Scripture. 
 
 By reason. — When we consider the exalted station of man — the sur- 
 prising powers and vast capacities of his soul — his undying thirst for 
 happ ness — his inherent desire to live for ever— the fears of infidels — 
 and the hopes of Christians, — these are presumptive evidences of man's 
 immortality. It is proved 
 
 By Scripture. — Throughout, the Bible speaks of a future state. God 
 took I^noch to himself — translated Elijah, and cheered his people b}' 
 promises and representations of heaven. And how full of immortality 
 was the teaching of Christ, and the writings of the Apostles! These 
 are too numerous to be quoted. They prove that the soul is immortal, 
 and. survives all the scenes of mortality, Ec. xii. 7. When it takes its 
 flight tVom earth to explore regions unknown to it, it will exist in the 
 participation of a blissful immortality, or the endurance of eterna; 
 perdition, Rom. ii. 6 — 11. Its salvation then is more important than 
 the possession of the whole world. Look not then "at the things 
 which are seen," etc., 2 Cor. iv. 18. 
 
 2. It is a certain End. Death is the punishment of sin. "The 
 wages of nin is death." See Gen. iii. 9; 2 Sam. xiv. 14; Heb. ix. 27. 
 
 Observation convinces us that our end must come. Look back 
 
 on tlie unnumbered millions of mankind that have existed in the 
 world, the long line of Adam's descendants, the mighty monarchs of 
 the earth, the young, the old, the serious, or the gay, where are they 
 now? once they engaged in social scenes of mirthful festivity, tliey 
 chanted to the sound of the viol and the harp ; the tabret and the pipe 
 weie in their feasts; they had the same fond attachments and en- 
 denring sympathies, that we now have; but, alas! they are quenched 
 in death, and the same power that laid them low is sure to terminate 
 ou - career. "There is no man that hath power over the spirit to 
 retain the spirit," etc. Ecoles. viii. 8. 
 
 3. It is the end of the connection siihsisling between the body and the 
 foul in this world. Dissolution will sepsiate them. Tliey are now 
 linked to;j;ether more closely than ai y wedded pair. How tender yet 
 mysterious th'.^ union! Death di.^solves that union; the bilver cord is 
 loosed, and the golden bowl is broken ; the soul escapes, and heaven 
 or the abyss of woe, receives it. The body, like a house without an 
 
856 
 
 PRAYER TO BE PREPARED FOR DEATH. 
 
 inhabitant, falls into ruins, and the particles of matter which composed 
 it, hasten to their kindred elements. 
 
 4. It is a painful^ solemn^ and deeply affecting end. It is so eyen to 
 
 the righteous but in some respects morQ especially so to the 
 
 wicked. 
 
 Fainful. Generally so. Life is wrung out by pain and prostration. 
 Troops of malignnnt diseases attend the King of terrors — the stone 
 racks — fevers burn — consumptions waste — plagues depopulate, and 
 disorders of every class attack the human frame, Isa. xxxviii. 13; 
 Matt. viii. 6 ; Acts ii. 24. 
 
 Solemn. It is a serious thing to die. We shall then have done with 
 the world for ever. Death will end all human employments — will take 
 us from all secular pursuits, and for ever separate us from the idols 
 of our own creation. Man of pleasure, you will no more doat on the 
 oV)jects that now charm and attract you. Man of business, you will 
 leave your shop, your warehouse, your manufactory, for ever. Miser, 
 your gold will charm no more, — you will press it to your heart no more 
 for ever. — Statesmen, legislators, orators, there is an end for you I 
 Young and old, rich and poor, learned and illiterate, monarch and pea- 
 sant, yea, and all living, there is an end for you ! Death is the end of 
 all ! " What man is he that liveth, and shall not see death 
 
 Affecting, Sometimes the circumstances are peculiarly affecting 
 
 when the end is characterized by unbelief, destitution of hope 
 
 sometimes the dj'ing experience of believers is beautifully affecting. 
 Consider again how many ties of endearment — bonds of strong rela- 
 tive affection, death rends asunder. Being no respecter of persons, 
 he tears the beautiful child from the parent's embrace, the loving wife 
 from the husband's arms, and relentlessly separates brothers and sis- 
 ters, etc., etc. 
 
 5. It is the end of all the trials incident to our sojourn in this world. 
 The end of the race — the end of life's weary journey — the end of 
 ever}^ storm and danger incident to the voyage of life — the end of the 
 conflict — the end of every battle with all our foes. Isa. xxxv. 10. 
 
 6. The end of human probation, and all the means of grace. " The 
 harvest will be past, and the sumtner ended," and many will have 
 despised the advantages, and will not be saved." 
 
 II. The Brevity of Human Life ! **Aiid the measure of my 
 days, what it is.'' 
 
 And is not the measure of human existence very short? Some die 
 in infancy — some in the youthful period — some in manhood, and some 
 in middle age. How short the measure! 
 
 Life at the longest is but short. Suppose it be extended to the ut- 
 most period allotted to the existence of man, or more than *' three- 
 score years and ten," yet how soon will life pass away I and looking 
 back, how short does the longest life appear ! 
 
 How short is life when compared with eternity! 
 
 What is to be the measure and extent of our days, we cannot tell. 
 All this is known to God alone. " My days are determined," etc.. 
 Baid Job, ch. xiv. 5. The Psalmist adds, v 6, "Behold ftiou hast 
 
PRAYER TO BE PREIARED FOR DEATH. 
 
 857 
 
 made my days as an hand-breadth ; and mine age is as nothing before 
 thee.'* 
 
 "Hand-breadth," — the breadth of four fingers, a certain dimension, 
 a small one, and that measure we have always about us, always before 
 our eyes ; and as good Matthew Henry observes, 
 
 **We need no rod, no pole, no measuring line wherewith to take the 
 dimension of our days, nor any skill in arithmetic by which to compute 
 the number of them ; no, we have the standard of them at our hnger's 
 end, and there is no multiplication of it; it is but one hand-breadth 
 in all. Our time is short, and God has made it so; for 'the number 
 of our months is with him.' Life is short, and he knows it to be so; 
 * it is as nothing before thee.* All time is nothing to God's eternity, 
 much less our share of time.'* 
 
 0 how important is this prayer, *'Lord, make me to know mine end, 
 and the measure of my days what it is" ! For we are very apt to 
 forget it — we often act as if we were to live forever. When we look 
 upon death as a thing at a distance, we are tempted to adjourn the ne- 
 cessary preparations for it ; but if we consider how short life is, we 
 shall see ourselves concerned to be always ready y 
 
 III. The Frailty of Human Existence. That I may know 
 how frail I am.'' 
 
 Man's life is not only short; but very frail. The withering of the 
 
 grass — the fading of the flower — the fleeing of the shadow — and the 
 dispersion of the vapour, are used to illustrate it. — "The voice said, 
 Cry," etc., Isa. xl. 6—8. 
 
 At the creation of man, God pronounced him to be very good." 
 His soul was untainted by sin, and his body, as its vehicle, was pure 
 and beautiful, strong and undecaying. **In the day thou eatest thereof 
 thou shalt surely die." Man transgressed the Divine law, and then the 
 penalty was inflicted. **Sin brought death into the world, and all our 
 woe." 
 
 "How frail I am!" "My foundation is in the dust." "Dust thou 
 art, and unto dust thou shalt return." The principles of disease, of 
 decay and death, are born with man, inwoven in his constitution. 
 
 "As man perhaps the moment of his birth, 
 Receives the lurking principles of death, — 
 The young dipftase, which must subdue at length. 
 Grows with his growth, and strengthens with his strength." 
 
 Human life may terminate when we little expect it; when, accord- 
 ing to human probability, we calculate upon its prolongation. See 
 
 the frailty of man arising from feebleness of constitution — from hered- 
 itary predisposition to disease — from infectious diseases — from ca- 
 sualties — from ungenial climates — from weathor inclement — from ex- 
 cessive fatigue — from mental depression — from causes the most ti'ivial, 
 and whose minuteness astonishes us. 
 
 Human frailty is strikingly set forth in Scripture. Some of thesa 
 have already been alluded to; consider also the following: — Ji)b vii. 6, 
 7; xiv. 1, etc.; Gen. xlviii. 9; 1 Chron. xxix. 15; Job iv. 19, 20; 
 xxi. 23 ; xxiv. 24. 
 
858 
 
 THE BLESSEDNESS OF HEAVEN. 
 
 II. The Importance of the Prayer. 
 
 1. It implies that we are very apt to forget our ** end^ the measure of 
 our days,'' etc. The engagements of life, etc. etc., drive Ihe subject 
 from our minds. 
 
 2. That nothing less than Divine power can cause us to know our end. 
 The subject is very distasteful to us, and we are disinclined to know it. 
 The Psalmist recognizes the necessity of divine influence. 
 
 3. That to know our end would have a very happy ipfluence upon us. 
 
 (1) It would lead to a proper estimate of this worlds and all its pes- 
 sessions. 
 
 (2) It would endear heaven to us. " For here we have no continuing 
 city, but we seek one to come," — a city which hath foundations,** 
 substantial and enduring — *'An inheritance which is incorruptible, un- 
 defiled, and that fadeth not away." 
 
 (3) It would promote faith in Christ, the Divine preparer for, and con- 
 soler in the hour of death. Heb. ii. 14, 15. 
 
 (4) It would lead to holy activity in God'i service. Our time and 
 talents would be consecrated to him. *' Whatsoever our hand should 
 find to do, we should do it with all our might," etc., for *'time is 
 short." 
 
 (5) It would reconcile us to death. Faith in Jesus, intercourse with 
 him, and the faithful discharge of our duties, would have this beauti- 
 ful tendency. **Be thou faithful unto death," etc. 
 
 LIX. — THE BLESSEDNESS OF HEAVEN. 
 
 "And I saw a new heaven and a new earth : for the first heaven and the first earth 
 were parsed away ; and there was no more pe«. And I John f=aw the holy city, new 
 Jerusalem, cominjr down from God out of heaven, prepared as a bride adorned for her 
 husband. And I heard a great voice out of heaven sayinpr. Behold the tabernacle of God 
 is with men. and he will dwell with them, and they shall be his people, and God himself 
 ehall be with them, and be their God. And God shall wipe away all tears from their 
 eyes; and there shall be no more death, neither sorrow nor crying, neither shall there 
 be any more pain ; for the former things are pa-ssed away." Rev. xxi. 1 — 4. 
 
 The hope of victory animates the general in the midst of the con- 
 test ; and the prospect of home comforts the pilgrim amidst the dan- 
 gers of the journey. The believer on earth is contending with enemies 
 numerous, powerful, and malicious; but he is animated with the hope 
 of a most triumphant victory. He is a pilgrim surrounded by many 
 dangers, exposed to many storms; but he is comforted with the pros- 
 pect of a most delightful home — and that home is heaven. Sometimes 
 tears of sorrow trickle down his cheeks; but he knows that though he 
 BOWS in tears, Jie shall doubtless come again with rejoicing, bringing 
 his sheaves with him. Even in the dark night of human calamity, he 
 knows from experien'je what it is to rejoice in hope of the glory of 
 God. An interesting account of that glory is given in the verses which 
 
THE BLESSEDNESS OF HEAVEN. 
 
 859 
 
 ionstltute the subject of the following discourse. Happy sftall we he 
 while we are engaged in the contemplation, of a subject so animating 
 and sublime, if we are enabled to rejoice in hope of the glory of God ! 
 
 I The Vision which John saw. Yerses 1, 2. 
 
 1. He saw the first heaven and the first earth disappear, and also the 
 departure of the sea. The disappearance of the first heaven may 
 denote the great change which will take place in the visible heavens, 
 which are represented by the very striking metaphorical expression of 
 the "rolling together of a shrivelled scroll.'' The departure of the 
 earth and the sea intimates, not the annihilation of this globe, but the 
 destruction of everything connected with it, which has been the result 
 of sin. This change will be greater than if a waste, howling wilder- 
 ness were converted into a paradise of luxuriance and beauty; than 
 if a dungeon were changed into a palace of magnificence and splen- 
 dour. The present glory of the earth shall be destroyed, with all its 
 treasures, sceptres, thrones, diadems, kingdoms, and empires. The 
 pleasures after which the foolish and the gay pursue with the most 
 deluded earnestness, shall pass away; the objects on which the am- 
 bitious have placed their hearts shall pass away; hoards of shining 
 wealth, which the avaricious worship with such devoted admiration, 
 shall pass away. How much these solemn realities illustrate the vanity 
 of things terrestrial being sought as a portion! and how much the 
 transitory nature of all the objects of time illustrate the unchanging 
 glory of Him, respecting whom it is said, " They shall perish, but thou 
 remainest; they shall wax old as doth a garment, and as a vesture thou 
 fihalt change them, and they shall be changed; but thou art the same, 
 and thy years shall not fail!" 
 
 2. He saw new heavens^ and a new earth. Though this expression, 
 does not. exclude the pleasing idea of the animating change which the 
 earth and the visible heavens shall undergo by fire at the resurrection; 
 yet it may be understood as chiefly to denote the glories of the hea- 
 venly state. The residence of the Church of Christ compared with 
 what it is now, will be completely new ; it will be a new order of things, 
 exceeding the present, more than the blooming, verdant paradise sur- 
 passes the barren waste. The Church itself will be wonderfully 
 changed, and arrayed in robes of inimitable beauty, and the residence 
 of the Church will correspond completely with the glory of the in- 
 habitants. 
 
 3. John saw the new Jerusalem. Verse 2. Jerusalem was once the 
 most glorious city upon the face of the earth, and the visible residence 
 of the King and Head of the Church, during the succession of many 
 generations. That city is sometimes employed in figurative language, 
 as typical of heaven; at other times as typical of the Church. From 
 the description of Jerusalem in the vision, it appears to signify the 
 Church triumphant. As God dwelt in ancient Jerusalem, so he dwells 
 in the midst of his Church in heaven. Glorious was the Shekinah, 
 which was the visible manifestation of God's presence; but infinitely 
 more glorious the displays of the Divine Majesty, which are the delight 
 of the Church triumphant in heaven. Saints on earth who are renewed 
 by the Spirit of God, and the general assembly of the saints in heaven, 
 are called the New Jerusalem, because of the completion of that boU- 
 DesiS which will form their bright and unfading ornament. 
 
860 
 
 THE BLESSEDNESS OF HEAVEN. 
 
 4. John saw the new Jerusalem descending from heaven. Every be« 
 liever is of heavenly origin and descent — he is of the blood-royal of 
 heaven — he can boast of a more ancient, and honourable, arid glorious 
 heraldry than any of the princes of the earth. **He is born again, n(/'" 
 of blood, nor Of the will of man, but of God." It is probable that there 
 was, before the eyes of John, the actual appearance of a city coming 
 down from on high, and delineated in all its splendour upon the firma- 
 ment of the sky. There was something infinitely imposing in the gene- 
 ral outline of the city — it resembled a bride adorned for her husband. 
 Christ, the author of perfection and beauty, imparts beauty and perfec- 
 tion to his Church. Are they comely? It is by his comeliness put 
 upon them. Are they arrayed with a robe of righteousness ? It is a 
 robe of righteousness of his making. Are they adorned with the gar- 
 ments of salvation? They are garments which he prepares, and wliich 
 he gives. Who can conceive the beauty and perfection of saints in 
 heaven ? It is such as to be admired by God himself. Oh ! w^hat 
 must that created glory imparted to the triumphant Church be, which 
 God himself shall look upon — and look upon with delight ! Well may 
 the redeemed on earth lift up their voices, and sing: **It doth m K yet 
 appear what we shall be, but we know that, when he shall appear, we 
 Bhall be like him, for we shall see him as he is." 
 
 II. The Glorious Things which John heard. 
 
 He was alone in Patmos Isle, but his eye was gratified with the most 
 magnificent displays of celestial glory, and his ear was delighted with 
 the most captivating sounds of heavenly music. He heard the songs 
 of saints, and the songs of angels ; but above all, he heard the voice 
 of God. 0 Lord I make us to hear the voice of thy spirit, that we may 
 live for ever. 
 
 What were the utterances of the voice which the apostle heard ? 
 
 1. The voice said: '•^Behold ike tabernacle of God is with men.^' The 
 ancient tabernacle was God's visible residence among the Jewish 
 Church, before the temple was erected. God is no less present with 
 his Church now, than he was then. Miraculous evidences of his pre- 
 sence are withdrawn, but his presence remains the same, and his gra- 
 cious and constant communications never cease. Can we contemplate, 
 "without astonishment, the merciful condescension of God in taking up 
 his residence with the sons of men, never to be withdrawn? He will 
 dwell among them." 
 
 2. The voice said: They shall he his peopled From eternity they 
 were his, by sovereign gracious choice; in time they became his by 
 creation and by preservation : but in a sense more important than them 
 all, they became his by redemption. They shall be his to know him — 
 to behold his attributes glorified by the righteousness of Christ ; they 
 Bhall be his to love him, to surrender to him all the affections of their 
 nature; they shall be his to praise him, and to ascribe to him that 
 glory and honour which it is God's right to receive, and man's highest 
 felicity to give ; and they shall be his to enjoy him as the fountain of 
 all their joy, as the strength of their heart, and their portion, for ever. 
 
 3. The voice said : ^'■God himself shall be itith them, and he their God.''* 
 Ood was with them on earth ; he never left them, no, not for an hour, 
 and he shall be for ever with them in heaven. On earth, they kne^ 
 
THE CHRISTIAN A SOJOURNER. 
 
 861 
 
 God's presence through a medium, but in heaven they shall have his 
 presence without a medium, seeing him face to face. What God has 
 been to them in time, he will be to them for ever — *'he will he their 
 God." He will be theirs, to admit them to the most delightful fellow- 
 ship with himself — he will be theirs, to admit them to the most glo- 
 rious discoveries of his nature, essence, perfections, purposes, and 
 "Works, — and he will be theirs, to fill their expanded minds, and the 
 "wide capacity of their desires, with the richest communications of his 
 boundless goodness. 
 
 When these splendid blessings are given to the people of God, every 
 description of misery shall have disappeared, never to becloud the com- 
 forts of the Church, or to interrupt her refined enjoyment. The tears 
 of sorrow shall no more bathe the cheeks of the followers of the Lamb; 
 they shall no more become the victims of death's tyrannical dominion ; 
 the cup of mingled sorrow shall no more be presented to their lips ; 
 as the cause of sorrow shall be removed, there shall be no more weep- 
 ing and crying, the expression of sorrow ; there shall be no more pain, 
 either of body, produced by maladies lingering and acute, or of mind, 
 produced by afflictions perplexing and severe. When these mighty 
 deliverances are effected, then ** the former things shall have passed 
 away." Sin shall have passed away, and unspotted holiness shall 
 enjoy the exercise of undisturbed authority: enemies shall have passed 
 away, to be exchanged for friends whose love shall never decay ; pow- 
 erful temptations wshall have passed away, to be substituted by the 
 most secure enjoyments ; and stormy tempests shall have passed away, 
 to be followed by the tranquillity of eternal peace. Let all hedr the 
 encouraging voice of God: >'Be thou faithful unto death, and thou 
 shalt receive a crown of life." 0 hear the following encouraging 
 accents! — and when you hear them, may the Spirit effectually apply 
 them: *'He that overcometh shall inherit all things, and I will be hia 
 God, and he shall be my son.** Amen. 
 
 LX._THE CHRISTIAN A SOJOURNER. 
 
 ** Paas the time of our sojourning here in fear." — 1 Peter i. 17. 
 
 We are so wedded to this world, that we have constant need of ex- 
 hortation. The Apostle Peter, in the previous verses, endeavours to 
 cheer Christians with the hope of immortality, v. 13, and then exhorts 
 them to maintain a holy deportment; and as they called on the Father, 
 or called God their Father, who was an impartial judge of all human 
 conduct, it became them to pass the time of their sojourning here in 
 fear. 
 
 I. The Christian is a Sojourner. 
 
 A sojourner is one who dwells in a strange country, and has no pos- 
 ■ession in it of his own. Thus, " Abrara went down to Egypt to 
 iojourn there." He felt himself a stranger and a pilgrim, and by hit 
 
362 
 
 THE CHRISTIAN A SOJOURNER. 
 
 unsettled state, he was kept in mind of the city which hath founda- 
 tions — that is permanent and stable, whose building is the livins God. 
 See Heb. xi. 8, 9. 
 
 So a Christian is absent from his native country. He is born from 
 above. His home is heaven. The body is but the house of the soul's 
 pilgrimage, in which she is confined during her exile from home. 
 
 II. A sojourner is at a distance from, his relatives. 
 
 Some of these may be with him, but how many have departed to the 
 land of the blest ! 
 
 There his best friends and kindred dwell, 
 There God his Saviour reigns. 
 
 III. A sojourner is sometimes exposed to rough treatment from 
 the natives. 
 
 They cast out his name as evil. They deride and persecute him. 
 His principles, pursuits, exertions, and hopes are hated by the wicked. 
 
 IV. A sojourner is hut little known. 
 
 His friendship, his companionship, are not courted. He has plea- 
 sures, and bright anticipations of future bliss, to which sinners are 
 strangers. 
 
 y . A sojourner has no inheritance in the country through which 
 he is travelling, 
 
 **This world is not our rest; it is polluted." He seeks a **better 
 country," that is, a heavenly one. Why fix his affections on earthly 
 things, which are transient and unsatisfying? 
 
 VI. Their pilgrimage here is but short and fleeting. 
 
 They are in this world for a certain season, and for some certain 
 end : they have their work to ^o, and their mensure of suffering to 
 endure. Christ has called them to work in his vineyard, and he will 
 soon call them to their reward. 
 
 VII. The Christian must pass the time of his sojourning here in 
 fear. 
 
 Not in slavish fear, for there is no necessity for that. Rom. viii. 15. 
 But in reverential fear — in fear of sin — in fear of offending God — 
 in fear of temptation — in fear of loving the creature more than God. 
 But more particularly, 
 
 1. Let us live as though we are really not at home, manifesting by 
 our conduct, dendness to the world, and earnest pursuit of spiritual 
 and celestial happiness, that we belong to a better country, that is, a 
 heavenly one. 
 
 2. Let us not strike deeply our roots here, nor encumber ourselves 
 with the clay of this world, considering what a journey we have to take, 
 what a race we have to run. 
 
 3. Are you sojourners ? Remember that the eyes of the natives are 
 
PRESUMPTION IN THE WARFARE FORBIDDEN. 
 
 «iponyou; they will make no allowance ; show you no mercy ; scruti- 
 nize your actions. 
 
 4. Recommend the gospel while you sojourn to those around you, by 
 a corresponding temper. M.ake up your mind to suffer. A travellet 
 does not expect to find at an inn, all the comforts of home. 
 
 5. In a short time you will be at home in your Father's house. What 
 IF dying? It is going home, entering the port, taking the spoil, and 
 eijoying the fruits of a glorious victory. Soon you will have done with 
 all the unkindness, suspicions, and censures of those who surround you. 
 
 LXI.— PRESUMPTION IN THE CHRISTIAN 
 WARFARE FORBIDDEN. 
 
 ** Let not him that girdeth on his harness boast himself as he that putteth it off.'*— 
 I Kings xx. 11. 
 
 Pride dwells in the heajt of man. Pride frequently induces pre- 
 sumption, the fruitful source of misery and ruin. Hence we need to 
 be cautioned against it, that we may be clothed with humility ; for 
 
 before honour is humility." 
 
 For once Ahnb the king of Israel speaks sensibly, in the answer which 
 he sent to Ben-hadad, the king of Syria. Ben-hadad, priding himself 
 in his military valour, in the vast number of his hosts, v. 1, expected 
 no less than the defeat of the Israelites, and the capture of Samaria, 
 V. 10. — It is not numerous and potent armies that always succeed, — as 
 history proves. God is the Governor among the nations, and often 
 ** brings the princes of the earth to nought." "The race," says Solo- 
 mon, "is not to the swift, nor the battle to the strong." Beautifully 
 appropriate, therefore, was the answer of Ahab, "Let not him that 
 girdeth," etc. 
 
 The text may very properly be applied to the Christian warfare, and 
 act as a check to presumption and self-dependence. 
 
 I. The Christian is Engaged in a Warfare. 
 
 The exhortation in the Scripture to "war a good warfare," "quit 
 you like men, be strong;" and, "wherefore take unto you the whole 
 armour of God, that ye may be able to stand in the evil day, and having 
 done all to stand," and many others, imply that the Christian is a 
 soldier called to do battle against powerful adversaries. These adver- 
 saries are, 
 
 1. Satan and the powers of darkness. Believers have been translated 
 by Divine power from the kingdom of Satan into the kingdom of God's 
 ^ear Son. This conquest is ever galling to the prince of the power of 
 the air, who is restless to retake the captive he has lost. Therefore he 
 constantly invades the Christian with all his subtlety and fascinations. 
 Hence we read of the " wiles of the devil," Eph. vi. 11 ; of "the fiery 
 darts of the wicked one," Eph. vi. 11 • and of the " snares of the devil 
 
864 PRESUMPTION IN THE WARFARE FORBIDDEN. 
 
 1 Tim. V. 7. *' We wrestle not against flesh Rnd blood," merely, **btit 
 against principalities," etc. Eph. vi. 12. 
 
 2. The world. This is Satan's seat and empire; he is called the 
 God of this world:" "the friendsbip of the world is enmity against 
 God." Is there any thing in this world friendly to the Christian's 
 growth in grace ? Is it not full of snares? The world must be over- 
 come. Its maxims, pleasures, riches, etc., must be made subordinate 
 to the higher pursuits of Christian profession. What multitudes have 
 been seduced and conquered by the world ! 
 
 3. The human heart, which naturally is *' deceitful above all things 
 and desperately wicked." What Christian does not exclaim, "In me, 
 that is, in my flesh dwelleth no good thing." Thus the Apostle felt the 
 struggle, Rom. vii. 14, etc. 
 
 4. There are mariy contests incident to human life, and also to- the Chris' 
 tian profession. There is adversity — poverty with its chilling influence 
 — sickness with all its pains and languor — bereavement with all its 
 mourning and bitter pangs — temptations, with all their power and 
 
 darkness, and persecution with all its enmity and cruelty. What is 
 
 the design of all these foes, but to cast down and destroy the Christian ? 
 
 II. Armour is Provided for the Christian Warfare. 
 
 The Christian soldier must have arms, or he cannot resist his foes ; 
 he is not sufhcient to select weapons for himself. This is never left to 
 the soldier's choice. Divine and not carnal weapons must be used. 
 *' The weapons of our warfare are not carnal," etc. God has provided 
 every weapon of combat, and all the armour of defence, and given 
 directions for their use. 
 
 This Armour is distinctly specified, Eph. vi. 14, etc. 
 
 This armour must be girded on. The " whoW^ of it must be put on, 
 Eph. vi. 13. Every part of the man is vulnerable, and must therefore 
 be defended. Which of the weapons can be dispensed with? Not the 
 sword, not the shield, not the breast-plnte, not the helmet, etc. Neglect 
 to take one of these, and you insult the Captain of salvation, and peril 
 your souls. 
 
 This armour must be employed against every opposing power — must 
 be kept in use, and never be relinquished till the earthly tabernacle 
 itself is dissolved. 
 
 III. Success, or Triumph is guaranteed. 
 
 That is, if a person properly becomes a soldier of the cross, possessea 
 the martial spirit, and submits to the directions of the Divine General, 
 opposes and resists his adversaries in the name of God and his strength, 
 he shall obtain the victory. That such shall obtain the victory id 
 certain, 
 
 1. From God*s love to them. Those who trust in him and fight fo/ 
 him he will preserve. **No weapon," etc., Isa. liv. 17. 
 
 2. From the Divine aid afforded. He will instruct them — strengthen 
 them — cheer them by his promises, etc. — by the prospect of victory ab«i 
 reward. Eph. vi. 10; Rev. ii. 7, 11, 17. 
 
 8. The armour provided is all-sufficient. With this we may go forth, 
 
PRESUMPTION IN THE WARFARE FORBIDDEN. 365 
 
 like our illustrious Captain, from conquering and to conquer. This 
 
 armour was never known to fail. 
 
 4. MultHiides have overcome. Look at the general assembly of the 
 church of the first-born — to the spirits of just men made perfect, for a 
 proof. "A great number which no man can number." Rev. vii. 
 
 IV. That this Warfare must be Undertaken in a Proper 
 Way. 
 
 Let not him that girdeth on the harness boast," etc. 
 *' He that putteth it off;" this is expressive of victory ; it is spoken 
 of one who had reason to boast. Great is the pleasure of the successful 
 warrior as he lays aside his armour after victory. Imagine the spec- 
 tacle. 
 
 " He that putteth it on " is a mere recruit. To him conflict is pro- 
 spective, and not retrospective. It is therefore absurd to boast. For, 
 observe — 
 
 1. He that putteth on the armour is inexperienced. Boasting or con- 
 fidence, if admissible at all, is only for the experienced warrior who 
 understands military tactics, the cunning, malice, and strategems of 
 
 the enemy. How inexperienced is the young Christian ! Let him 
 
 not boast, Jaut rather pray for an increase of wisdom — a better know- 
 ledge of himself and the character of his enemies. Let him study the 
 lives of Christian warriors as narrated in the Bible, and the biographies 
 of good men. 
 
 2. He that putteth on the armour has not obtained the victory ; he that 
 putteth it off has; therefore the former has nothing to boast of. The 
 cause for boasting has yet to come. How absurd to boast of that which 
 to us appears uncertain. 
 
 3. He that engages in Christian warfare has nothing, and can do nothing 
 in which he may boast. All his armour is Divine — his wisdom, strength, 
 and success, come from God. It is " he that reacheth the hands to 
 war, and the fingers to fight." Ex. xv. 2 ; Ps. xviii. 32 ; 2 Cor. iii. 5. 
 Therefore, 
 
 Put on the armour with humility. It is an honour of which we are 
 unworthy to be made Christian soldiers. 
 
 Put on the armour with self-distrust, but with trust in God. The most 
 coiifident are the most exposed; and the most humble the most safe. 
 *' When I am weak then am I strong." Why? Because the deep con- 
 sciousness of my own weakness will induce me to shun scenes of tempta- 
 tion ; keep me from aspiring after high and responsible stations, and to 
 pniy without ceasing, " Hold thou me up, and I shall be safe.*' 
 
 Put on this armour with courage, and in expectation of overcoming, 
 and receiving the warrior's crown. 
 
 Think ajrain how many boasters have come short. Witness Ben- 
 hadad, Goliath of Gath, Nebuchadnezzar, the Pharisee in the temple, 
 Peter, etc. " Let him that thinketh he standeth take heed lest he fall.'* 
 
 31* 
 
866 
 
 THE DAT OF SALVATION. 
 
 LXII. — THE DAY OF SALVATION. 
 
 "Behold now is the accepted time, behold, now is the day of salvation." — 2 Cor, 
 n. 2. 
 
 Nothing is so important as the salvation of the immortal soul — 
 Nothing in this -world is so Tvorthy of our thought and attention. Other 
 things are temporary ; salvation is everlasting. Hence all the Scrip- 
 tures are in earnest about it. God is in earnest, Christ is in earnest, 
 and the Holy Spirit is in earnest for the salvation of guilty man. 
 
 The second verse of this chapter ought to have followed the last verse 
 of the preceding chapter. In its present position it greatly disturbs 
 
 the connection between the first and third verses. The text embodies 
 
 the following sentiments : 
 
 I. All manJcmd as ruined transgressors need salvation, 
 
 Man has broken the righteous law of heaven — he is a rebel — under 
 the dominion of sin — defiled — under sentence of condemnation. 
 
 II. Salvation has been provided. 
 
 The terms, *' the accepted time," "the day of salvation," imply this. 
 See Isa. xlix. 8. The advent of the Messiah was the time of God*s 
 pleasure or benevolence, of which all the faithful were in expectation ; 
 and the day of salvation was the time in which his salvation should be 
 manifested and applied. 
 
 1. Christ became the Author of salvation. In covenant arrangement 
 he was accepted as the Mediator. He was eminently qualified for the 
 undertaking. Possessed of a Divine nature • Became man. 
 
 2. He made reconciliation for iniquity. He shed his blood for the 
 remission of sins; 2 Cor. v. 20, 21. As a proof of the acceptance of his 
 sacrifice, God raised him from the dead. 
 
 8. All sinners who believe in him are fully accepted — **made accepted 
 in the beloved." Christ is their substitute — their Ransomer, and 
 Surety. 
 
 4. This Salvation is freely offered to the vilest of the vile — without any 
 preparation on the part of the sinner. Rev. xxii. 17; John vi. 37 ; vii. 
 37; 1 Tim. i. 15. 
 
 III. Now is the day of salvation. 
 
 It has been so since the birth of Christ, and will be till time shall be 
 no more. The first promise was the first glimmering of light — the 
 patriarchal age was the beginning of the dawn — the time of the pro- 
 phets was the approach of the morning. But Messiah's lirth ushered 
 in the full and glorious day of salvation. 
 
 It is the day of salvation — for we have the ministry of salvation in 
 abundance. We have the means of salvation. We have the privilegea 
 and enjoyments of salvation. 
 
Messiah's work finished. 
 
 3G7 
 
 IV. Now is the accepted time. 
 
 While we have life — this is frail and uncertain — and will soon end. 
 There can be no acceptance after death, if not reconciled now. 
 
 While we are placed in favourable circumstances. Our position in life 
 may be changed, and we may be phiced under unfavourable influ- 
 ences, etc. 
 
 While we are young and henlthy — while our intellectual powers are 
 in vigour — while we have powerful and favourable convictions — now is 
 the accepted time. 
 
 V. The neglect of this Salvation will he followed hy punish* 
 ment. 
 
 To neglect is to abuse the love of God — to insult Christ as the un- 
 speakable gift of God — it will produce bitter regret, guilty remorse, 
 and a consignment to perdition. 
 
 LXIIL — MESSIAH'S WORK FINISHED. 
 
 «It is finished." — John xix. 30. 
 
 I. The Humiliation and Sufferings of Christ were Finished. 
 
 1. His humiliation was profound. He became man — poor — had not 
 where to lay his head. 
 
 2. His sufferings were intense, arrayed in mock royalty — was crucified 
 — endured Divine vengeance. 
 
 3. But the sufferings and humiliation of Christ were now terminated. 
 
 II. The Prophecies of the Old Testament were now fullt 
 Accomplished. 
 
 1. The prophecies had predicted all the remarkable events in tho 
 Saviour's life. Birth — rejection by the Jews — meek in sufferings — 
 numbered with transgressors — bone not to be broken. 
 
 2. These prophecies received their full accomplishment. 
 
 in. The Mosaical Dispensation was now for ever Abolished. 
 
 1. It was only a typical dispensation. 
 
 2. It was abolished ; oblation and sacrifice ceased — veil of temple 
 rent: indication of Divine authority for its abolition. 
 
 3. The Jews no longer the exclusive objects of Divine favour, gospel 
 to be preached to Gentiles also. 
 
 IV. The Redemption of the Guilty was now Completed. 
 
 1. Man required redemption. 
 
 2. Justice and veracity of God required satisfaction for sin. 
 
368 THE SOUL NEGLECTED. 
 
 3. Satisfaction was rendered by the Saviour in the nature that had 
 Binned, and to the extent that the law required. 
 
 V. The Empire of Satan was for ever Destroyed. 
 
 1. The world was in bondage to Satan — led captive by him at his 
 will. 
 
 2. This enemy was conquered by Christ — at his temptation in the 
 wilderness — when he expelled him from those whom he had possessed 
 — at his cross. 
 
 CONCLUSION. 
 
 Be grateful for the dispensation under which you live. 
 
 LXIV.— THE SOUL NEGLECTED. 
 
 "And as thy servant was busy here and there, he was gone.** — 1 Kings xx. 40. 
 
 The prophet, under the parable of a prisoner, as appears from the 
 context, V. 35, making Ahab to judge himself, denounceth God's judg- 
 ment against him for sparing tho life of tliat infamous king, Ben-hadad. 
 *'Tby life shall go for his life," v. 42. This was fulfilled at the battle 
 of Ramoth-gilead, where he was slain by the Syrians, ch. xxii. 34, 35. 
 
 In applying the subject to ourselves, it is evident from God's word, 
 that we have all a trust committed to us. All Christians, as well as 
 ministers of the Gospel, are called upon to labour for God, and to save 
 souls from death. Hence he has endowed us with ability, and placed 
 us in suitable spheres, and promised his blessing to crown our efforts 
 with success. 
 
 I. That man Possesses the Ability to do Good. 
 
 Man is not created to live for himself alone. He is a social being, 
 and designed by his great Creator to minister to the welfare of the 
 human family. Man cannot renounce his responsibility, and say like 
 
 Cain, "Am I my brother's keeper?" Jesus Christ taught by his 
 
 precepts, and by his holy, devoted, and benevolent life, what should be 
 the characteristics of man. He went about doing good." 
 
 1. God has given to some intelleclital ability. They have learning — are 
 possessed of useful knowledge. They should be lights in the world, 
 irradiating the surrounding moral and spiritual darkness. Phil. ii. 15. 
 
 Some have a good understanding of Bible truth — of the doctrines 
 of Christianity — and have an experimental acquaintance with Christ's 
 mediatorial love. Let such enter into the Sunday School and become 
 *' teachers of babes," or ascend the walls of Zion, and " cry aloud and 
 ipare not ; " let them blow the gospel trumpet, that they who are ready 
 to perish may come to Christ. 
 
 2 To some God has given wealth; and of that which he has so freely 
 
THE SOUL NEGLECTED. 
 
 869 
 
 giren tliey sliould be willing to communicate. "The gold and the 
 silver are his, and the cattle upon a thousand hills." Who has given 
 them mental ability, enterprise, health of body, and favourable circum- 
 stances for the accumulation of wealth? God has done it — made them 
 stewards of his bounty, and "it is required of stewards that a man be 
 found faithful." 
 
 3. Sovie have influence. And this exercised in a Christian spirit may 
 produce happy results. The influence of a parent, of a master, of a 
 friend, is often felt. — Such influence is not to be of a coercive character, 
 — but g^tle, loving, and persuasive. ^ 
 
 II. That the Salvation of Sinners should be the Speciai. 
 Object of Zeal and Labour. — Rom. x. 1. 
 
 It is good to promote the temporal welfare of man — to ameliorate 
 distress — to bless the sons of poverty — to visit the afilicted — to con- 
 tribute to institutions designed for the relief of the wretched, etc. ; but 
 the salvation of the sinner outvies all these. 
 
 1. The soul is ruined by sin — it is exposed to everlasting perdition. 
 
 2. The soul is of immense worth — formed* for God and eternity — 
 capable of enjoying infinite bliss in heaven, or of enduring infinite evil 
 in a state of retribution. Then think of its vast and capacious powers 
 — of the value which God and all heaven fix upon it. Mark viii. 36. 
 
 3. The soul may 'be saved. Jesus has died to save it. That salvation 
 is adapted — it is rich and free ; 1 Tim. i. 15 ; John vi. 37; Rev. xxii. 17. 
 
 4. The salvation of sinners maybe effected; — by preaching — by 
 personal entreaty — by believing prayer — by the circulation of know- 
 ledge. Thus acted the Apostles, and all who have been eminent for 
 winning souls to God. — Parents should be anxious for the salvation of 
 
 their children. Solemn and responsible is their trust! Ministers 
 
 are responsible for the salvation of their hearers — they must warn 
 every man," etc. — must watch for souls as those that must give an 
 account." 
 
 III. That th^ Pressure of Temporal Engagements oftek 
 Prevent such an Accomplishment. "Thy servant was busy 
 here and there, and he was gone." 
 
 The minds of some persons are absorbed by trade. This occupies their 
 constant attention. They never make it subordinate to holier and 
 loftier pursuits. *' Busy here and there," many neglect their own 
 Rouls, and those of others. And yet they must soon die, and what will 
 this total absorption do for them then? 
 
 The minds of some are absorbed by domestic concerns. They are 
 "busy here and there" to promote bodily happiness, and domestic 
 ccmfort, which they seem to regard as supremely important. Always 
 » sclicitious what they shall eat, with what they shall be clothed, etc. 
 Death comes and takes them away amid all their anxious solicitude — • 
 their souls unsaved, etc., and immense good left undone ; Luke x. 40 — 42. 
 
 Some are carried away by worldly pleasure — vain amusements, etc. 
 
 It is not to be denied that many professors of religion are thus cha- 
 racterized ; are busy here and there," while religion and \i? various 
 services and duties are neglected. 
 
 T 
 
370 
 
 THE SOUL NEGLECTED. 
 
 Thus through an inordinate attachment to the busy concerns of life, 
 Bolemn trusts are neglected. Faculties are not improved — property, 
 not rightly applied — intluence not turned into aright channel — the soul 
 Bubjected to the body, etc. 
 
 Aiid loliat is the consequence? "And as thy servant was busy 
 here and there, he was gone.'' -^.pply this to the souls committed 
 to your care, and whose salvation you have neglected. 
 
 It may be the case of a youth whose mind was tender and susceptible 
 of impression. But while you were busy here and there, ]|e *'was 
 gone'* up into manhood; the propitious period of youth passed away, 
 and through the influence of temptation, and different associations, the 
 mind is no longer susceptible of impression. 
 
 It may be the case of a friend, neighbour, or relative. You might 
 have blessed them, but you were "busy here and there," and God, who 
 appoints the bounds of human habitation, removed them from the reach 
 of your solicitude. You looked, but they were gone^ and not saved by 
 your instrumentality. 
 
 Then how many die before you are aware, and whom you intended 
 to bless. This will apply to some in the congregation, upon whom the 
 attention of the minister was fixed — some in the Sabbath School whom 
 the teacher intended to warn and advise — some brother in the church 
 who required quickening or strengthening ; — but while you were *' busy 
 here and there" with the trifles of earth, death has cut them down — 
 they are " gone " to the chambers of the grave, and their faces will be 
 seen no more. 
 
 Do you wish to bless any one? 0 do it quickly! He will soon be 
 gone. Your children, your relatives, your friends, etc., will soon be in 
 the grave. 
 
 IV. That such neglect involves most painful consequences. 
 
 1. Biiter regret. That the world and its trifles have been allowed to 
 prevent the accomplishment of a mighty purpose. 
 
 2. Immense loss. Probably the loss of a soul or souls. Oh ! if we had 
 warned them — instructed and guided them, they might have been saved. 
 0 fearful loss! "What is a man profited if he gain the whole world 
 and lose his own soul? " 
 
 3. Irreparable loss. " The harvest is past," etc. You can warn him 
 no more — ofi'er Christ to him no more! 
 
 4. Criminality before the judge. "What a poor excuse to make ! " Thy 
 servant was busy here and there." How mean will all worldly posses- 
 sions then appear ! All our excuses will be inadmissible at the great 
 day. We must then give a true account, and shall be punished for 
 abusing our trust. Matt. xxv. 30. 
 
REDEMPTION BY THE BLOOD OF CHRIST. 371 
 
 LXV. — REDEMPTION BY THE PRECIOUS BLOOD 
 OF CHRIST. 
 
 " Forasmuch as ye know that ye were not redeemed with corruptible things, as silvei 
 and gold, from your vain conversation received by tradition from yoXir fatliers; but 
 With the precious blood of Christ, as of a lamb without blemish and without spot; who 
 > Verily was foreordained before the foundation of the world, but was manifest in these 
 
 last times for you, who by him do believe in God, that raised him up from the dead, 
 and gave him glory, that your faith and hope might be in God." — 1 Pet. i. 18 — 21. 
 
 The Apostle Peter, in the preceding verses, advises Cliristians as to 
 their behaviour in the world ; and was anxious, as it appears, that they 
 should no longer cling to ancient Jewish ceremonies and usages, which 
 by the coming of Christ had been entirely abrogated. They had been 
 redeemed by the precious blood of Christ, from their vain conversation, 
 etc., and introduced into the glorious liberty of the children of God. 
 
 I. Redemption is necessairy. The introduction of sin into this 
 world renders it needful ; for consider what sin has done. 
 
 It has alienated the soul from God. Man is now a hater of God, an 
 enemy by wicked works." Eph. iv. 18; Col. i. 21. 
 
 Alienation leads to transgression. The righteous laws of heaven are 
 treated with contempt. There is no fear of God before their eyes." 
 Rom. iii. 9, etc. 
 
 Sin has defiled the soul. It has defaced the image of God. It has 
 corrupted the desires, affections, thoughts, purposes, etc. The apostle 
 dwells at large on the corrupt state of the soul. Rom. i. 
 
 iSin has blinded the soul. See 2 Cor. iv. 3, 4. 
 
 Sin has enervated the soul. It is without strength,'* Rom. v. 6. 
 And as to spiritual exercises, the soul is dead, Eph. ii. 1. 
 
 Sin, therefore, is the death of the soul. Not only enervated its powers, 
 but placed it under arre.st to the Divine law. The sentence has gone 
 forth. " The soul that sinneth shall die." The transgressor is cursed." 
 
 II. Christ was foreordained hefove the foundation of the world 
 as the Redeemer. 
 
 The God of Love, foreseeing the lapsed and ruined condition of man, 
 devised the plan of redemption — and entered into covenant with hia 
 only begotten Son to become the Redeemer. See Gen. iii. 15: Micali 
 V. 2; Rom. iii. 25; xvi. 25, 20; Eph. i. 4; iii. 9 — 11; Rev. xiii. 8. 
 
 What a delightful thought is this! — the Almighty was interested in 
 my elevation from the fall, ages before that fall took place ! How 
 great, nay incomprehensible, was that love that rested upon objects so 
 vile and odious ! 
 
 Jesus Christ, then, is the appointed Redeemer. This is his name and 
 office to all generations. It is a rich and glorious name, fragrant as 
 "ointment poured forth." Millions on earth and in heaven ascribe 
 to him this character, and will do it for ever, for they have been 
 
372 REDEMPTION BY THE BLOOD OF CHRIST. 
 
 deemed by his precious blood. To each of them he said, as he hushed 
 their fears and inspired their hopes, ** Fear not, I have redeemed thee; 
 I have called thee by my name ; thou art mine." 
 
 III. Christ came into the world to effect the work of redxmption. 
 Was manifest in theso last times for you.'' 
 
 Manifest in the likeness of men — took upon himself the form of a 
 servant — be'carae ''a partaker of flesh and blood." How great the 
 condescension of the Son of God ! Think of his pre-existent glory in 
 contrast with his humiliation on earth, those sad scenes of hunger and 
 thirst, of contempt and persecution, of mental darkness and anguish, 
 
 of bodily inflictions and the shedding of his blood. Yet all this was 
 
 necessary. The objects of his redemption were human; it behoved 
 him to be made like unto his brethren." 
 
 IV. Jesus Christ was perfectly holy. "A Iamb without blemish 
 and without spot.'' This was absolutely necessary. Heb. iv. 15 ; 
 vii. 26—28. 
 
 This perfect purity was proved by his perfect conformity to the 
 Divine law. "1 came not to destroy the law, but to fulfil the law." 
 The testimony of Jehovah is sufficient. *' This is my beloved Son, in 
 whom I am well pleased." 
 
 V. Jesus Christ redeemed by his pi'ecious blood, Not redeemed 
 with corruptible," etc. 
 
 Created things could not purchase the souls of men ; else the sacri- 
 fice of Christ had not been offered ; could anything less have done, 
 Jehovah would not have given up his only begotten Son. Even silver 
 and gold, the most valuable medium of commerce among men, bear no 
 proportion in their value to one lost soul, for there should be a con- 
 gruity or agreement between the worth of the ih\x\g pvr chased^ and the 
 valuable consideration which is given for it; and the laws and customs 
 of nations require this. On this ground, perishable things cannot be 
 placed against the soul whiclj is immortal. Nothing, therefore, but 
 such a ramom price as God provided could be a suflicient ransom. 
 
 Levitical sacrifices were insuflScient to procure redemption. Gra- 
 phically stated by the apostle, Heb. x. 1 — 14. 
 
 The precious blood of Christ alone paid the penalty, satisfied Divine 
 justice, and rolled away the curse. This is most graciously stated, 
 Isa. liii., Rom. iii., and Heb. ix. 10. The cattle upon a thousand hills 
 might have bled ; the gold of a thousand treasuries might have been 
 piled up in vain. Blood divine was its only price ; and for the soul's 
 redemption that blood was shed. On Calvary this ransom was paid; 
 and in the salvation of the penitent malefactor, a pledge of its accept- 
 ance was given. "God gave Egypt for his people's ransom of old, 
 Ethiopia and Seba for them, becaiuse they were precious in his sigt t 
 and honourable." But in the redemption of man from sin, " no men- 
 tion shall be made of the gold of Sheba, the topaz of Ethiopia, or the 
 fine linen of Egypt;" '*the precious blood of Christ" was the only 
 sufficient ransom. 
 
 It is called the precious blood of Christy because of his Divine nature 
 —because it hai redeemed, or done that which nothing else on earth or 
 
RIGHTEOUSNESS OF SCRIBES AND PHARISEES. 373 
 
 In beaven could have done because it is productive of the most 
 
 \dlnable blessing?. From every pang to which they were liable through 
 eternity, the redeemed are saved. To every enjoyment to which they 
 can rise through eternity, they are elevated. The robes of glory are 
 washed in the Redeemer's blood. The crowns of glory are placed on 
 the heads of the redeemed by the Redeemer's hand. From his ever- 
 lasting merits flow their everlasting joys. 
 
 VI. Chrisfs redemption was accepted hy tlie Father. He raised 
 him from the dead, and exalted him to his right hand. " That 
 raised him up from the dead, and gave him glory v. 21. 
 
 If Christ had not risen, his sacrifice would have been fruitless — our 
 faith and our hope would be in vain ; 1 Cor. xv. 12, 13, 14, etc. — But 
 as Christ rose from the dead, our hope of eternal life rests on an im- 
 perishable basis. **That your faith and hope might be in God." Ver. 21. 
 
 VI. Redemption hy the precious blood of Christ is enjoyed hy 
 faith. "Who by him do believe in God.'' 
 
 That is, by the preaching of his gospel, attended by the in- 
 fluence of his Spirit, sinners see and feel themselves to be lost, 
 and by faith are brought nigh to God by the blood of Christ. 
 
 And what is the effect of this ? The Christians to whom Peter wrote 
 had been redeemed from their vain conversation, or former empty, fool- 
 ish, and unprofitable conduct; and from unmeaning ceremonies and 
 useless ordinances, which they received by tradition from their fathers, 
 rabbins, or doctors. 
 
 All believers are redeemed out of the hand of offended justice — from 
 the guilt, pollution, and dominion of sin. All this they enjoy now, yet 
 it is but the earnest of future bliss. 
 
 IMPROVEMENT. 
 
 1. How precious must the soul be when its redemption required 
 such a price ! 2. How important to have a sensible evidence that 
 we are redeemed ! 3. If not redeemed by the blood of Christ, we 
 must perish. *' There remaineth no more sacrifice for sin.'' 
 
 LXVI. — THE RIGHTEOUSNESS OP THE SCRIBES 
 AND PHARISEES. 
 
 " For 1 say unto you, that except your righteousness exceed the righteousness of 
 the Scrib(!S and Pharisees, ye shall in no case eater into the kingdom of heaven." — 
 Matt. V. 20. 
 
 "T AM the Searcher of hearts," is the prerogative of Jesus Christ. 
 This was proved by his teaching. While his auditors were unawnre of 
 his scrutiny, he ''perceived th« thoughts of their hearts;" he "knew 
 32 
 
574 RIGHTEOUSNESS OF SCRIBES AND PIIARTSEES. 
 
 what wn8 in man " What appeared beautiful and complete in human 
 i^onduct to superficial observers, appeared odious and defective to him. 
 What was condemned by the formal and presumptuous received his 
 commendation. See Luke xviii. 
 
 In the context Christ maintains the authority and permanency of 
 
 the moral law. He came " not to destroy it, but to fulfil it." 
 
 He strictly conformed to it, and therefore was fitted for his Mediatorial 
 office. " Such an high priest became us," etc. This is the consolation 
 of the church. See Rom. iii. 20 — 26. 
 
 I. The Righteousness of the Scribes and Pharisees. 
 
 In the time of Christ, the Pharisees were a large and powerful sect. 
 Among them were the Scribes or Doctors of the law, or lawyers. They 
 co7)ied the law for the people, and expounded it. The word Pharisee 
 means separatist; and it originated from their separating from the rest 
 of the Jews 144 years before the birth of Christ, on account of the 
 national corruption ; their aim was to restore the pure worship of God ; 
 but in the time of Christ they had greatly degenerated into mere 
 formalism and hypocrisy, on account of which Christ frequently exposed 
 and censured them. 
 
 They professed to conform their lives to the law of God in its external 
 requirements ; and probably there was in them much that was com- 
 mendable ; of which many now are deficient, and yet expect the king- 
 dom of heaven. 
 
 1. They were frequent in prayer. None prayed more frequently — they 
 had eighty set forms of prayer, and never went into a house or came 
 from it without prayer. They prayed at the corners of streets, they 
 went up to the temple to pray, and prayed at home. 
 
 2. They practised self-denial. They fasted twice in the week, on Mon- 
 days and Thursdays, with great constancy, and frequently on other 
 days. They subjected themselves to great austerities, and denied 
 themselves many indulgences. 
 
 8. They were liberal. Gave tithes of all they possessed, and alms to 
 the poor in great profusion, accounting the same to be meritorious. 
 
 4. Very zealous. Would compass sea and land to make one proselyte. 
 The Apostle Paul was thus zealous. See Acts xx. 3, 4; xxvi. 5; Phil, 
 iii. 5, 6. 
 
 II. Their Righteousness was Defective. 
 
 1 . In its nature ; it was altogether carnal, not spiritual. It was the 
 righteousness of the mere creature, which is declared to be as filthy 
 rags, and which the Scriptures condemn ; Rom. iii. 20 ; Rom. ix. 30 — 
 33 : X. 2—4. 
 
 2. In its ezterit. It reached only the external part. What were their 
 prayers, but the service of the lips ? 
 
 3. In its objects. They sought the praise of men more than the ap* 
 probation of God. 
 
 4. In its effects; pride; *' I am not as other men" — hardness of 
 heart — blindness of mind — hatred of others — persecution. 
 
LIGHT IN DARKNESS. 
 
 375 
 
 III. The Righteousness^ of a Believer Exceeds the Bight* 
 
 EOUSNESS OF THE SCRIBES AND PHARISEES. '^Except/' etC. 
 
 1. It is Divine. A believer's righteousness of state, heart, and life, 
 Is the creation of God. We are God's workmanship," etc. — That of 
 the Scribes and Pharisees was human, and self-created, and abhorred 
 by God. 
 
 2. It is infernal. *' The kingdom of God is within you." Rom. ii. 28, 
 29. That of the Scribes and Pharisees was outward pomp and show. 
 
 Matt, xxiii. 25 — 28. And if it is internal, it must be spiritual, 
 
 seeking the approval of God alone. Theirs was carnal; they "loved 
 ihe praise of men." They "appeared to men to fast." 
 
 3. The righteousness of a believer is a surer ground of trust, and ex- 
 pectancy of eternal life. "They trusted in themselves," etc. Defective 
 as was their practice, lax as were their doctrines, they expected to 
 enter heaven. But "except your righteousness," etc. Man is not 
 accepted on the ground of his own righteousness, for "there is none 
 righteous, no, not one." He isjustified by faith in Christ. Rom. v. 1 ; 
 Acts xiii. 38, 39. His sins are forgiven, he is delivered from the law's 
 condemnation and curse, through the grace of God, and this is the 
 ground of his hope of eternal life. " By gra'ce are ye saved," etc. Eph. 
 ii. 8. 
 
 4. The righteousness of a believer is superior in its fruits. It makes 
 the heart humble, benevolent, kind, ardent to do good. Not despising 
 others, but anxious to benefit them. The righteousness of tlie Scribes 
 etc., left their hearts unsubdued, and they were characterized by prido 
 and vain glory. They possessed an illiberal and uncharitable spirit. 
 The Christian walks in love ; 1 Cor. xiii. 
 
 IMPROVEMENT. 
 
 1. The folly of trusting to self-righteousness. It excludes from 
 the kingdom of grace and the kingdom of glory. 2. How great 
 the happiness of those whose righteousness exceeds! etc. 
 
 LXVII.— LIGHT IN DARKNESS. 
 
 " Unto the upright there ariseth light in darkness." — Ps. cxii. 10. 
 
 Godliness profitable for all things. Its advantages are principally 
 future ; but it has also the promise of the life that now is. Religion 
 meets the present state of man ; in his dangers, difficulties, sorrows, 
 etc. etc. 
 
 I. Gi7E AN OUTLINE OF THE CHARACTER UPRIGHT.^' 
 
 1. An upright man is so as it regards himself; looks to his motives, 
 as well as to his actions, and particularly in time of trial. 
 
 2. He is so as it regards others. He is not the fine marble chimney- 
 
o76 THE \RK A TYPE OF CHRIST. 
 
 piece that hides a smoky chimney, nor tht painted tomb that coTers 
 
 corruption and worms. 
 
 3. He is so as it regards God; as to the path he treads, and the 
 creed he embraces. 
 
 II. Kemarks on the Character. 
 
 1. This uprightness is not to be considered as a particular grace or 
 duty, but a general quality, that is to attend every grace, und the 
 performance of every duty. 
 
 2. Such a character may be found with very considerable imnerfeo* 
 tion. 
 
 3. Such a character is by no means common in the world and the 
 church. 
 
 III. Exemplify the Meaning of the Blessedness and priyi- 
 lege Attached to it. 
 
 1. Light in the darkness of Ignorance. 
 
 2. Light in the darkness of Perplexity. 
 
 3. Light in the darkness of Doubt. 
 
 4. Light in the darkness of Affliction. 
 6. Light in the darkness of Death. 
 
 LXVIIL — THE ARK A TYPE OF CHRIST. 
 
 " And the ark of the Lord continued in the house of Obed-edom three months ; and 
 the Lord blessed Obed-edom, and all his household." — 2 Sam. vi. 11. 
 
 The history of the Jew.s is a striking detail of the Providence of God 
 
 towards them The tabernacle with its furniture and services had 
 
 H typical character. The ark of the covenant, typical of Christ the 
 substance of all the shadows connected with the ceremonial' of the 
 Levitical economy. See Ex. xxv. 10 — 22 ; Heb. ix. 4, 5. 
 
 I. The Ark represented the purity and incorruptibility of Jesus 
 Christ. It veas made made of the best cedar or shittim wood, to 
 denote its duration and value. 
 
 Jesus Christ is the same yesterday, to-day, and for ever ; and he is 
 precious to all his people. 
 
 II. The Ark represented the divinity of Christ. It was over- 
 laid with pure gold both within and without. 
 
 .Jesus Christ was the "brightness of his Father's glory, and the ex- 
 press imag;e of his person." Fine gold is but a faint representation of 
 Christ's Divine excellencies. " In him dwelt ail the fulness of the 
 Godhead bodily." 
 
THE ARK A TYPE OF CHRIST. 
 
 S77 
 
 III. It represented the legal dignity and glory of Christ. On 
 the ark, and about it, were set golden crowns. 
 
 This indicated the future kingly glory of Messiah. On his head, as 
 the King of kings, and Lord of lords, shall be placed many crowns. 
 Rev. xix. 11. 
 
 IV. In the Ark were deposited the two tables of the moral 
 law. 
 
 The law was written upon the heart of Christ, illustrated in his life, 
 and glorified in his ieath- Rom. viii. 2 — 4. Thus» '*he magnified the 
 law, and made it honourable." 
 
 V. The Ark had the mercy-seat, and the cherubims of glory 
 overshadowing it. 
 
 In Christ, and in him only, there is mercy for guilty man. John i. 
 51. "Here," said God to Moses, here will I meet with thee, and 
 commune with thee from between the cherubims, before the mercy- 
 seat, upon the ark of the testimony." Ex. xxv. 22. So Christ is the 
 meeting-place of God with man, in whom he designs to reveal his gra- 
 cious will and pleasure to the fallen creature. 
 
 VI. The ark contained the golden pot of manna, preserved as a 
 memorial of the miraculous interposition of Jehovah on behalf of 
 the Israelites. 
 
 So Christ came down from heaven to suffer and die for man*s salva- 
 tion. His death is the life of all believers*. This is beautifully stated. 
 John vi. 31—35, 48—58. 
 
 VII. The ark contained Aaron's rod that budded. 
 
 Typifying Christ's resurrection, exaltation, and unchanging priest- 
 hood. Though he was crucified through weakness, yet he was raised 
 in power. He was esteemed as a root out of a dry ground, yet he 
 arose as the immortal Saviour, and the mighty God. " I am he that 
 liveth, and was dead : and behold, I am alive, for evermore. Amen ; 
 and have the keys of hell and of death." Rev. i. 18. Though cut 
 down by the hand of divine justice, yet he lives, and blooms, and bears 
 the rich fruits of grace for the healing and life of the nations. 
 
 VIII. The Ark Avas the companion and the blessing of Israel in 
 all their journeys through the wilderness. It was the sure indi- 
 cation that God went with them. 
 
 Christ is with his people always — in all their afflictions and sor- 
 rows — in all their temptations, bereavements, and death. He will be 
 with them to the end of their journey. ''Lo, I am with you always," 
 etc. 
 
 IX. When the Ark was carried into the Jordan, the waters 
 divided for the children of Israel to pass through to the promised 
 land. 
 
 32» 
 
S78 
 
 HEAVEN A BETTER COUNTRY. 
 
 It is by Christ that believers safely pass through the Jordan of 
 death. His everlasting covenant, ordered in all things and sure, is the 
 ground of their faith and hope. Resting on him they will have peace, 
 and triumph, and joy, and an abundant entrance administered unto 
 them into the everlasting kingdom. 1 Cor. xv. 55 — 57. 
 
 X. The presence of the ark conquered every opposing power, 
 and was ever signalized by complete triumph. 
 
 It overturned the walls of Jericho when carried round them seven 
 days. So shall the walls of Babylon fall, and every high thing that 
 exalts itself against God be cast down by the preaching of the gos- 
 pel, which is the power of God to salvation. He shall reign from sea 
 to sea, etc. 
 
 The ark overthrew Dagon of the Philistines in his own temple, and 
 broke him to pieces. So by Christ, shall all the idols of the heathen 
 utterly perish. He will destroy the Man of sin, even him who sits in 
 the temple of God, and shows himself that he is God — he shall be de- 
 stroyed by the spirit of his mouth, and brightness of his coming 
 Christ alone shall receive the worship and homage of all the nations, 
 and be crowned Lord of all. Rev. xi. 15. 
 
 IMPROVEMENT. 
 
 1. No one can be happy without an interest in Cffrist. For the 
 ark of the covenant sanctified the places to which it came ; and 
 blessed the house of Obed-edom, where it continued for a short 
 time. So it is the presence of Christ that makes holy and happy. 
 2. Constantly approach this ark, and receive the richest blessings 
 deposited there. 3. Despise not Christ. He that does so will 
 perish. See the case of Uzzah. 
 
 LXIX. — HEAVEN A BETTEE COUNTRY. 
 
 " But now they desire a better country, that is, a heavenly." — Heb. xi. 16. 
 
 The land of Canaan was a glorious land — the land of promise and 
 high expectation. The possession of it animated the Israelites in all 
 
 their' journeys. But the Patriarchs valued heaven more that 
 
 they sought by faith, accounting themselves strangers and pilgrims on 
 
 earth. V. 13. It is a pleasing feature in a believer, when his mind 
 
 is becoming gradually detached from this world, and aspiring after a 
 better country, that is, a heavenly. By this he proves his regeneration 
 by the Spirit, being born from above. 
 
 I. Heaven is a better Country. 
 
 Heaven has various appellations in Scripture. It is called mansions, 
 my Father's house, a city, a kingdom, a temple, an inheritance, the 
 purchased possession ; and here a country, doubtless in allusion to tho 
 
HEA^'EN A BETTER COUNTRY. 
 
 879 
 
 land or country of Canaan, which was typical of heavenly and eternal 
 rest. 
 
 This country has been revealed. **Life and immortality have been 
 brought to light by the gospel." 
 
 It is impossible to give an adequate description of its unparalleled 
 excellency and glory. 
 
 In what respects is it a better country ? 
 
 1. Because of its vastness and magnificence.. How pc flr and limited 
 was Caiijum — how contracted is this world, or any of the planets, 
 compared with Jehovah's boundless residence! Whnt is worldly gran- 
 deur compfu-ed to the grandeur of heaven ! How poor its crowns, scep- 
 tres, thrones, etc. — Rev. xxi. If one soul outweighs this world in 
 value, how valuable must be a heaven of redeemed souls! 
 
 2. Because it has never been revolutionized by sin. True, some of the 
 
 angels kept not their first state but the atmosphere of heaven, its 
 
 employments, etc., etc., have never been scathed by sin. It retains its 
 pristine beauty and glory. Its government is perfect. The best govern- 
 ments in this world are imperfect, etc. 
 
 3. It is a more holy country. Satan reigns not there. No depraved 
 hearts there. No polluted associates there. No prevailing lusts there. 
 *' They have washed their robes," etc. "They are without fault be- 
 fore the throne." Rev. xxi. 27. 
 
 4. It is a happier country. Because no sin. All the misery t)f this 
 world is to be traced to sin. No bodily disease — no tempta- 
 tions — no persecution — no adversity — no bereavements — no death. 
 
 5. The associations are more refined, exalted, and agreeable. With 
 angels, and the spirits of just men made perfect. All pure, all happy 
 — saints will know each other. Shall reign with Christ. 
 
 Contrast the inhabitants of heaven with those of earth. Here they 
 are earthly, sensual, and devilish. This is a world of commotion and 
 
 moral evil But in this better country dwells every excellency that 
 
 can ennoble the Christian. 
 
 6- Its employments are better. They stand in the immediate presence 
 of the Triune Jehovah — they are favoured with peculiar discoveries 
 of the nature and perfections of God — and with the great mysteries 
 of providence and grace. 
 
 7. It icill abide for ever. Every thing in this world is evanescent — 
 fadin<r — yea, the world itself slia.H pass away. 1 John ii. 17. But 
 that inheritance is incorruptible — that crown fades not. It is the 
 everlasting kingdom of our Lord Jesus Christ. 1 Pet. i. 4. 
 
 II. Believers Desire this better Country. 
 
 •1. Once they did not. They were content with this world. And so 
 it is with all the unregenerate. 
 
 2. They desire this country because they are regenerated by the Spirit. 
 It is natural for them to desire it. By faith in the blood of Christ they 
 have a title to it. Their names are written in heaven. 
 
 3. They are dissatisfied with thit worlds and charmed and attracted bf 
 the better country. 
 
380 
 
 THE AXE LAID TO ^ilK ROOT. 
 
 4. They express their desire for it hy constantly engaging in ikon 
 spiritual exercises which are akin to those of heaven. They love prayer 
 and praise, and all the means of grace, as the preparatives, for their 
 heavenly rest. 
 
 Thus they imbibe a disposition kindred to that of the heavenly 
 inhabitants. 
 
 5. T/iey desire it as the result of constant dependence upon Christ. They 
 
 hope for it, and daily expect to enjoy it. 
 
 6. They desire it above every other thing, ** Whom have I in heaven 
 but thee ?" etc. 
 
 IMPROVEMENT. 
 
 1. Have we seen the vanity of this world, etc. 2, The desire 
 of the saint will soon be realized. ** Your salvation is nearer than 
 when you believed." 3. Let sinners forsake the world because 
 unsatisfying and ruinous. 
 
 .LXX.— THE AXE LAID TO THE BOOT. 
 
 "And now also the axe is laid unto the root of the trees ; therefore every tree which 
 bringeth not forth good fruit, is hewn down and cast into the fire." — Matt. iii. 10. 
 
 The Metaphor is taken from the Keeper of a vineyard, who, vrhen 
 he has an unfruitful tree, takes the axe, and cuts it down, Luke xiii. 9. 
 John the Baptist reminds the Jews of their disobedient and un- 
 profitable conduct. They had been favoured with rich and distinguished 
 privileges, with the Levitical worship, the ministry of the prophets, 
 and had seen again and again the terrible effects of disobedience, yet 
 they had made little improvement. And he tells them that the time 
 had come when such unfruitful professors should be removed as cum- 
 berers of the ground. *'And now the axe," etc. 
 
 1. Point out some instances in which the axe of Divine vengeance 
 has been lifted up against sinners y and which may now he said to 
 be at the root of the trees, 
 
 1. The first instance is the deluge of the antediluvian world. Gen. vi. 
 Noah was sent to warn them, but they regarded him not, and they 
 were hewn down as unfruitful trees. 
 
 2. Sodom and Gomorrah, Gen. xix. 14. Lot faithfully admonished 
 them from the Lord. They were refractory, and Divine justice cut 
 them down. 
 
 3. The fate of Korah, Dathan, and Ahiram. See Num. xvi. 31. 
 
 4. The destruction of Jerusalem. Even when John the Baptist uttered 
 the warning voice, the axe was at the root of the trees. Such an 
 uwful stroke was this, that it cannot be equalled in history. Tht 
 Scripture was fulfilled, Luke axi. 6 ; Matt. xxiv. 21 ; Luke xxi. 24. 
 
god's presence conducting to heavenly rest. 381 
 
 5. The axe of Divine vengeance is now at the root of every sinner^ ready 
 to strike the fatal blow. For life is short and uncertain — and death may 
 be very near. As it respects the aged and infirm, death has already 
 begun to strike — the tree shakes, and gives symptoms of its approach- 
 ing fall — another stroke, and they are gone. "There is but a step 
 between me and death." 
 
 II. The objects against whom this axe may be said to be lifted iqi. 
 "Every tree that bringeth not,^' etc. Many bring forth the fruits 
 of sin ; but how few those of holiness ! 
 
 1. All open and profane sinners. These bring forth bad fruit — wild 
 grapes. Isa. iii. 10; v. 4. 
 
 2. All pray erless Christians, Many who would thought Christians, 
 yet live without prayer. There can be no good fruit there. 
 
 3. Such as rest satisfied with the outward form of religion, but deny thr 
 power thereof, Matt, xxiii. 33. 
 
 4. Such as rest in their former attainments, and think because they 
 once had good desires and resolutions, and felt their minds occasionally 
 affected with Divine things, they must belong to the people of ^od, and 
 Bhall surely arrive in heaven at the last. This is a common d<^ception 
 which Satan injects into the mind. Jude 12. 
 
 III. The awful consequences of being found unfruitful. 
 
 Death is the executioner. He conducts from earth to the bar of God ; 
 and as the tree falleth so it lies, etc. He that is holy will be holy 
 still; he that is filthy," etc. As death leaves us so judgment finds vs. 
 What an influence has conduct here upon our future destiny! '*The 
 wicked shall be cut off from the earth," Prov. ii. 22. **The wicked ia 
 driven awaj' in his wickedness." 
 
 The final doom is avjfuL *'And cast into the fire, being worthless," 
 Eev. xxi. 8; Ps. ix. 17. This is a doom of which we can form but an 
 imperfect conception ; and therefore it is indescribable. 
 
 It is one of severe mental agony — of torturing recollection — of una- 
 vailing regret — and it is entirely without hope. 
 
 What meanest thou, 0 sleeper? Arise, and call upon thy God, lest 
 thou perish. Turn to the Lord with a contrite heart — look to Christ 
 for his saving grace, and to the Spirit to strengthen thee with all might 
 by his Spirit in the inner man. 
 
 LXXI.— GOD'S PRESENCE CONDUCTING TO HE A- 
 VENLY REST. 
 
 •My presence shall go irith thee, and I will give thee rest." — Ex. xxxiii. 14. 
 
 It appears from this chapter that the situation of Moses was a very 
 uainful one. On his return from the mount where he had intimate 
 fellowship with God, he found the children of Israel worshipping th« 
 
882 god's presence conducting to heavenly rest. 
 
 golden calf which they had made. Jehovah threatened to leave them 
 
 in the wilderness, and to destroy them. The people were so alarmed 
 that they instantly stripped themselves of their ornaments, and wept. 
 While in this dreadful dilemma, God called Moses to enter the taber- 
 nacle. There Moses interceded for them, and the text is the gra- 
 cious answer of God to his prayer. 
 
 I. Observe the analogy in the condition of the ancient 
 Israelites, and God's people no^. 
 
 There is a striking analogy in the condition and circumstances of 
 ancient Israel, and God's Israel now. For instance, the ancient Isra- 
 elites were in the lan^ of Egypt, and in the house of bondage. It was 
 a land of toil, wretchedness, and misery. God mercifully interposed 
 and delivered them from the yoke of the oppressor. Is not this repre- 
 sentative of God's people now? They have been in bondage to Satan, 
 to sin. and the law. But God by his marvellous grace has made them 
 free. Col. i. 12, 13. 
 
 The children of Israel journeyed through the wilderness, and were 
 subject to hunger, thirst, and various dangers. And what is this 
 world but a desert through which all true believers are travelling? It 
 is a dre-jiry desert, beset with troubles and dangers on every hand. 
 
 The Israelites were journeying to Canaan, the promised land. The 
 land promised to Abraham, Isaac, and Jacob — that goodly land which 
 Moses desired to see — "a good land, a land of brooks of water, of 
 fountains and depths that spring out of valleys and hills ; a land of 
 wheat and barley, and wines, and fig-trees, and pomegranates," etc. 
 
 Deut. viii. 7 — 10. Believers are journeying to that heaven of which 
 
 Canaan was but a faint type. It is a "better country, that is, a hea- 
 venly" one. It has been purchased and prepared by Christ, and he 
 prepares all his people for it. It is the land where Jehovah dwells 
 and reigns, and all his angels and saints appear with him there in 
 glory. 
 
 But numerous enemies, conflicts, adversities, afflictions, and death 
 itself, await the Christian before he can enter the heavenly Canaan. 
 *'It is through much tribulation that he must enter the kingdom of 
 God." Hence he needs the Divine presence to conduct him on his 
 journey. 
 
 II. The Promised Presence. " My presence shall go with thee.'' 
 The presence of God is frequently declared in the Scriptures. 
 
 1. We read of his essential presence. His universal presence, Ps. 
 cxxxix. 7. His presence pervades all space. His perfections and glory 
 are displayed everywhere. "Do not I fill heaven and earth, saith the 
 Lord ? " 
 
 2. God manifested his presence symholically. To Mose;? he appeared in 
 the bush. To the Israelites he appeared in a pillar of cloud by day, 
 and in a pillar of fire by night. In the temple the bright cloud of the 
 presence of the Lord filled the house. In a symbolical way he mani- 
 fested his presence on the day of Pentecost, Acts ii. 
 
 3. The Scriptures also record God's judicial presence. Hence he has 
 come down from heaven in terrible majesty t( punish the nations of the 
 
god's presence conducting to heavenly rest. 383 
 
 earth. How awful his appearance at the deluge — at the destruction 
 of Sodom and Gomorrah ! etc. It is thus that God comes near to the 
 wicked in judgment, Mai. iii. 5. 
 
 4. Also God's Providential presence. By this he is present with all hia 
 creatures ; providing for their wants and necessities, and causing his 
 sun to shine upon the evil as well as upon the good, etc. But there is 
 a special providence which watches over, defends, and guides his saints, 
 Matt. vi. 27. This leads us to observe, 
 
 6. That God's presence is of a gracious character. As sinners, he is 
 far from us, and we are far from him. " But we are made nigh by the 
 blood of Christ." Now his presence is felt and enjoyed in his house, in 
 his ordinances, in the closet, etc. 
 
 God therefore by his gracious promises says to his people, — 
 
 My comforting presence shall go with thee. Is the sinner penitent ? 
 He will appear to heal his broken heart and forgive all his sins. He 
 will comfort the returning prodigal, and throw around him the arms of 
 compassion. Is the Christian afflicted — a mourner? He will appear 
 as the God of comfort and consolation, 2 Cor. i. 3, 4. 
 
 My protecting presence shall go with thee. The way to heaven is full 
 of enemies and dangers. But God is a sun to shine upon their patk, 
 and a shield to defend them, Gen. xvii. 1, 
 
 My supporting presence shall go with thee. In how many conflictb, 
 distresses, straits, do believers need support ! How sweet then is the 
 promise, "My presence"! etc. Isa. xli. 10. 
 
 My guiding presence shall go with thee. It is not in man to direct his 
 steps. Thus he guided Israel through the intricate paths of the wilder- 
 ness ; and he will guide his people safely across the desert of this world. 
 See Ps. XXV. 9; cxliii. 10; Ixxiii. 23, 24. 
 
 My communing presence shall go with thee. John xiv. 16, 17. I will 
 hear thy prayers; I will commune with thee from off the mercy-seat. 
 Thou shalt see my power and glory in the sanctuary. "In all places 
 where I record my name, I will come unto you and bless you." 
 
 My presence shall ever go with you. " I will never leave you, nor 
 forsake you." To a time of old age, to your grey hairs, to your strug- 
 gle with death, my presence shall go with you — and after your last 
 conflict and victory, I will give you rest. 
 
 III. The Promised Rest. " I will give thee rest.'' 
 As it respected Israel, it implied a quiet resting-place in the 
 land of Canaan. There they had done with all the toils of the 
 wilderness, and enjoyed the fertility and beauty of that " goodly 
 land." 
 
 Canaan was a type of heaven, because, 
 
 1. It was the pro?nised land. During a period of 400 years the pos- 
 terity of Abraham had their hopes directed towards it as the country 
 which God had promised to bestow upon his chosen people as a pos- 
 session, where they should serve him, and enjoy his favour. Gen. xii. 
 7; xiii. 15. 
 
 Thus believers are promised a possession in that better country, that 
 18^ a heavenly one, John xiv. 2, 3; Col. i. 5. 
 
384 CHARACTER AND PORTION OF GOD'S PEOPLE. 
 
 2. It was the land in which the Israelites should evjoy rest and peaet 
 after all their toils, warfare, and journeyings should be ended. Deut. 
 xii. 9 ; Ps. xcv. 11. 
 
 And in heaven, the glorified saints shall rest from sin, and all its con- 
 sequences — from afflictions — from temptation — from persecution — and 
 from death. 
 
 And being admitted into the immediate presence of God to worship, 
 they shall pass a perpetual sabbath in those elevations of pure devotion 
 whii h the sublimest moments of our happiest days here can teach ua 
 but imperfectly to conceive. For being free from sin, from sorrow, 
 and the curse, they shall have access to the throne of God, and *' serve 
 him day and night in his temple, and he that sitteth on the throne shall 
 dwell among them," etc. Rev. vii. 15 — 17. 
 
 The land of Canaan was a type of heaven because it was an inherit- 
 ance freely bestowed vpon them, a gift which flowed wholly from the good 
 pleasure of God ; and in this respect it was a figure of " the inheritance 
 of the saints in light," Col. i. 12 ; Acts xxvi. 18. *' Eternal life is the 
 free gift of God, through Jesus Christ our Lord," Rom. vi. 23. And in 
 every part of the salvation of sinners, the grace of God reigns to the 
 exclusion of all worthiness in the creature, Eph. ii. 8, 9. 
 
 IMPROVEMENT. 
 
 1. We must be Israelites indeed, etc., before we can lay claim 
 
 to this promise. 2. How miserable the state of those persona 
 
 who pass through life without the presence of God! 3. How 
 
 cheering the prospect of Christians I They are journeying to the rest. 
 
 LXXII CHARACTER AND PORTION OF GOD'S 
 
 PEOPLE. 
 
 "0 how great is thy goodneps, which thou hast laid up for them that fear thee, 
 which thou haat wrought for them that trust in thee before the sons of men." — Ps, 
 xxxi. 16. 
 
 The goodness of Deity is a delightful theme, and forms the principal 
 glory of the Divine character. Great as he is in majesty, power, and 
 dominion, he prefers to be known as the God of love and of all grace ; 
 for mercy is his chief delight. The ordinary goodness of God ex- 
 tends to all; for *'his tender mercies are over all his works:" but 
 there is a special goodness which is enjoyed only by his people, and of 
 this the text speaks. 
 
 I. The Character of God^s People: "them that fear thee;* 
 " them that trust in thee before the sons of men.'* 
 
 The union of these two principles is what constitutes the Chris- 
 tian character. 
 
CHARACTER AND PORTION OF GOD's PEOPLE. 385 
 
 1. They fear God, The fear of God is frequently put for the whole 
 ©f religion, Mai. iii. 16. "Then they that feared the Lord," etc. 
 
 There is a fear which is of a slavish kind, and which torments the* ♦ 
 
 Boul, Rom. viii. 5. But this is not the fear intended in the text. 
 
 Sinners fear the effects of their deeds in a future state; they have an 
 evil, a defiled conscience, and a fearful looking for of judgment. From 
 all this believers have been delivered, Rom. viii. 1. 
 
 It is a filial fear — a child-like fear, accompanied by faith, hope, and 
 love, Ps. xxxiv. 9. It is the effect of Divine operation. ** I will put 
 
 my fear into their hearts." This fear is a powerful preserva,tive 
 
 from sin. *'Fear the Lord and deport from evil," Prov. iii. 7. it 
 
 stimulates to holy obedience, Ps. cxii. 1 — 3. 
 
 2. They trust in God. **Them that trust in thee." They feel their 
 own unworthiness — their own weakness and insufficiency. They trust 
 in God through Christ, who is the way to the Father. They trust him 
 for all the purposes of salvation — in every time of need — in prospect 
 of death and eternity. 
 
 This distinguishes real believers from Pharisees, whose religion is all 
 fear, and whose services result from the mere dread of future misery. 
 They would neither serve God, nor do any thing to please him, but for 
 this, or the hope of being well rewarded. In the same way real Chris- 
 tians are distinguished self-confident antimonians, whose religion is 
 nothing but unfounded assurance, and an arrogant assumption of the 
 promises, unaccompanied by the fear of God. 
 
 Z, Their conduct is manifest and exemplary. They **fear God, and 
 trust in him before the sons of men." They are not ashamed of their 
 religion. They show to the world what they are. They are the 
 lights of the world." They are not intimidated by persecution, being 
 fully persuaded in their own minds that religion is the one thing need- 
 ful. This honours God, and God will honour them. Their conduct 
 reproves the world, and they are God's witnesses against it. Mark 
 viii. 38 ; Luke ix. 26. 
 
 II. What God has laid up and wrought out for his people. 
 ** 0 how great,'' etc. 
 
 God is good to all his creatures in the supply of all their tem- 
 poral wants and necessities. The Lord is good to all, and his 
 tender mercies are over all his works.'' But this goodness is 
 peculiar and special to the people of God only. For them alone it 
 18 laid up, and wrought out. 
 
 1. There is much temporal good laid up for them. God feeds the 
 fowls of the air, etc., and will he not take care of his people ? Matt. vi. 
 
 Casting all your care upon him ; for he careth for you." * 
 
 2. There is an infinite amount of spiritual good laid up and wrought 
 out for them. 
 
 (1) See this in the work of Redemption. Rom. v. 6 — 8; Eph. i. 7; 
 John iii. 16. No goodness ever equalled this. 
 
 (2) See it in the blessings of Redemption. Pardon for every offence- 
 justification from all condemnation — enlightenment by the Holy Spirit 
 *-his teaching, sanctifying, and comforting influence. 
 
 33 £ 
 
386 
 
 CHRIST THE GOOD SHEPHERD. 
 
 (3) See it in the sufficiency of Divine grace for every time of need. Tsa. 
 
 xxvi. 4; xli. 10: 2 Cor. xii. 9. In all his conflicts and distresses, 
 
 how much the Christian needs ! 
 
 3. But this goodness refers especially to a future state. 0 how great 
 is thy goodness which thou hnst laid up in heaven It is the inherit- 
 ance, 1 Pet. i. 4. — It is the building of God, 2 Cor. v. 1. — Mansions of 
 rest, John xiv. 1, 2. — Crowns of glory are laid up, 1 Pet. v. 4. — A ful- 
 ness of joy is prepared, Ps. xvi. 14. 
 
 III. The Magnitude of this goodness: " 0 how great," etc. 
 
 1. Great in the contrivance and arrangement of ity Rom. ii. 33. It was • 
 <Maid up" in the councils of heaven. 
 
 2. Great, if we consider the guilt and wretchedness of its recipients. 
 They are lost, ruined, and undone. How great is that goodness which 
 could provide for the pardon of all their sins — the moral renovation of 
 their nature, and for perfecting the work of grace with a crown of 
 glory ! 
 
 3. The abundant provision ^/vh\ch God has made for his people, affords 
 a still greater display of his mercy. It is what eye hath not seen, nor 
 ear heard, etc. ; exceeding abundantly above all that we can ask or 
 think; Col. i. 19. 
 
 4. The security of it. It is deposited in safe hands. God himself has 
 laid it up, and he himself will give the inheritance. 
 
 5. Its free dispensation, without money and without price ; yet in a 
 manner corresponding with infinite wisdom. 
 
 IMPROYEMENT. 
 
 1. Pray for a rich and joyful participation in this goodnf^ss 
 now. The greater part of the portion is still to come, yet in every 
 time of need a present supply is given, sufficient to carry us to our 
 journey's end, and to give us a foretaste, and an earnest of the 
 future inheritance. — 2. Be grateful for this goodness, which was 
 wrought out by the gracious purposes of God, and the sacrificial 
 death of Christ. This goodness was wrought out by the agony in 
 the garden, by the bloody sweat, and by the terrible inflictions of 
 Pivine wrath when nailed to the ignominious tree. 
 
 LXXIIL — CHUIST THE GOOD SHEPHERD. 
 
 "I am the good Shepherd, and know my sheep, and am known of mine." — Johh 
 X. 14. 
 
 This is not the language of self-adulation ; but of sincerity and truth 
 on the part of Christ, and of gracious intimation to his people. Jesua 
 Christ was never known to boast; for he was **meek and lowly Id 
 heart." He merely proclaims his own character in the text. 
 
CONSTANCY IN PRAYER. 887 
 
 I. The Character of Christ. "I am the good Shepherd." 
 
 1. He is goodness itself. "God is love.'* "He delighteth in 
 mercy." And this goodness is the source of all the good he manifests- 
 towards his flock. 
 
 2. He has purchased his flock by the shedding of his blood. They 
 are a redeemed people. Acts xx. 28. 
 
 3. He feeds them. In the green pastures of his word, church, ordi- 
 nances, etc. Ps. xxiii. 1. 2. 
 
 4. He guides them. They are ignorant — short-sighted, etc. He 
 guides them by his Providence, word, and Spirit. 
 
 6. He defends them. Ps. lix. 9, 16; xciv. 22 
 
 II. His Knowledge of his People. 
 
 1. He distinguishes them from others. **And know my sheep." 
 (1) He has chosen them. (2) He has drawn them to his fold. 
 
 (3) He has formed in them his image. 
 
 2. He knows them individually — In their various situations, and 
 circumstances of life. 
 
 III. Their Knowledge of Him. "And am known of mine.'' 
 
 1. They know and value His person. 2. They know his will. 
 
 8. They know his voice. 4. They know his present power to save 
 
 them. 5. They know his intentions as to the future. 
 
 IMPROVEMENT. 
 
 1. How condescending is Christ's love! — 2. How necessary ia 
 Belf-examination 1 — 3, How blessed is the true believer's condition ! 
 
 LXXIV.— CONSTANCY IN PRAYER. 
 
 " Praying: always with all prayer and supplication in the Spirit, and watching there^ 
 unto with all perseverance and supplication for all saints." — Eph. Ti. 18. 
 
 Prater is the Christian's ** vital breath.'* It is a part of spiritual 
 
 life. Prayer is indispensable. Without it we shall be miserable, 
 
 weak, and helpless, and ever liable to be cast down by Satan. In 
 
 the context the Apostle refers to the formidable enemies of believers, 
 and urges them to avail themselves of the Divine armour provided, 
 which he specifies, ver. 11, etc. The weapon of All-prayer is the sub 
 ject of the text. Without this all the others would be of no avail; in 
 fact, without it they could not be used at all. 
 
 The Apostle contemplates a Christian soldier fully armed, ready foi 
 battle, and exhorts them in that condition to look up to God for success 
 in warfare. As it was the custom of the Grecian armies, before battle, 
 
888 
 
 CONSTANCY IN PRATER. 
 
 to offer prayers to the gods for tbeir success, the apostle shows thai 
 these spiritual warriors must depend on the Captain of their salvation, 
 and pray with all prayer for triumph over all their foes. He alone can 
 gave, and he alone can destroy all Satan's machinations. 
 
 1. The Apostle urges the Performance of Prayer. 
 
 Prayer does not consist in any form of words — nor in any extempore 
 addresses. These may be very correct, expressive, and eloquent; yet 
 they will be of no avail without the heart. Prayer is prompted by a 
 deep conviction of need — a deep conviction that God alone can supply 
 that need, and an application by faith in the Redeemer for the bless- 
 ings required. In short, prayer is the desire of the soul going out 
 after God,"^ whether in a form, or without one. *'As the hart pant- 
 eth," etc. Ps. xlvii. 1. Hannah of old prayed in her heart, 1 Sam 
 i. 13, etc. 
 
 Prayer might also be represented as consisting of Adoration^ (>r 
 reverencing of God — Thanksgiving, for the mercies bestowed — Confes- 
 sion of sins committed — and Petition, or pleading for needful grace in 
 the name of Jesus Christ. 
 
 2. Prayer must be constant. " Praying always." 
 
 Wherever we are, whatever we are doing, in all conditions of life, we 
 must pray. Happy is the Christian who has his heart ready for prayer ! 
 ** In every thing, by prayer and supplication, with thanksgiving, let 
 your requests be made known unto God," Phil. iv. 6. "Pray without 
 ceasing." 1 Thess. v. 17. 
 
 A number of ministers were assembled for the discussion of difficult 
 questions, and it was asked, how the command to "pray without ceas- 
 ing" could be complied with? Various suppositions were started, and 
 one of the number was appointed to write an essay upon it, to be read 
 at the next monthly meeting ; which being Overheard by a plain, sensi- 
 ble servant-girl, she exclaimed, *'Whiit! a whole month wanted to tell 
 the meaning of that text! it is one of the easiest texts in the Bible." 
 
 Well, well," said an old minister, "Mary, what can you say about it? 
 how do you understand it; can you pray all the time?" *'0 yeSj sir." 
 ♦* What, when you have so many things to do?" "Why, sir, the more 
 I have to do, the more I can pray." "Indeed? well, Mary, do let us 
 
 * An old divine has the following beautiful passage on the approach of prayer to the 
 mercy-seat, and her success there. — "Hope calls to prayer, and says — ' Lo. here is a 
 messenger speedy, ready, trusty, knowing the way. Ready ; you can no sooner cjill 
 her than she comes. Speedy; she flies faster than eagles, as fast as angels. Trusty; 
 "What embassage soever you put in her tongue, she delivers with faithful secresy. Phe 
 "knows the way to the throne of mercy; and never faints till she comes to the chamber 
 of the royal presence. Prayer hath her message. Away she flies, borne on the sure 
 and swift wings of faith and zeal, wisdom having given her a charge, and hope a bles.s- 
 ing. Finding the gate shut, she knocks and cries; •Open, ye gates of righteousness, 
 and he ye open, ye everlasting doors of glory, that I may enter, and deliver to the King 
 of Jerusalem my petition.' Jesus Christ hears the knock, opens the gate of mercy, 
 attends her suit.'promiseth her infallible comfort and redress. Back returns prayer, 
 laden with consolation. She hath a promise, and she delivereth it into the hands of 
 faith — that were our enemies more in number than the locusts of Egyvt, and more 
 strong than the giants, the sons of Anak, yet power and mercy shall fight for us, and 
 we shall be delivered. Pass we then through fire and water— through all dange) s and 
 difficulties, yet we have a messenger holy, happy, acceptable to 3od: that never ?omef 
 back without comfort — that me&sen^or i&, Flayer 
 
CONSTANCY IN PRAYER. 
 
 38& 
 
 know how it is, for most people think otherwise.'* Well, sir," said 
 the girl, "when I first open my eyes in the morning, I pray that the 
 Lord would open the eyes of my understanding ; and while I am dress- 
 ing, I pray that I may be clothed with the robe of righteousness; and 
 when I have washed me, I ask for the washing of regeneration ; and 
 as 1 begin to work, I pray that I may have strength equal to my day ; 
 and when I begin to kindle up the fire, I pray that God's work may 
 revive in my soul ; and as I sweep out the house, I pray that my heart 
 may be cleansed of all impurities ; and while preparing and partaking 
 of my breakfast, I desire to be fed with the hidden manna, and the 
 sincere milk of the Word; and as I am busy with the little children, I 
 look up to God as my Father, and pray for the spirit of adoption that I 
 •nay be his child ; and so on all day : every thing I do furnishes me 
 with a thought for prayer," "Enough, enough," cried the old divine, 
 *' these things are revealed to babes, and often hid from the wise and 
 prudent. Go on, Mary: 'pray without ceasing;' and as for us, my 
 brethren, let us bless the Lord for this exposition, and remember that 
 he has said, * the meek will he guide in judgment.' " After this, the 
 essay was considered unnecessary. 
 
 There are some special seasons for prayer, which call for more than 
 ordinary exercise — which require fervency and perseverance : — 
 
 (1) When the Christian has great duties to perform. Then he must pray 
 for help. It is a time of need. The Apostle Paul regarded the duties 
 of his office to be great, and therefore he prayed, and requested the 
 prayers of others; " Brethren, pray for us." "Praying always — and 
 for me, that utterance may be given unto me," etc. Eph. vi. 18, 19. 
 We need omnipotence to help us to do the Lord's work. 
 
 (2) When the Christian has to endure afflictions * The Psalmist was 
 afflicted, and it brought him to the throne of grace: Ps. xxv. 16; cxix. 
 107; James v. 13. 
 
 (8) When sin abounds, and the flood-gates of wickedness are let loose. 
 So Hezekiah prayed ; Isa. xxxvii. 15. 
 
 (4) In the time of persecution and distress. When Haman plotted the 
 destruction of the Jews, they prayed. When Esau came out to meet 
 Jacob, Jacob prayed for protection and deliverance ; Gen. xxxii. 9, etc. 
 When Peter was in prison, the church prayed ; Acts xii. 5. 
 
 (5) In the hour of temptation. When Christ was assaulted, and his 
 
 * Believers are afflicted as other men. They endure pains and weakness of body- 
 domestic trials— family bereavements — worldly losses — and distress of mind. In addi- 
 tion to all these, which are the common sorrows of our race, they hove trials peculiar 
 to themselves. Many are the afflictions of i he righteous. These afflictions do not 
 proceed from chance, nor do they proceed from the will of a capricious and despotic 
 tyrant. They are the chastisements of a father's hand — the proofs of paternal love. 
 What then should be our <;ondu<^t under them' We should pray. Pray in submission 
 to the Divine, will, that your afflictions he removed. Take as your examples David, 
 Jonah. Hezekiah, Maiiasseh. Paul, and even Christ himself Pray for grace to endurt 
 affliction while it continues, so as to glorify God. Certain graces thrive best in affliction. 
 Gold shines brij^htest when burnished. Stars are most lustrous in the darkness of 
 night. Spices emit their sweetest odours when bruised. So patience — meekness — 
 acquiescence in the will of God, are most conspicuous in the time of affliction. Praj/ 
 that ytiur affl cHons may be suvcfijicd. Sanctified afflictions are among the best bless- 
 ings of the new covenant. What a mercy that we can pray, even in the darkest hour I 
 Avail yourself, my friend, of this relief. * The returns of prayer will be more precioua 
 than tlie richest cargoes — more refreshing than the most genial showers — ty pet* au4 
 foretastes of heaven. 
 
 33* 
 
390 
 
 CONSTANCY IN PRAYER. 
 
 hour wa« come, etc., be prayed earnestly. Matt, xxvi. 44. When Paul 
 was buffeted with the thorn in the flesh, he prayed ; 2 Cor. xii. 8, etc. 
 
 3. The exhortation comprehends various kinds of prayer. 
 With all prayer.'' 
 
 It may embrace prayer performed in public, in the family, in the 
 closet, in business, on the way, in the heart without a voice, and with 
 the voice from the heart.. All these are necessary to the genuine Chris- 
 tian ; and he whose heart is right with God will embrace every oppor- 
 tunity for prayer. Mr. Wesley says, "Some there are who use only 
 mental prayer or ejaculations, and think they are in a state of grace, 
 and use a way of worship far superior to any other ; but such only 
 fancy themselves to be above what is really above them ; it requiring 
 far more grace to be enabled to pour out a fervent and continued prayer 
 than to olfer up mental aspirations. 
 
 Praying with all prayer and supplication.^^ There is a difference in 
 the Greek between the word prayer and the word supplication. Some 
 think the former means prayer for the attainment of good ; the latter 
 prayer for averting evil. Supplication, however, seems to mean prayer 
 continued in strong and incessant pleading, till the evil is averted, or 
 the good communicated — wrestling like Jacob — pleading earnestly with 
 the Lord. " The kingdom of heaven sulfereth violence, and the violent 
 take it by force." 
 
 4. Prayer must he dictated by the Spirit, Praying in 
 
 the Spirit." The Spirit was promised by Christ; John xiv. 16; 
 xvi. 7, 14, etc. Matt. vii. 11. 
 
 We need the assistance of the Spirit. Our infirmities render it neces- 
 sary. Rom. viii. 26. Our infirmities will be assisted. Let us not 
 pray in the strength of our genius, or our natural eloquence — but seek 
 the aid of the Spirit. 
 
 5. Vmyer must he combined with watchfulness, **And watch- 
 ing thereunto.'' 
 
 Watching that you may be assisted to pray — watching against im- 
 proper motives to pray — watching the movements of your enemies, lest 
 they should surprise you — watching, striving with your prayers to 
 accomplish at least some of the good you seek — watching over your 
 conduct, words, and actions, that they be suitable to praying persons — • 
 watching, waiting, wrestling for answers to your prayers. Hence the 
 Redeemer said, " What I say unto one, I say unto all, Watch." 
 
 6. The A'postle Tecommends perseverance in prayer, With all 
 perseverance." 
 
 Being always intent on your object, and never losing sight of your 
 danger and interest. The word implies stretching out the neck, and look- 
 ing about, in order to discern an enemy at a distance. Never give 
 over praying, though God may not answer you immediately. "The 
 vision is for an appointed time," etc. Hab. ii. 3 ; Luke xviii, 1. Spirit* 
 ual, heavenly blessings are worthy of perseverance. 
 
CONSTANCY IN PRAYER. 
 
 391 
 
 7. Prai/er is not to be selfish. 
 
 Pray for ourselves in the first instance ; but forget not the saints — 
 forget not ministers — pray for all the church. See text and following 
 Verse. 
 
 IMPROVEMENT. 
 
 Pray according to the will of God. 1 John v. 14. 
 Let not sin be indulged, or unrepented of. Ps. Ixvi. 18. 
 Pray in faith. Unbelief hinders success in prayer ; James i. 16. 
 Pray in the name of Christ. Depend upon his mediation, and 
 intercession. 
 
 MATERIALS OF THOUGHT FOR THE PRECEDING OUTLINE. 
 Christ prayed. 
 
 The Lord Jesus was a man of prayer. He came to do his Father's 
 will, and his prayers had reference to his life-work. He knew the 
 Divine mind; hence his'prayers were always in harmony with it, and 
 were put up in faith. He prayed in public and in private; but more 
 in the latter way than in the former. In public his prayers are short ; 
 but in private he continued all night in prayer to God." Hej^rayed 
 for himself — for his friends — and for his persecutrrs and foes. He 
 prayed always, and maintained a constant habit of communion with 
 his Father. In this, as in the other parts of his life, he has set us an 
 example Many are the temptations to neglect prayer ; especially pri- 
 vate prayer. Many excuses are ready to abridge it, if not to slip it 
 entirely. We may plead cares, calls, fatigue. Let us think of Jesus. 
 He never allowed the pressure of engagements (and his was a busy life) 
 to cheat him out of his season for prayer. If he found this exercise 
 so important, how essential must it be to us! the nearer we come to 
 him in his solitary devotions, the more shall we be like him in his publio 
 life. Prayer will give us power with God and with men. We shall ex- 
 perience the fulfilment of that promise, *' My Father which seeth in 
 secret shall reward thee openly.*' • 
 
 Success in Prayer. 
 
 Shortly after the settlement of the Pilgrim Fathers in New England, 
 they were visited by a long and terrific drought. Providence seemedt 
 to frown upon them, and threaten their destruction. In their distress 
 they appointed a day of fasting and prayer; and thus one of them- 
 selves records the result of their united supplications: — "0! the mercy 
 of our God, who was as ready to hear as we to ask! for though in tho 
 morning, when we assembled together, the heavens were as clear, and 
 the drought was as likely to continue, as ever it was, yet (our exercise 
 continuing some eight or nine hours) before our departure the weather 
 was overcast, the clouds gathered together on all sides, and on the next 
 morning distilled such soft, sweet, and moderate showers of rain, con- 
 tinuing some fourteen days, and mixed with such seasonable weather, 
 as it was hard to say whether our withered corn or drooping affections 
 were most quickened and revived, — such was the bounty and goodnesa 
 
392 SELF-EXAMINATION. 
 
 of our God." Thus God, in every nge, proves himself to be the hearer 
 and the nnswerer of prayer. Let us, then, at all times, and under all 
 circumstances, by prayer and supplication, make known our requests 
 unto him ! 
 
 Importance op Prater. 
 
 ** There was once a husbandman," says Flavel, *'that always sowed 
 good seed, but never had good corn. At last a neighbour came to him, 
 and said, 'I will tell you what probably may be the cause of it. It 
 may be,' said he, *you do not steep your seed?' *No, truly,' replied 
 the other, 'nor did I ever hear that seed must be steeped.' 'Yes, 
 surely,' said his neighbour, ' and I will tell you how ; it must be steeped 
 IN prayer.' When the party heard this, he thanked him for his 
 counsel, reformed his fault, and had as good corn as other persons.'* 
 Those who sow the good seed of the gospel may obtain instruction here. 
 John Owen somewhere remarks, that, " to preach the word, and not to 
 follow it with prayer constantly and frequently, is to believe its use, 
 but to neglect its end, and to cast away all the seed of the gospel at 
 random." And Leighton observes beautifully on the same point, that, 
 *'Iu the 10th of St. Luke, the disciples are sent forth and appointed to 
 preach; and in the 11th we have them desiring to be taught to pray : 
 Lord, teach us to pray. And without this there can be little answer 
 or success in the other: little springing up of this seed, though minis- 
 ters sow it plentifully in preaching, unless they secretly water it with 
 their prayers and tears." 
 
 LXXV. — SELF-EXAMINATION. 
 
 BY THE REV. MATTHEW HENRY. 
 "Examine yourselves, whether ye be in the faith." — 2 Cor. xiii. 6. 
 
 JPlessed Paul was famous not only for love to Christ, but also to the 
 precious souls of men — a principle which should act in all of us. The 
 effects of this were: 
 
 1. An earnest desire of the salvation of precious souls, Rom. x. 1. 
 This was his heart's desire ; for this he (as it were) travailed in 
 birth ; he spent his strength, and was ready to spend his blood. 
 
 2. This desire was accompanied with a holy fear of the mis- 
 carrying of souls. I am jealous over you — afraid of you. Gal. 
 iv. 10.. 
 
 You cannot think what a terror it is to a faithful minister to think 
 of the perdition of any of the souls that he preaches to : it is sad to 
 think that we labour in vain ; yet if it were only the loss of labour, it 
 were not so much ; but it is the loss of the precious souls that I fear — 
 lest I should meet any of you in an unconverted state in the great day. 
 It is in pursuance of this, that this great apostle gives the exhortation 
 
SELF-EXAMINATION. 
 
 393 
 
 Lere, examine yoirselvesy It must your own work. Ministers 
 cannot do it for yo\x — only help you in it. 
 
 1. It supposes a doubt, whether you be in the faith or not. 
 
 2. The method for deciding this doubt. Examine: we must not ex- 
 pect revelation ; try yourselves, what principle are you actuated by? 
 You cannot judge by the outside; you must search and examine, prove 
 your ownselves. 
 
 Doct, All that profess themselves to be Christians, ought strictly 
 to examine whether they be Christians indeed. 
 
 We are all professing Christians by our joining ourselves to religious 
 assemblies ; but if we be not Christians indeed, our profession will sig- 
 nify nothing; we must be converted, born again, and be reall}^ what 
 we seem to be. It is the soul's deliberate renouncing the world and 
 the flesh, and resigning itself to God as its ruler and portion. You 
 must be delivered into gospel duties as into a mould. He only is the 
 true Christian that is one inwardly. You must try your state, and, if 
 you are real Christians, your title is clear to all the benefits purchased 
 by Christ. 
 
 Show 1, what it is thus to examine ourselves : it is a work that 
 requires time, pain, skill, and care. 
 
 1. We must concern ourselves about our spiritual state: this is the 
 first step. It is too true, but very sad, that it is very possible for men 
 to make a profession, attend on ordinances, and yet have no true con- 
 cern about their souls. Oh, the amazing stupidity of the most of 
 men ! 
 
 2. We must consider with ourselves concerning it. *' Commune with 
 your own hearts," Ps. iv. 4. Talk this matter seriously with yourselves, 
 — to what end have we our thinking faculties ? Men never begin to be 
 religious till they begin to think. If you have some great worldly afi^air 
 in hand, how do thoughts fill your minds about it ! 
 
 3. We must suspect the goodness of our spiritual state — indeed som^i 
 are too suspicious; I am not persuading to that; but a holy, religious 
 fear, which is a means of our preservation — as the disciples, — "Lord, 
 is it I ?" Many have a hope for heaven which they sucked in with their 
 milk, and, such as it is, serves to keep them from melancholy; but 
 though many are going heavily, yet it is toward heaven, and will end 
 well. 
 
 4. Make a strict inquiry, and bring the matter to an issue. Many 
 have some secret misgivings which yet comes to nothing. Examine 
 closely, call a court, command silence ; it is not a thing to be done in 
 a hurry. *'If ye will inquire, inquire ye," Isa. xxi. 12. 
 
 5. Make an impartial trial, as thus: — You call God Father; but 
 upon what ground? Have you the nature and disposition of a child? 
 Upon what ground do y)\x hope for heaven? The word of God is the 
 touchstone. Let that book be opened ; let nothing false be given in for 
 evidence ; let conscience speak the truth, the whole truth, and nothing 
 but the truth. Are you prepared for glory by a work of grace? Try 
 this impartially, without favour or affection. 
 
894 
 
 SELF-EXAMINATTON, 
 
 6. You must pass an impartial judgment; jiidge by the acts. The 
 tree is known by its fruits. If it appear upon evidence that thy hopes 
 are fjilse, that the love of the Avorld prevails above the love of God, pro- 
 nounce thyself unclean. Give not sleep to thine eyes till the matter be 
 mended. Give all diligence about it, 2 Pet, i. 10, and if you can make 
 it sure to yourselves that you are effectually called, you are made for 
 ever; if the Spirit of God has been at work with you, to justify and 
 sanctify you, you shall be eternally saved. 
 
 Obj. What needs so much ado, such close examination ? 
 
 Ans. Such is the folly of the most of men — to be earnest about trifles, 
 and unconcerned about things of the greatest moment. 
 
 Some motives to this duty : 
 
 1. The matter to be examined is of great concernment: are you in 
 the faith? It is not, am I a scholar? am I in the way to preferment? 
 No; but am I a good Christian? have I a principle of grace in my 
 heart? Man, woman, it is not thy livelihood, but thy life — the life of 
 thy precious soul — that lies at stake. Is it an indifi^erent thing whether 
 thou be a saint or a brute, a child of wrath or a child of love? If you 
 have any regard to your precious souls, be convinced these are not 
 trifles. 
 
 2. The rule we are to go by is very strict. In a great road it is cbvi- 
 ous we do not inquire; but if it be narrow and have many turnings, we 
 are often inquiring; the gate is straight, the way narrow, many called, 
 but few chosen ; and we must be of those few, or we are undone. When 
 Christ was asked a curious question, *'Are there few that be saved? " 
 he answered with a serious exhortation, ** Strive to enter into the 
 straight gate." 
 
 8. It is an easy matter to be deceived: to be in the faith is an inward 
 thing. You can see in a glass the complexion of your natural face ; 
 but no glass can discover the heart. *'The heart is deceitful above 
 all things ; who can know it?" 
 
 4. Multitudes have been deceived in this matter. The Church of 
 Laodicea, Rev. iii. 17, thought herself rich, and in need of nothing, 
 when really wretched, miserable, poor, blind, and naked. 
 
 A careful tradesman that sees others break, (who seemed thriving,) 
 is alarmed to look to himself. "There is a way that seemeth right to 
 a man, but the end is death." The Pharisee, Luke xviii., went down 
 not "justified." Many have a hope for heaven ready to swear by, (as 
 I hope to be saved,) and, perhaps, the next breath challenges God to 
 curse them. 
 
 5. It is a matter which must be examined shortly ; therefore we are 
 concerned to examine it now. Shortly this will be the decisive ques- 
 tion, Were yow in the faith ? not whether you went to this church or 
 that; whether Greek or Jew, high or low, rich or poor, bond or free, 
 learned or unlearned? but whether you were in the faith, and were 
 really what you seemed to be ? You cannot avoid God's inquiry, there- 
 fore must examine yourselves. 
 
 6. A mistake in this matter will be of fatal consequence. Those 
 that cried, "Lord, Lord," were bid to depart. The higher men are 
 lifted up in their hopes, the more sad will their fall be, Hos. xii. 8. 
 
 What a surprise was it to her that came in disguise ! 1 Kings xiv. 6, 
 
SELF-EXAMINATION. 395 
 
 ^«Come in, thou wife of Jeroboam." Allude so here: Come in, thou 
 hypocrite ; why feignest thou thyself to be a true Christian ? The 
 house built on the sand fell in the storm. 
 
 7. The true discovery of our state will be greatly to our advantage; 
 therefore wc are concerned to inquire, — 1. If our case be bad, there ia 
 hope that it m;iy be mended; if you are not in the faith, get into it 
 without delay; while there is life there is hope. A wound that is only 
 skinned over is dangerous and threatens the patient's life, but when 
 opened, more hopes of a cure. 2. If good, if you are in the faith, take 
 the comfort of it; rejoice, and be exceeding glad. 
 
 Inf. 1. We have all cause to lament our neglect of this great duty 
 of self-examination, as if it were an indifferent thing. Hence it is that 
 many good Christians labour under such doubts; they are wanting in 
 this great duty. 
 
 2. Examine your settled judgment. What are your thoughts of 
 God and Christ and another world? Do you discern the glory of an 
 invisible God above that of a dark, blinded world? If you are in the 
 faith, invisible things will be great and real to you. 
 
 3. Examine your deliberate choice. You are of age to choose for 
 yourselves — which has your choicest love, your best affections, God or 
 the world ? Is your religion subservient to the world, or the world to 
 your religion? All that are in the faith have chosen God's testimonies 
 as their heritage for ever. 
 
 4. Examine your commanding principles. What do you govern 
 yourselves by? The world says, — Please men to serve a turn, — Every 
 one for his gain, — Let every man look to himself, etc. ; but then there 
 are other and better principles to steer by, — that the favour of God is 
 better than life, — that the salvation of the soul is to be first and chiefly 
 sought after. 
 
 5. Examine your indwelling cares. I know not what should most 
 fill you; you know what doth. Is it care for the world and body, or 
 for the soul and eternity? Rom. vii. 5. If in the faith, your chief caro 
 is to please God and get to heaven. I would hope that some are more 
 careful for their souls than they seem to be. You should keep under 
 your body ; bring it into subjection. 
 
 6. Examine your outgoing affections. What is it you most delight 
 in, most earnestly desire ? Is Christ your chief good, fairest of ten 
 thousand? Only you must not judge by the flaming of affection out- 
 wardly, for that is an uncertain rule. 
 
 Lastly; examine year constant and allowed practice. Try your state 
 by your walk. If you live in the neglect of any known duty, it is a 
 sign you are not in the faith. *' Be not deceived ; his servants you are 
 to whom you obey.'* Conscience is the candle of the Lord ; then light 
 it up and make a strict search, and if you find you are in the faith, take 
 you the comfort and give God the glory. Those that are in the faith 
 now, if God be true, shall be in heaven shortly 
 
596 
 
 IMPROPRIKTIES REPROVED. 
 
 LXXVI. — IMPROPRIETIES REPROVED. 
 
 * My brethren, these things ought not so to be." — James iii. 10. 
 
 The epistle of James is not addressed to any particular church, or 
 individ'iials, but to believers generally among the Jewish nation, or to 
 the twelve tribes which are scattered abroad. The design of the Apostle 
 was to correct the errors into which many of the early Christians had 
 fallen. His admonition is gentle and kind, and such as became the 
 dignity of an aged apostle. With all their imperfections, he still calls 
 them "brethren;" and instead of dealing in invective or reproach, he 
 merely states the impropriety of their conduct, saying, "These things 
 ought not so to be" — a lovely example of that meekness of wisdom 
 "which the Apostle endeavoured to inculcate. 
 
 I. The reprehensible conduct referred to. 
 
 No Christian church on earth is perfect. None were so in the Apos- 
 tolic age — though some were superior to others. To how many churches 
 at the present day may this text be applied, " My brethren, these thin£;3 
 ought not so to be." 
 
 1. He refers to unbelief and instability^ ch. i. 5 — 7. Unbelief will 
 produce instability — a state of wretchedness and unfruitfulness. 
 
 2. Extenuation of sin, and charging it upon God, v. 13 — 15. 
 
 Sin should never be regarded lightly, for it is an *' evil thing and 
 bitter." Sin must not be charged upon God, for he hates it, and cannot 
 promote it. When a sinner feels the pressure of guilt, he may be in- 
 duced to say, Why hast thou made me to err? There is a disposition 
 to charge God with that which is produced by man's lusts. 
 
 3. Mere attendance upon the means of grace^ and impractically 
 hearing the word ; ch. i. 22. 
 
 An evil of fearful magnitude, and very common. Hearing is good 
 when it becomes the means of knowing and doing the will of God; 
 otherwise it will only tend to our greater condemnation; Matt. vii. 
 24—27 ; Luke xii. 47. 
 
 4. Partiality for the rich, and despite of tlfe poor ; ch. ii. 1. 
 
 Christianity was never intended to destroy those natural and civil 
 distinctions which necessarily exist among men, nor to lessen the respect 
 wrhich is due to superiors ; but in the church of God it requires at the 
 same time that fraternal affection and lovely equality which should exist 
 in a family of equals. When preference is shown, not to office or 
 character, talent or virtue, but merely to wealth, it is a violation of the 
 ' law of love. Matt, xxiii. 8; Ps. xv. 4. 
 
 5. An uncharitable and unmerciful disposition ; ch. ii. 12, 13, 
 f his respects charity to the poor. A righteous man will draw forth 
 
IMPROPRIETIES REPROVED. 
 
 39/ 
 
 his soul, and deal out his bread to the hungry ; and if ricTi in this 
 world, they will be rich in good works. Severely and justly the Apostle 
 condemns wealthy professors who had notliing for their poor and needy 
 
 brethren, but a few smooth words; ch. ii. 14 — 16. An unforgiving 
 
 spirit is also reprehended, v. 13. Christ said, If ye forgive not men 
 their trespasses, neither will your heavenly Father forgive you." 
 
 6. Detraction and slander. Evils which ought never to have 
 existed among Christians, ch. iii. v. 5 — 10. 
 
 The Apostle states the difficulty of governing the tongue, that it is 
 easier, etc. He also allows that a person who can command his tongue, 
 has made no ordinary attainment, and may be esteemed "a perfect 
 
 man." The Scriptures condemn wrath, malice, bitterness, and evil 
 
 speaking ; and among Christians especially these things ought not to 
 be. See Matt. vii. 1 ; 1 Pet. ii. 1. 
 
 II. The Evil of such conduct. 
 
 1. It is utterly inconsistent with a profession of the gospel. However it 
 might have comported with a state of unregeneracy to live in envy, 
 hateful, and hating one another, it is contrary to that spiritual regenera- 
 tion passed upon every believer, Eph ii. 2, 3, 10; Col. iii. 1, 5. • 
 
 To profess to be alive to God, and yet to be dead in sin, etc. to be 
 
 a follower of the meek and lowly Jesus, and yet to be litigious, im- 
 placable, unmerciful, certainly these things ought not so to be. 
 
 2. This conduct is evidently inconsistent with growing in grace^ or 
 spiritual advancement. The great object of the Christian profession is 
 to be "pressing towards the mark," etc. ; but the cherishing of carnal, 
 worldly, and malevolent dispositions is utterly incompatible with such 
 a progress, and will render our religion more than doubtful. " But he 
 that lacketh these things is blind and cannot see afar off, and hath for- 
 gotten that he was purged from all sin;" 2 Pet. i. 9. 
 
 3. The evils reproved are clearly opposed to the rule of duty, and the 
 love we owe to Christ and his cause. When professors are living too 
 much like men of the world, wanting in circumspection, zeal, and 
 spiritual-mindedness ; when they have left their first-love — are im- 
 mersed in the cares of the world, and think of little besides their 
 secular interest ; when religion lies bleeding and dying amongst them 
 
 — surely these things ought not so to be." It shows the want of 
 
 religion. 
 
 4. Evil tempers and dispositions among Christians tend greatly to 
 iishonour God, to bring reproach upon his cause, and to injure the 
 
 souls of men ; Rom. ii. 24. Unbelievers are hereby furnished with 
 
 an excuse, and become hardened in their impiety. 
 
 5. Such a spirit is the very opposite to the spirit of heaven. Heaven il 
 love. The atmosphere of heaven is peace and love. 
 
 "There all the millions of his saints 
 Shall in one song unite. 
 And each the blis8 of all shall view 
 With Infinite delight." 
 
 24 
 
398 
 
 THE DIGNITY OF ADOPTION. 
 
 IMPROVEMENT. 
 
 The imperfect state of the church should endear to us the pros- 
 pect of a purer and brighter state, when Christ shall take out of 
 his kingdom all things that now offend; when the Canaanite shall 
 no more be in the land, and nothing that defileth, etc., — but when 
 the righteous shall shine forth as the sun, etc. 
 
 LXXVII. — THE DIGNITY OF ADOPTION. 
 
 "For as many as are led by the Spirit of God, they are the sons cf God." — Rom 
 viii. 14. 
 
 No earthly position or office can be compared with the dignity of 
 being a child of God. The honour and pleasure connected with them 
 
 may please for a time only but the privileges and honours connected 
 
 with Divine sonship are great and everlasting. This great privilege 
 
 is not of self-creation. It is of Divine origin. It is induced by the 
 leading of the Spirit. *' For as many as are led by the Spirit," etc 
 
 I. The dignity of believers: They are the sons of GodJ* 
 
 They obtain this honourable title through the grace of God — 
 through faith in the sacrifice of Christ, and not as the result of 
 an}^ good in themselves ; John i. 12 ; Gal. iii. 26. 
 
 1. The dignity consists in being related to the most glorious Being in the 
 tmiverse; " The sons of God.'' He is the King of kings, and Lord of 
 lords, God over all, blessed for evermore. The infinite Jehovah declares 
 to repentant and believing sinners, "I will be a Father to you, and ye 
 
 shall be my sons and daughters; 2 Cor. vi. 18; Rev. i. 6. What 
 
 are earthly princes, or their sons, compared with this dignified relation ? 
 
 2. The dignity consists in separation from the world and living above 
 
 it — in a more exalted situation more suitable to the nature of man, 
 
 as rational and immortal like Jabez of old, who was more honour- 
 able than his brethren, 1 Chron. iv. 9 ; Eph. i. 3. 
 
 3. In nearness of access to God — and constant communion with him. 
 It is a great honour to be admitted into the presence of the great God. 
 Rom. v. 2 ; Eph. ii. 18. 
 
 Speaking to God will result in great mental peace — in high elevation 
 of character — and in the gracious manifestations of God's mercy and 
 aid. Never may we slight the privilege which is thus before us. If 
 we were invited to speak wdth an earthly monarch, we should embrace 
 the favour at once ; especially if we were assured that any request we 
 presented would be granted. How much more gladly should we hasten 
 to avail ourselves of the privilege of laying our petition before th« 
 King of kings ! Let us ask, that we may receive, and that our joy ma^ 
 be full! 
 
 "Lord I there is a throne of grace; 
 May we ever seek thy face! 
 Thou wilt hear the humblest prayer 
 Of the soul that seeks thee tberoi' 
 
THE DIGNITY OF ADOPTION. 
 
 399 
 
 4. This dignity is visible in their Christian deportment in the world. Per- 
 sons of high rank may be easily discovered by their behaviour. — The 
 real dignity of believers consists in holiness, and some degree of like- 
 ness to God. Ps. xlv. 19; Isa. Ixi. 10. — Believers are easily distin- 
 guished from the men of the world. 
 
 5. It appears in their legal right and title to all the blessings of the New 
 Covenant, and to the heavenly inheritance, v. 17 ; " If children, then heirs 
 of God," etc. — " To an inheritance," etc. 1 Pet. i. 4. All the honours 
 and riches of this world are contemptible, when compared with the 
 glories of the Divine kingdom. 
 
 II. The Persons upon whom this Dignity is Conferred. 
 " As many as are led by the Spirit of God.'' 
 
 1. They are enticed or sweetly drawn by the Spirit of God. They aro 
 drawn from sin ; or led by the goodness of God. Rom. ii. 4. 
 
 2. They are led by the Spirit, as a scholar is led by his tutor — a tutor 
 uses various methods to convey instruction. And they shall all be 
 taught of God." John vi. 45. 
 
 3. They are led by the Spirit^ as a traveller is led by his guide. The 
 guide shows him his way, and the dangers and enemies he may ex- 
 pect. This world is a wilderness: but the Spirit is a sure guide. 
 The counsel of God is imparted through the Spirit. Ps. Ixxiii. 24. 
 
 4. Led as a soldier is led by his captain. The captain trains the sol- 
 dier for duty, and leads him on to battle. So the Spirit trains the be- 
 liever — teaches him the character of his spiritual foes — stimulates 
 him to offence and defence — strengthens him, and animates him with 
 the hope of complete ultimate triumph. 
 
 6. As the word signifies to rule and govern, so the sons of God are 
 under the government of the Spirit of God. The Spirit dwells in them — 
 they obey its dictates. *'lf we live in the Spirit, let us also walk,'* 
 etc. 
 
 More particularly, observe how the Spirit of God leads them. 
 
 1. By opening and enlightening their understanding — showing them 
 their danger, and the remedy God has provided. John xvi. 8; 2 Cor. 
 iv. 6. 
 
 2. By subduing and reneiving their will — removing its carnality — 
 influencing it to close in with the overtures of mercy — bending the 
 mind to the plan of mercy. 
 
 3. By sanctifying the affections — leading them to the right object of 
 love — to love God and the things above — *' sanctified by the Spirit of 
 God." 1 Cor. vi. 11. 
 
 IMPROVEMENT. 
 
 1. Are you under the influence of the Spirit? 2. If adopted 
 children of God, walk as such. 3. If sons of God, your prospect 
 of future glory is enrapturing — let this cheer you. 
 
400 
 
 CHRISTIAN fSTEADFASTNESS. 
 
 LXXVIII—ANOTHER OUTLINE FROM THE SAMB 
 TEXT. 
 
 I. The Character of the Spirit. 
 
 1. A Divine person. * 
 
 2. The Spirit of Grace. 
 
 3. The Spirit of Love. 
 
 4. The Spirit of Wisdom. 
 
 5. The Spirit of Holiness. 
 
 II. What it is to be Led by the Spirit. 
 
 1. To experience His influence in regeneration. 
 
 2. To be instructed in the truth. 
 
 3. To be led to Christ for salvation. 
 
 4. To be led into the path of communion with God. 
 
 5. To be led into evangelical obedience. 
 
 6. To be led into glory. 
 
 III. The Privilege connected with being thus Led. 
 
 1. Adoption into the family of God. 
 
 2. An interest in all the blessings of grace and glory. 
 
 LXXIX. — CHRISTIAN STEADFASTNESS. 
 
 ** For now we live, if ye stand fast in the Lord." — 1 Thess. iii. 8. 
 
 I. The Import op the Expression, standing fast in the 
 Lord/' 
 
 1. A Christian is said to be in Christ — to put on the Lord Jesus — 
 to be grafted into Him — to be built upon Him. By this is denoted the 
 nature, source, and support of a believer's holiness. 
 
 2. Standing fast in the Lord denotes adherence to the doctrines of 
 the gospel. 
 
 3. Consistency of conduct. 
 
 4. Growth in grace. 
 
 II. How the Stability of the Christian may be proved. 
 
 1. By the assurance of understanding in the doctrines of the gospel 
 
 2. By the adherence of the heart to these doctrines. 
 
 3 By standing fast in Christy according to 1 John ii. 6. 
 
DEMONIAC OP GADARA. 
 
 401 
 
 III. The Dangers which threaten Religious Steadfast- 
 ness. 
 
 1. False teachers. 
 
 2. The hostility and terrors of the world. 
 
 3. Worldly stratagems and fascinations. 
 
 4. The difficulties of a religious course. 
 
 5. Spiritual pride. 
 
 IMPROVEMENT. 
 
 1. It is by the help of the Holy Spirit alone that we stand fas* 
 in the Lord. 
 
 2. Pray for Divine aid 
 
 3. The effects of a steadfast abiding in Christ will be increasing 
 sanctification, and an assured hope of heaven. 
 
 LXXX._THE DEMONIAC OF GADAKA. 
 
 BY CHRISTMAS EVANS. A SPECIMEN OF WELCH PREACHINO. 
 
 " And when he went forth to land, there met him out of the city a certain man 
 which had devils a long time, and wore no clothes, neither abode in any house, but in 
 the tombs." — Luke yiii. 27. • 
 
 It is said, that it was his desire to arouse the attention of the people, 
 which had not been excited during the whole meeting, though many 
 excellent sermons had been delivered. If I remember right, this meet- 
 ing was held in the open air, and I think it was stated that there was 
 a fair in the adjacent neighbourhood, which had a tendency to divide 
 the attention of the people from hearing the word of life I think in a 
 few moments after Mr. E. began, the whole congregation gave profound 
 attention to the following sermon from the above text. 
 
 I imagine, said Mr. E., that this demoniac was not only an object 
 of pity, but he was really a terror to the country; so terrific was his 
 appearance, so dreadful and hideous his screams, so formidable, 
 frightful, and horrid his wild career, that all the women in that region 
 were so much alarmed that none of them durst go to market. 
 
 And, what made him still more terrible, was the place of his abode; 
 it wns not in the city, where some attention might be paid to order and 
 decorum — though he would sometimes ramble into the city, as in this 
 case. It was not in a town, or village, or any house whatever, where 
 assistance might be obtained in case of necessity; but it was among 
 the tombs, and the wilderness, not far, however, from the turnpike 
 road. No one could tell but that he might jump at them like a panther 
 and scare them to death. The gloominess of the place made it more 
 34* 2a 
 
402 
 
 DEMONIAC OF GADARA. 
 
 awful and solemn. It was among the tombs, where, in the opinion rf 
 some, all witches, corps, candles, and hobgoblins abide. 
 
 By this time, the devil became offended with the Gadarenes, and in 
 a pout he took the demoniac away, and drove him into the wilderness. 
 He thought the Gadarenes had no business to interfere and meddle 
 with his property — for he had possession of the man; and he knew 
 thfit " a bird in the hand is worth two in the bush." It is probable that 
 lie wanted to send him home; for there was no knowing what might 
 happen now-a-days. But there was too much matter about him to send 
 him away as he was; therefore, he thought it the best plan to per- 
 suade him to commit suicide, by cutting his own throat. But here 
 Satan was at a nonplus — his rope was too short; he could not turn 
 executioner himself, as that would not have answered the design he 
 had in view, when he wants his people to commit suicide; for the act 
 would have been his own sin, and not the man's. The poor demoniac, 
 therefore, must go about to hunt a sharp stone, or any thing he could 
 get. He might have been in search of such an article when he returned 
 fi om the wilderness into the city whence he came, when he met the 
 Son of God. 
 
 .Jesus commanded the unclean spirit to come out of the man. And 
 when he saw Jesus, he cried out, and fell down before him, and with a 
 loud voice said, "What have I to do with thee, Jesus, thou son of God 
 most high? I beseech thee, torment me not." 
 
 Here is the devil's confession of faith. The devils believe and 
 tremble, while men make a mock of sin, and sport on the verge of dark 
 damnation. To many of the human race, Christ appears as a root out 
 of a dry ground. They see in him neither form nor comeliness, and 
 there is no beauty in him that they should desire him. Some said that 
 he was the carpenter's son, and would not believe in him ; others said, 
 that he had a devil, and that it was through Beelzebub, the chief of 
 the devils, that he cast out devils. Some cried out, Crucify him, 
 crucify him ; and others said, let his blood bo upon us and our children. 
 As the Jews would not have him to rule over them, so, many who call 
 themselves Christians say that he is a mere man; as such, he has no 
 right to rule over their consciences, and demand their obedience, adora- 
 tion, and praise. But Diabolus knows better — Jesus is the Son of God 
 most high. Many of the children of the devil, whose works they do, 
 differ very widely from their father in sentiments respecting the person 
 of Christ. 
 
 Jesus commanded the legion of unclean spirits to come out of the man. 
 
 They knew that out they must go; but they were like some Irishmen 
 — very unwilling to return to their own country again. And he suffered 
 them to go into the herd of swine. 
 
 Methinks that one of the men who fed the hogs, kept a better look- 
 out than the rest of them, and said, 
 
 "What ails all the hogs? look sharp, there, boys — keep them in — 
 make good use of your whips. Why don't you run ? Why, true as I 
 am alive, one of them has gone headlong over the cliff! There! there, 
 Morgan, yonder goes another! — Drive them back, Tom." 
 
 Never was there such running, and whipping, and hallooing — but 
 down go the hogs, before they were aware of it. — One of them said, 
 
 "They are all gone.'* 
 
DEMONIAC OP GADARA. 
 
 403 
 
 " No, sure, not all of them gone into the sea ? " 
 
 ** Yes, every one of them ; and if ever the devil entered anything in 
 this world he has entered into those hogs." 
 
 *'Wh;it!" says Jack, "and is the noble bbick hog gone?" 
 
 *'Yes! yes I I saw him scampering down that hill as if the very 
 devil himself was in him; and I saw his tail take the last dip in the 
 troubled element beluw." 
 
 What," says Tom to Morgan, "shall we say to our Masters?" 
 
 "What can we say? We must tell the truth, that is all about it 
 We did our best — all that was in our power. What could any man do 
 more ? " 
 
 So they went their way to the city, to tell their masters what had 
 happened. 
 
 "Jack, where are you going?" exclaimed one of the masters. 
 "Sir, did you know the demoniac that was among the tombs!" 
 "Where did you leave the hogs?" 
 "That madman. Sir — " 
 
 *' Madman ! Why do you come home without the hogs ?" 
 "That wild and furious man. Sir, that mistress was afraid of so 
 much." 
 
 " Why, Jack, I ask you a plain question — why don't you answer me? 
 Where are the hogS?" 
 
 " That man who was possessed with the devils. Sir — " 
 
 "Why, sure enough, you are crazy! You look wild! Tell your 
 Btoiy if you can, let it be what it may." 
 
 "Jesus Christ, Sir, has cast the unclean spirits out of the demoniac; 
 the}' are gone into the swine; and they are drowned in the sea; for 1 
 saw the tail of the last when it went out of sight! Now, master, it is 
 even so, you may depend." 
 
 The Gadarenes went out to see what was done; and finding that it 
 "was even so, they were afraid, and besought Jesus to depart from them. 
 
 How awful must be the state and condition of those men, who love 
 the things of this world more than Jesus Christ ! 
 
 " The man out of whom the unclean spirits were cast, besought Jesus 
 that he might be with him. But he told him to return to his own 
 house and show how great things God had done for him. And- he went 
 his way, and published throughout the whole city of Decapolis, how 
 great things Jesus had done unto him." 
 
 The act of Jesus casting so many devils out of him, was sufScient to 
 persuade him that Jesus was God as well as man. 
 
 1 imagine I see him going through the city, crying, "0 yes! 0 yes! 
 
 0 yes! — Please to take notice of me, the demoniac among the tombs. 
 
 1 aui (he m;in who was a terror to the citizens of this place: that wild 
 mail, who could wear no clothes, and that no man could bind. Here 
 am I now in my right mind. Jesus Christ, the friend of sinners, had 
 compassion upon me, when I was in my low estate. WheTi there was 
 no eye to pity, and no hand to save. He cast out the devils, and re- 
 deemed my soul from destruction." 
 
 Most wondeiful must have been the surpiise of the people to hear 
 such proclamation. The ladies running to the windows — the shoe- 
 makers throwing their lasts one way, and their awls another — running 
 out to meet him, and to converse with him, that they might be positive 
 
404 
 
 DEMONIAC OP GADARA. 
 
 there was no imposition ; and found to be a fact that could not be con* 
 tradicte.d. 0 the wonder of all wonders! Never was there such a 
 thing ! must, I think, be the general conversation. 
 
 And while they were talking, and everybody having something to 
 say, homeward goes the man. As soon as he came in sight of the 
 house, I imagine I see one of the children running in, and crying, ♦*0 
 mother! father is coming, and he will kill us all!" 
 
 "Children, come all into the house," said the mother. "Let us 
 fasten the doors. 1 think there is no sorrow like my sorrow ! " said 
 the broken-hearted woman. 
 
 *' Are all the windows fastened, children?" 
 
 **Yes, mother." 
 
 ** Mary, my dear, come from the window ; don't be standing there.** 
 ♦*Why, mother, I can hardly believe that it is father! that man is 
 well dressed." 
 
 "0 yes, my dear children, it is your own father. I knew him by 
 
 his walk the moment I saw him." 
 
 Another child, stepping to the window, said, "Why, mother, I never 
 saw father coming home as he comes to-day. He walks on the foot- 
 path, and turns round the corner of the fences. He used to come to- 
 wards the house as straight as a line, over fences, ditches, and hedges; 
 and I never saw him walking as slowly as he does now." 
 
 In a few moments, however, he arrives at the door of the house, to 
 the great terror and consternation of all the inmates. He gently tries 
 the door, and finds no admittance. He pauses a moment, steps towards 
 the window, and says, in a low, firm, and melodious voice, "My dear 
 wife, if you will let me in, there is no danger. I will not hurt you; I 
 bring you glad tidings of great joy." 
 
 The door was reluctantly opened, as it were between joy and fear. 
 Having deliberately seated himself, he said: 
 
 " I am come to show yon what great things God has done for me. 
 He loved me with an everlasting love. He redeemed me from the 
 curse of the law, and the threatenings of vindictive justice. He saved 
 me from the power and the dominion of sin. He cast the devils out 
 of my heart, and made that heart which was a den of thieves, the 
 temple of the Holy Spirit. I cannot tell you how much I love the 
 Saviour. Jesus Christ is the foundation of my hope, the object of my 
 faith, and the centre of my affection. I can venture my ignorant soul 
 upon him. He is my best friend — he is altogether lovely — the chief 
 among ten thousands. He is my wisdom, righteousness, sanctification, 
 and redemption. There is enough in him to make a poor sinner rich, 
 and a miserable sinner happy. His flesh and blood are my food — his 
 righteousness my wedding-garment — and his blood is efficacious to 
 cleanse from all sins. Through him I can obtain eternal life ; for he 
 is the brightness of the Father's glory, and the express image of his 
 person — in whom dwelleth all the fulness of the God-head bodily. He 
 deserves my highest esteem, and my warmest gratitude. Unto him 
 who loved me with an eternal love, and washed me in his own blood — 
 unto him be the glory, dominion, and power, forever and ever. For 
 he has rescued my soul from hell; he has plucked me as a brand out 
 of the burning. He took me out of the miry clay, and out of a hor- 
 rible pit. He set my feet upon a rock, and established my goings, and 
 put in my mouth a new song of praise and glory to him ! Glory U 
 
CONFIDENCE IN CHRIST. 
 
 405 
 
 Him forever ! Glory to God in the highest ! Glory tc God forever and 
 ever ! Let the whole earth praise him ! Yea, let all the world praise 
 him ! — Hallelujah ! The Lord God omnipotent reigneth !" 
 
 It is beyond the power of the strongest imagination to conceive the 
 joy and gladness of this family. The joy of sea-faring men delivered 
 from being shipwrecked — the joy of a man delivered from a burning 
 house — the joy of not being found guilty at a criminal bar — the joy of 
 receiving pardon by a condemned malefactor — the joy of freedom to a 
 prisoner of war — is nothing in comparison to the joy of him who ia 
 delivered from going down to the pit of eternal destruction. For it is 
 **joy unspeakable and full of glory 
 
 LXXXI. — CONFIDENCE IN CHRIST. 
 
 "For I know whom I have believed, and am persuaded that He aMe to keep that 
 Which I have committed uuto him against that day." — 2 Tim. i. 12. 
 
 I. The Declaration of the Apostle. 
 
 1. He had known the necessity of salvation as a lost ai>4 ruined 
 sinner. 
 
 2. He had known the power of Christ to save. 
 
 3. He had committed his soul and body to his care 
 (1.) For salvation. 
 
 (2.) For government. 
 (8.) For preservation. 
 
 II. His Security. 
 
 1. Because, He was the author of his soul. 
 
 2. He died to redeem it. 
 
 3. All things are under his power. 
 
 III. His Assurance. 
 
 1. It was the language of experience. 
 
 2. It was the language of an authorized confidenco 
 (1.) In the principles of the gospel. 
 
 (2.) In God himself. 
 
 application. 
 
 1. Are you a believer in Christ? 
 
 2. Have you committed your soul to Him? 
 
 3. Have you this confidence ? 
 
 4. How great are the privileges of believers J 
 
406 
 
 RECONCILIATION. 
 
 LXXXII. — RECONCILIATION. 
 
 "And you, that wore sometime alienated and enemies in your mind by wicked 
 Workf, yet now hath he reconciled, in the body of his flesh through death to present 
 you holy, and unblamable, and unreprovable in his sight." — Col. i. 21, 22. 
 
 What a congratulation is this to the church at Colosse ! They had 
 become the subjects of a marvellous transformation anterior to their 
 
 exaltation to eternal life. 0 what a change! Once alienated — 
 
 children of wrath, even as others. Now made richer and more honour- 
 able than the kings of the earth. 
 
 I. The State of Man by Nature. "Alienated and enemies 
 in,'' etc. 
 
 Alienated ; estranged from God in your affections, which are fixed on 
 improper objects — the creature, the world. No love to God — no relish 
 for his service — nor for his people. Carnal objects more attractive. 
 
 *^And enemies in your minds — a fixed enmity in the heart against 
 God — "the carnal mind is enmity against God." A manifest dislike to 
 God and all his appointments — is in a state of active rebellion — tramp- 
 ling on the law and government of Jehovah. 
 
 This enmity discovers itself by " wicked works." Sometimes called the 
 
 works of the flesh." Sins of omission and commission — open acts 
 of wickedness. All are more or less guilty; Rom. iii. 10. 
 
 What a dreadful condition the sinner must be in — under the curse of 
 the law ! 
 
 II. The great change effected by the grace of God. **Yet 
 
 how hath he reconciled,'' etc. 
 
 Eeconciliation is the reuniting of persons at variance, which 
 is the (;ase between God and sinners. But God has graciously 
 proposed terms of reconciliation in the gospel. Mercy is gra- 
 ciously offered to rebels. 
 
 Sinners are invited and entreated to accept salvation — to be re- 
 conciled to God. ''We are ambassadors for Christ, as though," 
 etc. 2 Cor. v. 20. — This implies, 
 
 1. That the sinner be truly sensible of his reoelliony and forsake his 
 sins. Isa. iv. 7. 
 
 2. That he be truly humbled before God on account of it — there must 
 be penetential sorrow, like that manifested by David ; Psal. xxxviii. 
 6, 6. 
 
 3. A hearty acquiescence with the terms of mercy^ and a closing in with 
 the Lord Jesus as our great Reconciler — receiving and embracing him aa 
 our only Saviour. 
 
 4. The happy effect of this is peace and reconciliation to God. Rom. v. 
 1. It leads to Divine worship; to communion; to exhilarating hope. 
 
 III. The Means by which this is effected. In the body of 
 his flesh through death." 
 
PREPARATION FOR DEATH. 
 
 40/ 
 
 Reconciliation to God is by Jesus Christ. He is the only person 
 qualified for this work. He is the " one Mediator.^^ There ia 
 no other name given under heaven by which we can be saved.'' 
 It is effected 
 
 1. By his incarnation. *'In the body of his flesh through death." 
 It was necessary that he should become man, that he might suffer in 
 our nature and stead. "The word was made flesh," etc. John i. 14. 
 **He took not on him the nature of angels," etc. 
 
 2. By his Sacrifice. *' Through death." It was necessary that he 
 should suffer and die — to pay our debt — to make satisfaction for tho 
 broken law — to appease Divine justice. See Isa. liii. 6; Dan. ix. 24; 
 2 Cor. v. 21 ; 1 Peter ii. 24. 
 
 IV. The Design of this gracious arrangement ; " To present 
 you holy, and unblamable, and unreprovable in his sight." 
 
 1. To present you holy ; that you may be a renewed, sanctified people 
 — devoted to God — loving holiness, and holy pursuits. 
 
 2. And unblamable. In the sight of the world — that the world, in- 
 stead of having cause for censure, may have cause to admire. "Let 
 your light so shine," etc. No one can injure you while you are 'in 
 Christ. Rom. viii. 31, 33—35. 
 
 3. And unreprovable in his sight. That your consciences may not 
 condemn you. The work of Christ has been so complete in you, that 
 the Judge will look on and approve, when, as naked spirits, you stand 
 before him. 
 
 *' In his sight." Blessed operation ! by which you will be able to 
 stand peaceably before your Judge. Your sins forgiven; clothed with 
 a Divine righteousness, etc., you will have joy and triumph when his 
 scrutinizing eye shall investigate you, and. you shall be found unre- 
 provable even by him. He will then exclaim, " Thou art all fair, my 
 love ; there is no spot in thee." 
 
 IMPROVEMENT. 
 
 Be thankful for Christ. Are you reconciled ? Now is the ac- 
 cepted time. Dreadful thought ! to be alienated for ever. 
 
 LXXXIII.— PREPARATION FOR DEATH. 
 
 "Thus saith the Lord, Set thine house in order : for thou shalt die, and not live." — 
 |8A. xxvii. 1. 
 
 He is a wise man who regards this advice in the time of health : for 
 we cannot tell what a day may bring forth. It is well to be always 
 ready to die. — But when we are afflicted, the exhortation is peculiarly 
 applicable ; for that sickne.ss may be unto death. ** Set thine house in 
 order; for thou shalt die." Such was the declaration of the prophet 
 Isaiah to Hezekiah the king of Judah, who was sick unto death. 
 
408 
 
 PREPARATION FOR DEATH. 
 
 The text may have a two-fold application : — 
 
 1. Respecting temporal things. For the good of survivors it is ini« 
 portant especially for the head of a family so to arrange his temporal 
 affairs as to prevent confusion and unpleasantness. From the neglect 
 of this, what scenes of disorder, bitterness, and wrath, have ensued ! 
 
 2. Respecting our spiritual concerns, and a due preparation /or death. 
 In this sense, let the subject be considered. 
 
 I. What may be implied in a due preparation for death! 
 " Set thine house in order/' 
 
 1. All carnal, open, and profane sinners are unprepared for death. 
 Without holiness no man shall see the Lord." This settles the matter. 
 
 The wicked are unprepared to die. 
 
 2. The proud, self-righteous, and formalist, are unprepared for death. 
 They are resting on an unstable foundation, Matt. vii. 26. Except 
 your righteousness exceed;" Matt. v. 20. 
 
 3. All who depart from ii^fi truth of the gospel, and embrace errors of a 
 fundamental nature — ridiculing the doctrine of regeneration — denying 
 the Divinity of Christ, and the eternity of future punishment, are not 
 fit to die ; indeed it is possible for God to give them up to strong delu- 
 sion. 2 Thess. ii. 13. 
 
 But more directly, To set the house in order implies, that the 
 soul be made acceptable to God according to the method prescribed 
 by the gospel. 
 
 The means of preparation have been provided. Christ has died, 
 given his Spirit, communicates his grace, etc. 
 
 1. The conscience must be delivered from guilt, sin pardoned, and peace 
 and hope enjoyed; Gal. iii. 13; Eph. i. vii; Rom. iv. 3. 
 
 2. The soul must be regenerated, and renewed by the Holy Spirit. John 
 iii. 3; 2 Cor. y. 17. 
 
 3. Frequent self-examination is necessary. Matt. xxxv. 7. ** Examine 
 yourselves," etc. 
 
 4. Constant watchfulness ; Matt. xxiv. 42. Maintaining the graces of 
 the Spirit in lively exercise — living by faith in Jesus Christ — watching 
 for the approach of death, and being ready to meet him. *' 1 know 
 whom I have believed." 
 
 II. The Argument employed to enforce the necessity op 
 SUCH A preparation. *'For thou shalt die, and not live.'' 
 
 1. Death is the common lot of all men, rich and poor, etc. Heb. ix. 22. 
 
 2. Death is the sentence of Jehovah on account of sin. It is the effect 
 of sin ; Rom. v. 12. ** As by one man sin entered into the world," etc. 
 
 3. The words are very emphatical. *'Thou shalt most assuredly die.'* 
 Death is inevitable. There is nothing of which we have more incon- 
 testible evidence. *'Our fathers, where are they? And the prophets, 
 do they live for ever? " How frequently we hear of people dying! A 
 proof that we also must die. 
 
 i. It it 09 tf God had iatd. Thou shalt shortly die. How short and 
 
THE christian's GLORIOUS PRIZE. 
 
 HKCcrtain is the life of man! It is as grass, Isa. xi. 6; it is like a 
 vapour^ James iv. 14; it is a shadow. Job xiv. 2 ; it is a dream. Job xx. 
 8 ; yea, even nothing before God ; Ps. xxxix. 5. 
 
 5. The argument gains additional force by considering the consequences 
 
 death. 
 
 The state unalterably fixed either in bliss or woe. 
 That there will be a future judgment. 
 
 That man is an accountable creature. See 2 Cor. v* 10 ; Eccles. xii 
 14; Matt. xxv. 31. 
 
 APPLICATION. 
 
 You are all dying creatures. Are you prepared to die ? TJpoxi 
 what foundation are you resting? 
 
 Let the followers of Christ gird up the loins of their minds ; be 
 sober and hope to the end. Blessed will you be, if your house be 
 set in order. Death will introduce you to the glories of your 
 Father's house. 
 
 LXXXIV.— THE CHRISTIAN'S GLORIOUS PRIZE. 
 
 "I pref»« towards the mark, for the prize of the high calling of God in Christ Jesus.** 
 —Phil. iii. 14. 
 
 This text has an evident and heautiful allusion to the Olympic games 
 among the Greeks, in which rival candidates fought, wrestled, or ran, 
 to obtain a prize, in itself indeed of little value, but anxiously sought 
 as an honourable distinction bestowed on the successful candidate. To 
 those exercises St. Paul frequently alludes ; and in the present case, 
 
 I. We are called to consider eternal life and glory under the 
 figure of a prize. 
 
 (1) It is an honourable and valuable object — a crown ; — and not hke 
 the perishable garlands bestowed in those races, but a crown that 
 fadeth not away. It is a throne, but not an earthly, transitory throne ; 
 a throne in heaven — the throne of God and the Lamb : *' To him that 
 overcometh 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." 
 
 (2) This prize is held up to excite and animate us. The world sub- 
 sists by hope. The mind of man naturally turns to futurity. Hope 
 animates the soul, and gives life to action ; like the Highland stream 
 that dashes from the rock, and purifies itself as it pursues its course. 
 Not only did Moses have "respect to the recompense of reward," but 
 even Christ Jesus himself was animated by hope, when *' for the joy 
 that was set before him he endured the cross, and despised the shame" 
 attending it. 
 
 (8) This prize shall be publicly and honourably bestowed, and shall 
 bear a proponion to our activity and exertions. One star differs from 
 
 a5 
 
410 
 
 APATHY OF THE CHURCH. 
 
 another stnr in glory;" and so shall it be in *'the resurrection of tTj« 
 just." Every man shall be rewarded according to his works." And 
 this reward shall be greatly enhanced by the hand which doth bestow 
 it: "Henceforth there is laid np for me a crown of righteousnest?, 
 which the Lord, the righteous Judge, shall give unto me in that day, 
 and not unto me only, but unto all them that love his appearing." 
 
 (4) It is the prize of God's high calling: we are not called by an 
 earthly prince, nor to earthly honours, but to "glory, honour, and im- 
 mortality." — It is "in Christ Jesus :" the Apostle drew all his motives 
 from the cross: "there strongest motives spring:" not from pagan 
 philosophy, nor from moral suasion, but from the Gospel. 
 
 II. We are with eager eye and outstretched hands to press to- 
 wards the mark — the perfection of holiness. And as the ancients 
 contended in the presence of fathers and brothers, wives and 
 sisters, magistrates and their country ; so we are encompassed 
 with **a great cloud of witnesses^^ — patriarchs and prophets- 
 apostles and evangelists — saints and martyrs. 
 
 This pressing toward the mark implies, — 
 
 (1) An eye towards the prize : " We look not at the things which are 
 seen, but at the things which are un««en ; for the things which are 
 seen are temporal, but the things which are unseen are eternal." — (2) 
 A confidence in the Judge: "I know in whom I have believed, and 
 that he is able to keep that which I have committed to him." — (3) Per- 
 severance in the path pointed out by the law of God, and the example 
 of Jesus Christ. — (4) Reliance on Divine strength. 
 
 "Man, like the generous vine, supported lives; 
 The strength he gains, is from th' embrace he gives." 
 
 It is our duty to exert ourselves as if everything depended on our 
 exertions, and at the same time to trust in Divine support, as knowing 
 "we can do nothing of ourselves. 
 
 Dr. Waugh.* 
 
 LXXXV.— APATHY OF THE CHURCH. 
 
 " Woe to them that are at ease in Zion.'* — Amos vi. 1. 
 
 Desiiiable as ease may be, both to the body and to the mind, th-ere 
 is an ease more to be dreaded than distress or^^pain. It is like the 
 calm of the Dead Sea, or like that fatal stillness which often precedes a 
 tempest or an earthquake. " Woe to them that are at ease in Zion !" 
 — Who are they ? 
 
 Some are at ease through selfish insensibility. They will not spoil 
 their enjoyments, or wound their feelings with sights of human misery 
 —they will not "visit the fatherless and the widow in their affliction;" 
 
 ^ 8e« the OuUiae in Helps for the Pulpit," Second Series, page 262. 
 
APATHY OP THE CHURCH. 
 
 and if they meet the wounded traveller in the way, they " pass on the 
 other side." They *'lie on beds of ivory," and stretch themselves on 
 their couches — they eat the lambs out of the flock, aud the calves out 
 of the stall — they chant to the sound of the viols, and drink wine in 
 bowls, but they are not grieved for the affliction of Joseph — There- 
 fore (saith the Prophet) shall they go captive, with the first that go 
 captive." 
 
 Two objects should particularly interest the Christian, the welfare 
 of his country and the church. So Jesus wept over both — "0 Jeru- 
 salem! Jerusalem!" — But **woe to them that are at ease in Zion." 
 
 Others are at ease through infidel presumption. They cry, *' Thus ! 
 doth God see, and is there understanding (of this) with the Most High ? 
 — Where is the promise of his coming ? — for all things continue as they 
 were from the beginning." They presume, either that the threatenings 
 of God's word are not true, or at least that they are not nigh ; till, lo ! 
 ** sudden desolation cometh upon them, and their destruction cometh 
 as a whirlwind." Then *• woe to them that are at ease in Zion." 
 
 Some are at ease through self-confidence ; trusting in themselves that 
 they are righteous, they despise others, and say, with the church at 
 Laodicea, I am rich, and increased with goods, and have need of 
 nothing:" whereas in the sight of God they are wretched, and miser- 
 able, and poor, and blind, and naked. Alas, for these men! they build 
 for eternity, and yet build upon the sand ; and when the storms of life 
 — or, at farthest, when the hurricanes of death come, they are swept 
 away into the pit of everlasting destruction. — ** Woe to them that are 
 at ease in Zion!" 
 
 Lastly, others are at ease through practical indifference. They come 
 to God's house when his people come ; they sit as his people sit ; the 
 sound of the Gospel is as a very lovely song, or as '*the sound of one 
 that playeth skilfully on an instrument ;" they profess to believe in a 
 hell aud a heaven — a world of everlasting joys and endless pains — and 
 yet act as if it were impossible there should be either. They are like 
 a man sleeping on a mast in a storm, or amidst a house in flames. 
 
 Woe to them that are at ease in Zion !" 
 
 But peace be to those who are distressed in Zion. The dead feel 
 not, but pain is an indication of returning life. *' Blessed are they 
 that mourn in Zion ;" they shall be comforted with many consolations 
 here, and hereafter crowned with everlasting joys. 
 
 Life and immortal joys are giv'n 
 To souls that mourn the sins they've done; 
 Children cf wrath made heirs of beav'ii, 
 By faith in God's eternal Son. 
 
JESUS WEPT. 
 
 LXXXVI.— JESUS WEPT. 
 
 "Jesus wept." — John xi. 85. 
 
 1.. Who was it that wept? 
 
 That the children of men should frequently be in tears is nothing 
 strange : this world is a place of sin, and therefore it is no wonder 
 that it is also a place of weeping. Sin and sorrow must be companions. 
 But what shall we say when we read that Jesus wept? Was it not 
 strange that he, who was "holy, harmless, undefiled, and separate 
 from sinners," should be in tears? *' Jesus wept!" — Let us contem- 
 plate this weeping Saviour. 
 
 2. Jesus wept." And was it not the tear of sympathy he 
 shed ? 
 
 When he saw Mary weeping, and the Jews who came with her, also 
 weeping, *'he groaned in the spirit and was troubled." On some 
 other occasions he had forbidden weeping for the dead. He had said, 
 
 Why make ye this ado, and weep ?" We do not find that Jesus wept, 
 when he first said, *'Our friend Lazarus sleepeth" — nor when Martha 
 met him — nor when Mary came unto him; but afterwards when he 
 eaw the tears of Mary, and her sympathizing friends, who came to 
 comfort them concerning their brother, then he mingled his groans 
 and tears with theirs. Thus did he *' weep with those that wept;" 
 and recommended the precept by his own example. 
 
 Jesus wept." And was it not the tear of friendship f Our 
 friend Lazarus sleepeth." 
 
 By his own example then hath he sanctified the soft endearments of 
 friendship; and in the beloved Apostle, and his friend Lazarus, he hath 
 fastened, as it were, its tender ties with his own hand. — Jesus loved 
 Martha, and her sister, and Lazarus." Was it therefore strange if 
 Jesus wept for Lazarus? If he were capable of tears, was not this an 
 occasion to draw them forth? He wept, as a man might weep for his 
 departed friend: and therefore the Jews observed, Behold, how he 
 loved him ! " 
 
 *^ Jesus wept:" And let us recoHect the scene that was then 
 before him. 
 
 A grave, the awful consequences of sin, was in his view. The grave 
 Lad opened its mouth and seemed to say. Behold the cursed effects of 
 transgression ! *'In the day thou eatest thereof, thou shalt die." The 
 people of God have all seen the evil of sin in some degree, and have 
 been affected with it; but they do not, they cannot, in this world, have 
 a sufficiently comprehensive view of all its deformity, and horrid conse- 
 quences. But Jesus could view it exactly as it is. His all- comprehend- 
 ing mind knew its height and depth ; and, as a man, when he saw its 
 •ffects in the death of Lazarus, when he saw the place where he him- 
 
CONTEMPT OF DIVINE GOODNESS. 
 
 413 
 
 fielf was shortly to be laid, he wept. So when he foresaw the destruc- 
 tion that awnited impenitent Jerusalem ; he beheld the city, and wept 
 over it." We know that in the view of approaching suffering, he was 
 ** exceedingly sorrowful :" and we know, because an Apostle hath in- 
 formed us, that "in the days of his flesh, he offered up prayers and 
 supplications, with strong crying and tears," in the discharge of his 
 mediatorial work. 
 
 Jesus wept:'' But it was in the way to glory. 
 
 There was a joy set before him; and therefore he endured the cross, 
 despising the shame ; and he is now sat down at the right hand of the 
 throne of God. Thus should we be "looking unto Jesus" as our glori- 
 ous example! In this world we must expect occasions of sorrow. But 
 it is well for us that our tribulations are in the way to an heavenly 
 kingdom. *'They that sow in tears shall reap in joy." This is the 
 order of these things: *' Before honour is humility." Afflictions are 
 the royal road to heaven, 
 
 " Jesus wept,'' when he was on earth ; and he has still the same 
 affection for his people. 
 
 When he went to heaven, he did not leave behind him his heart of 
 tenderness. He is now at the Father's right hand, as our friend and 
 advocate. There he pleads our cause: For we have not an High 
 Priest which cannot be touched with the feeling of our infirmities." 
 What encouragement is this to approach the heavenly throne! " Let 
 us, therefore, come boldly to a throne of grace, that we may obtain 
 mercy, and find grace to help in time of need." 
 
 J. Jefferson. 
 
 LXXXVIL — CONTEMPT OF DIVINE GOODNESS. 
 
 *' Despisest thou the riches of his goodness, and forhearance, and long suffering: not 
 knowing that the goodness of God leadeth thee to repentance." — Romans ii. 4. 
 
 In this passage we may notice the goodness of God, and its design— 
 the contempt of that design, and the punishment of that contempt. 
 
 1. To estimate rightly the goodness of God, we should think of the 
 number of offences committed against him; the offences of a single 
 individual tliis day — of an individual in his whole life — the offences of 
 a ci'ty, a nation, the globe — a world of rebels. How many oaths have 
 been sworn to-day — in this city — in the nation — in the world? And 
 yet the world has not been burned with fire, nor overwhelmed with 
 water. How would you be enraged, if you knew all that was said and 
 done against you in secret? This you cannot know; but it is other- 
 Wise with God : he knows all that is said and done against him, and 
 bears with all. When Moses provoked an Egyptian, he preserved him- 
 self by flight: this could not be your case, for whither would you lly 
 from his presence ? 
 
 2. The design of God's goodness is to lead us to repentance. Th# 
 
 35* 
 
414 
 
 CONTEMPT OP DIVINE GOODNESS. 
 
 necessity, the expediency, and the means of repentance are inferred 
 from this passage. — How may the goodness of God lead us to repent- 
 ance ? Three ways. 
 
 (1) By affording opportunity: while the execution of a' criminal is 
 delayed a pardon may arrive. 
 
 (2) By affording us encouragement; punishment is delayed, and 
 who can tell ? 
 
 (3) By furnishing us with the most affecting motives. We are not 
 driven, but attracted. Cain and Judas were driven to repentance, and 
 we see what their repentance came to. Peter was led to repentance ; 
 Jesus looked on him, and that look said, *' Peter, with all thy faults, I 
 love thee still." David was led to repentance; *'I have sinned," said 
 he. *'The Lord has put away thy sin," says the prophet; and did 
 David put it away too ? No ; so soon as God had put it away, David 
 set it before him, and kept remembrance of it as a memento to the end 
 of his days: **My sin is ever before me." An old divine, when dying, 
 said, "I weep, not because I cannot be pardoned, but because I am 
 pardoned." The religion of the gospel is the fond mother tenderly 
 alluring the disobedient boy to return, and hide his blushes in her 
 bosom ; and not the stern angry father. We must now consider, 
 
 3. The contempt of God's design. How doeo the sinner show this? — 
 By hio \nconsideration — by his disobedience — by his perversion of the 
 design. *'If I thought, (says the sinner,) that he would cut me off so 
 soon as I commit sin, I would sin no more: but as he bears with me, I 
 will still go on." 
 
 4. Lcj us mark the punishment of that contempt. He goes on ; but 
 observe the issue — ''treasuring up wrath against the day of wrath." 
 We have heard of the riches of God's goodness in the farmer part of the 
 text, now we hear of the treasures of his wrath : both expressions 
 denoting abundance and variety. This is an awful subject : let us dis- 
 miss it with three remarks. 
 
 (1) All this misery is of the sinner's own procuring. Hell is the 
 sinner's own place;" he made it, he furnished it; he breeds within 
 him the worm which never dies, and the fire which cannot be quenched. 
 
 (2) The sinner is making continual accession to his misery: *'trea- 
 euring up wrath unto the day of wrath." 
 
 (3) The whole amount of his wickedness will not be known till a 
 |\iture day, called the day of wrath," and this, says the apostle, will 
 be the day of retribution — **the revelation of the righteous judgment 
 of God." 
 
 Lord, we have long abus'd thy love, 
 
 Too long indulg'd our sin ; 
 Our aching hearts e'en bleed to see • 
 
 What rebels we have been I 
 
 No more, ye lusts, shall ye command, 
 
 No more will we obey ; 
 Stretch out, 0 God, thy conquering hand, 
 
 And drive thy foes away. 
 
 W. Jat. 
 
OOMFORT IN TROUBLB. 
 
 LXXXYIII. — COMFORT IN TROUBLE. 
 
 "Iiet not your heart be troubled: ye believe in God. believe also in me." — John 
 tiv. 1. 
 
 Christ is the Fountain of Divine consolation. He is stj^led the 
 Consolation of Israel," and " the God of comfort." How cheering such 
 a ciiaracter to the mind of the believer amid the troubled scenes of life ! 
 The great High Priest loves him, and compassionately looks from his 
 high abode upon his suflfering servant. The glories of his heaven, the 
 grandeur of his nature, the acclamations of celestial spirits, and the 
 love he has for them, do not prevent him from sympathizing with hi3 
 afflicted people, and saying from his throne, **Let not your heart be 
 troubled," etc. 
 
 When these words were uttered, the disciples of Christ 'were in dis- 
 tress. Jesus their Master was about to leave them. He wac going tc 
 his cross to die. The purport of his death they did not clearly appre- 
 hend ; yet his departure was distressing to them. Jesus kn<5W their per- 
 turbed state of mind, and he gave them instruction and appropriate 
 consolation. As sorrow filled their hearts, and tears suifused their eyes, 
 he said, " Let not your hearts be troubled," etc. 
 
 I. The Heart is sometimes troubled : *• Let not," etc. 
 
 The word troubled denotes an agitated and painful state of mind, 
 created by something unpleasant and disagreeable. The heart heaves, 
 and sometimes agonizes under the pressure of fear, grief, anxiety, des- 
 pondency, or apprehension of future evils. Tlnis the disciples were 
 troubled by the loss which they were about to sustain. They gazed 
 upon the lovely and majestic person of the Redeemer, and were dis- 
 tressed to think they would soon see him no more. They thought of 
 his delightful companionship, his constant kindness and peculiar tender 
 sympathy, and his wonderful teaching, and 0 what a sad blank would 
 his departure create ! His loss they felt to be irreparable. And not 
 only so ; they were troubled also by his intimations of approaching tra- 
 gical sufferings. Disappointed at his not erecting a throne of regal 
 power and grandeur, and causing them to sit in dignity on his right 
 and on his left hand in his earthly kingdom, the very idea of his de- 
 parture to the ignominious cross was appalling to their minds. Their 
 hearts were troubled. The prince of this world was collecting his 
 forces against him; the Jewish rulers were full of bigotry, and their 
 determination to destroy him was complete. He was about to close his 
 career by unparalleled sufferings, and by a shameful and accursed 
 death. This he had intimated to them. But he told them that they 
 also should be baptized with sufferings. These things have I spoken 
 to you, that ye should not be offerided. They shall put you out of the 
 synagogues; yea, the time cometh, that whosoever killeth you will 
 tliink that he (^oeth God service." It is not surprising then that they 
 should be distressed by the dark prospect which they had before them. 
 . Observe, ♦ 
 
 I. That the people of God, even the most holy and devoted of them, 
 idre subject to various troubles and perplexities. 
 
«6 
 
 COMFORT IN TROUBLE. 
 
 The trouble which no:itatecl the disciples is not npplicfible to believers. 
 The departure of Christ to heaven as their Intercessor and Forerunner 
 is a source of joy. But they have trials. 
 
 Adve.rsify. Scarcity of manual Inbour — inadequacy of remuneration 
 for mnnual labour — plans unsuccessful — losses through the mismanage- 
 ment of others — or adversity produced by lengthened affliction— inca- 
 pacity for labour. 
 
 A fflicliovs, personal or relativp. These are painful and cause serious 
 apprehension. They may be the precursors of death. 
 
 Bereavements. Here, *'the heart knows its own bitterness." To part 
 with beloved relatives and friends is very trying. Lover and friend 
 hast thou put far from me, and mine acquaintance into darkness." 
 
 Family troubles. Millions of hearts have been troubled by the un- 
 grateful conduct of their children. Their best counsels neglected — 
 bent on a course of impiety. Instance Eli, and David. 
 
 "How sharper than a serpent's tooth it is 
 To have a thankless child !" 
 
 Troubles in the church. Disunion — lukewarraness — unproductive- 
 ness — want of religion — To a real Christian these things cause sorrow. 
 Phil. ill. 18. 
 
 Heart trouble, "Let not your heart be troubled." What trouble 
 arises from the evil heart of unbelief, ever prone to depart from the 
 living God ! Rom. vii. 24. 
 
 What crowds of evil thoujrhts, 
 
 What vile affections there! 
 Distrust, presumption, artful guile, 
 
 Pride, envy, slavish fear. 
 
 Apprehension of death. The believer is sometimes troubled by think- 
 ing of his death. He has yet to die. To meet the tyrant. To part 
 with all — to pass into the invisible state. Heb. ii. 14, 15. 
 The foregoing may be illustrated by the following: — 
 Believers are afflicted as other men.. They endure pains and weak- 
 ness of body — domestic trials — family bereavements — worldly losses — 
 and distress of mind. In addition to all these, which are the common 
 sorrows of our race, they have trials peculiar to themselves. Many 
 are the afflictions of the righteous." These afflictions do not spring 
 from chance, nor do they proceed from the will of a capricious and 
 despotic tyrant. They are the chastisements of a father's hand — the 
 proofs of paternal love. What then should be our disposition and con- 
 duct under them ? We should pray. Pray, in submission to the divine 
 will, that your afflictions be removed. Take as your examples David, 
 Jonah, Hezekiah, ^^anasseh, Paul, and even Christ himself. Pray for 
 grace to endure affliction while it continues, so as to glorify God. Certain 
 graces thrive best in affliction. Gold shines brightest when burnished. 
 Stars are most lustrous in the darkness of night. Spices emit their 
 Kweetest odours when bruised. So patience — meekness-»-acquiescence 
 in the will of God are most conspicuous in the time of affliction. Pray 
 that your afflictions may be sanctified. Sanctified afflictions are among 
 the best blessings of the new covenant. What a mercy that we can 
 pray, even in the darkest hour I The returns of prayer will be mor« 
 
COMFORT IN TROUBr.E. 
 
 417 
 
 precious than the richest cargoes — more refreshing than the most 
 genial showers — types and foretastes of heaven. 
 
 The Rev. George Whitfield said, when preaching from the text, 
 Wherefore glorify 3^e the Lord in the fires," Isa. xxiv. 15. When I 
 was some years ago at Shields, I went into a glass-house, and, standing 
 very attentive, saw several masses of burning glass of various forma. 
 The workmen took one piece of glass, and put it into one furnace, then 
 he pvit it into a second, and then into a third. I asked him, ' Why do 
 you put that into so many fires? He answered me, 'Oh, sir, the first 
 was not hot enough, nor. the second, and therefore we put it into the 
 third, and that will make it transparent.' Oh, thought I, does this man 
 put this glass into one furnace after another that it may be rendered 
 perfect ? Put me, my God, into one furnace after another, that my 
 Boul may be transparent too !" 
 
 v» 'Tis my happiness below. 
 
 Not to live without the cross, 
 But the Saviour's power to know. 
 Sanctifying every loss. 
 
 Trials must and will befall. 
 
 But, with humble faith to see 
 Love infcribed upon them all, — 
 
 This is happiness to me. 
 
 II. That the Lord Jesus is ever ready to comfort Ms people in their 
 distress. Let not your heart be troubled.^' I wish your happi- 
 ness, and will endeavour to promote it. My heart deeply feels 
 and sympathizes with yours. I know what you have to suffer; 
 mid I will pever leave you, nor forsake you. 
 
 He had this peculiar end in view in assuming our nature. He came 
 to bind up the broken-hearted, Luke iv. 18 ; Heb. ii. 17. Wherefore, 
 in all things," etc. 
 
 For this purpose he procured the Spirit, and sent him into the world, 
 John xiv. 16. 
 
 For this purpose he raises up ministers, and sends them forth to 
 console his people; *' Comfort ye, comfort ye, my people, saith the 
 Lord; yea, speak comfortably unto Jerusalem," Isa, xl. 1, 2. 
 
 III. The Advice which he gives them: "Pa believe in God; 
 believe also in me.'' 
 
 It accords with the original to read both the verbs in the imperative 
 mood : — Place your confidence in God, and in me as the Mediator 
 between God and man ; expect the utmost support from God, but expect 
 it to flow from me. My father has appointed me as the channel 
 through which my church is to receive all spiritual and celestial hap- 
 piness. 
 
 "Ye believe in God." You believe him as the -Creator of all worlda 
 — you believe in the spirituality of his nature — in his benevolence in 
 supplying all the wants of his creatures — in his power shielding his 
 servants from the malicious designs of their foes, and in his wisdom, 
 ordering all things for the l)est. If you believe in him, believe in me; 
 for I came forth from my Father — I was delegated by him to save tho 
 
 2fi 
 
418 
 
 COMFORT TN TROUBLE. 
 
 world. My great object in going away is to secure the snWntion of my 
 people. I go to die that they may live. I go to rise from the grave 
 that death and the grave may not destroy them. I go to ascend to my 
 Father's house, there to reign, there to intercede. I go to open the 
 windows of heaven to pour down, in rich profusion, the richest blessings 
 upon my church. Therefore, believe in me." 
 
 The exhortation of Christ therefore means, 
 
 1. Believe in the Divinity and authority of my mission. You have seen 
 my miracles — you have witnessed my power — you have heard my 
 Father's voice from themost excellent glory proclaiming me his beloved 
 Son, in whom he is well pleased. Do you not perceive then that my 
 credentials are divine? Believe this, and it will embolden you in the 
 office which you have to discharge. Ever remember that you have an 
 Almighty Saviour to serve, and to protect you. I commit my cause 
 into your hands. Believe, trust in me, and it shall succeed. So Jesus 
 speaks to all his people. The Divinity of Christ makes our religion 
 sweet and precious. *' Believe in me," says Christ, "and you shall be 
 happy." *' Unto you who believe, he is precious," says the Apostle 
 Peter. 
 
 2. Believe in my mediating love and death. ** I lay down my life for 
 my sheep." Your souls, my disciples, are lost, guilty, and defiled by 
 sin. You cannot save yourselves. Believe in me as your Snviour. I 
 am the end of the law for righteousness to every one that believeth. I 
 will save you to the uttermost. Faith in the precious blood of Christ. 
 
 0 what a magic power has that! It turns the curse into, a blessing. 
 It gives peace, and joy, and hope. It rescues from perdition, and ele- 
 vates to glory. Blessed are they who believe in Christ! 
 
 3. Believe in my kind and constant care. " I will not leave you com- 
 fortless; I will come unto you." I am the chief Shepherd and Bishop 
 of your souls — how then can I leave you? Amid all the glories of my 
 kingdom, my care and love will be for you. Though cherubim and 
 seraphim, and myriads of angels and saints will adore me when I put 
 on my coronation robes, yet I will not forgot you. Believe in me ; for 
 "I am with you alway, even to the end of the world." Commit all 
 your cares into my hands. I care for you. I shall see you, and feel, 
 and care for you when you are poor and destitute. When they hnW 
 you to prison and to the tribunal, I shall see you. Believe in me then. 
 
 1 will teach you what to say. I will be your invisible counsellor, and 
 plead your cause. But eventually for that cause you must die. As 
 the master is persecuted to the death, so you must be. You must be 
 martyrs for my sake. 0 believe in me then ! I will comfort and cheer 
 you amid the pangs of martyrdom. I will open heaven, and let you see 
 my glory, and that I live observant of you. I will give you my Spirit, 
 and you shall sweetly fall asleep in me — in Jesus ! 
 
 0 Christian, great is the love, and constant the 3are of thy Saviour, 
 Thou believest in God, believe also in him. He careth for thee when 
 thou art in straits and difficulties — when thy circumstances are indi- 
 gent, Jesus loves thee. In the days of his flesh, he loved the poor, and 
 on his throne he still anxiously remembers them. Art thou afraid of 
 perishing by the hand of thine enemies ? Believe in Christ, and they 
 will be vanquished. Thou art weak but Christ is strong; thy foes art 
 
COMFORT IN TROUBLE, 
 
 419 
 
 mighty, but he is Almighty ; thy sufficiency is of him. The supplies 
 of his Spirit are exhaustless. When the enemy comes in like a flood, 
 his Spirit will lift up a standard against him.' ' When on thy sick- 
 bed, Uuiguishing in pain, burning with fever, tossing to and fro, Jesus 
 cares for thee. Believe in him then. He will make all thy bed in thy 
 affliction, and make it a bed of roses. "My grace shall be sufficient 
 
 for thee." When thy friends die and are covered by the sod, he will 
 
 give thee " oil of joy for mourning, and the garments of praise for the 
 spirit of heaviness." At the grave of Lazarus "Jesus wept," and on 
 his radiant throne he still sympathizes with all his bereaved people. 
 
 *' Leave thy fatherless children, and let thy widows trust in me." 
 
 Christian, thou must die, but let not thine heart be troubled; believe 
 in me ; 1 am the conqueror of death, and will make thee more than a 
 conqueror. Fear not to go down to the grave ; I will go down with 
 thee, and will surely bring thee up again. Believe in me when thou 
 art dying, and think I died for thee. I am thy righteousness and 
 strength. 
 
 Lavater has the following allegory illustrative of the Christian's tri- 
 umph over Death. " It happened one day that Death met a good man ; 
 
 * Welcome, thou messenger of immortality !' said the good man. 
 
 * What !' said Death, 'dost thou not fear me ?' * No,' said the Christian ; 
 
 * he that is not afraid of himself, needs not be afraid of thee !' * Dost 
 thou not fear the diseases that go before me, and the cold sweats that 
 drop from my finger ends?' * No,' said the good man, 'diseases and 
 cold sweats announce nothing but thee!^ In an instant Death breathed 
 upon hirij, and Death and he disappeared together; a grave had opened 
 beneath their feet, and in it lay something. I wept, but suddenly 
 heavenly voices drew my eyes on high. I saw the Christian in the 
 clouds. He was still smiling, as when Death met him, angels had 
 welcomed his approach, and he shone as one of them. I looked into the 
 grave, and saw what it was that lay there ; nothing was there but the 
 garment the Christian had laid aside.'* 
 
 IMPROVEMENT. 
 
 Be very thankful for Christ. What a sympathizing friend is 
 he! He may well be styled, "The Consolation op Israel;" 
 *' The Comforter of those who are cast down.'' 
 
 In all your troubles, go to him for support. Trust in his mighty 
 . love and power. Ever believe in him. The life which you live in 
 the flesh, let it be by the faith of the Son of God. 
 
 How comfortless must sinners be in their troubles! They go not 
 to God for support; but to artificial means — physicians of no 
 value. 
 
420 
 
 THE GREAT QUESTION. 
 
 LXXXIX.—THE GREAT QUESTION. 
 
 " Dost thou believe on the Son of God?" — John ix. 35. 
 
 The chapter relates the extraordinary cure of the man born blind 
 By this miracle Jesus declared himself to be the Son of God with power. 
 — Observe the malice and envy of the Jewish authorities — the fear and 
 duplicity of the parents — the honesty of the man healed — his expulsion 
 from the synagogue. Jesus sympathized with the man, and went in 
 search of hira after his expulsion. When he had found him, he pro- 
 posed the question, **Dost thou believe," etc. Great was the miracle 
 for the body — but a greater miracle was effected for the soul. 
 
 I. The Object of faith. '*The Son of God." 
 
 A glorious and complex personage — possessed of two distinct na- 
 tures, human and divine — a glorious person, God and man. The ap- 
 pellation, Son of God, is applied both to angels and to men. Angela 
 are so called. Job xxxviii. 7. It is applied to believers. John i. 12; 
 Rora. viii. 14; 1 John iii. 2. Angels are the sons of God by creation; 
 believers are the sons of God by regeneration and adoption ; but Christ 
 is the Son of God in a special sense, only applicable to himself He 
 possesses the nature of God — equality with God ; has the names of 
 God, and the perfections of God. 
 
 1. His Divinity and Godhead appear from the following con- 
 siderations : — 
 
 (1.) From the express declarations of Scripture. While he is the child 
 born, and the Son given, he is the mighty God, the everlasting Father, 
 and the Prince of peace. See Isa. ix. 6; John i. 1, 18; Rom. ix. 5. 
 
 (2.) From the perfections ascribed to him, 2vhich are peculiar to Deity, 
 Eternity; "Before Abraham was I am." — Unchangeableness ; "Jesus 
 Christ, the same yesterday," etc. Heb. xiii. 8. — Almighty power; 
 " Christ the power of God." 1 Cor. i. 24. — Infinite wisdom ; " Light 
 
 of the world ;" the only wise God." Infinite love ; " Ye know the 
 
 grace," etc. 2 Cor. viii. 9. Creation is ascribed to him. And so is 
 redemption. All these attributes are therein displayed. 
 
 (3.) From the works which he did. These could not have been done 
 by a person inferior to God. Such as searching the heart, and per- 
 ceiving what was in it — healing the sick and raising the dead — the 
 forgiving of sins. 
 
 2. But Tie was perfect man as well as God. He assumed our 
 nature in all respects — flesh of our flesh, and 'bone of our bone. 
 He was subject to pain and weariness of body — he needed meat 
 
 / and drink for his sustenance — he slept for the refreshment of 
 nature. 
 
 This human body was animated by the Divine nature, which made 
 Christ a Godlike man. His mind was endowed with faculties of the 
 most exalted rank — far superior to angelic minds. "Being made se 
 
THE GREAT QUESTION. 
 
 421 
 
 much better than the angels," Heb. i. 4. Yet as man, he sorrowed, 
 feared, hated, loved, etc. 
 
 In our nature, he undertook our cause — sutfered and endured the 
 punishment due to our sins. Isa. liii. In our nature he is exalted at 
 God's right hand. This is the glorious object of our faith. 
 
 II. The Nature of Faith. Dost thou believe 
 
 It is not merely giving credit to the Scriptures. It is not merely 
 confessing the doctrines of any particular creed — it is not a ni«re 
 professing of faith. 
 
 Faith is confidence, trust, or reliance upon the sacrificial death of 
 Christ for salvation and everlasting life. It is the act of the heart by 
 which we heartily welcome him into our souls. The Scriptures figu- 
 ratively represent this grace, as beholding him, or looking to him ; it is 
 coming to Christ, laying hold of him, receiving him, resting on him, etc. 
 Figuratively, he is called "the bread of life, and the water of life," 
 and faith is participation, called "eating and drinking." 
 
 1. Faith is always preceded by a deep conviction of sinfulness. The sin- 
 ner must feel that he is a transgressor of God's holy law, and in conse- 
 quence is in a state of condemnation. If so, he will say, like the 
 Jailor, "Sirs, what must I do to be saved?" 
 
 2. This faith implies a knowledge of Christ as the Saviour. Rom. x. 
 14. No gospel faith without gospel knowledge. Knowledge of Christ 
 as the great Prophet and Teacher. As the Priest, the Mediator, the 
 Atonement. 
 
 3. Faith implies ihe^assent of the mind to Christ in all his saving power^ 
 and dependence upon him. It is venturing the soul upon him. It is an 
 appropriating faith. "He loved me, and gave himself for me." "My 
 Lord and ray God." Isa. xii. 1, etc. 
 
 III. The Effects of Faith. 
 
 By these we may be assisted in the duty of self-examination. "Dost 
 thou believe on the Son of God? " If so, the effects of faith will be 
 mental comfort and satisfaction, and holy fruits, showing to the world 
 that we are the subjects of a very important change. 
 
 1. The inward effects of believing on the Son of God will be 
 
 (1.) Justification. A full and free acquittance from all law charges. 
 Acts xiii. 39: Rom. v. 1 ; viii. 1. 
 
 (2.) Peace and tranquillity of soul. Rom. v. 1. Christ is the Prince 
 of peace, the Author of peace ; and his gift to all believers is the en- 
 joyment of peace. Anxiety, restlessness, dread, and torment, are van- 
 ished, and the mind is comfortable, joyous, serene, and calm. 
 
 (3.) Adoption into the family and household of God. Gal. iii. 26; 1 
 John iii. 1, 2; John i. 12. 
 
 (4.) All such have the Spirit of God, as their witness, comforter, 
 helper, and sanctifier. 
 
 (5.) Hope of heaven. Faith leads to this. Heb. xi. 1, 
 
 2. Thfi Outward Effects of true Faith. 
 36 
 
422 
 
 THE roMlNG OF SATAN. 
 
 (1.) A new creation and reformation of life. 2 Cor. v. 17. 
 
 (2.) A conscientious regard to the authority of Christ. His laws will 
 be regarded — a desire to please him — a desire to promote his glory 
 in the world — great love to his cause. Faith works by love — love to 
 God, to saints, to our fellow-men. 
 
 (3.) Victory over the world. 1 John v. 4. 
 
 IMPROVEMENT. 
 
 1. The text applies personally, **Dost thou believe on the Son 
 of God ? It does not relate to others, but to ourselves. It does 
 not refer to mere information or opinion, but to faith. It refers 
 not either to past or future, but to the present: " Dost thou be- 
 lieve?" 
 
 2. If you believe, be thankful for the means by which you have 
 been brought into that happy state. Faith is not natural to 
 you ; by nature you are unbelievers, far from God, and strangers 
 to his Son. An important change has taken place. The eyes of 
 your understanding have been enlightened, and you behold the 
 glory of Christ. You are interested in him. He is your Saviour, 
 and he will take pleasure both in time and eternity to make you 
 happy. 
 
 3. Let the Christian cultivate the evidences of his faith. Let 
 the world see and feel that you are believers. This will afford 
 sweet satisfaction to yourselves. 
 
 4. He that believeth not must perish. Mark xvi. 16; John iii. 
 18. 
 
 XC — THE COMING OP SATAN. 
 
 The prince of this world cometb, and hath nothing in me.'^ — Joan xiv. 80. 
 
 By the prince of this world we are to understand Satan ; called Apol- 
 lyon, the old serpent, the roaring lion, the god of this world, the prince 
 of the power of the air. 
 
 I. The Manner of His Coming. 
 
 1. His influence is sometimes sudden, alarming, formidable, as a lion 
 springing on his prey. Witness his attack on Judas, Peter, etc. 
 
 2. A slow or gradual approach like the serpent. 
 
 3. He comes under the mask of friendship. 
 
 4. He comes by the slavish fear of man, 
 
 5. He comes by plausible and fundamental mor* 
 
 II. The Design of Satan's Coming. 
 
HOPE A SUPPORT IN TROUBLE. 
 
 1. It is directed against God. 
 
 2. To bring the children of men into the same condemnation with 
 himself. 
 
 ** Lest being lifted up with pride, he fall into the condemnation of 
 the devil." — ! Tim. iii. 6. 
 
 3. To prevent the influence of divine truth on the heart. 
 
 ** The god of this world hath blinded the minds of them that believe 
 not, lest," etc. — 2 Cor. iv. 4. 
 
 He blinds the understanding, raises prejudices, etc., against the 
 truth. 
 
 4. To hinder saints in the works and ways of God. 
 *' But Satan hindered \is.^' — 1 Thess. ii. 18. 
 
 5. To overthrow our goings and to ruin the soul. 
 
 " But I fear, lest by any means, as the serpent beguiled Eve," etc. 
 etc. —2 Cor. xi. 3. 
 
 III. The Consequence of his coming. ** He hath nothing in 
 me.'' 
 
 1. No native depravity in Christ. In us there is every thing friendly 
 to the designs of Satan. 
 
 2. The impossibility of Satan's prevailing against Him. 
 
 He never did sin. He could not sin, because perfect purity was his 
 nature. *' He did no sin, neither was guile found in his mouth.'* 
 
 IMPROVEMENT. 
 
 1. Though Satan be powerful, he is not omnipotent. 
 
 2. Commit your soul to the care of Christ. 
 
 J. BODEN. 
 
 XCL — HOPE A SUPPOET IN TROUBLE. 
 
 "Why art thou cast down, 0 my soul? and why art thou disquieted within me! 
 hope in God; for I shall yet praise Him, who is the health of my countenance, and 
 toy God." — Vs. xliii. 5. 
 
 A Christian has been justly compared to an exotic, a plant which 
 flourishes in its own climate; but which, when brought into one un* 
 friendly to its nature, is alive indeed, but sickly. There is something 
 paradoxical, an apparent contradiction in the Christian's character; he 
 is sorrowful, yet always rejoicing. 
 
 From these words, observe, 
 
 I. That the best of men, and men of the deepest experienoei 
 may, at times, suflfer great depression. 
 
THE BEAUTY OF THE LORD IN HIS HOUSE. 
 
 1. From the corruptions of the heart. 
 
 2. From his near connections. 
 •3. From bodily disease. 
 
 4. Privation from ordinances. 
 
 II. It is the duty of good men to resist such despondency. 
 
 1. Because if this despondency be not arrested in its progress, they 
 are in danger of dishonouring God. 
 
 2. It has a tendency to weaken exertion. 
 
 3. It is a snare to his neighbour, an injury to his family, and a scan- 
 dal to religion. 
 
 III. The infallible resource of the godly in all cases of trial, ia 
 — Hope in God. 
 
 1. This is according to His word. 
 
 2. A Christian has experienced this confidence. 
 
 3. The Omnipotence of God warrants this confidence. 
 
 IMPROVEMENT. 
 
 1. You must often hope in an inexplicable providence, find 
 depend on God in the order of His dispensation. 
 
 2. Exercise hope in the path of duty. 
 
 3. Exercise your confidence with respect to your best interests. 
 
 XCIL — THE BEAUTY OF THE LORD IN HIS HOUSE, 
 (at the opening of a place of worship.) 
 
 " Let tby work appear unto thy servantsi, and thy plory unto their children. And 
 \ft the beauly of the Lord our God be upon us : and establish thou the work of our 
 hands upon us ; yea, the work of our hands establish thou it." <^ Ps. xc. 16, 17. 
 
 I. This is a prayer for the work of God. 
 
 A work infinitely interesting to angels and believers. 
 A work early begun — carried on — gradual — opposed — imperceptible 
 -i- by human instruments — in answer to prayer. 
 
 II. The Church prays that the glory of the Lord may be visibly 
 displayed in this work. God brings all the glory of His essence 
 and perfections into this work. — All the wisdom of His mind ; the 
 love of His heart : the power of His arm ; fidelity of His care ; 
 the plentitude of His grace. 
 
 III. Estimating the interests of the Church, we pray that the 
 beauty of the L^rd our God may be upon us. 
 
THE BEAUTY OP THE LORD IN HIS HOUSE. 
 
 425 
 
 Beauty which consecrates all the beauty of our places of worship. 
 Nothing is of importance unless the beauty of the Lord be there. 
 
 1. The beauty of the administration of the ordinances of God. 
 
 Isa. iii. 7. — How beautiful upon the mountains are the feet of 
 him," etc. 
 
 All the ordinances are the beauty of the Lord upon us, and amongst 
 us. 
 
 We must lay no stress on doctrinal preaching but in connection with 
 the heart and life. 
 
 2. The spirit in which the Head of the church is worshipped, the 
 gospel is heard, and the ordinances are observed. 
 
 3. The presence of the Lord our God. 
 
 His presence will be the glory of the place. He has promised Hi3 
 presence to His church under all circumstances. They shall feel His 
 presence and be made happy as they proceed on their Christian course. 
 
 A church of Christ bears the most striking resemblance to heaven. 
 
 The beauty of the Lord is His resemblance. Every beUever is a 
 living epistle of Christ. 
 
 IV. The prayer of the text is for a blessing upon every plan 
 tending to promote the glory of God. 
 
 4. The beauty of the Lord includes all immunities, blessings, conso- 
 lations, and joys of His love. Isa. Ixi. 3. 
 
 We must have clear views of His work and of our work ; act in tho 
 true spirit of our character and of the magnitude of our work, and the 
 awful responsibilities of its glorious result: not grow cool or indilfer- 
 ent, but continue to do all. His will with increasing animation, warmth, 
 and ardour. Not forsaking it, not looking back, not doing it deceit- 
 fully. 
 
 We pray that God would counsel and lead us ; make our way plain, 
 and that in whatever way the church may be assailed we may still go 
 on : prepared for all difficulties and ready to make every sacrifice. 
 That the work may be permanent and progressive. " Let it not die 
 with us, raise up labourers, adequate to the extent of the harvest." 
 
 V. That you may enjoy clear, satisfactory, exhilirating evidence 
 
 of the prosperity of the work. Let thy work appear J* 
 
 Ministers cannot rest in preaching faithfully ; they must see the work 
 of God is in progress, by tlieir own instrumentality or not. If they see 
 it going on they rejoice, whoever is the instrument. "Let thy work 
 appear to all thy servants ! " 
 
 God will let his work appear for our encouragement, that we may 
 /eel more of the power and enjoy more of the renovating, comforting, 
 and sanctifying influence of His Spirit. 
 
 Every appearance of the work of God is tbe crown of exertion, and 
 the harbinger of greater things about to be accomplished. 
 
 VI. The Church prays that this blessedness may be extended to 
 succeeding generations. ** Thy Glory unto their children." 
 
 36* 
 
126 
 
 THE FADING LEAP. 
 
 The spirit of prayer connects itself with futurity. The believer looks 
 forward in the spirit of devotion, desire, hope, confidence, and joy, when 
 the earth shall be filled with the glory of the Lord. This is the true 
 spirit of benevolence. Ps. Ixxii. 
 
 VII. This prayer in its bearings on parental affection, fixing 
 on the highest object of eternal realities, desires the Salvation of 
 Children. 
 
 One generation of pastors, church members, friends, and contributors 
 pass away after another. The world is constantly changing. Let 
 children be admonished to pray that the beauty of the Lord may be 
 \*^on them. And let all unite in the prayer of the text. 
 
 Parsons. 
 
 XCIIL — THE FADING LEAF 
 
 We all do fade as a leaf." — Isaiah Ixiv. 6. 
 
 These words will admit of several applications. They could be 
 applied to religious declension, and to national declination. But let us 
 consider them as applying to physical corruption, or the mortality of 
 man. 
 
 1 . The decay of the leaf is natural. 
 
 It is what constantly occurs. After the summer is gone, and the 
 fruit is fully ripe, the leaves begin to change their colour, to lose their 
 interesting hue, and at last to fall in quick and rapid succession to the 
 ground. It is true there are some trees and shrubs, which retain their 
 verdure through the year; yet even these have faded leaves, and are 
 constantly putting on a new attire. Thus, the decay of the leaf is 
 natural. — So it is with the physical existence of man. We no sooner 
 begin to live, than we begin to die. Mortality is inseparable from our 
 present existence. Hence the language of inspiration. — "Man that is 
 born of a woman is of few days and full of trouble." *' We must needs 
 die and be as water spilt upon the ground that cannot be gathered up 
 a<rain." "By one man hath sin entered into the world, and death by 
 sin.'* And in turning over the pages of history, what confirmations 
 of the truth are there, that all men are mortal ! Where are the builders 
 of Babel ? Where Abraham and his numerous seed ? Where the 
 patriarchs and prophets of succeeding ages? They are gone, and the 
 place which once knew them now knows them no more. Whore are 
 the vast armies of the Assyrians, Persians, Grecians, Romans : the 
 myriads of the four great monarchies? They are not, and are us 
 though they never were. And as with warriors, so with the mosi 
 peaceful ; as of enemies, so of friends. Death is no respecter of person* 
 
 "Should his strong hand arrest. 
 No composition sets the prisoner free." 
 
THE FADING LEAP. 
 
 427 
 
 Whateyer the tears of friends, or the prayers of the good, death, alike 
 regardless of our tears and prayers, obeys his mandate, and summons 
 us away. The death of man is natural. 
 
 2. The decay of the leaf is gradual. 
 
 It does not fade away and come to corruption in a day. A gradual 
 process of decay is going on long before we perceive it, an A after it is 
 discovered, weeks may elapse before it is entirely withered and falls as 
 a thing of nought to the ground. — So it is with man. The corruption 
 of his nature is gradual. Having attained to its full strength, and put 
 forth and expended its greatest vigor, the infirmities of nature begin to 
 appear. The energies of youth are gone ; the strength of mature age 
 is commanded no more. Aged persons cannot see so well ; cannot walk 
 so far ; cannot labour so hard. The difference between their physical 
 constitution as it was and as it w, is as the difference between a tree 
 full of leaves and fruit, and a tree whose leaves are falling, whose 
 branches are decaying, and whose stem is becoming daily more corrupt. 
 May the aged professor find that as his outer man decays, his inner 
 man grows stronger and stronger; that as his body bends more and 
 more towards the earth, his spirit soars with greater vigour towards 
 heaven, and that in him is seen an illustration of those beautiful lines, — • 
 
 "Tbe plants of grace shall ever live, 
 Nature decays, but grace must thrive; 
 Time, that doth all things else impair, 
 Still makes them flourish fresh and fair." 
 
 3. The decay of the leaf is often hastened by external circum- 
 stances. 
 
 It may be effected by insects, by blight, by excessive moisture, or 
 excessive cold. Each of these things may hasten the decay of the leaf, 
 which otherwise would die, though at a later period, from an inherent 
 principle of corruption. — Thus it is with man. Though he will surely 
 die, because his nature is mortal, yet many die sooner than they might 
 have died, from their situations, occupations, habits, and pursuits. 
 Hot climates are prejudicial to longevity. The average existence of 
 many artisans, -is only from thirty to forty years. But in most cases 
 life is shortened by reckless habits. " The wicked do not live out half 
 their days." Thus with the drunkard, who often finds an early grave. 
 How lamentable to think that many make life, at its longest period 
 short, still shorter than it is intended to be ! " Oh, that they were wise, 
 that they understood this, that they would consider their latter end ! " 
 
 Thus, as the decay of the leaf is natural, gradual, and often hastened 
 by external circumstances, so it is with the mortality of man. But if 
 this be admitted, what are the effects which this representation should 
 have upon us ? 
 
 (1) Should it not produce humility f 
 
 Many are proud, and proud of their persons. Hence their gay and 
 costly attire. They dress to adorn their persons, or to cover their cir- 
 cumstances, to make themselves appear what they really are not. How 
 great their folly! and often great is their fall. * Pride goeth before 
 deslructioTij and a haughty spirit before a fall." But would not a habit 
 
428 
 
 THE FADING LEAP. 
 
 of reflection on our mortality tend to diminish our pride? What is 
 there in a corruptible body, about which to take so much pains, or make 
 to appear so gay? Does it not possess the elements of destruction? 
 Is there not a process of decay constantly going on within? Is it not 
 a little while, and a shroud shall enwrap it, and a grave shall receive 
 it? Shall we not return to the earth from whence we came, and find 
 that the worm is our companion, and our body its aliment and its 
 home ? Would you find a remedy for personal pride, — Think of the 
 coffin whicli is to contain you, the grave which is to receive you, and 
 the worm which is to feed upon you. And never forget that 
 
 Pride, self-adorning pride, was primal cause 
 Of all sin past, all pain, all woe to come." 
 
 (2) Should it not produce sorrow f 
 
 Jesus wept at the grave of Lazarus, not so much because he sympa- 
 thized with the bereaved condition of Mary and Martha, as in contem- 
 plating what sin had done. *' The wages of sin is death." But for sin, 
 death would no more have been known on earth, than it is known in 
 heaven. No funeral knell would have been sounded; no funeral pro- 
 cession would have been seen; no funeral obsequies would have been 
 performed; no funeral sermon would have been heard. But for sin, the 
 evils which are now committed in the world (oh, how vast and iniquit- 
 ous!) would have been unknown, and the consequences of those evils 
 would have been unfelt. No parent would exclaim with David, *'0 
 Absalom, my son, my son." No minister would employ the language 
 of a Psalmist, " Horror hath taken hold upon me, because of the 
 wicked they forsake thy law." But for sin, this world would be a 
 paradise, where man would luxuriate in communion with his Creator. 
 But, alas, the world is corrupt, it is in the arms of the wicked one, and 
 is covered with the gloom of the sepulchre, with the darkness of the 
 shadow of death! Mourn, Christian, mourn, and give vent to the feel- 
 ing of sorrow, as you contemplate the universal ravages of sin. 
 
 (3) Slioidd it not produce self-examination? 
 
 We are fast hastening to another world. Does it not behove us to 
 inquire, "What is the character we sustain?" Are we new creatures 
 in Jesus Christ? Have we been born again of the Spirit? Are we 
 conscious of a change produced in our feelings, answering to the 
 demands of God's word ? Know we anything of the feeling of repent- 
 ance? — that feeling which contains a horror of sin, sorrow for its com- 
 mission, and a resolution to avoid and abandon it? Know we anything 
 of the principle of faith ? — that principle which works by love, which 
 overcomes the world, which rests alone on Christ for pardon and salva- 
 tion, saying, 
 
 "Other refuse have none, 
 Hangs my helpless soul on Thee I** 
 
 Know we anything of the exercise of prayer? — that exercise in which 
 the mercy-seat is approached, in which the soul pours forth its desires 
 to the Great Intercessor, that sin may be pardoned, and the Holy Spirit 
 received as our teacher, comforter, and guide, whilst passing through 
 this vale of tears? Are we living so as always to be readj for death? 
 
ESTRANGEMENT FROM GOD. 
 
 429 
 
 Xf it is 80, our love to the world is moderated, and subordinated to the 
 love of God. If it is so, our diligence in the things of time is accom- 
 panied with an equal diligence about the things of eternity. If it is so, 
 -we shall seek and, in some measure, obtain a character and existence 
 approaching to what is found in heaven. 
 
 **0h. happy servant he, 
 
 In such a posture found ; • . 
 
 He shall his Lord with rapjture see, 
 And be with honour crowned." 
 
 XCIV.— ESTRANGEMENT FROM GOD. 
 
 BY THE REV. JOHN FOSTER. 
 They did not like to retain God in their knowledge." — Eom. i. 8. 
 
 This plainly tells us, that it may be a very bad reason to show, for 
 doing a thing or not, for men to say that they do, or do not *^like^' it. 
 Men should suspiciously bring their liking" and '*not liking" under 
 judgment. 
 
 The apostle is describing the state of the heathen world, sunk into 
 ft frightful depravity, to show it was high time for a new dispensation. 
 Their estrangement from God was both a cause and a consequence of that 
 depravity. He shows that, though they were without a special revela 
 lion, yet '* they were without excuse ioY they did, or might, know 
 something of God. But, besides there had been a revelation, the loss 
 of which was owing to the depravity of the successive generations 
 (Noah). But not liking to retain the true God in their knowledge, 
 they had changed religion into idolatry (they could not become Atheists ;) 
 and that wickedness had hastened their desperate descent into all other 
 
 Such was the heathen world ; but this is not a Xh'mg peculiar to them. 
 No; it is the fallen nature of man, in all ages and regions. It is so, all 
 but as far as divine grace repairs. Let any one soberly look at the fact 
 and judge. Is it not the fact, that men in general, with regard to the 
 state of their minds, do not like to take special care that God be re- 
 tained theret In passing through the vast succession and variety of 
 thoughts about things they know, do they often check themselves, as it 
 were, to say, **But there is God for me to think of?" On looking into 
 them, and being conscious that He is too little there, is it a matter of 
 sincere grief and self-reproach? Is it a welcome thought when sug- 
 gested? Are those things that suggest it particularly acceptable ? Is 
 there an earnest wish and endeavour to keep it much in the mind ? and 
 to recall it, that it be not too long absent ? and an attention to thoso 
 things that, as means, tend and contribute to do so? to look unto His 
 •word? to look on the creation as Hisf to look at events as His doing? 
 No, no; the mournful truth is, that there is an indisposition, a reluct- 
 ance to retain or to admit the thought of God. It may be added, as to 
 one large portion of men (even in this so-called Christian laud), that 
 the^ are very little aud seldom troubled with any thought of God at alL 
 
430 
 
 ESTRANOEMENT FROM GOD. 
 
 (Even His namey very often profanely uttered by th**, hardly raisei 
 
 the thought.) 
 
 But, now, is not all this very strange, as well as very wrong, if we 
 consider that God is infinitely the greatest and most glorious 13eing in 
 existence ? — that all things in the universe have had their existence from 
 Him, and are kept in existence by Him? — that, therefore, all things, 
 ourselves as much as everything else, strictly A^Zo/z^ to Him ? — that we, 
 as individuals (one and one),-are sustained by Him, especially and singly 
 **in Him we live, and move, and have our being? " — that every good, 
 of every kind, is His gift directly? — that, being e\er present everywhere, 
 He observes and knows everything about us? — that we are accountable 
 to Him, and shall be brought to account to Him as our Judge ? — that 
 we can be happy no way^ now and through all eternity, but in His 
 favour? And yet — not to like to think of him! Oh, it is amazingly 
 strange ! 
 
 How comes it, a thing so monstrous, so plainly contrary to all 
 reason ? 
 
 One thing may be, that we live so much in and by our senses — our 
 mere bodily state — that we do not easily realize what is invisible, 
 spiritual. There is a degree of excuse in this. Faith is not so easy a 
 thing as sight. 
 
 But, far worse than this, we do not like the thought of a Sovereign, 
 absolute Lawgiver, that says in an awful voice, I require you to sub- 
 ject YOURSELVES TO MY WILL (for wc should like the privilege of doing 
 and being ivhat we like''). To our corrupt nature there are attractions 
 in sin ; we do not like that there should be an authority that, as it were, 
 writes on each sinful thing that pleases, *'Do this, and I will punish 
 you for it." Men do not like the idea of a Power that they cannot 
 escape from, here or hereafter. 
 
 And then, to be reminded of great and continual obligations of grati- 
 tude to a Being not loved i-ncreases the dislike. Many would be glad 
 if the good could be had otherwise than by God giving it. 
 
 And the judgment at last — to meet Hira there — is an unwelcome 
 thought. 
 
 In all this, God is regarded more as an enemy than a friend. We 
 do not love to think of that which we fear — if we can help it. And it is 
 very marvellous how much, in this instance, it can be helped, avoided; 
 astonishing to reflect how long the thinking spirit can be in exercise, 
 with how little thought of God. (As man may look at a thousand things, 
 and never think of the sun that gives the light on them all.) 
 
 But, now, what is the tendency, the natural consequence, of this 
 estrangement of the mind from thoughts of God ? The apostle describes 
 such as resulted among the heathen people. And every where, and 
 always, the t-endcncy must be to give men up to sin. Other considera- 
 tions and circumstances may contribute to restrain and limit; but the 
 thought of God being rejected will take off the most solemn restraint 
 of all. Then the evil propensities of the heart will have all their power, 
 and temptation coming in will not meet the ohiQi resisting power (like a 
 city assailed, with no great captain to command in its defence). 
 
 The just ideas of God being excluded, there are certain to be a great 
 many vain, and useless, and evil things at work in the mind. Tj;iii 
 
THE christian's PROSPECTS. 
 
 431 
 
 wanting, there will be but a very faint, uncertain discernment between 
 good and evil, and a slight sense of the importance of the difference 
 (the right knowledge of God is the only light) ; a delusive self-judg- 
 ment, and a dangerous security. Without right knowledge of Him, 
 there will be none of ourselves. This estrangement from the thoughts 
 of God will " increase unto more ungodlmess,^^ — it will confirm itself by 
 degrees into a hopeless insensibility; so that the thought of Him will 
 less and less come into the mind, and with still less impression (as in 
 the case of thoughtless old age). 
 
 But, now, all this is miserable, and dreadful to think of. The dan- 
 ger, the possibility, of being in such a case, ought to alarm and arouse 
 us. If we feel the dislike in the text, — if we feel it in arty degree, — it 
 is not a thought to be let alone. It is a mortal enemy, as if an evil 
 spirit possessed the soul. So far we reject our best nnd Almighty 
 Friend, and all that His favour would confer on us in time and eter- 
 nity. What is it but to dislike the consideration of what He can give 
 to us and do for us ? For *'not liking" to have Him in our thoughts, 
 there is no reproach too indignant, too bitter for us to pronounce on 
 ourselves; and in this we should *' judge that we be not judged." 
 
 We should resolutely set ourselves to strive against this hateful and 
 fatal disposition of the soul; and earnestly implore Him not to let us 
 forget Him, — be estranged from Him ; lament to Him, penitently, that 
 there should be such a thing in us ; entreat Him, in the name of our 
 Lord, to take strong and absolute possession of us, — to make the know- 
 ledge of Him clear and bright upon our spirits, shining more and more 
 unto the perfect, the everlasting day. 
 
 XCV.— THE CHRISTIAN'S PROSPECTS. 
 
 " For th^ are without fault before the throne of God." — Rev. xir. 5.* 
 
 That may be affirmed of man which is not true of all the objects that 
 surround Jiim — never was an individual lost. 
 
 The trees that bloomed in Paradise are uprooted and gone. No frag- 
 ment remains of the ark which floated over the deluged world, — nor 
 of the temple reared by Solomon — nor of the cross on which the 
 Saviour expiated sin. They are all confounded with the lumber of 
 creation. They are I ^st. 
 
 But survey the generations of men. Contemplate their millions — 
 sixty-six, it has been computed, die in a minute. Where have they 
 fallen ? Some into the hands of robbers, — some into the abysses of the 
 ocean, — diseases, volcanoes, executions, are even now thinning our 
 race. But let these adversaries of human life enter into a grand con- 
 Kpiracy to annihilate or conceal a single victim — the Deity shall cast 
 down a direct ray upon him. 
 
 How vain the love of fame, that passion which so agitates the heart, 
 
 * See Page 343. 
 
432 
 
 THE christian's PROSPECTS. 
 
 and as so often controlled all other emotions in death iteelf ! Mean, 
 unnecessary efforts, we may say to the ambitious, — Your mfiusoleums, 
 your pyramids, your splendid villany, may be dispensed with; we shall 
 find you without your wishing for it. You belong to an Eternal train. 
 Of that train how wide tlie extent! You may cross hills, and plains, 
 and deserts, and rivers, — every where you may read some solemn inti- 
 mations of man, some of his works, of his follies, of his crimes. 
 
 Oceans are navigated, and serve as the measure of distance between 
 nation and nation, between man and man. But the vast family have 
 travelled further. Go to the confines of the visible creation, the exten- 
 iive boundaries of time, you are still behind them; they passed the 
 gates of death, they are fled in various directions, some on high "be- 
 fore the throne of God." Once they were here. Let us congratulate 
 each other. Our friends are gone up ; they see* the central God. And 
 "we shall see him. Our hopes may fix themselves where our friends 
 are. He will make our actions a progress to their abode. Successive 
 moments shall form the several steps in our journey. 
 
 Whence came they? From meanness; from sorrow; from degra- 
 dation and want; from a subjection to all the inequalities of the ele- 
 ments ; from the dread of death, which hath given to them such felici- 
 ties. The mortal tabernacle fell asunder, and let the captive spirit 
 free. Now they discern a throne of which their conceptions were as 
 grovelling as ours. 
 
 Who are they? One was Lazarus, lying cold and disordered at a 
 rich man's gate. Another was pointed at by the finger of scorn. A 
 third heard on such a day as this the cold wind singing shrilly through 
 his iron grates. A fourth perished in the martyr's flames. Now they 
 are rich. Now they are ennobled. Now they live, they greatly live, 
 alike enkindled, unconfined. They see the sapphire blaze. *' They 
 are before the Throne of God." 
 
 By what track did they ascend? How did they measure the aerial 
 space? What are the way-marks ? What human eye has glanced the 
 celestial map? One hour before this dissolution they knew as little as 
 ourselves whether they should graze the sun, or pass gloriously through 
 a constellation. Once darted through their smitten clay, their spirits 
 could not touch again on earth, or stop short of heaven. 
 
 Who gave them their confidence and a claim ? 
 
 Jesus, the Favourer. 
 
 He is there for the purpose — the righteous Advocate. His merito- 
 rious actions, his extreme sufferings, his perpetual pleadings, could not 
 secure a less privilege. 
 
 What characters do they exemplify? **They are without fault." 
 Tet they are described as a large company. Here there are many 
 faults in one man^ in one believer. You fold me round in the arms of 
 charity, but you cannot hide my spotted nature. No candour is wanted 
 on their behalf. They are pure. They are in the glare of glory. 
 
 Oh ! to join with such, to become one of them : to use their lan- 
 guage — I hail thee, Brother; our feelings are in unison, in full 
 glow." — *' I rejoice in thy newly-attained felicity." — I congratulate 
 fiiy late arrival." 
 
THE christian's PROSPECTS. 483 
 
 Wha t is it to possess innocence pure as air, mirrowy as water, serene 
 as the summer's evening sky; each thought brilliant as a star: the 
 whole character in alliance with God ? 
 
 In some lands we are told that there are no vegetable poisons. In 
 heaven no faults can grow. The soil is luxurious; without a weed. 
 Faults deform us daily. Each day we have to accuse ourselves — we 
 have been impatient, or idle, or unjust, or impious. Faults divide 
 human affairs with so many opposing interests, occasion all our petty, 
 all our ruinous disasters. In heaven the light which reveals happi- 
 ness imparts it. There, under the influence of this light, stands the 
 faultless immortals, waiting till their late friends reach them. They 
 anticipate the entire tone of praise. They call us to the same place. 
 That place is magnetic, compelling towards it all the faithful, attract- 
 ing from all distances and communities. 
 
 What moral course did they pursue ? They bowed in prayer. They 
 repented. They put ofif the old affections which war against the soul. 
 They were disciplined by chastisement. They washed their robes and 
 made them white in the blood of the Lamb. Sin, so amented with 
 their frame, that blood dissolved — dissolved it wholly. 
 
 With what cheering accents then may the Christian expire, and say, 
 ** My friends, be not despondent on your own account, nor on mine. I 
 am going to be made happy, and ere long you shall see and share my 
 happiness. I shall be * before the throne of GodJ There rejoin me." 
 
 What is their employment? Let their general character, their 
 society, their enjoyments tell. They take a wide survey of a wide 
 scene. The laws of nature, the divine counsels, redeeming love, they 
 adore, they serve, they do all things God appoints. You wish to be 
 with them, but you distrust your purposes. 
 
 Behold, as they did Him, the Conqueror of faults. Are you combat- 
 ing them ? You are on His side, opposing His enemies, and verging 
 to the same point with His friends. Suq^ess attends such a combat ; 
 and promises, the same promises, of heaven, ensure continued success. 
 
 Let us then become competitors ! Not one shall fail. We shall sur- 
 vive every element. We shall soar above the shock of death. We shall 
 be borne up to pass by the pearly gates. We shall appear and dwell 
 for ever ** Without fault before the Throne of God." 
 
 87 
 
 2f 
 
484 
 
 KEMARKS ON PREACHING. 
 
 REMARKS ON PREACHING. 
 
 1. Preaching should be conversational and colloquial. A min- 
 ister must preach just as he would talk, if he wishes fully to ba 
 understood. Nothing is more calculated to make a sinner feel 
 that religion is some mysterious thing that he cannot understand, 
 than this mouthing, formal, lofty style of speaking. The minister 
 ought to do as the lawyer does when he wants to make a jury 
 understand him perfectly. He uses a style perfectly colloquial. 
 The gospel will never produce any great effects until ministers 
 talk to their hearers in the pulpit, as they talk in private conver- 
 sation. 
 
 2. It must be in the language of common life. Not only should 
 it be colloquial in its style, but the words should be such as are 
 in common use, otherwise they will not be understood. In the 
 New Testament Jesus Christ invariably uses words of the most 
 common kind, that any child can understand. The laijguage of 
 the gospel is the plainest, simplest, and most easily understood of 
 any language in the world. 
 
 Some ministers use language that is purely technical, and try 
 to avoid the mischief by explaining the meaning fully at the out- 
 set ; but this will not answer. If he uses a word that people do 
 not understand, his explanation may be very full, but the diifficulty 
 is that people will forget his explanations, and then his words are 
 Greek to them. Or if he uses a word in common use, but emplo^^s 
 it in an uncommon sense, giving his special explanations, it is no 
 better ; for the people will soon forget his special explanations, 
 and then the impression actually conveyed to their minds will be 
 according to their common understanding of the word. It is 
 amazing how many men of thinking minds there are in congrega- 
 tions, who do not understand the most common technical expres- 
 sions employed by ministers, such as regeneration, sanctifica- 
 tion, etc. 
 
 Use words that can" be perfectly understood. Do not, for 
 fear of appearing unlearned, use language half Latin and half 
 Greek, which the people do not understand. The apostle says, 
 the man is a barbarian who uses language that the people do not 
 understand. In the apostle's days there were some preachers who 
 were proud of displaying their command of language, and variety 
 of tongues they could speak, which the connnon people could not 
 understand. The apostle rebukes this spirit: "I had rather speak 
 five words with my understanding, that by my voice, I might teach 
 others also, than ten thousand words in an unknown tongue. 
 
 1 have sometimes heard ministers preach, even when there was 
 a revival, when I have wondered what that part of the congrega- 
 iio^ would do, who had no dictionary. So many phrases were 
 
REMARKS ON PREACHING. 
 
 485 
 
 brought in, manifestly to adorn the discourse, rather than to 
 instruct the people, that I have felt as if I wanted to tell the man, 
 *' Sit down, and do not confound the people's minds with your 
 barbarian preaching, that they cannot understand/' 
 
 3. Preaching should be parabolical. Christ thus constantly 
 illustrated his instructions. He could either advance a principle 
 and then illustrate it by a parable, that is, a short story of some 
 event, real or imaginary, or else he would bring out the principle 
 in the parable. There are millions of facts that can be used to 
 advantage, and yet very few ministers dare to use them, for fear 
 somebody will reproach him. *'0,'' says somebody, "he tells 
 stories. Tells stories? Why, that is the way Jesus Christ 
 preached. And it is the only way to preach. Facts, real or sup- 
 posed, should be used to show the truth. Truths not illustrated, 
 a-re just as well calculated to convert sinners as a mathematical 
 demonstration. Is it always ty be so ? Shall it always be a 
 matter of reproach, that ministers follow the example of Jesus 
 Christ, in illustrating truths by facts ? 
 
 4. The illustrations should be drawn from common life^ and 
 the common business of society. I once heard a minister illus- 
 trate his ideas by the manner in which merchants transact 
 business. A minister who was present objected to this illustra- 
 tion ; he said, it was too familiar, it was letting down the dignity 
 of the pulpit. He said all illustrations in preaching should be 
 drawn from ancient history, or from an elevated source, that would 
 keep up the dignity of the pulpit. Dignity indeed ! Why, the 
 object of an illustration is, to make people see the truth, not to 
 bolster up pulpit dignity. A minister whose heart is in the work, 
 does not use an illustration to make people stare, but to make them 
 t^ee the truth. If he brought forward his illustrations from ancient 
 history, it could not make the people see, it would not illustrate 
 anything. The novelty of the thing might awaken their atten- 
 tion, but then they would lose the truth itself. For if the illustra- 
 tion itself be a novelty, the attention will be directed to this fact 
 as a matter of history, and the truth itself, which it was designed 
 to illustrate, will be lost sight of. The illustration should, if 
 possible, be a matter of common occurrence, and the more common 
 the occurrence the more sure it will be not to fix attention upon 
 itself but serve as a medium through ^'hioh the truth is conveyed. 
 
 The Saviour always illustrated his instructions by things that 
 were taking place among the people to whom he preached, and 
 with which their minds were familiar. He descended often very 
 far below what is now supposed to be essential to support the 
 dignity of the pulpit. He talked about the hens and chickens, 
 and children in the market-places, and sheep and lambs, and 
 shepherds and farmers, and husbandmen and merchants. And 
 when he talked about kings, as in the marriage of the king's son, 
 and the nobleman that went into a far country to receive a king- 
 dom, he had reference to historical facts that were well known 
 among the people at the time. The illustration should always be 
 drawn from things so common, that the illustration itself will not 
 
436 
 
 REMARKS ON PREACHING. 
 
 attract attention away from the subject, but that people may see 
 through it, the truth ilhistrated. 
 
 5. Preaching should be repetitious. If a minister wishes tc 
 
 E reach with effect, he must not be afraid of repeating whatever 
 e may see is not perfectl}^ understood by his hearers. Here in 
 the evil of using notes. The preacher preaches right along just as 
 he has it written down, and cannot observe whether he is under- 
 stood or not. If he interrupt his reading, and attempt to catch the 
 countenances of the audience, and to explain where he sees they 
 do not understand, he gets lost and confused, and gives it up. If 
 a minister has his eyes on the people he is preaching to, he can 
 commonly tell by their looks whether they understand him. And 
 if he sees they do not understand any particular point, let him 
 stop and illustrate it. If they do not understand one illustration, 
 let him give another, and make it all clear to their minds before 
 he goes on. 
 
 I was conversing with one of 'the first advocates in America, 
 lie said the difficulty which preachers find in making themselves 
 understood is, that they do not repeat enough. Says he, "In ad- 
 dressing a jury, I always expect that whatever I wish to impress 
 upon their minds, I shall have to repeat at least twice ; and often 
 I repeat it three or four times, and even more. Otherwise, I do 
 not carry their minds along with me, so that they can feel the 
 force of what comes afterwards.'' If a jury cannot apprehend an 
 argument, unless there is so much repetition, how is it to be ex- 
 pected that men will understand the preaching of the gospel with- 
 out it? 
 
 In like manner, the minister ought to turn an important thought 
 over and over before his audience, till even the children under- 
 stand it perfectly i Do not say that so much repetition will create 
 disgust in cultivated minds. It will not disgust. This is not what 
 disgusts thinking men. They are not weary of the efforts a 
 minister makes to be understood. The fact is, the more simple a 
 preach er^s illustrations are, and the more plain he makes every- 
 thing, the more men of mind are interested. I know that men of 
 the first minds often get ideas they never had before, from illus- 
 trations which were designed to bring the gospel down to the 
 comprehension of a child. Such men are commonly so occupied 
 with the affairs of this world, that they do not think much on the 
 subject of religion, and they therefore need the plainest preaching, 
 and they will like it. 
 
 6. A minister should always deeply feel his subject, and then 
 he will suit the action to the word, and the word to the action, so 
 as to make the full impression which the truth is calculated to 
 make. He should be in solemn earnest in what he says. I lately 
 heard a most judicious criticism on this subject. " How important 
 it is that a minister should feel what he says! Then his actions 
 will, of course, correspond to his words. If he undertakes to make 
 gestures, his arms may go like a windmill, and yet make no im- 
 pression.'^ It requires the utmost stretch of art on the stage for 
 the actors to make their hearers .feel. The design of elocution ia 
 
REMARKS ON PREACHING. 487 
 
 to teach this skill. But if a man feels his subject fully, he will 
 uaturaUy do. it. He will naturally do the very thing that elocu- 
 tion laboriously teaches. See any common man in tlie streets, 
 who is earnest in talking ; see with what force he gestures. See 
 a woman or a child in earnest — how natural ! To gesture with their 
 hands is as natural as it is to move their tongue and lips ; it is 
 the perfection of eloquence. 
 
 No wonder that a great deal of preaching produces so little 
 effect. Gestures are of more importance than is generally supposed. 
 Mere words will never express the full meaning of the gospel. The 
 maimer of saying it is almost everything. Suppose one of you 
 that is a mother, goes home to-night, and as soon as you get to 
 the door, the nurse comes rushing up to you, with her soul in her 
 countenance, and tells you that your child is burnt to death. You 
 would believe it, and feel it, too, at once. But suppose she comes 
 and tells it in a cold and careless manner. Would that arouse 
 you ? No. It is the earnestness of her manner, and the distress 
 of her looks, that tell the story. 
 
 I once heard a remark made respecting a young minister's 
 preaciiing, which was instructive. He was uneducated, in the 
 common sense of the term, but well educated to win souls. It was 
 said of him, " The manner in which he comes in, and sits in the 
 pulpit, and rises to speak, is a sermxon of itself. It shows that he 
 has something to say that is important and solemn.'^ That man's 
 manner of saying some things I have known to move the feelings 
 of a whole congregation, when the same things said in a prosing 
 way would have produced no effect at all. 
 
 7. A minister should aim to convert his congregation. But, you 
 will ask. Does not all preaching aim at this ? No. A minister 
 always has some aim in preaching, but most sermons were never 
 aimed at converting sinners. And if sinners were converted under 
 them, the preacher himself would be amazed. I once heard a fact 
 on this point. There were two young ministers who had entered 
 the ministry at the same time. One of them had great success in 
 converting sinners, the other, none. The latter inquired of the 
 other, one day, what was the reason of this difference. **'Why,'' 
 replied the other, ** the reason is, that I aim at a different end 
 from you in preaching. My object is to convert sinners, but you 
 aim at no such thing. And then you go and lay it to sovereignty 
 in God that you do not produce the same effect, when you never 
 aim at it. Here, take one of my sermons, and preach it to your 
 people, and see what the effect will be.'' The man did so, and 
 preached the sermon, and it did produce effect. He was frightened 
 when sinners began to weep ; and when one came to him after 
 meeting, to ask what he should do, the minister apologized to him, 
 and said, " I did not aim to wound you; I am sorry if I have hurt 
 your feelings." 0 horrible ! 
 
 8. A minister must anticipate the objections of sinners, and 
 answer them. What does the lawyer do, when pleading before a 
 jury? 0 how differently is the cause of Jesus Christ pleaded 
 from human causes! It was remarked by a lawyer, that the causa 
 
 37* 
 
438 REMARKS ON PREACHING. 
 
 of Jesus Christ had the fewest able advocates of any cause in the 
 world. And I partly believe it. Does the lawyer go. along in his 
 argument in a regular train, and not explain anything obscure, or 
 anticipate the arguments of his antagonist? If he did so, he 
 would lose his case, to a certainty. But no. The lawyer who is 
 pleading for money, anticipates every objection which may be 
 made by his antagonist, and carefully removes or explains them, 
 80 as to leave the ground all clear as he goes along, that the jury 
 may be settled on every point. But ministers often leave one 
 difficulty, and another, untouched. Sinners who hear them feel 
 the difficulty, and it is never got over in their minds, and they 
 never know how to remove it, and perhaps the minister never 
 takes the trouble to know that such difficulties exist, aad yet he 
 wonders why his congregation is not converted, why there is no 
 revival. How can he wonder at it, when he has never hunted up 
 the difficulties and objections that sinners feel, and removed them ! 
 
 9. If a minister mean to preach the gospel with effect, he must 
 be sure not to he monotonous. If he preaches in a monotonous 
 way, he will preach the people to sleep. Any monotonous sound, 
 great or small, if continued, disposes people to sleep. The falls 
 of Niagara, the roaring of the ocean, or any sound ever so great or 
 small, hath this eff'ect naturally on the nervous system. You never 
 hear this monotonous manner from people in conversation. And 
 a minister cannot be monotonous in preaching, if he feels what 
 he says. 
 
 10. A minister should address the feelings enough to secure 
 attention, and then, deal with conscience, and probe to the quick. 
 Appeals to the feelings alone, will never convert sinners. If the 
 preacher deals too much in these, he may got up an excitement, 
 and have wave after wave of feeling flow over the congregation, 
 and people may be carried away in the flood, with false hopes. 
 The only way to secure sound conversions is to deal faithfully with 
 the conscience. If attention flags at any time, appeal to the feel- 
 ings again, and rouse it up ; but do your work with conscience. 
 
 11. If he can, it is desirable that a minister should learn the 
 effect of one sermon, before he preaches another. Let him learn 
 if it is understood, if it has produced any impression, if any diffi- 
 culties are felt in regard to the subject, which need clearing up, 
 if any objections are raised, and the like. When he knows it all, 
 then he knows what to preach next. "What would be thought of 
 the physician who should give medicine to his patient, and then 
 give it again and again, without trying to learn the efi'ect of the 
 first, or whether it had produced any effect or not? A minister 
 never will be able to deal with sinners as he ought till he can find 
 out whether his instruction has been received and understood, and 
 whether the difficulties in sinners' minds are cleared away, and 
 their path open to the Saviour, so that they need not stumble, and 
 utumble, till their souls are lost. 
 
 BY REV. C. G. FINNEY, NEW YORK. 
 
INDEX. 
 
 Na Book. Subject. Paoi. 
 
 85 Gen. xlix. 19. Christian Warfare 301 
 
 6 Ex. xxxii. 26. Decision for God 247 
 
 71 Ex. xxxiii. 14. God's Presence 381 
 
 41 Num. xxiii. 10. Death of the Righteous 315 
 
 64 Deut. xviii. 18. Moses typical of Christ.... 341 
 
 1 Deut. xxxii. 31. The Superiority of the Christian's Portion 235 
 
 19 1 Sam. ii. 30. Blessedness of honouring God 273 
 
 68 2 Sam. vi. 11. The Ark a type of Christ 376 
 
 61 1 Kings XX. 11, Presumption Forbidden 363 
 
 64 1 Kings xx. 40. The Soul Neglected 368 
 
 14 Neh. ii. 4. Ejaculatory Prayer 262 
 
 12 Jobv. 6. Afflictions 259 
 
 49 Ps. XV. 1, 2. The Tabernacle Typical 327 
 
 72 Ps. xxxi. 19. Character and Portion of God's People... 384 
 58 Ps. xxxix. 4. Prayer to be Prepared for Death 354 
 
 91 Ps. xliii. 5. Hope a Support in Trouble 423 
 
 46 Ps. Ixiii. 1. Seeking God 324 
 
 92 Ps. xc. 16, 17. The Beauty of the Lord in his House 424 
 
 67 Ps. cxii. 10. Light in Darkness 375 
 
 51 Ps. cxvi. 12 — 14. Gratitude for Mercies 332 
 
 2 Ps. cxix. 151. The Nearness of God 239 
 
 18 Ps. cxliv. 15. The Happy People 269 
 
 17 Prov. xiii. 10. Pride 267 
 
 8 Prov. xiv. 9. Mocking at Sin 253 
 
 32 Eccl. vii. 14. The Day of Adversity 298 
 
 7 Song ii. 2. The Church a Lily among Thorns 250 
 
 15 Song ii. 25. Little Sins very injurious 268 
 
 27 Song iii. 3. Object of a Christian's Love 291 
 
 83 Isa. xxvii. 1, Preparation for Death 407 
 
 10 Isa. xxxiv. 17. The Important Line ' 256 
 
 9 Isa. xlviii. 18. Divine Solicitude for Man's Happiness ... 254 
 98 Isa. Ixiv. 6. The Fading Leaf 426 
 
 (439) 
 
440 
 
 INDEX. 
 
 No. Book. Subject. Pa«i 
 
 55 Jer. iv. 14. Important Admonition ...« • 848 
 
 23 Jer. yiii. 22. The Balm of Gilead 282 
 
 16 Jer. xii. 5. The Swelling of Jordan 263 
 
 36 Ezek. xxiii. 32. The Cup of Wrath 304 
 
 85 Amos vi. 1. Apathy of the Church 401 
 
 70 Matt. iii. 10. The Axe laid to the Root 380 
 
 66 Matt. V. 20. The Righteousness of the Scribes and 
 
 Pharisees 373 
 
 34 Matt. xi. 28. Chrisfs Invitation 300 
 
 53 Matt. xxi. 42—46. The Chief Corner-Stone 338 
 
 80 Luke viii. 27. The Demoniac of Gadara 401 
 
 43 Luke xii. 40. Preparedness for Death , 316 
 
 25 Luke xiii. 29. The Heavenly Company 285 
 
 21 Luke xxii. 40. Temptation 276 
 
 89 John ix. 35. The Great Question 420 
 
 73 John X. 14. Christ the Good Shepherd 386 
 
 86 John xi. 35. Jesus Wept 412 
 
 88 John xiv. 1. Comfort in Trouble 415 
 
 90 John xiv. 30. The Coming of Satan 422 
 
 63 John xix. 30. It is Finished 367 
 
 87 Acts xi. 20, 21. Successful Preaching 306 
 
 4 Acts XX. 32. Believers commended to God 243 
 
 44 Acts xxi. 10—14. Paul's Constancy 321 
 
 94 Rom. i. 8. Estrangement from God 429 
 
 87 Rom. ii. 4. Contempt of Divine Goodness 413 
 
 22 Rom. iii. 25. The Atonement 279 
 
 11 Rom. viii. 1. Freedom from Condemnation 256 
 
 77 Rom. viii. 14. The Dignity of Adoption 398 
 
 78 ** *♦ " " 400 
 
 52 1 Cor. iii. 11, Christ the Foundation 335 
 
 38 1 Cor. iv. 14. Censoriousness, etc .« 307 
 
 45 1 Cor. XV. 58. The Work of the Lord 323 
 
 24 2 Cor. iii. 2. Living Epistles 284 
 
 28 2 Cor. iii. 18. Beholding the Glory of the Lord 291 
 
 62 2 Cor. vi. 2. The Day of Salvation 366 
 
 75 2 Cor. xiii. 5. Self-examination 392 
 
 26 Gal. iv. 6. The Spirit of Adoption 289 
 
 57 Gal. iv. 18. Zeal for the Gospel 353 
 
 56 Eph. i. 7. Redemption 350 
 
 60 Eph. iv. 21. The Truth in Jesus 331 
 
 3 Eph. v. 1. Following God 241 
 
 83 Eph. 1. 8—10. Abundant Grace 299 
 
INDEX. 441 
 
 No. Book. Subject. Page. 
 
 20 Eph. V. 27. The Glory of the Church Consummated.. 274 
 
 13 Eph. vi. 17. The Sword of the Spirit 260 
 
 74 Eph. vi. 18. Constancy in Prayer 387 
 
 84 Phil. iii. 14. The Christian's Glorious Prize 409 
 
 82 Col. i. 21, 22. Reconciliation , 406 
 
 39 Col. iii. 11. Christ All in All 308 
 
 47 1 Thess. ii. 20. Christians the Joy of Ministers 324 
 
 79 1 Thess. iii. 8. Christian Steadfastness 400 
 
 42 2 Thess. iii. 1. The Word Glorified 315 
 
 81 2 Tim. i. 12. Confidence in Christ 405 
 
 48 Tit. iii. 6. Salvation by Grace 326 
 
 69 Heb. xi. 16. Heaven a Better Country 378 
 
 76 James iii. lO. Improprieties Reproved 69Q 
 
 60 1 Pet. i. 17. The Christian a Sojourner 361 
 
 65 1 Pet. i. 18—21. Redemption, etc 371 
 
 80 1 Pet. ii. 12. Honest Conversation 296 
 
 81 2 Pet. iii. 16. Growth in Grace 296 
 
 40 Jude 3. Common Salvation 311 
 
 29 Rev. iii. 20. Christ Knocking at the Heart 294 
 
 5 Rev. vii. 9. The Redeemed in Heaven 246 
 
 64* Rev. xiv. 6. Heavenly Purity 343 
 
 95 Rev. xiv. 5. The Christian's Prospects 431 
 
 S9 Rev xxi. 1—4 Blessedness of Heaven • 35$ 
 
THE 
 
 ART OF PREACHING, 
 
 PRACTICALLY DEVELOPED 
 
 IN THX 
 
 CONFESSIONS 
 
 or 
 
 FRANCIS VOLKMAR REINHARD, S.T.D, 
 
 COURT PREACHER AT BRESDSN. 
 
 7R0M THE GEBMAN. 
 
 (448) 
 
PUBLISHEES' NOTICE. 
 
 Thb work here offered to clergymen and students was translated and 
 published in 1832, by Oliyer A. Taylor, then a Resident Licentiate of 
 the Theological Seminary at Andover. That it possesses merit of a 
 high order, and is entirely without rival as an exhibition of the princi- 
 ples of homiletics as they were actually developed in the training of one 
 of the very greatest of Protestant preachers, is acknowledged by all 
 acquainted with the work, though, from the fact that it has long been 
 out of print,-it has been accessible to very few. Upon the recommenda- 
 tion of a well-known and highly esteemed clergyman, the publishers 
 determined to issue the ** Confessions" in their present form, as an 
 Appendix to the "Pulpit Themes and Preacher's Assistant," believing 
 that they would be useful in directing and assisting many who feel the 
 need of such a guide, and would prove acceptable to all engaged in the 
 study of Homiletics. The book which the reader now has in his hands 
 will furnish him with valuable illustrations of the principles of Homi- 
 letics, and also with good specimens of the mode in which those princi- 
 ples have been applied in the actual production of outlines for the 
 pulpit. A faithful use of this volume will go far to make hin> inde- 
 pendent of the aid of others in the preparation of his plans. 
 
 The following extract, exhibiting the nature and object of the ** Con- 
 fessions," is taken from the 
 
 TRANSLATOR'S PREFACE. 
 
 This work of the learned, pious, and eloquent F. V. Reinhard, of th# 
 last generation, for more than twenty years Chief Court Preacher at 
 Dresden, comprises his letters or confessions, in which he gives an 
 account of his education for the sacred ministry, and a general criti* 
 eism of his sermons. These letters were occasioned by a review of 
 28 (444) 
 
translator's preface. 
 
 Bome of lii8 works in the Hall. Lit. Zeit., and written during the winter 
 evenings of 1809-10. They have passed through several editions. 
 The main object for which they were written by Reinhard was, by 
 pointing out the excellencies and defects of his own education, and by 
 various hints, to show young candidates for the sacred ministry the 
 course they should take in preparing for it, as well as after they have 
 entered upon the performance of its duties. Coming as these letters 
 do, from one of the most distinguished preachers of his age, they must 
 be deserving of attention ia this respect. Will not some, on reading 
 what is said in the sixth letter about eloquence, discover that they 
 have hitherto had wrong conceptions of it, and been unable even to 
 define it? Will they not be compelled to admit, that they have often 
 spoken in tones of thunder, when they should have spoken in tones of 
 sympathy and tenderness ; and by their manner excited strong suspi- 
 cions of hypocrisy, when they thought themselves exhibiting the strongest 
 proofs of sincerity ? Will not some, on reading what Reinhard says 
 about the study of the poets, find they have almost entirely neglected 
 it, and hence, failed to use the best means possible for cultivating sus- 
 ceptibility of emotion, without which genuine eloquence cannot exist? 
 And may I not hope that they will hereafter follow his example, and 
 apply themselves to Milton, Shakspeare, Cowper, and even the Imper- 
 fect English translation of Klopstock's Messiah? — a work which, by 
 its spirit, throws more light upon some passages of the Gospels, than 
 half the commentaries which have ever been written. And may not 
 some, when they read what Reinhard says of the importance of general 
 literature to a preacher of the Gospel, find that they are quite deficient 
 in this respect ? Those upon whom this work produces any such effects, 
 will soon perceive that little time enough is allowed the young disciple 
 for a preparatory course, and that all systematic study should not be 
 brought to a close, as it too generally is, as soon as a man is comfort- 
 ably settled in the ministry. I hope that the motives which have dic- 
 tated these remarks will not be misapprehended. That they are well- 
 founded, those who reflect upon the subject will, I fear, find too much 
 reason to believe. I know the ambassador of the cross is not at liberty 
 to turn aside into the field of literature, to pluck a single useless flower. 
 With every branch of study, however, which bears upon the business 
 intrusted to his hands, qualifies him, to a greater or less degree, for 
 detecting the sophisms upon which error is founded, and enables him 
 to trace the truth back through nature up to nature's Ood, he should be 
 intimately acquainted. No matter how ardent his imagination may be, 
 or acute his reasoning powers, the greater his genius in these respects, 
 the more necessary is it for him to have a thorough training, lest, 
 through ignorance of the history of other men's thoughts, he suppose 
 himself peculiarly favored of heavoD; and become a dangerous fanatio. 
 
TRANSLATOR'S PREFACE, 
 
 447 
 
 There is ao possibility of a minister's being too skilful in reasoning, or 
 in detecting the movements of the heart. Christianity addresses itself 
 to the noblest faculties of the human soul, and, unlike every other reli- 
 gion, challenges the most thorough and extensive investigation ; and 
 in no other way than by a constant exercise of all the faculties of the 
 mind in seeking truth and practising it, can one be suitably qualified 
 to act as a negotiator between God and man. Amidst the glorious 
 revivals with which we are blessed, is there no danger of our degener- 
 ating in this respect from our fathers, those giant minds and rigid 
 students of the sixteenth and seventeenth centuries ? But I tread on 
 sacred ground, and am entering a field wide and alluring, which I must 
 not venture to explore. 
 
 The Lord grant that the light of truth may beam forth, until Atheism 
 ftnd infidelity, which fade away before it like dew before the sun, are 
 tanished from the earth, and Jesus Christ is worshipped as the God 
 of the unlYerse. 
 
CONTENTS. 
 
 LETTER L 
 
 Apology for these Letters — Object of them — Keasons which induced the author 
 to publish so many sermons Paqx 451 
 
 LETTER IL 
 
 Early education — Instructed by his father — Becomes attached to well-arranged 
 sermons — Learns the ancient languages — Fond of poetry, but destitute of good 
 poets — Gets hold of Haller 454 
 
 LETTER IIL 
 
 Father dies — Goes to Regensburg — Gets hold of other poets — Notice of his in- 
 structors — Account of his studies — Admires Cicero — Reads French and Italian 
 works — Makes verses 457 
 
 LETTER rV. 
 
 Answers the questions, Why he did not read sermons for personal edification, or 
 ministerial improvement — Remains at Regensburg as auditor — Connexion 
 with Prof. Grimm — Acquires a deep relish for the Crusian philosophy 461 
 
 LETTER V. 
 
 Goes to Wittemberg — Resolves to devote himself to the ministry — Applies closely 
 to the most important studies — Hears Schrockh on Church History — Reads 
 Saurin's Passion Sermons — Concludes to remain and prepare himself for 
 teaching 464 
 
 LETTER VL 
 
 Points out the defects of his education — Exculpates himself for them in part — 
 Warns young students against them — Means by which he provided for their 
 remedy — Fine description of eloquence, etc 4fiT 
 
 38* 2d (449) 
 
150 
 
 CONTENTS. 
 
 LETTER VIL 
 
 i^repares for teaching — Lectures — Becomes Professor Extraordinary of Philoso- 
 phy, Professor Ordinary of Theology, and Provost of the Castle Church — Passes 
 through a painful mental struggle — Preserved from skepticism by respect for 
 the Bible and for morality — The effect of all this on his ministerial education. 474 
 
 LETTER VIIL 
 
 » Becomes a pastor — Ministerial habits — Complains of his memory — No imitator 
 — Wrote very methodically — His first sermons quite defective — Ought to have 
 "'iad and studied the best masters 479 
 
 LETTER IX. 
 
 Clhooses to speak of his creed — Began preaching in times of great religious contro- 
 versy — Was censured by some, apologized for by others, for adhering to Ortho- 
 doxy—Very much pained by the latter — How he arrived at his religious views 
 — Early saw the necessity of adhering entirely to reason, or entirely to revela- 
 tion — Those following a middle course involved in uncertainty — Knew not what 
 they were about — Felt himself obliged to adhere entirely to revelation — Wel- 
 comes truth, however, from all quarters — A belief in revelation favorable to 
 reason and effect — The grand cause of his adherence to the Gospel, his need of a 
 Saviour — Solemn conclusion 484 
 
 LETTER X. 
 
 His mode of proceeding in the invention and choice of themes — Need of philoso- 
 phy, etc. — Of variety — Commonplace book of subjects — Mode of examining 
 historical texts — Must throw ourselves back into the age — Kinds of knowledge 
 requisite — Illustrations — Aids — Didactic texts— Different kinds of them — 
 Mode of treatment — Illustrations — Must conceive ourselves in the circum- 
 stances in which these texts were written 494 
 
 LETTER XL 
 
 Many object to the logical arrangement of sermons — Answered — The arrange- 
 ment should not be concealed — Points out faulty arrangements in his sermons 
 —Warns young preachers against too great attention to arrangement — Against 
 uniformity of arrangemeut 504 
 
 LETTER XIL 
 
 Bpeaks of the composition of his sermons — Their defects — Not adapted to country 
 congregations — Examples — Difference of ancient and modern eloquence — Has 
 used some figures of speech too often — Failed of easy transitions — Of a correct 
 use of pronouns — Criticisms — Of publishing a selection of his sermons 611 
 
CONFESSIONS, ETC. 
 
 LETTER I. 
 
 /Lpology for these Letters — Object of them — Reasons which induced the author to 
 publish so many sermons. 
 
 My Dear Friend — 
 
 You in reality, then, take no offence at the number of my 
 printed sermons, amounting as they do to about thirty volumes. 
 On the other hand, you wish to know by what means I have been 
 enabled to produce so many worth perusal, and for this purpose, 
 request me to give you a minute account of the education I re- 
 ceived, preparatory to becoming a minister of the Gospel. I will 
 comply with your request, but in such a manner, that what I im- 
 part to you may also be given to the public. Indeed, you do not 
 wish to confine my confessions, in this respect, to yourself. You 
 naturally expect to find many things in what I say to you which 
 will be useful to those just entering upon the ministry, serve to 
 guard them against various errors, and be of advantage to them 
 in many ways. I will not deny that this may be the case. It is 
 impossible for me to make such disclosures as you expect from 
 me, without taking notice of the great defects of my homiletical 
 education, and acknowledging the errors into which I have fallen 
 — without honestly telling you what there is in my sermons de- 
 serving of censure, and why I have not been able to approximate 
 nearer to the perfect pattern of a sermon which lies in my mind. 
 If I do so, from the account young preachers will, of course, be 
 able to draw much valuable instruction. At least, it will not be 
 my fault, if those who take my sermons for patterns imitate the 
 very things which they ought to avoid. 
 
 But, while I readily admit that the information you desire of 
 me may be of general use, I must confess it is not without strug- 
 gles that I have brought myself to comply with your wishes. It 
 IS difficult, nay, almost impossible, to say much of one's self, espe- 
 cially before the world, without exciting a suspicion in the minds 
 of people, that one thinks himself of great importance, and ima- 
 gines himself and his little affairs worth the notice of the public. 
 You know me too well not to pronounce me entirely free from 
 
 (451) 
 
452 
 
 LETTER I. 
 
 every thing of tlie kind ; but will others, less acquainted with me, 
 do the same? Will not the whole thing appear to be the result 
 of vanity and arrogance, and highly deserving reprehension ? 
 
 You do not require me, however, to do what so many excellent 
 men have done respecting themselves in a manner which met with 
 the approbation of almost every reader — to give a minute account 
 of my whole life. In my confessions to you, therefore, I shall 
 touch upon those circumstances merely which may have exerted 
 an influence upon my education as a minister of the Gospel, 
 Every thing that does not properly belong to this subject, every 
 thing that is disconnected with the business and science of preach- 
 ing, or, at most, seems calculated to excite a suspicion of my aim- 
 ing at vain glory, I shall pass over in silence. You must be satis- 
 fied, then, if, in the series of letters I write to you, you receive an 
 account of the manner in which I became a preacher, and an im- 
 partial criticism of my own sermons. Geratur," in the words 
 of a man with whom I know not that I am worthy of any other 
 comparison, let me say, *' Geratur tibi mos, quoniam me non 
 ingenii prsedicatorem esse vis, sed lahoris mei.^'* 
 
 You must expect nothing more from me to-day, than an account 
 of the circumstances which induced me to publish so many volumes 
 of sermons. Strictly speaking, it was never my intention to print 
 any of my sermons — much less could I ever have thought of 
 printing a whole library of them. I had preached as provost of 
 the university church atWittemberg for two years, when, in 1786, 
 I permitted a collection of my sermons to be published. As I was 
 then obliged to apply all my powers to other matters, I should 
 never have done so, had it not been for the earnest importunities 
 of my friends. Of the numerous sermons, however, which I then 
 had by me, I published only sixteen in this collection, supposing 
 that with these I should satisfy the desires of my friends, without 
 being obliged to deviate altogether from my resolution, not to 
 trouble the public with many sermons. f 
 
 Indeed, with the exception of the two which I delivered on being 
 transferred from one station to another, the profits of which were 
 to be applied to the establishment of a young ladies' school at 
 Wittemberg, I printed but a single sermon during the six follow- 
 ing years, though I preached in the meantime with unremitting 
 diligence at the above-named place, and had begun to do so with 
 still greater zeal at Dresden. With none of the numerous requests 
 which I received, to publish many sermons, did I comply ; and 
 it was not until 1793, when a new edition of my first volume was 
 called for, that I added a second, which, like the first, comprised 
 but sixteen sermons; which I thought would satisfy people, and 
 be the last. 
 
 Soon afterwards, or in the year 1795, a proposal was made in 
 the Imperial Advertiser, J and sustained by various reasons, that 
 I should publish all the sermons I had delivered. To this propo- 
 
 * Cicero in Bruto, o. 65, § 233. 
 
 J See the preface to the first edition of these sermoDi. 
 The Keichsanzeiger. 
 
I;ETTER I. 
 
 453 
 
 sal, however, ignorant as I was from wnat quarter it came, I 
 should have paid little or no attention, and by it, hardly have 
 been induced to change my original purpose, in regard to printing 
 but a few sermons, if a circumstance had not occurred which 
 almost obliged me to do so. My sermons were taken down as 
 they were delivered. This was done by ignorant persons, who 
 acquired their living by means of the sermons which they sent 
 into the city and province. It is easy to imagine what a form my 
 sermons in this way received. I cannot deny that when some of 
 these transcribed sermons first fell into my hands, I was exceed- 
 ingly vexed. You may believe me, my dear friend, or not, but I 
 could hardly recognize myself in them. I was astonished at the 
 nonsense which was put into my mouth ; and yet it was not in my 
 power to prevent these transcripts from being taken, as the good- 
 naturedness of the readers made it too profitable a business for 
 the transcribers to relinquish it. I was obliged, therefore, to 
 choose between two evils, and either see my sermons brought into 
 general circulation in a very garbled and corrupted state, or pub- 
 lish them myself, as they were originally delivered. As I had 
 been requested to do the latter, and it appeared to be the only 
 means left me for avoiding a thousand errors, so it appeared to 
 me of the two evils to be the least ; and hence, agreeably to the 
 advice of my friends, I made choice of it.* 
 
 As soon as one collection of the sermons which I had delivered 
 in 1795 made its appearance, I received urgent requests, not only 
 in the Imperial Advertiser, but from various quarters, to continue 
 printing them ; and as the principal reason w^hich induced me to 
 publish the first, existed in regard to the others, so I w^as induced, 
 rather than see my sermons circulating in a garbled and cor- 
 rupted state, to accede to the importance of these requests. In 
 the meantime, people continued to receive them with unantici- 
 pated favor, and from various quarters I derived very positive 
 evidence of their having been productive of good.- Notice was 
 taken of them even in foreign countries, and many of them were 
 translated into other languages; and though I w^as.more than 
 once resolved to stop printing them, yet, partly out of compliance 
 with public requests, and partly out of compliance with the wishes 
 of friends made known to me in private letters, I w^as induced to 
 deviate from my resolution ; so that I have now printed al) the 
 sermons which I preached for a series of fifteen years, which con- 
 stitute the number of volumes extant. 
 
 But enough for once. As soon as I get time for the purpose, 
 my dear friend, I will come to what you particularly wish to 
 know — the character and course of my homiletical education. 
 Farewell. 
 
 * See the preface to the first edition of the sermons of 1795. 
 
454 
 
 LETTER n. 
 
 LETTER II. 
 
 Early education — Instructed by his father — Becomes attached to well-arranped gev 
 mens — Learns the unaieut languages — Fond of poetry, but destitute of good poetl 
 — Gets hold of Haller. 
 
 My Dear Friend — 
 
 If you wish to know all the circumstances which exerted a 
 decided influence upon my education for the ministry, you must 
 accompany me far back into the years of my childhood. This is 
 the only way in Avhich I shall be able to give you a radical and 
 historical account of my sermons — to show you how they assumed 
 the form they possess. 
 
 For the whole of my early education I am indebted to my father, 
 who was my teacher until my sixteenth year. John Stephen Mat- 
 thias Reinhard,* a man whose name would always have been 
 sacred to me, even if he had not been my father, was a minister 
 at Vohenstrauss, a market town in the dukedom of Sulzbach. He 
 was unanimously looked upon by all, as one of the best preachers 
 in that region. He could not, indeed, rise entirely above the 
 faults of his age. Agreeably to the custom then prevalent, he 
 made choice of a particular method, and selected a general theme, 
 upon which he treated in all its relations and extent, until another 
 year commenced. His thorough education, however, deep knowl- 
 edge of human nature, great experience, and vivacious delivery, 
 introduced so many changes into his method, rendered his dis- 
 courses so attractive, connected them so intimately and firmly 
 together, and made them such a well-arranged whole, that he was 
 not only heard with uniform attention by his church, but listened 
 to with pleasure by strangers ; it being usual for many on their 
 way to or from Prague, so to order their affairs as to stop on the 
 Sabbath morning and hear him preach. Among the peculiar 
 qualities for which his sermons were distinguished, maybe named 
 a strict and minute arrangement of every thing they contained. 
 That this arrangement was perfectly natural, and obvious at first 
 glance, you may infer from the fact, that, when a lad from ten to 
 eleven years of age, I could remember it, and write it down upon 
 paper on my return home. I did so, and, as I found the exercise 
 pleased my father, for he usually examined what I had written, 
 and corrected it whenever he found it wrong, I regularly continued 
 this practice every Sabbath, until I had acquired such skill in this 
 respect, that not a single topic escaped me. 
 
 The result was, as you may infer, that I early formed the con- 
 ception of a sermon strictly arranged, and so disposed in regard 
 to all its main parts, as easily to be retained in the memory — a 
 
 ♦ My father wrote his name Reiuhart, but for reasons, a part of which he himself 
 luggestod, I thought it best to exchange the t for a d. 
 
LETTER II. 
 
 455 
 
 conception, accompanied with all the allurements of a paternal 
 example, and so firmly fastened in my soul, as never again to be 
 extirpated. From this time onward, every sermon was entirely 
 lost to me, which either had no plan, cr one which I was unable 
 to comprehend ; and this is the reason why most of the sermons 
 which I afterwards heard in various places, presented me with no 
 attractions. 
 
 Not less important, or rich in results, was the instruction which 
 I received from my father in the ancient languages. He was an 
 excellent philologist, and read the ancients with feeling and a cor- 
 rect and lively apprehension of their sentiment. He did not seek 
 at first to impart this feeling, and such an apprehension, to me. 
 On the other hand, when we commenced reading an ancient work 
 together, his principal object was to increase my knowledge of the 
 language, by entering into a philological explanation of every 
 thing it contained. The other part of the task was left for another 
 time. During the day he was engaged in the laborious duties of 
 his office; but the evenings, after supper, he spent at home, taking 
 enjoyment and repose in the bosom of his family. As on these 
 occasions he early discovered in me a susceptibility for conversa- 
 tion upon subjects of general utility and a serious character, so he 
 began to devote the time which he spent with his children, from 
 eight o'clock in the evening to ten, almost exclusively to me, con- 
 versing with me upon such subjects as were adapted to my age 
 and attainments. It was on these occasions that that love was 
 awakened in me for the study of the ancients which increased 
 with after years, and remains with me still. It was his custom 
 to converse with me upon some passages of an ancient work, espe- 
 cially in the Latin (the Greek I was then unable to read). These 
 passages were generally selected from Virgil and Cicero, the two 
 classics which he admired the most, and which we had begun to 
 read together. In these exercises, nothing was said respecting 
 philology. Our sole object was to discover in what the beauty, 
 ingeniousness, greatness, and sublimity of the passage consisted ; 
 and these were developed by him with a fire which entered into 
 my heart, and early convinced me, that the ancients were the 
 genuine masters of poetry and eloquence, and that we must learn 
 of them and take them for models. 
 
 In the meantime, however, as regards my native language, I 
 was quite deserted. As early as my ninth year, indeed, I felt an 
 inclination for poetry, which might have been strengthened, had 
 there been any thing to strengthen it. Scarcely had I been able 
 to read a single German poet with feeling, when my father lost 
 his library, which was a valuable one for that time and place, in 
 a disastrous fire, not a single leaf of it being saved. I, who had 
 bogun to hanker more and more after the German poets, was now 
 confined to the Sulzbach Hymn Book, at this time a very misera- 
 ble one, Canitz's Poems, and Brookes'"^ metrical translation of 
 
 ■ ♦ [For a notice of Canitz and Brockes, see Memoirs of Ooethe, N.Y., 182A, p. 302, au(J 
 p. 306.] 
 
456 
 
 LETTER II. 
 
 Pope's Essay on Man. Accordingly, I read these books agaic 
 and again, imitated the poetry, and tried to do for myself all I 
 could. I had an obscure feeling, indeed, that they were far from 
 being perfect. In short, I could never avoid thinking there v^'aa 
 something far above them in point of excellence, and this, because 
 my father had already pointed out to me something superior to 
 them among the ancients. Tv^^o years elapsed, hovrever, before 1 
 was able to light upon any thing better in our own language ; 
 with reference to which it should be recollected, that the state of 
 our literature had but just begun to improve, and that the Upper 
 Palatinate was almost entirely destitute of every thing which the 
 authors of this improvement had already produced. 
 
 But now, my friend, I come to an event which, though small in 
 itself, was, in respect to my education, highly important, and rich 
 in results. I had reached my thirteenth year, when my eldest 
 sister was married to a young clergyman by the name of Schatz- 
 ler. While on a visit to my father's, he discovered my inclination 
 for poetry, and my lamentable destitution of good writers in this 
 department, and presented me with the poems of Ilaller. It is 
 in vain for me to attempt to express to you the joy and transport 
 with which I read and devoured this poet. All at once the prob- 
 lem which had vexed me was solved. I now supposed myself to 
 have found what I had sought for in my Brockes and Canitz in 
 vain. It was not long before I knew my Ilaller by heart. Of 
 course, I imitated him ; and, as every thing that I found in my 
 admired pattern struck me as beautiful, I was pleased with his 
 provincialisms among the rest; as even then I was able to dis- 
 cover them. Indeed, I employed them in my own verses, and, in 
 the midst of the Upper Palatinate, wrote as though I was a native 
 of Berne.* 
 
 What, however, was this small error, in comparison with the 
 immense advantage which I derived from Haller? His train of 
 thought was rich and full of meaning, and every word of him took 
 possession of my soul. I passed by nothing without the most 
 careful examination, and dwelt with indescribable pleasure upon 
 every line, always expecting to discover something more in it ; 
 and the numerous passages which I did not and could not under- 
 stand, only served to exalt my reverence for the poet. They ap- 
 peared to me to be divine expressions surrounded with a sacred 
 obscurity, the meaning of which I thought would probably be un- 
 veiled to me at some future period. From this time onward, I 
 became disgusted with every thing like prolixity, exuberance of 
 language, and tautology. How much soever pleasure other youths 
 could find in a certain fulness and luxuriancy of expression, and 
 a play with brilliant images and well-sounding phrases, in them 
 I could find none. Haller made me so choice of my expressions, 
 
 * [For notices of Haller, see Memoirs of Goethe, p. 325; Rees' Cyclnpoedia ; and 
 PinacothecM Scriptorum Nostra ^tate Literif; Illustrium, etc.; Au«?vstae Vindolicorum, 
 1741, in Decad. IV. where a likeness of him is also to be found. He was a naiive of 
 Berne, noted for his precocity, distinguished as a poet, and one of the most thorough 
 and extensive scholars of his age.] 
 
LETTER III. 
 
 457 
 
 I may say, reduced me to such poverty in this respect, that, when 
 there was no new thought to be uttered either different from the 
 preceding, or designed to render it more definite, I absolutely had 
 not another word to say. When, therefore, I reflect upon the in- 
 fluence exerted upon me by the poems of Haller, I am convinced, 
 that my style derived its peculiarities particularly from them. 
 That they made it too dry I am willing to admit. Haller natu- 
 rally exerted a greater influence upon my reason than my imagi- 
 nation, and perhaps curbed the latter far too much. About this 
 time, I heard various strangers passing through the place, speak 
 with great enthusiasm of Klopstock's Messiah, and praise various 
 other German poets, particularly Hagedorn and Gellert ; ^ but, living 
 as I then was in a dark and wretched corner of Germany, for me 
 to obtain any of these writers was a thing impossible. Conse- 
 quently, Haller remained my all, until the death of my father 
 entirely changed my future destination. Of this, however, another 
 time. Farewell. 
 
 LETTER III. 
 
 Father dies — Goes to Regensburg— Gets hold of other poet« — Notice of his instructort 
 — Account of his studies — Admires Cicero — Reads French and Italian works — 
 Makes verses. 
 
 My Dear Friend — 
 
 Under the guidance of my father, I had made considerable pro- 
 gress in the Latin language, and could express myself in it with 
 some ease and correctness. In the Greek, and in other things 
 belonging to a preparation for an academical course of studies, I 
 was quite deficient. This afi'ected my father very deeply, and, as 
 he had no more time to spare from the laborious duties of his 
 office than he had hitherto devoted to me, which was always far 
 too little, and he also readily acknowledged the superiority of a 
 public education to a private one, he resolved to send me to the 
 very same school where he had received his education, and of 
 which he never spoke but in grateful terms — to the Gymnasium 
 poeticum at Regensburg. In so doing, he was certainly influ- 
 enced by an obscure presentiment that he had not much longer 
 to live ; for he had been sick more or less for a year previous, and 
 knew his condition too well not to feel that death was at hand. 
 With all his zeal, therefore, he immediately set about procuring 
 a place for me at Regensburg. Only a few days before his exit, 
 he was informed by letters of the success of his eflTorts. Never 
 shall I forget the indescribably serious look, modified indeed by a 
 most heartfelt tenderness, with which he gave me the informa- 
 tion, and fixed his eyes upon me for a long time in silence, prying 
 
 * [For notices of Hagedorn and Gellert, as well as Klopstock, see the work already 
 referred to, Memoirs of Goethe, pp. 313, 324, and 336.] 
 
 39 
 
458 
 
 LETTER III. 
 
 as it were into my very heart, and uttering more than words 
 
 could express. I was confounded, and finally stammered out the 
 assurance, that I would do my utmost to equal his expectations. 
 What expectations he had formed of me I knew full well. lie 
 did not conceal from me the fact, that he loved me in particular, 
 and thought, as he used often to express himself, he could make 
 sorneihiiig out of me. He received my assurance with looks of 
 satisfaction and happiness, dismissed me without saying another 
 word, and a few days afterwards was laid upon the bier. 
 
 Accordingly, in the autumn of 1768, being in my sixteenth 
 year, I set out for Regensburg. My mother, who died of grief at 
 the loss of my father, had furnished me with a few guilders, her 
 six months^ privilege as a clergyman's widow not having then ex- 
 pired. These I was carefully to husband in order to a supply of 
 my most pressing necessities for a long time to come. But 
 scarcely had I taken up my abode in Regensburg, before I dis- 
 posed of almost all this money at a bookseller's shop for some Ger- 
 man poets, particularly Klopstock's Messiah, of which only the 
 ten first books were then published. The last attracted me with 
 an irresistible power, which operated equally strong upon my 
 imagination and my heart. In it, I discovered the German lan- 
 guage in a richness, strength, and, I may say, magnificence, of 
 which I had previously had no conception. In regard to senti- 
 ment, sublimity, and train of thought, what a resemblance there 
 was between Klopstock and my Haller ; and how welcome, there- 
 fore, must the former have been to one, whose feelings had been 
 excited and moulded by the latter ! Hence, I read my Messiah 
 so often, and with such interest, that in a short time I knew it b;^ 
 heart as well as I did my Haller. I was not led astray by him 
 however, like many of my young friends, into a love of pompous 
 phrases and poetical nonsense. . From such an error I had been 
 carefully secured by Haller, and still more so by the study of the 
 ancients, to which I now applied myself with all diligence. 
 
 And here, with renewed gratitude, I must make mention of a 
 teacher. He is not honored, indeed, with a great name among 
 the learned, nor has he written much ; but yet he was thoroughly 
 acquainted with philology, possessed of rare skill as a teacher, 
 and a benevolence towards his pupils, which gained for him every 
 heart. I refer to Frederic Augustus Topfer, who was then con- 
 rector of the Gymnasium, into whose class I was put, after having 
 been examined by George Henry Martini, the rector. To this 
 man I am particularly indebted for the influence which the read- 
 ing of the ancients exerted upon my education, and entire mode 
 of thinking, and the benefit they proved to me in regard to facility 
 of expression. He was intimately acquainted with all the niceties 
 of the Latin language, and labored to teach his scholars how to 
 express themselves in it not only with correctness, but even with 
 elegance. Having corrected the first exercise that I wrote in the 
 class, he told me in a friendly way, that he saw I had some skill, 
 biH that t had not yet got my Latin stays on, and therefore must 
 ID future attend more implicitly to his instructions. His method. 
 
LETTER III. 459 
 
 when he made us translate out of the German language into the 
 Latin, was to select for us the most excellent Latin phrases. 
 These were the pure idioms of the language, which, being chosen 
 with the greatest care, furnished him with an occasion to make 
 us thoroughly acquainted with its genius ; at the same time, he 
 always carried us back to. fundamental principles, and the reasons 
 why a thing should be so and not otherwise ; and in this way, not 
 only accustomed us to grammatical correctness in both languages, 
 but to a critical mode of thinking upon matters of this kind. This 
 he accomplished to a still greater degree, when we read and trans- 
 lated the ancients ; for in this case, he was careful to see that the 
 author translated was rendered as well as possible, and with taste. 
 To show us how this was to be done, he put into our hands, not 
 translations of the Latin and Greek authors, (for then we had 
 none worthy of imitation,) but those German writers who had 
 imitated the ancients with the greatest success. To these he drew 
 our attention, while he endeavored to show us what use we were 
 to make of translating from the ancients. Accordingly, it was he 
 who, for this purpose, first put Wieland's writings into my hands, 
 so far as they were then published, and Ramler's Odes ; and happy 
 was the result of this course, and highly satisfactory the use wo 
 made of his instructions, in this respect, whenever we translated 
 from the ancient Greek and Roman authors. For those of his 
 scholars who obtained his particular confidence, (and I was soon 
 so happy as to be of this number,) there was in general free access 
 to his library, which was quite extensive, well selected, and con- 
 tained the best ancient and modern writers for philological pur- 
 poses. Here we were not only furnished with an opportunity to 
 collect together many items of information, but also enabled to 
 obtain what was most adapted to our wants. 
 
 The happy relation in which I stood to Topfer, the conrectoj\ 
 lasted for the two years that I spent in the class of the rector. 
 This was efi'ected in part by Topfer's being obliged to give weekly 
 lessons to this class, so that he continued to be its teacher even 
 after it had ceased to be his ; and in part, by the habit he was in 
 of keeping up his connexion with those pupils whom he had once 
 permitted to have free access to him, even though they were no 
 longer under his immediate control; and he who had once formed 
 such a connexion, found it too advantageous and honorable to bo 
 neglected, or dissolved by means of unworthy conduct. 
 
 The rector Martini, though doubtless possessed of greater and 
 more extensive learning, was far less capable than Topfer of ren- 
 dering himself useful as an instructor. He did not possess Top- 
 fer's philological knowledge. Under him, however, we continued 
 the diligent and careful reading of the Greek and Roman classics, 
 and, as he attended to the more difficult writers, from him we in 
 fact derived much valuable assistance. 
 
 Thus I lived and employed myself for four years and a half, for 
 this was the length of time that I remained in the Gymnasium at 
 Regensburg, strictly speaking, among the ancient Greeks and 
 Romans At the public recita^tions, indeed, as there always were 
 
460 
 
 LETTER III. 
 
 many dull scholars among us, only a little of each author was ex- 
 Dlained. To accommodate these, we were confined almost to one 
 place. Those who felt inclined to, however, read much more out 
 ^f the school. While I was connected with the rector's class, we 
 scarcely ended the fifth book of the Iliad. In the meantime, I 
 had already read my Homer through more than once, at home. 
 That the same was true with regard to Xenophon, Cicero, Livy, 
 Horace, Virgil, Ovid, Curtius, Terence, and Pliny the younger, 
 a11 of which were attended to in our public recitations, needs not 
 be said. At home, also, we had writers at hand, who were not 
 meddled with at school. I began, therefore, to form an acquarnt- 
 ance with Hesiod, the Greek tragedians, with Isocrates, Demos-, 
 thenes, and Plutarch, among the Greeks ; and with Suetonius, 
 Tacitus, Juvenal, the Scinptores Historice Angustce,'sind Seneca; 
 and at least, to collect literary notices of the other writers of 
 antiquity. 
 
 Here I must observe that my favorite author, about this time, 
 was Cicero, Tthom I continued to look upon as unequalled in 
 regard to rhetorical diction, until I became acquainted with De- 
 mosthenes. Of course, I made great efforts to imitate his style in 
 Latin, aiid as, in addition thereto, I had obtained possession of 
 John Augustus Ernesti's edition of the ancients, (his Initia Doc- 
 trinee Solidioris had then been introduced as a text-book,* ) and 
 his Opuscula, so by the example of this successful Ciceronian I 
 became farther confirmed in the opinion, that he who would 
 acquire a good style must adhere to Cicero in particular as a 
 guide. Hence, it was not easy for me to let a single day pass 
 without reading something of Cicero's. At the same time, I had 
 commenced the study of the French and the Italian languages ; 
 and it was not long before I could read the best authors, especially 
 in the former, in connexion with the ancients. Accordingly, with 
 great zeal I took hold of Fenelon's Telemaque, Racine's and Cor- 
 neille's Tragedies, Moliere's Comedies, Boileau's Satires, and Bos- 
 Buet's Introduction to Universal History ; nor did I ever grow 
 weary of comparing together those authors known to me who had 
 treated of the same events, or ever come away from it, without 
 having observed much and learned many useful things. That, 
 under such circumstances, my inclination for poetry should in- 
 
 occasion which was presented us for making Latin and German 
 verses as a class, but I made many of my own accord ; and, as my 
 acquaintance with the majority of our German poets increased, 
 acquired facility in this species of writing, until I became quite 
 skilful. In all cases, I gained in readiness at expressing myself 
 in my native language, and this was the greatest advantage I 
 derived from these exercises. Nature had not destined me for a 
 poet, and as such I should never have produced any thing excel 
 lent. 
 
 crease, was a matter 
 
 every 
 
 ♦ fTbis work comprises an excellent course of literature.] 
 
LETTER IV. 
 
 461 
 
 LETTERIV. . 
 
 injwers the questions, "Why he did not read sermons for personal edification, or 
 ministerial improvement — Remains at Regensburg as auditor — Connexion with 
 Prof. Grimm — Acquires a deep relish for the Crusian philosophy. 
 
 My Dear Friend — 
 
 '*And did you then,'' you ask me, in your last, **did you live 
 
 all the time you passed at school, among the heathen? Did you 
 attend to nothing that had a more immediate reference to the 
 business of preaching, to which you had devoted yourself? Did 
 yoM not occasionally hear or read a sermon for your own edifica- 
 tion ? " Permit me to answer these questions of yours in detail. 
 
 During my residence at Regensburg, I heard a multitude of 
 sermons. The laws of the school required us to go to church 
 twice every Sabbath and festival, and twice on week days. One 
 sermon, therefore, on the Sabbath, and two on week days, were 
 the least that fell to our share. Here I found sufficient nourish- 
 ment for those religious feelings which had early been excited, 
 and, by the wisest means, carefully cherished in me by my father ; 
 and though attendance upon divine worship was of but little 
 benefit to my ministerial education, it did not fail to prove a bless- 
 ing to my heart. 
 
 As regards my own personal edification, I cannot recollect a 
 period in my life in which I altogether neglected it. It was a 
 matter of necessity for me to collect my thoughts together, and 
 reflect upon my moral condition ; but I frankly confess to you, 
 that I never resorted to sermons for aid in such meditations, and 
 that, during my residence at Regensburg, I never read any — not 
 a single one. In neglecting to do so, I may have committed a 
 great error, which I shall not undertake to deny ; but listen to 
 me, and hear what it was that induced me to act as I did. 
 
 It is impossible for any one to be accustomed at an earlier age, 
 to look upon the Bible as the book of all books, than I was. I 
 commenced learning to read with the Proverbs of Solomon, which 
 Avere painted with distinct syllables for the sake of children ; and 
 scarcely had I attained to any degree of skill in reading, when my 
 lather, to whom the Scriptures were every thing in matters of 
 religion, presented me with a Bible '^^ence, when a child of five 
 years of age, I began to read the Bibie. I read it in course as I 
 found it, from the beginning to the end, and did it more than 
 once — never suffering a single day to pass, without having com- 
 pleted my task in this respect. * This was, indeed, a childish 
 notion. I felt so, and therefore never told my father of it, but 
 read my Bible in silence, and altogether for myself. In the mean 
 time, however, I derived increasing delight from reading it; em- 
 braced every opportunity which presented, to ask my father ques- 
 tions respecting it ; and, as I advanced, made many useful reflec- 
 39* 
 
ff52 
 
 LETTER IV. 
 
 tions of my own, until I gradually acquired the habit of using it 
 for purposes of personal edification, without calling any thing far- 
 ther to my aid than a spiritual song. This habit I carried with 
 me to Regensburg. As I was always able, while there, to read 
 the New Testament in the original, reading the Bible presented 
 me with new attractions. I ran to my Bible, therefore, whenever 
 I wished for instruction, animation, or comfort ; and as I found 
 every thing in it that I wanted, in great abundance, I never once 
 thought of seeking after other means of edification. 
 
 Still, it would have exerted a happy influence," as you think, 
 *' upon my education as a minister of the Gospel, if I had occa- 
 sionally read a masterly sermon.'' I will not deny it. The ser- 
 mons of Mosheim, Jerusalem, Cramer, Sack, and others, not to 
 mention many in foreign languages, were not only worthy of being 
 read, but studied. 
 
 I miist tell you, however, my dear friend, that, when at Regens- 
 burg, I had not definitely resolved upon becoming a minister of 
 the Gospel, and was very uncertain what course I should pursue. 
 From my very youth, indeed, I had felt a strong inclination for 
 the sacred office, and, if I may so express myself, a kind of inter- 
 nal call to preach ; and hence, could never hear any thing said 
 respecting my choosing another mode of life, without experiencing 
 a strong internal opposition which I was unable entirely to sup- 
 press. So weak, however, was my body, and so critical my health, 
 that many, and a lady in particular, for whom, as she always 
 took care of me with maternal tenderness, I had the greatest 
 respect, told me that I was not made for a preacher, and should 
 never have strength enough to sustain the labors of the sacred 
 ministry ; and that self-preservation required me to direct my 
 attention to some other pursuit. Indeed, I was twice brought 
 to the very borders of the grave by a burning fever, from which it 
 was a long time before I recovered. This confirmed my patrons 
 and friends in the opinion they had formed, and made them think 
 it best for me to devote all my time to such studies as would be 
 of use to me upon whatever course of life I should in future deter- 
 mine. Under such circumstances, my friend, it was natural that 
 I should lose sight of every thing that related immediately and 
 especially to the business of preaching. That by reading the 
 choicest writers of antiquity, however, which then so entirely en- 
 grossed my mind, I was taking the best step for obtaining a minis- 
 terial education, was something of which I did not conceive. It 
 was afterwards I first learned, that I had employed my time to 
 the greatest advantage without knowing it. 
 
 There is another circumstance, however, which I must mentico, 
 as it had an immediate bearing upon my education as a ministrr 
 of the Gospel. With the six classes of the Gymnasium at Regens* 
 burg, there was connected a division called the auditory, which 
 any one entered who had completed the time prescribed by law 
 for the six classes, and fitted himself for the university. To these 
 auditors, as they were called, lectures were delivered by the regu- 
 lar professors at the Gymnasium, upon theology, philosophy, phi« 
 
LifTTER IV. 
 
 463 
 
 lology, and other sciences, the object of which was to initiate the 
 hearers into the university course, and prepare them for making 
 a profitable use of its exercises. Strangers were at liberty u, 
 enter upon their academical career immediately from the upper 
 class, or to attend in the first place to the lectures of the auditory. 
 I chose the latter because I should otherwise have been obliged 
 to go away at Michaelmays, at which time no regular course com- 
 menced at the university, and the most important lectures had 
 been continued for at least half a year. In order, therefore, not 
 to lose the advantages of a university course begun in season, I 
 spent the winter half of the year, from 1772 to 1773, still at 
 
 Here, then, I also heard John Ludewig Grimm, the professor 
 of theology, and at the same time a preacher, and as such, heard 
 with great approbation. He soon conceived a great confidence in 
 me, and gave me a commission for which I was but poorl3'" pre- 
 pared. He was obliged, by the duties of his ofiice, to preach during 
 the week in St. Oswald^s church. The sermons which he delivered 
 there, were a kind of homilies composed of explanations of Gene- 
 sis. As he was much pressed with business, he could not write 
 these productions out in full, for want of time, though he was 
 very anxious to do so. He requested me, therefore, to take his 
 rough draughts, write them out for him, reducing them to the 
 proper form, and then return them to him. My first efforts in 
 this business were so successful, that the author recognized him- 
 self in what I gave to him, and requested me to continue my labor. 
 Accordingly I worked out for him quite a series of these week-day 
 sermons, in the manner just described ; and as I increased my 
 endeavors to render them agreeable, and retain those expressions 
 of the author which were the most worthy of the pulpit, this exer- 
 cise probably exerted considerable influence in the formation of 
 my style. I have only to add, that Grimm was a zealous pupil 
 and follower of the theologian Crusius,* under whom he had 
 studied in Leipsic, and respecting whose Flan of the Kingdom of 
 God\ he delivered his lectures in Regensburg. You will not 
 think it strange, therefore, my dear friend, when I tell you, that 
 I went to Saxony filled with a deep reverence for this philosopher 
 and theologian, and that his philosophical system was the first I 
 became acquainted with and studied. But of the years I spent at 
 the university, another time. Farewell. 
 
 * [For a notice of Crusius, or Krans, as it is written in the German, see Memoirs of 
 Goeilie, etc , p. 3My; also. Germ Gonv. Lex. He formed the bold plan of reducin}^ phi« 
 loFopliy to a perfectly consistent and rational system, and combining; it with orthodox 
 th(M.l(ii:y. for \vhic>) purpose he sou>j:ht to destroy the system of Wolf, as beinj^ altojic 
 tlier i;iconsistent with his own. He was a deep and acute thinker, though now re- 
 g:irded as having been somewhat heavy. His philosophy at first produced considerable 
 elfect ; but he outlived his influence, and the numerous theological works he wrote 
 are in general forgotten. In private life he was distinguished for integrity and raro 
 piety.] 
 
 t Vorstell. V. d. Plane Reichesgottes, Leips. 
 
464 tETTER 'Y. 
 
 LETTER V. 
 
 Boes to Wittemborg — Resolves to devote himself to the ministry — Applies closely to 
 the most important studies — Hears Schrockh on Church History — Reads Saurin'a 
 Passion Sermons — Concludes to remain and prepare himself for teaching. 
 
 My Dear Friend — 
 
 By circumstances, the explanation of which does not properly 
 belong to this place, it was rendered possible for me to go to an 
 Electoral Saxon university, instead of going to Altdorf or Erlan- 
 gen, which were far nearer, and the usual resorting places for 
 students of the Upper Palatinate. According to a plan devised 
 for me by Mirus in Regensburg, the Electoral Saxon Secretary of 
 Legation, one of my patrons, 1 was to study a year or two at Wit- 
 tf^m])erg, when he hoped, by nreans of the celebrated Crusius, his 
 intimate friend, to contrive some way for me to go to Leipsic, and 
 complete my studies there under the eye of this philosopher. 
 Here in the very outset, I must remark, that the reason of this 
 plan's not being carried into execution, was the death of Crusius 
 in the year 1775, united with the new connexions I had formed, 
 which rendered it easy and advisable for me to continue my resi- 
 dence at the university in Wittemberg. 
 
 When I went to Saxony, I was so poor, that I had no expecta- 
 tions of being able to stay at the university more than two years 
 at the faTthest. My little patrimony would certainly not hold out 
 longer with all the frugality it was possible for me to exercise ; 
 and the fine prospects which had been laid open before me by the 
 honest and pious Mirus, of early obtaining a livelihood in Saxony, 
 had too little security to authorize me to put confidence in them, 
 or regulate my plans accordingly. 
 
 On my arrival at Wittemberg, therefore, I had resolved upon 
 two things : First, I intended, as soon as possible, to make a trial 
 at preaching, in order to see whether my breast and body would 
 permit me to study theology, or whether I should be obliged to 
 select some other profession. If the former should be the case, I 
 was resolved, in the second place, to pay no farther attention to 
 preaching while at the university, but, during the short space of time 
 allotted to me for the purpose, to hear as many lectures as possi- 
 ble, and make myself acquainted with the indispensable sciences. 
 It was very important for me to do so, as, from a predilection for 
 the Latin and Greek authors and a dread of Danz, who was usually 
 followed by those who taught the Hebrew, I had so entirely ne- 
 glected this language as to be under the necessity of commencing 
 it on my arrival at Wittemberg. 
 
 What I had resolved upon, I most punctually performed. I had 
 passed but a few months at Wittemberg, and had begun to hear 
 lectures upon the Hebrew language, upon philosophy, upon the 
 New Testament, and upon doctrinal theology, when, on the sixth 
 
LKTTER V. 
 
 4G5 
 
 Sunday after the feast of T7*inlty, I delivered a sermon from the 
 usual lesson of the day, in Dietrichsdorf, a small village connected 
 v^ith the parish in Wittemberg, but having a church of its own. 
 The trial succeeded ; for though 1 designedly exerted my utmost 
 efforts, I felt not the least inconvenience at the close. The peas- 
 ants also assured me that I had a clear voice, and an excellent 
 enunciation; and though I had never been in Dietrichsdorf before 
 in my life, and was totally ignorant of every one in the place, yet 
 the schoolmaster and the peasant, with whom, according to cus- 
 tom, I was obliged to dine, told me in the most perfect confidence, 
 at the close of divine service, that I had spoken some excellent 
 truths to this person and that, whom they named. I have now 
 lost all recollections of what I preached there. From the fore- 
 going fact, however, it would seem, at least, that my sermon con- 
 tained some practical observations, and such as were suitable for 
 common life. 
 
 I now, my dear friend, immediately formed the resolution of 
 becoming a minister. The ease with which my first trial at 
 preaching was sustained, the attention with which the little 
 assembly had listened to me, and, permit me to add, the by no 
 means inconsiderable marks of approbation I received, — all these 
 confirmed me in the hope which I had long secretly cherished, 
 that I should not labor in this department without success, at 
 some future day. 
 
 With far more particularity, however, was my second resolve 
 carried into eff'ect — not to think any more, at present, npon 
 writing sermons or preaching, but to apply myself to the sciences 
 with which the preacher must be familiar, if he would do justice 
 to his great calling. I now zealously attended, not merely to the 
 acquisition of the Hebrew, but that of its kindred languages ; and 
 it was very well for me that I found a teacher in the now de- 
 ceased Professor Dresde, who was well acquainted with the first 
 principles of the oriental languages, and' excellent at imparting 
 instruction. 
 
 With still greater eagerness did I attend to philosophy, m 
 which the deceased Dr. Schmid, nephew of Dr. Crusius, was my 
 instructor. This man had great talent at awakening reflection 
 by means of lively conceits and excellent remarks, though he was 
 not careful enough to give his discourses the requisite clearness 
 and connexion. Hence, I found it necessary to read the philo- 
 sophical writings of Crusius for myself; and this, together with 
 the oral explanations given by Schmid, enabled me at length, 
 though not without great efforts, to obtain a tolerably correct ap- 
 prehension of the system of this acute and consistent thinker. 
 If, in addition to all this, I tell you, as was the case, that I 
 attended exegetical lectures upon the Old and New Testaments, 
 and studied mathematics and doctrinal theology ; that I carefully 
 made myself familiar with all the lectures upon the sciences, and 
 daily read my Hebrew Bible in order to acquire all the skill 
 requisite in that language ; that I took part in discussions upon 
 theological and phih)8ophical subjects : and finally, that I stili 
 
466 
 
 LETTER V. 
 
 Bought to save many hours for reading the Greek and Latin — you 
 will doubtless believe, that, for the first two years of my residence 
 at Witteniberg, I had no time to preach. 
 
 By various circumstances, indeed, it was now rendered possible 
 for me to remain longer at Wittemberg than I had originally 
 thought of doing ; but as an opportunity was presented me, in my 
 third year, of becoming more intimately acquainted with Profes- 
 sor Schrockh, and hearing him privatissime upon church history, 
 I was induced to embrace it ; and, of course, a new and wide field 
 of study opened before me. My guide in it proved himself master 
 of its knowledge, and pointed out to me its most interesting re- 
 gions with such skill and captivating friendship as to fill me with 
 pleasure, so that I resolved to delay awhile in it, and devote the 
 principal part of my time to him. It is true, that during this and 
 the following, or my fourth year, I was occasionally obliged, by 
 the relation in which I stood, to deliver a sermon, but so rarely, 
 that it proved no hindrance to my other labors. Besides, I then 
 had no opportunity for attending to those sciences which are most 
 intimately connected with the business of the preacher. During 
 the whole course of my study, I did not hear a single lecture upon 
 theological ethics or pastoral theology, nor did I receive any in- 
 struction in homiletics, or hear a single lecture upon preaching. 
 This is a subject of deep regret to me; but he who is well ac- 
 quainted with the state of the university at Wittembeig from 1773 
 to 1776, knows that it was not altogether my fault. 
 
 It was about this time, or during the third year of my course, 
 that I indulged in a reading which certainly exerted some influ- 
 ence upon my preparation as a minister of the Gospel, and which, 
 therefore, deserves to be taken notice of in this place. An acci- 
 dent brought into my hands the Passion Sermons of Saurin, as 
 translated by Heyer. Saurin had been mentioned to me by my 
 father as one of the most excellent of preachers. In this case, 
 therefore, I naturally found it a pleasure to make an exception to 
 the custom which I had hitherto observed, of reading no sermons. 
 I found them well planned, and accurately divided into heads, 
 divisions, and subdivisions. This was as I supposed every ser- 
 mon should be. In this respect, therefore, I found them approxi- 
 mate nearer to the pattern of a perfect sermon which lay in my 
 mind, than any I had ever heard. The lively turns, too, which 
 Saurin gives his address, and the flowers with which he bestrews 
 every thing, likewise produced their effects. Of course I was de- 
 lighted with him ; and hence, I felt as though I ought to take him 
 for a pattern ; and a sermon delivered this year from the cus- 
 tomary lesson in the parish church at Wittemberg, on Mary's 
 Visitation, and printed at the request of many who heard it, ex- 
 hibits evident marks of the attempts I made to imitate him. It 
 is now, as may easily be supposed, nearly unknown. It afforded 
 a proof, however, as regards its dress, that Saurin was in my 
 mind as a pattern, and that I was a zealous Crusian, and had 
 made myself thoroughly acquainted with the Prophetical Theology 
 of my master. 
 
LF.TTEH VI. 
 
 4G7 
 
 In the mean time, the period drew near in Trhieb, as I sup- 
 posed, I should be obliged to leave the university. Accordingly, 
 towards Michaelmass, of the year 1777, I was intending to return 
 home to my native country ; and shortly before that time, he who 
 had hitherto been my guardian, and taken care of my little pro- 
 perty, sent me the remainder of it for supplying the expenses of 
 the journey. About this time, however, those teachers who knew 
 me l3est, particularly Schraid, Dresde, and Schrockh, gave me an 
 earnest request to remain, and apply to the business of academical 
 instruction. I made objections, alleging that I knew not upon 
 what I should live ; but they were removed by the prospects 
 which were held out to me of receiving support from various quar- 
 ters, as soon as I had qualified myself for the work. In short, I 
 was overruled by the authority of these men, and the inclination 
 which had been awakened in me, during the last half year of my 
 residence at Wittemberg, for a university life ; and I immediately 
 employed the money which had been sent to me for the expenses 
 of my journey into the Upper Palatinate, for the purpose of quali- 
 fying myself, towards the end of another year, for entering upon 
 a course in which nothing was to be expected but pain and trou- 
 ble. In so doing, you will observe, my dear friend, that I entered 
 a path which not only might at first, but which unavoidably did, 
 lead me away from the business of preaching. In my next letter, 
 however, before I speak of my academical career, you must expect 
 from me some general remarks respecting the education which I 
 had hitherto received, preparatory to becoming a minister of the 
 Gospel. Farewell. 
 
 LETTER VI. 
 
 Points out the defects of his education — Exculpates himself for them in part — 
 Warns young students against them — Means by which he provided for their 
 remedy — Fine description of eloquence, etc. 
 
 My Dear Friend — 
 
 You have the strongest reason to be astonished at the manner 
 in which, from my own account, it seems I pursued my theologi- 
 cal studies, directed as they were by no rational method, and full 
 of frightful chasms. I absolutely inverted the order of things by 
 attending to doctrinal theology in the first year, and putting off 
 church history until the third. It was a very great defect that I 
 attended no lectures upon ancient literature, universal history, or 
 physics. It was a still greater defect, that I attended none upon 
 homiletics, pastoral theology, or canon law. And, finally, it wat* 
 altogether unpardonable in me, to neglect every thing like a lec- 
 ture upon philo«iophical and theological ethics ; in doing which, I 
 overlooked the most indispensable part of a preparation for the 
 Bacred office. 
 
 The guilt of all these faults, however, does not rest entirely 
 
• i08 
 
 LETTER VT. 
 
 upon mo. Wlien T entered the university, I supposed, as I lately 
 informed you, that it would be impossible for me to remain there 
 longer than two years at the farthest. With all the lectures, 
 therefore, which 1 wished to hear, it would have been useless for 
 me to think of observing a methocl which would have required 
 more time. I was obliged, as it were, to snatch at A\hat camo 
 along, and secure it upon the spot. To this it should be added, 
 that the course of theological instruction at Wittemberg, during 
 the three hrst years of my residence there, was in reality very 
 defective. I should certainly have attended to philosophical and 
 theological ethics, if an opportunity had been presented me f(U' 
 hearing suitable lectures upon these sciences. It is true, that 
 Schmid contemplated lecturing upon both of them ; upon the 
 former, according to Crusius' Directions for Living a Itational 
 Life;'''' upon the latter, according to Rehkopf's Abstract of Cru- 
 rIks^ Moral Philosop/n/ ; f but neither was brought about. It was 
 equally impossible for me to hear any thing of value upon homi- 
 letics and pastoral theology. The aged Hoffmann, indeed, who 
 was general superintendent, read pastoral, soon after my arrival 
 at Wittemberg; but I felt as if it would be highly inverting the 
 order of things to listen to this lecture then ; and, besides, the old 
 man was -so weak, that he could not go on, and in the following 
 year he died. I might have attended to canon law, but I did not, 
 as there were things more necessary which I wished to learn. 
 With homiletics 1 thought I should be aVjle to dispense, as I had 
 already studied rhetoric at school. Professor Titius began a 
 course of lectures upon physics, which I attended as far as he 
 went; but he was obliged to discontinue it, for want of a sufficient 
 number of hearers. I committed a much greater error, however, 
 in neglecting Schriickh's lectures upon universal history. I must 
 confess, that I was, at first, filled with prejudice against the man; 
 and when this was removed, it was too late. It is a source of 
 satisfaction that I was able, nevertheless, to avail myself of the 
 use of his lectures upon church history. It is probable, however, 
 that the want of lectures upon universal history, was far less inju- 
 rious to me from the fact, that I began to read, I may almost say, 
 to devour, Bossuet^s work upon the history of the world according 
 to Cramer's translation and with Cramer^s additions, even while 
 at Regensburg, the study of which I kept up at the university. 
 
 With all my heart, however, must I warn young students for 
 the ministry to guard against the errors which I here confess, and 
 earnestly beg them to attend to the acquisition of the theological 
 sciences in as perfect and methodical a manner, as time and cir- 
 cumstances will admit. Had I pursned my studies with less irre- 
 larity, and obtained a knowledge of the sciences in their natural 
 order, I should have found my way much easier, and been able, 
 without special diligence or effort, to acquire a degree of perfec- 
 tion, the attainment of which, with the most strenuous exertions, 
 I was afterwards scarcely able to effect. I hope, however, that no 
 
 ♦ Anweisung verniinftig zu leben. 
 
 t Auszug aus Crusii Moral theologia. 
 
LETTER VT. 
 
 469 
 
 ntudent will find himself so destitute of opportunities for attending 
 to every necessary branch of knowledge in its proper place, as I 
 actually was. The circumstances in which I lived were altoge- 
 ther unfavorable to me in this respect. 
 
 You ask me, my dear friend, in your letter, by what means I 
 nave endeavored to remedy the consequences of so defective an 
 education, and actually succeeded in preventing them from be- 
 coming more conspicuous. Upon this point I can give you some 
 information. Let me begin with that knowledge which particu- 
 larly concerns us in the present case. 
 
 I have never had any instruction in homiletics, or taken any 
 part in homiletic exercises. This, perhaps, is evident from my 
 sermons. Their division and arrangement may be very defective 
 in comparison with what they ought to be, according to the rules 
 of homiletics. That, without a knowledge of these rules, I have 
 been able to produce so many sermons, and give them at least a 
 tolerable form, is owing to the diligence with which I read the 
 ancient orators and rhetoricians, and the no less diligence with 
 which I applied myself to philosophy. I had early made myself 
 acquainted with the old systems of eloquence, particularly those 
 of Cicero, at school. When at the university, I not only read them 
 igain, but with them connected Quintilian and Aristotle. With 
 the theories of the ancients respecting eloquence I compared their 
 discourses, particularly those of Isocrates, Demosthenes, Aeschines, 
 Lysias, and Cicero ; and I have always thought that the study of 
 these proved of more use to me than lectures upon homiletics 
 would have done. 
 
 Here I must remark, that it was reading the ancients which 
 formed in me that idea of genuine eloquence which afterwards 
 always remained with me, which still appears to be the only true 
 one, and which, in my labors, I have ever endeavored to keep be- 
 fore me, though I have come far short of it. I spent some years 
 at the university before I became acquainted with the Grecian 
 orators. Until then, my notions of eloquence were drawn chiefly 
 from Cicero's works. I looked upon him with admiration as the 
 greatest master in this department, excepting that, on comparing 
 him with the concise Haller, overflowing with thought, I could not 
 avoid occasionally pronouncing him somewhat verbose.^ 
 
 Excited by him, I finally began to read the Grecian orators ; 
 and how astonished I was on finding, in the niost celebrated ora- 
 tor of all antiquity, a man, who, for accomplishing his object and 
 producing the greatest efi'ects, never uses a single flower or far- 
 fetched expression, a conceited and remarkable phrase, or any 
 thing that bears the least resemblance to poetical prose — who, on 
 the other hand, says and delivers everything in those terms which 
 are the most natural, correctly distinguishing and strikingly de- 
 scriptive — and hence, a man in whom are to be discovered no 
 traces of affectation, or struggling after wit and surprising turns, 
 
 * Many of th« ancientf censured him, ut tumidiorem, et Asianmn, et redundaut«iu, 
 et in r('j>etitionibus nimium. Se« Quintilian, lustitut, Orat. 1. XII. c. 10, § 12. 
 
 40 
 
470 
 
 LETTER VI. 
 
 :)r of that audacity so pleasing to many, and said to be the com- 
 panion of genius — a man, on th.3 contrary, who chains the atten- 
 tion of his hearers by a diction, s'^jrong, manly, and unincumbered 
 with a single superfluous word ; who overpowers, as it were, the 
 understanding by the strength of his thoughts, the force of his rea- 
 sons, and the superiority with which he develops them ; and finally, 
 bears every thing away with him by means of an eloquence which 
 rolls forth in periods, which are perfect in themselves, are harmo- 
 nious, and fill the ear."^ 
 
 The more I read this orator, the clearer it appeared to me, that 
 true eloquence is something entirely different from an artificial 
 fluency of speech ; something entirely different from playing with 
 antitheses and witty expressions; something entirely different 
 from poetical prose, or, as Kant calls it, prose run mad ; and 
 finally, something entirely different from that storminess and vehe- 
 mence, that sputtering and foaming, and that bombast and turgid- 
 ness, at which the great mass of the people are astonished be- 
 cause of their ignorance. If, then, said I to myself, for this was 
 the inference which I drew, if, then, I can so speak in the pulpit 
 that my discourse shall always constitute a well-arranged whole, 
 firmly united in all its parts, and continued in the most natural 
 order ; if I can always bring forward such matter as stands in 
 close connexion with the most important concerns of my hearers, 
 and is of utility to them in practical life ; if I can do this so that 
 every thought shall always be clothed in those words, which, of 
 all the treasures of the language, distinguish it in the best and 
 most striking manner ; if, consequently, I can, in teaching, always 
 find the most intelligible, in writing the most obvious, in admon- 
 ishing the most powerful, in warning the most terrific, in consoling 
 the most comforting, expressions ; if I can avail myself of lan- 
 guage so that every shading of the thoughts, every turn of the 
 feelings, every climax of the passions, shall be rendered m.anifest 
 by it, and always made to touch those chords of the heart which 
 they ought to do ; finally, if I can procure for my discourse a ful- 
 ness without bombast, an euphony without artificial rhythm, and 
 an easy uninterrupted current which overflows, pouring itself as 
 it were into the ear and the heart; if I can do all this, it will con- 
 stitute the eloquence which is adapted to the pulpit. Then my 
 discourse will be clear for the intellect, easy to be remembered, 
 exciting to the feelings, and captivating to the heart. Then I 
 shall speak of religion with that perfect simpliciy, exalted dig- 
 nity, and benevolent warmth, with which we ought always to 
 speak of it. 
 
 The idea of genuine eloquence thus drawn out of the ancients 
 in general, but out of Cicero and Demosthenes in particular, be- 
 came so thoroughly my own, that nothing could please me which 
 did not accord with it ; and it constituted the ideal perfection at 
 which I afterwards aimed in working out my own sermons. That, 
 
 * Cuius non tam ribrarent fulmina ilia, nisi numerls oontorta ferrentur, says Cioer« 
 *f hiin, Orat. c. 70. 
 
LETTER Vr. 
 
 471 
 
 on tlie other hand, I said that no use could ought to be mada 
 by the religious teacher, of those arts of which the ancients availed 
 themselves in their oratory, for the purpose of giving a good ap- 
 pearance to the vilest cause, infatuating the hearers Mnth dazzling 
 things, and inducing them to engage in rash undertakings by ex- 
 citing their passions, will, I presume, be taken for granted. It is 
 true, that that part of ancient eloquence which can be retained in 
 the pulpit, had not then been so acutely and happily pointed out 
 as it has been of late by Schott, in his Sketch of a 2 keo7y of Elo- 
 quence, with a particular application to pulpit eloquence."^ The 
 ancient rhetoricians, however, speak of the dishonest artifices of 
 which orators were obliged to avail themselves both on the stage, 
 and before the tribunal, wdth so much frankness, that one must 
 immediatel}^ feel them to be neither practicable nor necessary 
 in matters of religion. 
 
 The want of instruction in homiletics, however, and the omis- 
 sion of homiletic exercises, was rendered uninjurious to me in 
 particular, by the study of philosophy. I cannot deny, that the 
 philosophical sciences, for which, while at school, I felt no incli- 
 nation, presented me with irresistible attractions, as soon as I began 
 to attend to them at the university. It was not long before I 
 esteemed them for their own sake. Without thinking of any use 
 to which I could apply them, under the influence of a love of the 
 truth, I made them an object of study, and became filled with a 
 sense of their immense importance. Almost every day convinced 
 me of the necessity of searching after something tangible and 
 pacifying in this respect, and drove me on to new and incessant 
 exertions. Even while a student, therefore, I devoted a great 
 part of my time to philosophy, and exerted all my strength to 
 form an intimate acquaintance with the philosophemes of the 
 acute Crusius, in all their extent. As, in addition to this, I after- 
 wards began to teach philosophy, and was obliged to lecture upon 
 it, so, for several years, it constituted, as I shall hereafter remark, 
 my principal occupation. To calculate the advantage I should 
 derive from this zealous and uninterrupted attention to philosophy 
 as an exercise preparatory to preaching, was a thing I never 
 thought of, being then influenced by my love for the study itself. 
 It was not until afterwards, that I perceived I could not have gone 
 through better exercises preparatory to entering upon the sacred 
 office. 
 
 Having, by the diligent and long-continued study of philoso- 
 phy, become acquainted with an immense number of subjects 
 standing in various and intimate relations to Christianity, it was 
 not easy for me to be troubled with a want of materials when I 
 began to preach. Having also accustomed myself to treat every 
 thing methodically, and agreeably to the rules of logic, and thus 
 gradually acquired the power of apprehending the connexion, 
 organization, and various relations of all systems, it was not easier 
 
 * Kurzer Entwurf einer Theorie der Beredtsamkeit mit besondrer Anwendung aul 
 die Caiuelberedtsumkelt ; Leips., 1807. 
 
472 
 
 LETTER VT. 
 
 for me to form the plan of a sermon, or handle a religious doc- 
 trine, without order. In short, that activity of thought which 
 enables a man to become perfect master of his subject, whatever 
 it may be, and mould it according to his pleasure, can be acquired 
 only by the study of philosophy ; but a small share of this skill 
 will enable any one who possesses it, to form the plan of a ser- 
 moii with facility. If, therefore, there is any thing indispensable 
 to a preparation for the ministerial office, it is, in my opinion, the 
 study of philosophy. Not, indeed, that I would introduce philo- 
 sophy into the pulpit, or give myself up to vain speculations ; but 
 in part, because it furnishes a man with a large stock of mate- 
 rials, and in part, because it enables one to treat every subject in 
 a clear and radical manner, and agreeably to the circumstances 
 and relations of the time and place.^ No one will, in reality, be 
 able to speak upon religious truths in a manner clear, simple, 
 easy, and intelligible, without having a genuine philosophical 
 knowledge of them, and being complete master of all ideas con- 
 nected with them. He, therefore, who has not received a philoso- 
 phical education, though he may become a verbose chatterer, 
 never can become a good preacher. His defects, in this respect, 
 cannot be supplied by high sounding phrases, or pious, smoothly 
 flowing and luxuriant forms of expression. He will, at most, but 
 dazzle for awhile the great mass of the people, without doing jus- 
 tice to his intelligent hearers, or successfully accomplishing the 
 true object of the ministerial office. f 
 
 Finally, the zeal with which I applied myself to philosophy, 
 furnished an excellent remedy for the defects of my not having 
 attended either to philosophical or theological ethics. As I was 
 anxious to become acquainted with philosophy in its whole extent, 
 and was ultimately called upon to teach it, so I was obliged to 
 make myself familiar with its practical parts, as well as its theo- 
 retical. Accordingly, by my own diligence I supplied the defects 
 of my original education. And here, also, m}^ love of ancient lite- 
 rature turned to good account. With the systematic study of 
 practical philosophy I began occasionally to combine reading the 
 ancient moralists, particularly Plato, Aristotle, Arrian, Plutarch, 
 and Seneca. He who is acquainted with these writers, knows 
 what treasures of moral truths are heaped together in their works, 
 and what life, power, and practical utility, may be derived from 
 a systematic knowledge of ethics, if with it we combine a profit- 
 able reading of these writers. Many of them, particularly the 
 Dissertationes Epictetece of Arrian, the moral treatises of Plutarch, 
 and some works of Seneca, became of so much importance to me 
 
 * Nec vero sine philosophorum disciplina genus et ppecium cuiusque rei cernere, 
 nejcjue earn definiendo explicare, nec tribuere in partes possumus; nec iudicare. quae 
 vera, quae falsa sint; neque cernere consequentia, repugnantia videre. ambij^ua distiu* 
 gUHre. Quid dicam de natura rerum. cuius cognitio magnam orationi suppeditat co- 
 piain ; de vita, de officiis, de virtute, de moribus, sine muUa earuiu ipsarum rerum dis- 
 ciplina aut dici, aut intelligi potest? Cicero in Orator, c. 5. 
 
 t Here we may adduce the testimony of a man who knew best what was safest fof 
 an orator: Fateor," says Cicero, "me oratorem, si modo sim, aut etiam fiuicuniiue 
 Bim; uon ex rhetorum officints, sod ex academiae spatiis ttxstitisstt." Orat. o. 4. 
 
XETTER VT. 
 
 473 
 
 in these circumstances, that I read them often, and always with 
 additional profit in respect to the enlargement and correction of 
 my ethical information. In general, practical philosophy became 
 more interesting to me, the longer I occupied myself with it. 
 Afterwards, I gradually passed over to the best moralists of 
 modern times ; and, what proved of very great usefulness to me, 
 began to read the best historians and poets of every age, with an 
 exclus've reference to ethics."^ That this course very much facili* 
 tated the execution of the wofk upon Christian ethics, in which, 
 by virtue of my office as teacher of theology, I was obliged to en- 
 gage, is self-evident. My system of Christian morality every 
 where exhibit marks of the 'great influence exerted upon me by 
 these preparatory exercises ; and reference is every where made 
 to the writers to whom I am most indebted. 
 
 I did not perceive all the benefit I had derived from this method 
 of studying morality, however, until I began to preach. That the 
 preacher must possess a systematic knowledge of morality, if he 
 would go to the foundation in handling moral truths, is unques- 
 tionable.! This, of itself, however, is by no means sufficient. 
 The preacher must be acquainted with the human heart, and 
 familiar with all its movements, inclinations, and artifices. He 
 must have examined the various dispositions and characters of 
 men, and must know what difficulties and hindrances stand op- 
 posed to the practice of godliness in general, and virtue in par- 
 ticular. He must have the most salutary advice at hand requisite 
 for every case, and, in short, what is and always will be, of the 
 most importance in his circumstances, be possessed of 'practical 
 wisdom. That the only way of acquiring this, is, by paying in- 
 cessant attention to one^s own heart, and those things which we 
 find opportunity to notice, connected with a diligent reading of 
 those authors who have shown themselves well acquainted with 
 human nature, and written expressly for life, needs no proof. 
 Among these, however, the old classic authors maintain so high a 
 rank, that few others can be compared with them. 
 
 I frankly admit, therefore, that they and their best moralists, 
 in connexion with the Bible, which I read incessantly, constituted 
 my preacher's magazine. By them I have been led to a multi- 
 tude of reflections, not only of practical utility, but very great im- 
 portance. By them I have been enabled to find a thousand things 
 in the moral precepts of the Bible, which, without this index, 
 would forever have escaped me. I have no fears, my dear friend, 
 of your taking offence at this confession. The truth always re- 
 mains the truth whenever and wherever it may be found ; and 
 should not a preacher of the present day draw from those 
 very same sources from which the most judicious fathers 
 of the ancient church, and its best preachers, agreeably to 
 their own confessions, rejoiced to 4^aw so much that was use- 
 
 * Quintilian, Institut. Orator. 1. XII. c. 4. 
 
 t Hence,. Quintilian wished to have ethics included in rhetoric. Instit. Orat. 1. XIL 
 C 2, 2 9 seqq. 
 
 40* 
 
<74 
 
 LETTER VIT. 
 
 ful.* But enough of the years I devoted to study. As soon as I 
 have more time to spare, I will give you some farther information 
 respecting the commencement of my academacal career, and the 
 influence vrhich it probably exerted upon my education, prepara 
 tory to becoming a preacher. Farewell. 
 
 LETTER VII. 
 
 Prepares for teaching — Lectures — Becomes Professor Extraordinary of Philosophy 
 Professor Ordinary of Theology, and Provost of the Castle Church — Passes through 
 a painful mental struggle — Preserved from skepticism by respect for the Bible and 
 for morality — The effect of all this on his ministerial education. 
 
 Mv Dear Friend — 
 
 Permit me to give you a very short account of the changes I 
 passed through from the commencement of my duties as academi- 
 cal teacher, until I was intrusted with the ministerial office. It 
 will then be easy for us to ascertain in what respects they contri- 
 buted to prepare me for that office. 
 
 In November, 17?7, 1 went about qualifying myself for the work 
 before me, and devoted from that time until the Easter of 1778, 
 to preparing the lectures which I intended to deliver. These lec- 
 tures, which treated of philosophical and philological subjects, 
 attracted so many hearers, that I was encouraged to continue 
 them : and being requested by many of my hearers to lecture 
 upon theology also, in November of the year 1778, I took the de- 
 gree of Bachelor of Theology, necessary for this purpose. In 
 1780, I was appointed Professor Extraordinary of Philosophy. 
 With express reference to this appointment, I then devoted by far 
 the greatest part of my time to the philosophical sciences, though 
 my hearers induced me to alternate some theological lectures 
 with the philosophical. Scarcely had I sustained the office of 
 Professor Extraordinary of Philosophy for two years, when I was 
 called to become Professor Ordinary of Theology, with the express 
 reserve, however, of my former professorship. Accordingly, in 
 November, 1782, I became Doctor of Theology, and in December 
 of the same year, entered upon the duties of my new office. From 
 this time onward, my attention was divided between philosophy 
 and theology, as I was called upon to teach both of these sciences ; 
 and as, excited by the number, zeal, and adherence of my audi- 
 tors, I read from four to five, or even more lectures, a day, it wa^ 
 not long before I had occasion to go through with the substaiK ( 
 
 * The oration of Basilius the Great, Ad adolescentes de modo, e literis Graocis ut ili 
 tatem percipiendi, is known. Couip. ^ Krebsen's Abhandlung .iiber diese Solirift. in 
 the Opuscuia academica et scholastica, p. 39Sss., which Sturz has printed with his 
 edition of the abovenamed oration. "Philosophi autem," says Augustin. "qui vocjin* 
 tur, si qua forte vera et fidei nostrae accommodata dixerunt, maxime Platonici, non 
 fiolum formidanda non 8unt, sed ab eis etiam, tumquam iniustis possessoribus, in nnum 
 nostrum vindicauda." De doctrina Christiana, 1. II. c. 40. 
 
LETTER VII. 
 
 475 
 
 of both departments. In this manner I had labored but two 
 years, when I received the office of Provost of the Castle or Uni- 
 versity Church, and of course, that of preacher, upon Avhich I ac- 
 tually entered on the feast of Mary's Annunciation, in 1784. In 
 addition to my professorial duties, therefore, I had now all at 
 once become obligated to deliver a sermon in the University 
 Church, on the forenoon of every Sabbath and festival. Before I 
 say any thing of my labors as provost, however, let us go back, 
 my dear friend, to the commencement of those years, of whose 
 changes I have given you so cursory a survey, in order to see 
 what was done during this time to prepare me for the business 
 of preaching, and ensure me some success in the ministerial office. 
 
 From 1778 to 1784, I did not, I may say, exercise myself in 
 preaching at all ; for, during this period, I certainly did not 
 preach more than four times at the farthest ; and one of these 
 was when I became Doctor of Theology. This is easy to be 
 accounted for. During this period, I was not obliged to preach 
 either as a matter of duty or office ; and having enough to do with 
 the sciences, the principles of which I wished thoroughly to inves- 
 tigate, and then exhibit in the clearest and best manner, I could 
 not think of entering the pulpit. Besides, so long as I was Pro- 
 fessor Extraordinary of Philosophy, I was uncertain whether I 
 should not entirely and forever exchange the pulpit for the phi- 
 losophical chair. At least, I had so much to do with the latter, 
 and for it, that I lost the former entirely out of view. I did, in- 
 deed, conduct exercises in a small society, and at its request, in 
 the composition and delivery of sermons ; and in particular, give 
 some general directions respecting their proper construction. 
 These, however, were out of the usual course, and soon brought 
 to a close by the gradual dispersion of the society. With regular 
 exercises of this kind, I absolutely had nothing to do, during this 
 period. 
 
 And here, my dear friend, I cannot avoid giving you a descrip- 
 tion of the internal struggle so singular, and, in respect to my 
 whole learned education, so important, through which I passed, in 
 the first years of my academical career. 
 
 I have told you that I was a zealous Crusian when I began to 
 deliver lectures. If I had not been, I should not have taken the 
 trouble which I actually did, to acquire a thorough knowledge of 
 the system of this somewhat heavy philosopher. Accordingly, I 
 adopted it in my first lectures. In so doing, however, I felt my- 
 self under a pressing necessity to become acquainted, also, with 
 other philosophical systems ; in part, for the purpose of ascertain- 
 ing what the best geniuses of every age had thought respecting 
 the great problems which philosophy has to solve ; and in part, 
 because I saw that my own views could not be thorough and 
 satisfactory until I had taken such a survey, and become ac- 
 quainted with opposing systems. Hence, I began with great zeal 
 to look into the most celebrated systems of the ancient and modem 
 world, and, in particular, to read the various authors extant upon 
 every system. 
 
476 
 
 LETTER VIT. 
 
 But bow astonished I was, and overwhelmed with embarrasa- 
 nient, when, in this course of study, I discovered a multitude of 
 weak parts in my own system, of which I had before had no sus"» 
 picion. In proportion as my philosophical views were extended, 
 I learned, that many things could be said in favor of those posi- 
 tions, which, to the partial Crusians, had either appeared absurd, 
 or highly dangerous ; the stronger I began to feel that every sys- 
 tem contains something true and good ; that in every one, human 
 reason exhibits itself in some peculiar way, and hence, that every 
 one is deserving of investigation and respect; the more doubts 
 arose in my mind ; the more uncertain the ground became, upon 
 which I before believed myself standing with such firmness ; and 
 finally, it came to such a pass, (for why should I not confess to 
 you the truth,) — it came to such a pass, that I had nothing firm 
 under my feet; that I was involved in the mazes of discordant 
 speculations, and fluttering as it were in the air, without knowing 
 any longer Avhere to find the ground. 
 
 About this time, disputes became more and more general in the 
 theological world, and not only threatened to shake doctrinal the- 
 ology in particular, but actually to overturn it. These greatly 
 added to the perplexity of my internal fermentation, and some- 
 times increased it to the most painful disquietude. 
 
 Neither my conscience nor my heart, however, would sufier me 
 to remain ignorant of these disputes and discussions. The ques- 
 tion. What connexion has philosophy with revelation, and how 
 can the two be reconciled together? had always been an interest- 
 ing and important one to me, and it became increasingly so, from 
 the moment I was called to deliver lectures upon theology. It is 
 in vain for me to attempt to give you a description of the sad 
 struggle in which I saw myself involved every morning — a strug- 
 gld which was renewed with every preparation I made for lectur- 
 ing, and as often accompanied with the greatest helplessness and 
 embarrassment. The idea of saying any thing which should in- 
 fect the youth with pernicious error, filled me with trembling ; 
 and yet I had to speak of a thousand things respecting which I 
 was obliged to explain myself with such problematicalness, as to 
 render a conviction of the truth impossible. Accordingly, the 
 striking of the clock which called me to the lecture-room, often 
 found me walking up and down my chamber with tears in my 
 eyes, engaged in earnest prayer to God, that he would guide me 
 at least in such a manner, as not to sufi'er me to do any thing 
 detrimental to religion and morality ; and not unfrequently was 
 it difficult for me to conceal my internal commotion from my 
 hearers. Notwithstanding the uncertainty, however, in which all 
 my knowledge, even that which I had considered as resting upon 
 a solid basis, was, about this time, involved, two principles re- 
 mained by me unshaken: First, never to permit myself to in- 
 dulge in an}^ explanations in philosophy which did violence to 
 my moral feelings ; and second, never to assert any thing in the- 
 ology which was at variance with the obvious declarations of the 
 Bible. 
 
LETTER VII. 
 
 477 
 
 That any thing could be true in philosophy which was prejudi- 
 cial to morality, was something of which I could in no wise be 
 convinced. Positions of this kind, with how much so ever plausi- 
 bility they were laid down, always disgusted me. By means of 
 the moral education I had received, and the diligent attention I 
 had paid to my own improvement, moral feeling, had been ren- 
 dered too active in me, not immediately to reject and that too with 
 aversion, every position of an immoral tendency ; and whenever 
 such occurred to me, I soon succeeded in discovering their falsity, 
 and tracing out the sophisms upon which they rested. Hence, 
 though I found myself unable to embrace any party as a whole, 
 and felt very far removed from any system which had been tho- 
 roughly tried and was satisfactory to myself, yet I never embraced 
 any opinions of a dangerous character, or prejudicial to morality ; 
 and besides, I was an Eclectic, whose object was to obtain what 
 appeared to be the best and most tenable of every system, and 
 arrange it in a convenient form. This being the case, that my 
 phiU^sophical lectures were always assuming a new aspect is a 
 mattor of course. I constantly extended my investigations, and 
 arrived at new views and results. This could prove of no disad- 
 vantage to my hearers. I always gave them, what, according to 
 duty and conscience, I considered the best and truest; and 'if any 
 of them, on hearing me lecture upon the same subjects again, dis- 
 co rered changes, it led them to reflect for themselves, and filled 
 them with a spirit of investigation ; and to awaken a spirit of in- 
 vestigation in my hearers, and teach them to stand upon their 
 own feet, was the grand object of all my lectures, particularly the 
 philosophical. 
 
 In regard to theology : The principle, not to approve of any 
 thing in theology which was at variance with the obvious decla- 
 rations of the Bible, confined me to a middle course, in which, with 
 sufficient freedom for examination, I was restrained from running 
 ofi" too far into error. That this proved prejudicial to the students 
 committed to my charge, I will not pretend to deny. The Bible, 
 as I lately informed you, my dear friend, had been my companion 
 from my youth. I had never ceased to look upon it as the word 
 of God to man, and read it as such. To me, therefore, it was of 
 sacred and decisive authority. Hence, a position which contra- 
 dicted it, disgusted my religious feelings, as much as an immoral 
 assertion did my moral sense. That I regularly and faithfully 
 examined the principles upon which the authority of the Scrip- 
 tures rest, you will take for granted. Before I did so, however, 
 it was a matter of conscience with me not to involve myself in any 
 contention with a book which originated with God, and consti- 
 tutes the instruction of so large a portion of our race ; the divine 
 power of which I had so often experienced in my own heart, and 
 for which all my feelings had ever declared in so decided a man- 
 ner. In addition to this, I was born in a church, which is the 
 proper kingdom of the Scriptures, acknowledging as it does no 
 other unlimited authority, and deriving its system of doctrines 
 entirely from them. This system appeared to me to be far more 
 
478 
 
 LETTER VII. 
 
 agreeable to the Scriptures, provided they are received without 
 any human refinements or perversions, than that of any othef 
 religious par'.y of Christians. Hence, notwithstanding the great- 
 ness of my internal fermentation, and the length of my struggles 
 with doubts of every kind, I could, from the very beginning, not 
 only teacli the system of doctrines embraced by the Evangelical 
 church, but, if I acted conscientiously, was obliged to do so. Of 
 course, I afterwards did this with increasing delight and thorough- 
 ness, as I became more and more convinced, that the essential 
 parts of this system are contained in the Scriptures, and too 
 deeply founded upon them ever to be mistaken, or, by any of the 
 arts of interpretation, entirely explained away. 
 
 And now, my dear friend, as to the result: Strictly speaking, 
 the six years which I have just described, or the time from 1778 
 to 1784, cannot be reckoned as devoted to an immediate prepara- 
 tion for the ministry. During this remarkable period of my life, 
 I was zealously engaged in inquiries after truth and certainty, and 
 made it my principal aim to obtain correct views of those sub- 
 jects which, by every rational man, ought to be looked upon as 
 the most sacred and important. With the business of preaching, 
 during this period of struggle, I did not trouble myself. That it 
 was a period of immense usefulness to me, however, in this re- 
 spect, you will yourself infer. The exercises in teaching and 
 thinking in which I had to engage, the various acquisitions which 
 I was obliged to make, the stores of useful materials which I ac- 
 quired, the many precious reflections to which I was led, and, 
 what is more than all the rest, the joyful convictions respecting 
 the most important concerns of man, which I gradually obtained 
 — all these proved of great value to me when I began to preach. 
 I then found myself neither destitute of materials to work upon, 
 nor void of skill to give what was to be delivered the requisite order 
 and connexion. In respect, also, to expression and representation, 
 I had gained more than I had lost; for without words it is impossi- 
 ble to philosophize, and the reading of the best and acu test writers 
 in which I employed myself during this period, proved of great 
 use to me in increasing my knowledge of language, and forming 
 my taste. It is time, however, for me to hasten to my entrance 
 upon the business of preaching. Permit me to give you an account 
 of myself, in this respect, in my next letter ; and in the mean 
 time, farewell. 
 
LETTER VIII. 
 
 479 
 
 LETTER VIII, 
 
 Becomes a pastor — Ministerial habits — Complains of his memory — No imita/or — 
 Wrote very methodically — His first sermons quite defective — Ought to have read 
 and studied the best masters. 
 
 My Dear Friend — 
 
 I had not preached more than sixteen or twenty times at the 
 farthest, in all my life, when I was ushered into a very important 
 station as a minister of the Gospel, and one who was to have 
 young students for his hearers, and serve as a pattern to those 
 who were destined to become ministers themselves. You will 
 readily suppose that I deeply felt the importance of my calling, 
 and entered upon it resolved to do the utmost in my power to per- 
 form its duties, and to omit nothing, so far as knowledge and de- 
 sign were concerned, which should be requisite for enabling me 
 to render my sermons useful. As I was obliged to begin preach- 
 ing without having gone through much preparatory exercise, in 
 the midst of labors of an entirely different kind, the whole em- 
 ploym6nt with me had some peculiarities, which I will lay open 
 to you in regular order. 
 
 I was scarcely ever master of my own time. Almost every 
 moment I had to spare, during the week, was devoted to the 
 business of my professorship. The only time I had for composing 
 sermons was what I had formerly spent in reading and extending 
 my studies. I was also unable to calculate upon my health. It 
 had never been firm, and with the efforts which I was now 
 obliged to make, it certainly could not gain. Accordingly, I was 
 subject to sudden fits of indisposition, particularly to ephemeral 
 fevers, which often attacked me when I was least prepared for 
 them. 
 
 Hence, when I began to preach, I firmly resolved, never to post- 
 pone the composing of a sermon to the last moment, but always 
 to commence the work as soon as possible. From the very out- 
 set, therefore, I made it an invariable rule, before delivering one 
 sermon, to have another already prepared to follow it, in my 
 desk. 
 
 This was of more than one advantage to me. I was never 
 driven to the necessity of preaching unprepared, or of extemporiz- 
 ing. I was ready for every occasion long before it arrived. If 
 unforeseen events occurred, or my studies were interrupted, or 
 sudden fits of indisposition attacked me, they could not injure my 
 labor; for if these things took place during the latter part of the 
 week, they could not affect the sermon already in my desk, and 
 ample time was always left for me to plan another to succeed it, 
 and write it out, with all the requisite care. More than all the 
 rest, however, this habit of early preparation made it unnecessary 
 for me to do any thing in haste. Sometimes I did not succeed to 
 
480 
 
 LETTER VIII. 
 
 my mind as to every point, in my first attempts at jmposing a 
 sermon. As, however, more than a week was to elapse before it 
 would be delivered, I had ample time for working over the whole 
 of it, or a part, as often, as I pleased, and endeavoring to render 
 it, at least, in some measure perfect.* Hence, my sermons natu- 
 rally acquired a certain uniformity of character. At any rate, 
 they had this perfection if no other, that one was not exalted too 
 much above another, as all had, in the main, received an equal 
 share of attention. These advantages induced me to continue the 
 habit of early preparation* for the pulpit, even after I ceased to be 
 professor, when I had far more time to devote to my sermons; 
 This I was constrained to do, so much the more, from the fact, 
 that the ideal perfection at which I aimed in composing a sermon, 
 was always becoming more elevated, and, consequently, required 
 me to make increasing exertions to effect its attainment. I labored, 
 therefore, at this time, notwithstanding I had preached so often 
 and so long, more hours and with greater diligence upon my ser- 
 mons than I did at first ; and hence, was obliged to calculate 
 closer than formerly, in order to obtain sufficient leisure for com- 
 posing them. 
 
 No sooner had I commenced the business of preaching, than I 
 became very painfully conscious of a defect, which had not Avholly 
 escaped me before, but which I had not much regarded, namely, 
 the want of a good, ready, and retentive memory for words. In 
 recollecting things, connected trains of thought, and whole sys- 
 tems of well-arranged ideas, I never found any difficulty ; and the 
 attention I had paid to philosophy, had greatly exercised and 
 strengthened my memory in this respect. To call to mind, how- 
 ever, a discourse I was to deliver, in exactly those words and 
 phrases in which it was written, was not so easy a task nor 
 could I, at first, consistently with the arrangements I had made 
 for composing my sermons, entirely prevent all the injurious re- 
 sults of a defective memory. Nevertheless, I was sensible of the 
 impossibility of avoiding the introduction of inappropriate and 
 undignified expressions, falling into tautological excrescences, 
 speaking with imperspicuity and indefiniteness, and, perhaps, by 
 means of a careless style, of exciting aversion and disgust, in any 
 other way, than by adhering to the very terms and expressions 
 which, in writing my sermons, I had selected as the best. Hence, 
 I applied every spare moment I could find during the week, par- 
 ticularly dressing time, to gradually committing my sermon to 
 memory, in order that I might be able to deliver it without em- 
 barrassment. That, under such circumstances, I found this part 
 of my duty the hardest I had to perform, is a confession you will 
 naturally expect. Indeed, with the most conscientious diligence 
 and care in this respect, I could not avoid letting many things 
 
 * [ "I cannot recommend Reinhard's custom of writing a second sermon before the 
 first was delivered, to those who commit their discourses; as the two things united 
 must occasion perplexity." Taschirner, Briefe veranlasst durch Reinhard's Gestaad- 
 mwse, u. s. w. Sulzbacb, 1810, S. 248 fT.] 
 
LETTER VIIT. 
 
 481 
 
 illp in the delivery, and often entirely destroying a well-con- 
 Btructed period, by substituting new and ill-adapted expressions, 
 instead of the ones which had originally been selected ; nor have 
 I been able, by constant exercise, to remedy this natural defect of 
 my memory ; for it costs me now as much trouble as it did at first, 
 to take up every thing, when I preach, exactly in the order in 
 which it was conceived and written.* 
 
 From the circumstances which I have now recounted, you will 
 be able, in a great measure, to collect the reasons why my ser- 
 mons have received the peculiar form and division which they pos- 
 sess. For me to imitate a master, when I was obliged to begin 
 preaching, was impossible. From the history of literature, in- 
 deed, I had become acquainted with the most distinguished men 
 in this department ; but of thefr mode of sermonizing I was totally 
 ignorant. The above-named Passion Sermons of Saurin were the 
 only ones I had ever read, and all the idea I ever had of imitating 
 this, excellent man soon passed away in the midst of -a pressure of 
 business, or was annihilated by that activity of thought which 
 will not readily submit to restraint. I gave myself up, therefore, 
 to my own opinions and feelings. 
 
 When a professor, I was in the habit of composing my dis- 
 courses in a very methodical manner, and this habit followed me 
 into the pulpit. My sermons contained definitions, divisions, and 
 arguments, just like my lectures ; and were as closely directed, in 
 every respect, to the devotion of my hearers in the church, as the 
 
 * [*'That ft sermon should be carefully worked out and committed to memory before- 
 hand, ivhenever it is possible, I have," says Tzschirner, (Briefe u. s. w., already referred 
 to, S. 248 fF.) ''become thoroughly convinced. To read a sermon shackles an orator, 
 prevents his hearers from indulging; the agreeable illusion that what he says and feels is 
 the result of the moment, and transforms him into a mere teacher. It may be tole- 
 rated in an aced man, but should be wholly avoided by the young. To extemporize 
 leads to superficiality and chattering. True, the ancients often extemporized, but not 
 until after years of training, and then on occasions which spontaneously furnished the 
 orator with enough to say; whereas the minister has to draw from his own medita- 
 tions. It is far better, indeed, for a man to speak from a plan, than a half-written, 
 half-committed sermon; but I advise you, my dear friend, to extemporize as little aa 
 possible." The opinion here expressed is quite a prevalent one in Germany, and has 
 many plausible arguments in its favor; but is it correct? Of the different modes of 
 addressing an audience, that is the best which enables the orator to keep the field of 
 thought the most vividly before him. With the Germans, we must ask. What can be 
 more unfavorable than reading a sermon, in this respect? To speak a sermon memo- 
 riter is ascending a grade higher, provided it be well committed, and the man have a 
 soul that will kindle. How easy, however, even in this case, to lose sight of the field 
 of thought, in the mechanical process of rehearsing words! That many eloquent dis- 
 courses must be composed, long and intensely analyzed, studied, and repeated, before 
 a man can become an orator, is readily admitted ; but is memoriter preaching the 
 most favorable to oratory? Will it enable a man to keep the field of thought most 
 vividly before him ? And yet the objections made by the Germans to extemporary 
 speaking, are also founded in truth. Nothing can be more injurious, in the end, to 
 real oratory, or to the cause of truth, than that chattering mode of declaiming which 
 is so generally known as extemporary preaching. There is another mode, which, if I 
 mistake not, combines the advantaires both of memoriter preaching and extemporizing, 
 cnaltles a man to keep the field of thought before him, thu5 lighting up the fire within, 
 and holds him ready for new impul^^es — the attainment of which will constitute the 
 perfect orator. It consists in committing thoughts and illustrations to memory, with 
 little or no reference to words, and then giving the audience an unhesitating and sim- 
 ple description of what lies before the mind, as we describe a beautiful landscape to a 
 friend.] 
 
 41 2 r 
 
482 
 
 LETTER VIII. 
 
 latter were to the attention of my hearers in the theological Ieo« 
 ture-room. That the early education I received had greatly in- 
 clined me to this kind of preaching, you will infer, my dear 
 friend, from what has already been said. There were some par- 
 ticular reasons, however, which justified me, as I supposed, in 
 this, I may almost say, scholastic mode of preaching. As 1 had 
 to preach in the University Church, the majority of my hearers 
 were learned men and students. To these, capable as they were 
 of following out a regular and closely connected discourse, I con- 
 sidered it my duty to have particular respect. Strictly speaking, 
 they had been intrusted to me, and constituted my church. To 
 this it may be added, that my capricious memory did not well 
 retain any thing but what was closely connected together. The 
 more accurately and methodically my sermon was adjusted in all 
 its parts, even the smallest divisions, the easier I found it to be 
 gotten by heart.* That, in the midst of the loads of business 
 of every kind with which I was surrounded, I should avail myself 
 of this assistance as mucfa as possible, was natural. Finally, I 
 learned from experience that this mode of preaching proved of 
 great utility, even to common people. At first, only a few came 
 to hear me. My manner of preaching was too strange to them to 
 present them with many attractions. These few, however, gradu- 
 ally became accustomed to my style of writing, and soon their 
 numbers increased ; so that, in the end, I found myself by no 
 means destitute of illiterate hearers. Those of this class who 
 attended were, in a short time, able accurately to remember the 
 whole train of thought contained in each sermon, together with its 
 principal contents. There were citizens^ wives, who could, from 
 Sabbath to Sabbath, give a minute account of each discourse they 
 heard, with all it-s divisions and subdivisions. As, therefore, I 
 considered it my duty to preach from memory, and felt anxious 
 to have my hearers as intimately acquainted as possible with what 
 I said, utility required me, as I believed, to continue this mode 
 of sermonizing. It is true, that, in so doing, I was obliged to 
 renounce many things connected with rhetorical taste : but I did 
 this the more willingly, as I had alwa3^s looked upon the Chris- 
 tian minister as a teacher, rather than an orator ; and from expe- 
 rience I gradually learned, that a discourse so composed as to 
 constitute a well-arranged whole, is not only capable of being 
 clothed in an interesting dress, but also of being filled with 
 animation. Farther on, however, I shall call your attention 
 more particularly to some parts of this method, which I either do 
 not wish to have imitated at all, or, at least, not by preachers in 
 the country. 
 
 Here I must add the confession, that the sermons I preached 
 during the first years of my ministry were, in reality, very imper- 
 fect. The reason of this was, that I had gone through no exer- 
 cises in this department, and was obliged to acquire all the skill 
 
 * Quintilian expressly reoomtnends good arran^emnnt for the sake of the aBsistane* 
 :t aflfords a man's memory. Institut. Orat. 1. XI. c. 2, 9, 36, 37 
 
LETTER VIII. 
 
 483 
 
 which I ought to have brought with me to the work, in the pro- 
 gress of the work itself. I cannot forbear saying, therefore, lei 
 no one destined for the ministry fail to improve every opportunity 
 which presents, in attending to the necessary preparatory exer- 
 cises. The greatest natural talents will not compensate for the 
 want of such exercises. A man of genius will get along better, 
 indeed, under such circumstances, than one that is not, and com- 
 plete his task at an earlier period ; but length of time will cer- 
 tainly not accomplish what, with a little more diligence in the 
 proper season, might have been accomplished at once. I felt the. 
 imperfection of my sermons very sensibly, — more sensibly than 
 my good-natured hearers. Hence, though I had preached at Wit- 
 temberg for eight years, yet I had not been persuaded to print 
 more than eighteen sermons, two of them separately, as I have 
 already informed you, my dear friend ; the remaining sixteen, in 
 a volume by themselves. I became more deeply sensible, how- 
 ever, of the imperfections of these sermons, some time afterwards, 
 than I was while at Wittemberg. I then undertook to repeat 
 some of the sermons which I had formerly delivered, but could 
 not, so dissatisfied was I with them, without working them en- 
 tirely over. Many years have now elapsed since I altogether 
 relinquished such an attempt ; for though I now have more than 
 a hundred such sermons by me, yet, taken as a whole, they are, 
 according to my present feelings, so very imperfect, that I should 
 be obliged to work them all over in order to render them tolerable. 
 
 Let me conclude this letter, my dear friend, with a confession 
 which I feel bound to make by way of caution to young minis- 
 ters. Perhaps my sermons would have been far better at an ear- 
 lier period, if I had read and studied the best masters in the de- 
 partment to which I was devoted, taking them for my guides. 
 This, hoAvever, I never did, and, oppressed as I was with business, 
 was utterly unable to do. It is true, I had the charge of a little 
 society, which met once a week, formed plans, and wrote sermons, 
 submitting them to my criticism. With this society, there was 
 also connected a reading association, in which fifty volumes of 
 works selected by myself, with an especial reference to the minis- 
 try, were circulated every week. Of course, these works com- 
 prised some of the best collections of sermons then in existence, 
 and which students might well have considered as patterns. How- 
 ever diligently they were read by others, I had no time to read 
 them. Indeed, obliged as I was, constantly to compose sermons 
 for myself, I could not think of reading the sermons of others. If 
 I was ever so happy as to get any time for reading, I wished to 
 devote it to something in another form which was calculated to 
 recruit me by novelty or variety. It was not until I had been 
 Jourt Preacher for several years, that I began to form an ac- 
 quaintance with the spirit and manner of the best French, Eng- 
 lish, and German preachers. Some of Zollikofer's sermons weVe 
 the first I read for this purpose. I immediately found the produc- 
 tions of this great man fraught with a thousand excellencies which 
 ^ urne did not possess, but which they might have posseesed, at 
 
484 
 
 LETTER IX. 
 
 least in part, had I made myself acquainted with them at an ear- 
 lier period. I was now too old, however, to think of imitation, 
 and too much habituated to my own method, to effect any great 
 changes in it. Tlie only advantage, therefore, which I could at 
 this time, and which I actually did, draw from them, consisted in 
 the fact, that they induced me to lay myself under higher obliga- 
 tions, and made me feel very vividly how far I still was from the 
 goal of perfection. 
 
 I hope that young preachers will take warning from my exam- 
 ple. In more than one respect, it is necessary and u«<eful for a 
 man to obtain a practical knowledge of what is best and most 
 worthy of being read, in the department to which he is devoted ; 
 nor will it contribute, in any small degree, towards perfecting the 
 education of a minister, if he, from time to time, make himself 
 acquainted with the greatest masters in his art, and study their 
 works ; not for the purpose of slavishly imitating them, but in 
 order to quicken his perception of the truly beautiful and great, 
 correct his taste, and then form a method of his own which shall 
 harmonize the best with his powers, talents, and the circumstances 
 in which he is placed. I had been taught by Cicero, to neglect 
 none of the productions of the greatest orators. Every body ac- 
 qoxiinted with his works, knows from his" Brutus how familiar he 
 was with all the Greek and Roman sciences connected with his 
 art, and with what diligence he studied the literature of his de- 
 partment. May his example, so much neglected by myself in this 
 respect, prove exciting and salutary to others. Farewell. 
 
 LETTER IX. 
 
 Chooses to speak of his creed — Began preaching in times of great religious contro- 
 versy — Was censured by some, apologized for by others, for adhering to Ortho* 
 doxy — Very much pained by the latter — How he arrived at his religious views 
 — Early saw the necessity of adhering entirely to reason, or entirely to revela^ 
 tion — Those following a middle course involved in un»rertainty — Knew not what 
 they were about — Felt himself obliged to adhere entirely to revelation — Wel- 
 comes truth, however, from all quarters — A belief in revelation favorable to 
 reason and effect — The grand cause of his adherence to the Gospel, his need of a 
 Saviour— Solemn conclusion. 
 
 My Dear Friend — 
 
 You will excuse me, you say, from speaking of the subjects and 
 contents of my sermons, inasmuch as it is sufficiently evident to 
 every one who examines them, that the principles they contain 
 are those of the Evangelical church, as emoodied in its articles of 
 faith ; and that none of them, however numerous they are, can 
 be looked upon as merely doctrinal or ethical, as the theoretical 
 and practical parts of religion are every where combined toge- 
 ther, and exhibited in their mutual connexion. I not only ac- 
 knowledge the justice of these remarks, but confess the gratitude 
 
LETTER IX. 
 
 485 
 
 I feel, for the readiness with wliich you refrain from asking me 
 to defend my orthodoxy and adherence to the ancient doctrines 
 of our church. Such, in all cases, being the character of my ser- 
 mons, you wish for nothing more, as you say, respecting them, 
 than an account of the form in which they were composed. You 
 will excuse me, however, if I make no use of your forbearance. 
 Permit me, on the other hand, to devote this letter to saying some* 
 thing about the reasons why my sermons contain such principles 
 and no otherv*?. 
 
 On account of my adherence to the doctrines of our church, or 
 rather to the doctrines of the Bible,* which have always been 
 recognized in my sermons,'! have, on the one hand, been bitterly 
 censured, and in reality calumniated ; and, on the other, tenderly 
 apologized for and defended ; and I will frankly confess to you, 
 my dear friend, that the latter has grieved me far more than the 
 former. 
 
 I commenced preaching at a time in which our illuminating 
 theologians had succeeded in rendering the doctrines of Chris- 
 tianity so clear and intelligible, that nothing was left but pure 
 Rationalism. Then, for any one who wished to get applause and 
 (fbtain journal approbation, it was an almost indispensable condi- 
 tion, that he should have declared some book of the Bible spu- 
 i-ious, or have attacked some established doctrine. He who ven- 
 tured to make his appearance in public without doing homage to 
 the spirit of the age, might calculate upon being received with 
 ridicule and contempt. That I did not escape this fate ; that, on 
 the other hand, my adherence to the ancient doctrines was pro- 
 nounced incomprehensible by the reviewers, treated with injustice 
 and severity, and spoken of with bitterness and sarcasm, is a mat- 
 ter with which you must have been acquainted. One of these 
 zealots thought it advisable to give a connected representation of 
 the most powerful things which had been said in this respect, and 
 publish them in a little book."^ 
 
 On the other hand, as I never wrote a word in my own defence, 
 there were patrons who ^came forward without invitation for the 
 purpose of solving the' riddle. That I remained such an old- 
 fashioned believer from stupidity, or want of learning, was some- 
 thing which, as they asserted, could not be admitted. " It must, 
 therefore, be supposed,^' said they, " that he speaks as he does, in 
 order to accommodate himself to the circumstances and relations 
 in which he is placed. It cannot be doubted that he is, at heart, 
 convinced of the opposite truths, and a firm believer in the cor- 
 rectness of the modern explanations given of the Scriptures, for 
 what man of genius and learning is not? The country in which 
 he instructs, however, is probably not prepared for this new light ; 
 or, perhaps it is hig opinion, that a public religious teacher should 
 
 * It is entitled: Neuesto prot(>?tantiFche B^^kenntuipse liber Sectenpeist und Can- 
 eelkrieir, verafilasst (lurch die Keiuhardische Reformationspredigt von 1800, pesammclt 
 Bum Besten .«eine.r Amtsbriider vou Wiiheim Kcister, Predigern in der Rheinpfal*. 
 Deutschland, 1802. 
 
 41* 
 
486 
 
 LETTER IX. 
 
 deliver such truths a^? he is enjoined to do by Mie state, without 
 blending with them any particular opinions of his own ; and as, 
 
 in the celebrated work entitled the Contest of the Faculties* this 
 was shown to be v(»ry rational and proper, so every thing was 
 cleared up, and but little left, necessary for putting an end to my 
 orthodoxy. 
 
 That this mode of apologizing for, and defending me, filled my 
 heart with far more pain than all the abuses I received, is a thing 
 at which no one will be less astonished, my friend, than yourself. 
 You know me, from long experience, to be frank and open 
 hearted. You know that I never speak otherwise, even in com- 
 mon life, than as I think. You know that I cannot speak a word 
 contrary to my convictions, and that, should I attempt to do so, 
 it would die upon my tongue. You know that I never flatter a 
 man, and that, in the pulpit especially, whenever it has been 
 necessary, I have spoken with a frankness amounting even to 
 boldness. And, finally, you know that, whenever this frankness 
 became useless, or incapable of defence, instead of changing my 
 views and beginning to speak in another tone, I invariably re- 
 mained silent. And yet, in the most important of all concerns, I 
 was pronounced by the world a dishonest man ; was said to teach 
 a religion which I did not believe ; and accused of performing the 
 duties of my office like a miserable hireling, not for the sake of 
 the truth, or the salvation of the souls intrusted to my care, but 
 for the sake of my own advantage ! If the relations which I sus- 
 tained in Saxony were so oppressive, could I not have gone into 
 other countries, where perfect freedom was to be enjoyed ? Did 
 I not receive calls and invitations from such countries ? And 
 was I not, in general, so circumstanced, that I could obtain a 
 measure of independence whenever I wished? Happy it was, 
 that none of these deceptive representations produced any efiect 
 upon my church. My moral habits and entire mode of action 
 were of too upright a character to permit them to mistrust me in 
 the least respect, or look upon me as an equivocator. Besides, he 
 who ever heard me preach, knew from my manner that what I 
 uttered came from the heart, and felt that I spoke the language 
 of deep-rooted and firmly established conviction. 
 
 Permit me, then, to explain to you in a few words how I arrived 
 at those views so offensive to our reforming theologians. Of the 
 labor it cost me to obtain harmonious and firm results in philoso- 
 phy and religion, I have already given you an account. In my 
 struggles after the truth, I could not fail to perceive that strict 
 and systematic connexion, unity of principle, and consistency of 
 thought in religion, could be acquired only by adhering entirely 
 to reason, or entirely to the Scriptures : and hence, in reality, only 
 by the Rationalist or Supernaturalist. With the former, reason 
 alone decides. What she does not comprehend and approve of, 
 he utterly rejects from his creed. His knowledge, therefore, ia 
 connected and homogeneous. With him, the Scriptures have no 
 
 * Der Streit der Facultiten. 
 
LETTER TX. 
 
 487 
 
 more authority than any other human production. Tic listens to 
 what they say only when it agrees with his own opinions ; and 
 then, not because he supposes it alFords any decisive pr f f v. I; at 
 he believes, for in this respect he trusts alcne U> l e;/ ; i:. i ut 
 merel}^ for the purpose of illustration, and showing iliai oiLer& 
 have thought and believed as he does. 
 
 In like manner, consistent with himself, and in every rcF^pect 
 faithful to his own principles, is the Supei naturalist. To Iiim, in 
 matters of religion, the Scriptures are what reason is to the Ra- 
 tionalist. He makes use of the latter, indeed, for the purpose of 
 examining the claims of the Scriptures, and the arguments in 
 favor of their high origin ; but as soon as this is done, as soon as 
 he is convinced that the instructions they contain originated with 
 God, he receives their authority as decisive in every thing pertain- 
 ing to religion. Thenceforward, reason has nothing to do but to 
 explain the Scriptures, and endeavor to ascertain their meaning ; 
 and the doctrines to which this process leads her, however strange 
 they may seem, or far they may lie beyond the reach of her dis- 
 covery or ability to prove, she is by no means at liberty to reject, 
 unless they contain some things contradictory in themselves. On 
 the other hand, she is bound to recognize them as from God, and 
 yield obedience to them as of divine authorit3^■^ 
 
 It is perfectly evident, that a man will reason inconsistently, 
 and fail of lighting upon any satisfactory and determining princi- 
 ple for the regulation of his knowledge, so long as he pursues a 
 middle course, and makes reason and Scripture co-ordinate, in- 
 stead of making the one subordinate to the other. In this case, 
 there is no way for determining the extent of their respective rights, 
 or adjusting their proper claims. Nothing farther is then left 
 but the capricious will, under the direction of which, the man 
 som'etimes yields to the control of reason, at others, to the control 
 of the Scriptures, and sometimes receives doctrines which are 
 altogether unknown to reason, merely because they are found in. 
 the Bible; and at others, rejects positions, however Scriptural 
 
 * "Reppecting the poFpibility and necessity of a revelation," Pays Les^inp:, "and tbe 
 credibility of the many who lay claim to inspiration, reason alone must decide. When 
 phe has settled these points, and discovered a rovebition. she must look upon its con- 
 tainiu}? thinjrp above her comprehension as an argument in its favor, rather than an 
 objection to it. One mifjht as well have none, as to tliink of excluding every thing 
 supernatural from his religion; for what is a revelHtion which reveals nothlnir? Is it 
 «'nouc:h for a man to reject the name and retain the thinir? Are there no other unbe- 
 lievers but those who reject the name and the thini;; together?" Soon after, he adds: 
 '•The very idea of a revelation implies that reason has been taken captive and brouj^ht 
 in subjection to faith ; or rather, as this expression may seem harsh on the one hand, 
 and indicate opposition on the other, that reason has surrendered to faith. This snr« 
 renderinjr is notbin* more than acknowlediiintr her limits, as soon as she is convinced 
 of the reality of the revelation. Accordinul y, this is the position in which a man mn.<»t 
 D»aintain liimself To be lautrhed out of it by invidious ridicule, betrays a soul con- 
 traotol with vanity; to allow one's self to think of relaxing: tbe claims of these proofs, 
 evinces a doubt in the reality of a revehition. ^^■hat one tries to save in this way, will 
 be lost with so much the less opposition. It is only a snare which the opponents of 
 t*ie Cbristian reli^rion, by maiinifyin*; the incomprehensible, lay, to catch those of its 
 defenders who are not aliojrether certain of ihc goodness of their cause, and wish.abovo 
 all things, to guard th*> honor of their acuteness." Leasing, Sammtliche Werke, Th. 
 V. 8. 26-30. 
 
488 
 
 LETTER IX. 
 
 they may be, and clearly expressed, merely because they are dis- 
 pleasing to reason. Those who adopt this course, therefore, and 
 act accordingly, can never arrive at any thing definite. One will 
 incline too much to reason, another too much to revelation. One 
 will declare unworthy of belief and absurd what another adheres 
 to with firmness, and deems perfectly reconcilable with reason, 
 lie who has, from his youth, retained a reverence for the Scrip- 
 tures, will permit them to exert a greater influence upon his sys- 
 tem, than one who early became accustomed to reject all autho- 
 rity and follow merely his own reason.* 
 
 In this middle course — a course which never can lead to any 
 thing more than to rhapsodical knowledge composed of heteroge- 
 nous materials, and hence, alw^ays disconnected and indefinite — I 
 thought I discovered the most of those theologians who w^ere labor- 
 ing for the purification of the system of Christian truth. With 
 due consideration I say the most. -That there were men among 
 t-iiem w^ho knew well what they were about, ^and were genuine 
 Kationalists, but thought it advisable not to let it be known, and 
 hence, at heart, rejected every thing positive in religion, without 
 ([uestioning it at all in public, or making it a subject of dispute, 
 was a fact too obvious to escape the notice of attentive observers. 
 But, by far the greater part of these illuminating theologians in 
 reality knew not w^hat they were about, and had no idea of the 
 tendency of their efforts. Believing they were doing no small 
 bervice to the cause of truth, and elevating themselves not a little 
 above the common mass of the people, they rejected now^this, now 
 that, dogma from the old system, while at the same time they 
 retained a multitude of others, as true, which, for the same rea- 
 sons, ought likewise to have been rejected. By this means, the 
 w^hole of doctrinal theology was rendered so fluctuating and inse- 
 cure, that nothing could any longer be said of it, as a system. 
 Yery few knew^ where they were. Having taken away Oonfidence 
 in the old system, in which the Scriptures decided every thing, 
 without being sufiiciently resolute to reject all Scriptural autho- 
 rity, and follow the dictates of reason alone, they fell into a 
 strange kind of capitulation with the two ; at one time, sought to 
 abate something from the Scriptures in order to satisfy reason, at 
 another, rendered it so obliging as to admit the validity of some 
 
 * [The above remarks of Reinhard, re^pectinj; the necessity of every one's adhering 
 altogelhcr to reason, or altogether to revelation, who would obtain consistent views in 
 matters of religion, served to renew the controversy upon the subject in Germany. 
 Many good men thought, and doubtless still think, that Reinhard was too severe in 
 his mode of thinking in this respect. To this effect are the remarks of Tzschirner, 
 3'riefe, veranlasst. u. s. w.. V. S. 75 if His correspondent, while he declares himself a 
 Veliever in revelation, declares liimself unable to receive the wliole of the Bible as the 
 w»rd of God, having strong objections to wliat it says respecting the introduction of 
 mortality into the world, as well as respecting angels, demons, etc.; and Tzschirner 
 justifies him. declaring he believes it possible for a man to take this ground, and yet 
 obtain consistent views in religion. Those who wish to enter into this subject, will 
 find a good guide in the Germ. Conv. Lex. Art. Raiionalumus : with which may b»* 
 connected particularly, Naturalisvius, ISiipranaturalismus^ Syncre.tismus ; and several 
 ^•orkfl referred to at the end of Tzschirner's fifth Letter mentioned above. Coa part 
 Vxot Stuart's Letter to the Rev. Wm. E. Channing, p. 13 f. third ed., And. 1819.] 
 
LETTER IX. 
 
 489 
 
 thingR which stood to 3 obviously on the face of Scripture to be 
 rejected ; and by means of this mediation and negotiation, no-w 
 looked upon reason as the rightest, and then the Scriptures, 
 according as the mediator and negotiator felt inclined to act the 
 interpreter or the philosopher, and the other circumstances in 
 which he was placed, seemed to call for caution or to authorize 
 licentiousness. 
 
 Was Lessing to blame for embracing every opportunity to ridi- 
 cule this lamentable workmanship of the illuminating theologians, 
 and declare aloud, that it disgusted him, and bore no comparison 
 with the old consistent Orthodoxy?* It was utterly impossible, 
 indeed, for mo to resolve to share in it, as it was necessary for 
 me to define my knowledge and reduce it to connexion. For me, 
 therefore, only two courses were left. I was obliged either to 
 reject tlie Gospel and all divine revelation, and become a strict 
 Rationalist, or else to make reason subordinate to the Scriptures, 
 in matters of faith, and become a strict Supernaturalist. The 
 former I could not do. Revelation appeared to me to have too 
 much in its favor, to permit me to look upon it as error and de- 
 ception. In proportion as I became acquainted with the conten- 
 tions, contradictions, and erroi\s of human reason, I learned to 
 consider the Deity^s revealing his will to us, not only as a desira- 
 ble act of benevolence, but, as regards our wants, a matter of 
 necessity. And finally, I had derived such benefit to my own " 
 heart from the Scriptures, to which I had adhered from my ear- 
 liest youth, and so often, as I believed, experienced their divine 
 power, that I should have been obliged to act against duty and 
 conscience, had I resolved to break away from them. For me, 
 therefore, no choice was left. I was obliged to give myself up to 
 the influence of revelation, and, without exception, admit the truth 
 of every thing that had been proved out of the Scriptures. Now 
 the system of doctrines professed by the Evangelical church ap- 
 peared to me to accord far more with the Scriptures than any 
 other. It was impossible for me not to see, that it was connected 
 in itself, strictly consistent, and easy to be reconciled with rea- 
 son, as soon as she becom.es conscious of her boundaries, and 
 refrains from meddling with indemonstrable assertions. It was 
 very natural, therefore, that I should firmly adhere to the system 
 of our church, and deliver its doctrines in the cathedral and the 
 
 * Compare Leasin^'s Works, already quoted, Th. V. S. 25 f. ; and LessiniEc's LebPn, 
 nebst peirjem noch iibri<ren literaripchen Nachlasse, Th. I. S. 311. Other men of excel- 
 lent genius, who, as they were not theologianp. felt themselves free from restraint, 
 have expressed the same opinion. ''What should we not expect," says Sturz, "from 
 the priest, who makes known all the duties of benevolence as the laws of God's love, 
 spreads abroad the terror of God's almighty power, a-nd excites feelings in favor of 
 more elevated virtue, and anticipations of a rewarding futurity, if he were now clothed 
 with that sacred dignity which formerly .exalted religion more than it did the man? 
 The priest, however, has been degraded by wit, laughed at for believing in mysteries, 
 and defamed for firmly adhering to ancient creeds. Accordingly, he strives asfainst 
 contempt, impmves, exp ains, finds fault, and forms agroemcnts. rises up in rebellion 
 against symbolical servitude, and gives much to save a very little. Thus, the venerao 
 ble ambassador of God has sunk down into a man-pleasing chatterer." Schriften von 
 Bturz, Th. I. S. 209, 210. 
 
490 
 
 LETTER IX. 
 
 pulpit, without suffering myself to be d;f:urbed in the least degree 
 by what was brought forward to oppose them. In so doing, how- 
 ever, 1 did not approve of every definition and improvement which 
 had been introduced into this system in connexion with the de- 
 monstrable doctrines of the Scriptures, by the ancient theologians 
 and polemics. It was only the latter that I held fast and sought 
 to exhibit in that connexion, which they have in the Scriptures, 
 and which binds them firmly together, and renders them a con- 
 sistent whole. With reason I could reconcile them so much the 
 easier from the fact, that no scholastic system had confused my 
 vision, or robbed me of the freedom of looking about me on every 
 side. From a careful study of all the philosophical systems in 
 existence, I had returned with a decided mistrust in all the specu- 
 lations of human reason. In every system with which I had made 
 myself acquainted, even the most celebrated, but especially in 
 those which arrogantly laid claim to apodictical certainty, I had 
 discovered so niany weak parts, that I deemed it most advisable 
 to declare myself in favor of none of them ; and in philosophy, to 
 adhere to that party which advocates the right of examining every 
 thing. No one will wonder, therefore, that Kant's system, which 
 made its appearance about this time with such extensive preten- 
 sions to universal authority, produced no change in my thoughts 
 But a few years passed away, before they were recognized for 
 what they really were ; and many who had been fooled by them 
 at first, returned back from their error. 
 
 From what I have uttered with such frankness, you will draw 
 the conclusion, my dear friend, that the ground upon which I 
 stand with such firmness, is divine revelation; that my principles, 
 80 far as they are determined, are the fundamental truths of the 
 Gospel. To me, indeed, useful knowledge of every kind is wel- 
 come. To every species of it, I rejoice to accede its relative im- 
 portance, and that degree of certainty which it does or ought to 
 possess. I am by no means indifferent to the efforts and investi- 
 gations of philosophizing reason. On the other hand, I have made 
 myself acquainted with them as far as possible. The teachings 
 of the Gospel, however, constitute my criterion for judging of 
 every thing, the grand test, and serve as a leading-string to guide 
 me in the labyrinths of human error. From taking this posi- 
 tion, I derive more than one advantage. In particular, I can ex- 
 tend my knowledge around me on every side ; for, by so doing, I 
 always gain something for the main object which I have in view. 
 That I did well in taking this course, I have been more than 
 once convinced from my own experience. I have met with 
 opinions, historical assertions, whole systems, which had the ap- 
 pearance of truth, but which I was obliged to pronounce false, 
 because they contradicted my views of Evangelical truth. Do not 
 suppose, however, that I satisfied myself with rejecting such 
 things directly off hand. From the very fact that they blinded, I 
 always made it my diity to give them an impartial examination ; 
 and hitherto, I have always come to the result, that they were un- 
 tenable, and ought to be rejected for other reasons abstracted 
 
LETTER IX. 
 
 491 
 
 from the consideration, that they were at variance with the Gos- 
 peh He who has had this experience often, and in matters of 
 importance, will look upon the Gospel more and more as divine 
 truth, and believe it impossible for him to take a safer course than 
 receive it as such, and regulate his judgment accordingly. 
 
 So, then, as you remark, the main point in my convictions is a 
 mere faith in authority. I am not an independent thinker, fol- 
 lowing my own thoughts and standing upon my own feet, but, 
 like a minor, unable, as yet, to judge for himself, I adhere to the 
 authority and declarations of the Scriptures. I have nothing to 
 oppose to what you say, but must accede to its truth. I beg you 
 to examine a little more closely, however, the position in which I 
 stand, compared with that of the Rationalist, tie believes as well 
 as myself. His faith is in the declarations of reason. To her 
 authority he yields a universal, unconditional obedience. My 
 faith is m the Author of reason, because, in the teachings of the 
 Gospel, I recognize divine declarations and revelations. Is this 
 kind of faith less compatible with the dignity of human nature, 
 than the former?* Besides, he who, while he believes in the 
 Gospel, acquires a knowledge of the positions which human rea- 
 son works out of herself, and leaves nothing unexamined, is called 
 upon to go through more investigation, and exhibit a higher mea- 
 sure of independence in thinking, than he who has either made 
 his Rationalistic system for himself, and brought his investiga- 
 tions to a close, or else passes over from one system to another, 
 and always declares in favor of the last. And -finally, that that 
 man will succeed the best as a preacher, who founds every thing 
 upon the authority of God, and can always appeal to revelation to 
 prove that he utters the will and express demands of Jehovah, is 
 a matter, my friend, which you must look upon as self-evident. A 
 man produces an entirely difi'erent effect, when he speaks in the 
 name of God, from what he does when he is obliged to appeal 
 merely to the principles of reason. The great mass of the people, 
 the female sex, and a large proportion of those who pass for 
 learned men, can never be made independent thinkers. Without 
 authority they cannot even stand. And can you name to me any 
 that is better, more exalted, and more generally recognized, than 
 that of the Scriptures, as far as they are considered as the word 
 of God ? Do they not justify themselves to such a degree, by the 
 extraordinary appeals which they make to the human heart, as to 
 leave every other authority incapable of a comparison with them?t 
 
 Here, however, I must give you a glance into my heart, which 
 will, perhaps, fill you with great surprise ; but which will com- 
 pletely solve for you the riddle of my unshaken adherence to the 
 
 Licet locus ab aiictoritate," says the acute Thomas Aquinas, "quae fundatuf 
 BUjmr ratioiie huniana. sit infirniissiinus : locus t-mien ab auctoritate, quae fuiidatui 
 Fuper reuelatione diuina, est efficacissiinus." Summ. Theol. Part I. quaest. T. art. 8. 
 
 f [With ibe above remarks, and those on page 486 IT, conii)are Tzscliirner's Briefe, u. 
 F. w. S. 47 — 65. where he makes some observations respecting the high vaunts and 
 promises of NaturpfdlosnpJiie, its small and unsatisfying performances, and the sad 
 effects of introducing it into the pulpit,— obgervatlous worthy the attentive perusal of 
 ftll engaged in deep speculations,] 
 
492 
 
 LETTER TX. 
 
 Gospel in general, and to the doctrines of our church in particu 
 U' Co do it in a few words : in the rclation'in which I stand to 
 Goa, I need a Saviour and Mediator, and just such an one as 
 Christ is. After having paid long and close attention to my 
 heart and its real condition, as well as to the language of my 
 moral feelings, I iind myself totally unable to comprehend how 
 any one can be bold enough to rely conlidently upon his own vir- 
 tue in the presence of God, or even to expect the Grace of . God 
 siud the forgiveness of his sins, without having received some ex- 
 press assurance fro-m his Maker to this effect. The natural condi- 
 tion of the human heart appears to me to be so miserable and dis- 
 tracted, I haA e found every thing denominated human virtue so 
 very defective in myself and others, and so far below every thing 
 which God may and must require of his rational creatures, that I 
 cannot, and never could, see how it is possible for the sinner to be 
 rendercfl worthy and certain of the Grace of God, and be brought 
 into better relations to him, without his help, and a divine con- 
 trivance for this particu bar purpose. That the guilt of sins once 
 conmiitted can never be diminished, much less taken away, by 
 any subsequent ref )rmation, is as clear as the sun. On the other 
 liand, it will only be rendered so much the greater thereby, inas- 
 much as the fact, that the man acts differently now, shows that he 
 might have done so befiire, if he had earnestly desired to. And 
 as to this reformation, however real and thorough, what is it? 0! 
 I appeal to every one possessed of tender, susceptible moral feel- 
 ings, and acqu^linted with the qualities of a good action, to tell 
 me, whether it can meet with the approbation of the Supreme and 
 Omniscient Judge. Will the best of men be able to extol their 
 virtue before him? ^Yill not ail their courage fail when examined 
 in the presence of their Maker? Will they not be ol^liged to con- 
 fess, that the very best actions they ever performed are not only 
 entirely destitute of merit, but in addition thereto, so very defec- 
 tive and so far below every thing which God may and must require, 
 that, instead of expecting complete justification, or, perhaps, a 
 reward, they will have to entreat for connivance and forbearance? 
 This humiliating feeling of personal unworthiness has not only 
 not been diminished in me, as I have advanced in goodness, but 
 been rendered stronger and more vivid. Indeed, the defectiveness 
 of human virtue must necessarily become more striking, in exact 
 proportion as the moral sensibilities are purified and quickened by 
 the progress of reformation ; for he Avho has made advances in 
 goodness will be more pained at little faults and impurities, whic^i 
 the unreformed and beginners in virtue do not even perceive, thfiii 
 the latter are at gross errors. 
 
 Such being the language and character of my moral feelings, it 
 is absolutely necessary to my tranquillity for me to have a decla- 
 ration from God himself, that he is able and willing to forgive sin, 
 and also a knowledge of the means by which this can be done in 
 a way in every respect worthy of God, and adapted to the moral 
 nature of man. The divine institution, agreeably to ^ hich, through 
 Christ and his death, all sinners who assent to th© conditions can 
 
LETTER IX 
 
 4§S 
 
 be pardoned, seems to me to unite in itself every thing that can 
 be T^'ished for, in this respect. With it, I cannot myself dispense; 
 for, by means of it, though conscious of my sins and imperfection's, 
 I have confidence in God, inasmuch as it takes away the necessity 
 of my obtaining the favor of God by my own merits, a tiling im- 
 possible, and authorizes me to express the love of God in Christ. 
 My joy in God rests upon the assurance that, in hoping and pray- 
 ing, I can appeal, not to personal merit, for of this I have none, 
 but to the merit and mediation of a person whom God has, in the 
 most explicit terms, announced and distinguished as the one 
 through whom salvation can be conferred upon our race. That a 
 faithful adherence to this supreme and adorable Saviour is exalt- 
 ing to the mind ; that a close and intimate communion with him 
 exerts a wonderful influence in purifying the heart, and leading 
 one on diligently to make attainments in holiness ; that daily 
 occupation with him, and the inspiring contemplation of his exal- 
 tation and his example, prove a blessing to the whole internal 
 man ; and, finally, that he who can say, " Nevertheless, I live, 
 3'et not I, but Christ liveth in me,'^ has acquired new power, and 
 another and more exalted mode of existence ; — all this every one 
 who has, from his whole heart, yielded obedience to the conditions 
 laid down by God, for acceptance in Christ, knows by experience ; 
 and others would not understand me, should I attempt to tell them 
 ever» so much about it. 
 
 But enough has been said respecting the orthodox character of 
 my sermons. I rejoice to leave all to their own opinions, and can 
 endure to have every one follow his own convictions, however un- 
 like, or opposed they may be, to mine. But from my heart do I 
 wish that others would exhibit the same reasonableness and for- 
 bearance towards me, and not rise up in hostility against me, be- 
 cause I teach as my conscience obliges me to do. Let it be remem- 
 bered, That every one of us shall give an account of himself to 
 God.'' The Lord will judge us all, " But other foundation can no 
 man lay than that is laid, which is Jesus Christ. Now, if any 
 man build upon this foundation, gold, silver, precious stones, 
 wood, hay, stubble, every man's work shall be made manifest, for 
 the day shall declare it." ^ Farewell. 
 
 * [Tt is dolifrhtful to find Chrii?tinns evory -whore breathing forth the parae s.^irft. 
 However remotely born and differently educated from each other, they evident' j be- 
 eouie one in Christ Jesus, while others are driven about by every wind of doctrine, and 
 Feem to have nothing, or little, firm and stable. This remark is suggested by thf Jope 
 correspondence of Reinhard's views with those of Prof. Stuart and others in ou^^ -^wn 
 country. See Stuart's Letters to the Uev. "Wm. E. Chauning, iu various places. ps.r<icvu 
 larly pp. 112 f. 149 f. 1C5 f.] 
 
 42 
 
LETTER X. 
 
 LETTER X. 
 
 flis mode of pr>ceeding in the inTention and choioe of themes — Need of philoso 
 pliy, etc. — 01" variety — Common-placo bf)ok of subjects — Mode of examining 
 historical texts — Must throw ourselves back into the age — Kinds of knowledge 
 requisite — Illustrations — Aids — Didactic texts — Dififerent kinds of them — 
 Mode of treatment — Illustrations — Must conceive ourselves in the circumstances 
 in which these texts were written. 
 
 My Dear Friend — 
 
 I will not deny, that, at the close of my last letter, I fell some- 
 what into a ministerial strain. Pardon this small error. It very 
 naturally resulted from the subject upon which I was writing. I 
 shall guard myself hereafter against every thing of the kind, and 
 i'onhne my whole attention to the form and constrrotion of my 
 sermons. Here you expect me to be particular ; and, agreeably 
 to the request of your former letter, I will, in the first place, give 
 you an account of my usual mode of proceeding in the invention 
 and choice of subjects. 
 
 Of course, you do not here expect from me a treatise upon inven- 
 tion, as it was called by the ancient rhetoricians, or the working 
 out of a text and the several themes deduced from it, as it is deno- 
 minated by homiletical writers. I shall not write a book either 
 upon homiletics or rhetoric. All that you wish to know, is, how 
 I have discovered so many themes which others never thought 
 of, and been enabled to deduce more useful subjects from appa- 
 rently barren texts, than one could have imagined them to con- 
 tain. I can, in a few words, describe to you the method I usually 
 pursued, in searching after and making choice of my main posi- 
 tions. 
 
 In the first place I must observe, that, without a knowledge of 
 philosophy in general, and an intimate acquaintance with many 
 parts of it in particular, as psychology and ethics for instance, a 
 man never can succeed very well in the invention of subjects. To 
 deduce any thing useful and attractive from a text, and develop it 
 in an appropriate manner, a man must have thought much upon 
 the character of human nature, its excellencies, wants, inclina- 
 tions, and necessities, as well as its duties and rights — must have 
 contemplated it in all situations, and at every stage of improve- 
 ment — must, with untiring diligence, have availed himself of 
 history and experience, and, by these means, have collected toge- 
 ther a great treasure of valuable materials. He who is deficient 
 in these respects — who does not always look upon nature with 
 philosophical eyes, and make it his constant study — should not 
 wonder if he generally fails of obtaining good subjects for his 
 sermons, and, in a text which has been selected for a iiscourse, 
 finds it impossible to perceive what experienced eyes discover at a 
 single glance. 
 
LETTER X. 
 
 495 
 
 I have to add, that the necessity I was long under, of preaching 
 upon the same portions of the Gospels, sometimes more than once 
 a year, contributed not a little to awaken and quicken in me the 
 spirit of invention.* As my sermons were all printed, and my 
 people could easily calculate for me, I was obliged to think of 
 . something new, as often as I returned to the same text, and must 
 admit, that this led me to the discovery of many things which 
 otherwise would probably have escaped me. 
 
 But, in truth, you will say, every minister who has to preach 
 constantly from the same texts, finds himself under the same ne- 
 cessity, and yet every one does not succeed in discovering some- 
 thing new. Here, in the first place, let me tell you of a means 
 of invention which I have often found of very excellent service. 
 I am in the habit of writing down those thoughts which occur to 
 me in reading, regular reflection, or incidentally, and are worthy 
 of being treated of in detail in a §^rmon, just as they present 
 themselves to my mind at the moment, without having any par- 
 ticular object in view. If, then, at any time, I meet with diffi- 
 culty in finding something appropriate in a text upon which I am 
 called to preach, I recur to this catalogue of interesting thoughts, 
 in order to see whether some of them cannot be made to bear upon 
 the text in question. This often proves to be the case ; and in 
 * this way, I have been led to many happy combinations, of which 
 I should otherwise never have thought. 
 
 I should observe, however, that I have never resorted to this 
 method, except when I have found it difficult to obtain any thing 
 useful by reflecting upon the text itself. In general, a text needs 
 only to be rightly understood and properly investigated, in order 
 to furnish more than one useful subject. Permit me to show 
 you the method of examining both historical and didactical texts, 
 and working them out, which I have found the most advantageous. 
 
 In handling a historical text, the object of all a man's efi*ort, as 
 I conceive, should be to transfer himself to the historical theatre 
 of action, and, as vividly as possible, imagine every thing to be 
 present with all its circumstances, and passing as it were before 
 his eyes. To do this, a man must consider every narration in its 
 connexion with what precedes and succeeds ; must, as accurately 
 as possible, conceive of the time and place in which every thing 
 happened ; must examine into the causes and occasions of every 
 3vent ; must call to mind all the contemporary circumstances and 
 eifects which either stand in connexion with what a man has 
 before him, or throw light upon it ; and finally, must bring with 
 him the laws of a correct historical interpretation, and take every 
 thing in the spirit and sense of the times to which it belongs. 
 
 Now, if a man, guided by these general preparatory measures, 
 directs his attention to the acting persons, and looks at the 
 
 * [The custom of the French preachers alluded to by Dr. Blair CLecture XXIX.), of 
 takins: their texts from the usual lesson of tlie day, prevails also amont: the LutliernnS 
 of G«'ruiany. American ministers being under no such constraint, much of this lettei 
 might, perhaps, have been omitted. As. however, it throws some light upon the proper 
 iDode of huudling texts, it is retained in full.] 
 
496 
 
 LETTER X. 
 
 opinions, dispositions, wishes, and necessities they express ; if a 
 man observes the morals and character they exhibit; if a man 
 Kjarches after those impressions and results which every word, 
 every assertion, every step of the acting persons, produced ; and 
 linally, if a man looks at the effects which such results may 
 luivc })roduced in general, and as a whole ; — if a man does all 
 this, it is scarcely possible for him not to arrive at something 
 which deserves to be farther reflected upon, and treated of in 
 detail. 
 
 While a man does all this, however, it is equally necessary for 
 him not only to form an accurate acquaintance with all the cir- 
 cumstances and wants of his own age and community, but to keep 
 himself, we may say, always full of them. As reflection is ever 
 discovering new subjects well worthy of close investigation, a man 
 nmst have some decided reason for preferring one to another. 
 This reason cannot be drawn by a conscientious preacher from the 
 p;reater ease with which one subject can be treated of than ano« 
 ther; nor from the desire or inclination which he feels for examin- 
 ing a particular theme. He must carefully select and treat of 
 chat subject, which, in view of all the circumstances and well- 
 known necessities of his hearers, he considers as the most appro- 
 
 Eriate, and best calculated to produce useful effects upon their 
 earts. It is only by so doing, that every sermon can be rendered, 
 as it were, a word spoken in season, a discourse expressly adapted 
 to the occasion, and the preacher be secured against the error of 
 fluttering around commonplace topics, and such as can do his 
 hearers no good. 
 
 Permit me, my dear friend, to illustrate what I have said, by 
 some examples. The Gospel for the seventh Sunday after Trinity, 
 Mark 8 : 1-9, cannot be considered as one of the most useful por- 
 tions of Scripture. From it, however, if treated in the manner I 
 have described, many very interesting subjects may be deduced. 
 I will mention only those which I have myself drawn from it and 
 worked out. In the first place, it immediately presents us with 
 some general subjects of a very useful character; as, for example: 
 God can and will richly bless what is small and insignificant ; see 
 the Sermons of 1796. The virtue of contentment (the multitude 
 had nothing to eat but barley bread and fishes) is of far more im- 
 portance than is ordinarily supposed; see the Sermons of 1801. 
 There is always something very wonderful in the manner in which 
 God sustains us; see the Sermons upon Providence, Pred. I. 
 How Christian benevolence should be practised in times of public 
 want; see the Sermons of 1805. This subject was suggested by 
 the scarcity then prevalent. 
 
 Now, if a man conceives of the whole transaction as passing 
 before him in the manner I have just described, he will be able 
 to deduce from it, as naturally as before, subjects of equal import- 
 ince. The whole affair took place in an uninhabited region. 
 This leads us to the reasons. Why Jesus chose to collect his hearers 
 mround him in solitary regions; see the Sermons for quickening 
 
LErxER X. 
 
 497 
 
 the moTid sensibilitleSy^ Pred. XIII. It was a matter of no email 
 difficulty to preserve order among several thousand men soma 
 days, in a retired place, without any form of police or civil power. 
 As the Lord evidently maintained this order by the authority he 
 then enjoyed. It shows us in geyieral the silent influence always 
 exeried by the presence of virtue upon mankind ; see the Sermons 
 of 1795. Farther, circumstanced as Christ was, in regard to the 
 multitude, he could expect no assistance from any one but him- 
 self. His disciples had no advice to give him. This gives rise 
 to the very important consideration, That Christians should^ in 
 all circumstances y depend upon themselves rather than others ; see 
 the Sermons of 1797. The dispositions, feelings, and designs 
 which had induced this multitude to seek after Jesus were, doubt- 
 less, very impure. Nevertheless, Jesus treated them with the 
 greatest kindness, and his example in this respect should teach 
 Christians the tenderness with which they ought to regard even im" 
 perfect attempts in goodness ; see the Sermons of 1800. That 
 many disagreeable consequences would have resulted from Christ's 
 neglecting to remedy the wants into which the people had brought 
 themselves, by imprudently tarrying in a place in which no sus- 
 tenance was to be had, is perfectly evident. At the foundation 
 we must be constantly sustained by the providence of God ; and 
 this forces upon us the reflection. How miserable should ive be, if 
 God did not continually deliver us from the effects of our own im- 
 providence ; see the Sermons of 1799. The Lord, on this occa- 
 sion, satisfied both corporeal and intellectual wants. This leads 
 us to Hie connexion which God has instituted between the necessity 
 of sustaining the body by nourishment, and the formation and im- 
 provement of the mind; see the Sermons of 1802. It is evident 
 that the apostles, notwithstanding their embarrassment, did not 
 request Christ to exert his miraculous power. Hence, it is highly 
 deserving our attention, that the apostles never required miracles of 
 their Lord; see the Sermons of 1803. The people, by their 
 anxiety to enjoy the intercourse and instruction of Jesus, were 
 brought into the danger of suffering the greatest want, from 
 which, however, they were happily saved ; and so, also, there are 
 times which we may devote to appropriate and pious exercises with- 
 out suffering any temporal disadvantage; see the Sermons of 
 1808. The Lord kept the people by him for three days, and 
 finally ended his instructions not only at the right time, but in 
 the best manner. From him, therefore, we should learn, that much 
 depends upon 02ir knowing hoio to end. every good, aHion in a right 
 warmer; see the Sermons published at Wittemberg, Th. II. 
 Prerl. X. 
 
 When the Gospel for the twelfth Sunday after Trinity comes 
 up, Mark 7 : 31-37, the minister usually expends all his zeal 
 upon the last words: '^Ile hath done all things well,'^ transform- 
 ing them into a commonplace topic, though they are far from 
 constituting one, and making them introduce various remarks 
 
 ♦ Zur Scharfung dea sittlichen Geftthl*. 
 
 42* 2 a 
 
498 
 
 LETTER X. 
 
 respecting the beneficent goodness of God and Jesus Christ. He, 
 however, who, by the means above recommended, throws himself 
 into the circumstances related by the Evangelist, will find many 
 other things in them to consider. The history itself will imme- 
 diately lead him to reflect upon the fate of those unfortunate per- 
 sons, to whom nature has given defective bodies ; see the Sermons 
 of 1801. The unfortunate person who was brought to Christ 
 could neither hear nor speak. This leads us to the general sub- 
 jects: How Christians shoidd regard the faculty of speech ; see 
 the Sermons of 1805 ; and a true Christian disposition must be ex^ 
 hibitcd in conversation ; see the Sermons of 1797. It was misap- 
 prehensioii which led the people to blaze abroad the miracles of 
 Jesus, in direct opposition to his command. This furnishes an 
 occasion for describing Christian conduct in regard to the misap- 
 prehensions of common life. This theme I handled in a sermon 
 delivered in 1792, but not yet printed. In 1794, I spoke from 
 this same passage respecting the different impressions which our 
 good actions usually make upon others, a subject suggested by the 
 effects of Christ's miracle upon the multitude. This sermon is 
 not printed. The Lord did not wish to have the miracle which 
 he performed, spread abroad. Christians should also do good 
 with a zeal which operates m silence; see the Sermons of 1796. 
 It is very apparent, that Jesus conducted very differently in con- 
 cealing this miracle, from what he did when he performed his 
 wonders by a word of his power. His conduct, therefore, in heal- 
 ing this deaf-mute, merits special attention ; see the Sermons of 
 1804. In particular, the Lord employed more ceremonies in this 
 case, than he had done in others. This leads us to the duty of 
 imparting a certain degree of solemnity to many of our actions, 
 see the Sermons published at Wittemberg, Th. II. Pred. XIIL 
 If, now, we reflect upon what is said at the beginning of the pas- 
 sage, that Jesus had returned from another region, into which he 
 had been driven by the hatred of the Jewish officers at Jerusa- 
 lem, and hence, was obliged to avoid exciting any thing like 
 curiosity, we shall not only immediately discover the reason why, 
 in this case, he so earnestly interdicted the publication of his 
 miracle, but be astonished at his zeal to do good to his people, 
 which, notwithstanding the ingratitude of his fellow-citizens, 
 broke forth again, as soon as he returned. This gives occasion 
 for exhibiting the perseverance with which Jesus did good; see the 
 Sermons of 1808. 
 
 Among all. the historical portions of the Gospels, however, 
 upon which one is ordinarily obliged to preach, there is none 
 shorter, more barren, and less adapted to the day on which it 
 must be explained, than the text for New Year's bay, Luke 2 : 
 21. One would suppose, that, without indulging in considera- 
 tions in nowise connected with the text, he would be greatly 
 troubled to find any thing in it edifying and appropriate to speak 
 from, only a few times ; especially so, as what is said is to be 
 adapted to the beginning of the year. Permit me, therefore, 
 my dear friend, to show you the usefulness of my mode of inven- 
 
LETTER X 
 
 499 
 
 tton as above described, by applying it to this text, and thence 
 deducing a series of themes which I have worked out. I will 
 bring them forAvard in the order in which the sermons written 
 from them were delivered. 
 
 As circumcision completed Christ's entrance into life, and 
 marked his entrance upon his civil and ecclesiastical relations, so 
 at Wrttembcrg, in 1785, I spoke frc^m the position : Refieoiions 
 upon our entrance into life constitute a useful preparation for om 
 entrance upon a new year; see the Sermons printed at Wittem- 
 berg, Th. I. Pred. I. Jesus having, by means of circumcision, 
 been brought into connexion with the ecclesiastical community 
 of his nation, submitted to very weighty duties and obligations. 
 Accordingly, in 1793, I showed. How, as we enter upon a new 
 year, we should recollect, that, hy multiplying our connexions ^ we 
 multiply our sorrows. This sermon is not printed. As the recep- 
 tion of Jesus into the community of the Jewish Church was 
 attended with great advantages, so the following year I explained 
 the position. On entering upon a new year, we should think of the 
 good God accomplishes for us, hy means of human society. This 
 sermon is not printed. In the very morning of life, Jesus found 
 that he had been consecrated by circumcision to the covenant of 
 God. This gave occasion, in the year 1795, for shoAving, How 
 the morning of a new year should be consecrated by a grateful recol- 
 lection of the benefits conferred upon us by God, in the morning of 
 life. Only eight days after his birth, Jesus felt the important in- 
 fluence of time, became a member of the Jewish nation, and thus 
 obtained a particular direction for his education and. his destiny. 
 This led me, in the year 1796, to the rich position, that we are the 
 children of time, under the guidance of God. Jesus, on being cir- 
 cumcised, received his name. This thought very naturally gave 
 rise to the position, that we shall spend this year the best, if we 
 esteem our name of as much importance as true Christians should. 
 This theme was treated of in the year 1797. Circumcision 
 marked the reception of a person into the bosom of the Israelitish 
 church. This, in 1798, furnished an occasion for reminding 
 Christians of their reception into the bosom of Chrisfs Church, 
 From the unwavering faith with which, in joyful hope, the mo- 
 ther of Jesus, notwithstanding her severe poverty and suflPerings, 
 rested upon what had been told her at the very outset, by the ' 
 angel, respecting her son, occasion was taken, in 1799, to describe 
 the victory of hope over suffering, and to apply the lohole to enter- 
 ing upon a new year. The year 1800 closed the century. Now, 
 as the birth and circumcision of Jesus closed the preceding age of 
 the world, and commenced a new one, entirely different from the 
 former, so, from the peculiarities which Jesus imparted to his 
 century, occasion was taken to show, Hoio, by a serious retrospec- 
 tion of the peculiarities of the departed century, we should prepar a 
 for the last year of it. The following year commenced the new 
 century. The painful, and, in respect to the life and preserva- 
 tion of a new-born infant, critical change, through which Jesua 
 was called to pass, when only eight days old, and by which he 
 
BOO 
 
 LETTER X. 
 
 was immediately bound to the performance of very weighty duties, 
 furnished an opportunity for exhortations to Christian eariiestness 
 ill entering upon a new century. At the. beginning of the year 
 1802, the circumstance, that much of great importance happened 
 to Jesus during the first eight days of his life, and time, as it 
 were, iiurried away with him, was taken up ; and hence, the fleet' 
 7iess of time ivas made the subject of consideration. It was, in- 
 deed, a painful, but a benevolent duty, which subjected a child, 
 born of Jewish parents, to circumcision, when eight days old. 
 From this was drawn the position. How muchj^eason have we, on 
 entering a neio year^ to bless the constraints of duty. The low cir- 
 cumstances in which Jesus found himself at the time of his cir- 
 cumcision, and the laborious duties heaped upon him, by means 
 of this ordinance, led, in 1805, to a consideration of the serious 
 aspect ivhich this life presents to every unconstrained observer. By 
 means of circumcision, Jesus was introduced into relations en- 
 tirely new, and in his circumstances, unavoidable. The inhabit- 
 ants of Saxony also found themselves, at the C(mimencement of 
 1807, introduced into hew relations by means of an important and 
 encouraging peace, which had been concluded on the last week of 
 the preceding year. Serious reflections upon the new and unavoid- 
 able relations into which the new year had introduced us, therefore^ 
 seemed to be the most suitable to the circumstances of the occasion, 
 though all reference to particular political relations was avoided, 
 as improper. And finally, from the fact, that he who was circum- 
 cised had a course of life before him full of painful duties, and 
 needed much resoluteness to perform them, occasion was taken, in 
 the year 1808, to speak of the presence of mind with which we 
 should meet the future. 
 
 You will observe, my dear friend, that, to discover these sub- 
 jects, nothing farther was necessary, than to transfer myself, as 
 much as possible, to the circumstances described in the text, and 
 thus contemplate them in their whole connexion, and all their 
 bearings upon the person and fate of Jesus ; and, at the same 
 time, with a steady reference to the newyeai, and the existing 
 wants of my hearers. Now, he who proceeds in this way, when- 
 ever a historical text comes up — who, if I may so speak, knows 
 well how to find his position in two different worlds, that of his 
 text and his own — will always succeed in discovering interesting 
 themes. To such a man something will always present itself, 
 which harmonizes equally well with his text and the necessities 
 of his hearers. 
 
 With this, a man who would throw himself, as he ought to do, 
 into all the circumstances of every event, and reflect upon them 
 with success, must also connect a diligent study of Biblical his- 
 tory in general, and of EvangelicpJ history in particular. A fre- 
 quent and connected reading of the Evangelists, a careful compa- 
 rison of their accounts, an accurate knowledge of the geography 
 and natural history of Palestine, and an intimate acquaintance 
 with the circumstances and affairs of the age to which the whole 
 Evangelical history belongs, jan hardly fail to lead a man to rich 
 
LETTER X. 
 
 801 
 
 ▼lews and subjects ; especially if, at the same time, he calls to his 
 aid such works as treat of Evangelical history in general, or of 
 particular parts of it, ^Yith acuteness and happy effect. Among 
 the ancient writers, there is none, in my opinion, more deserving 
 of recommendation, in this respect, than Chrysostom. His homi- 
 lies upon the Gospels contain man}^ excellent views and important 
 hints, which are expressly adapted to lead a man on to farther 
 reflection. Among modern writers, no one has made better pre- 
 paration for the minister who wishes for interesting remarks upon 
 Evangelical history, than Hess,* upon it, in his well-known work. 
 In exhibiting the connexion, the full purpose, the rich instruction, 
 and the impressiveness and dignity of this history, he evinces an 
 altogether peculiar tact, which guides him with uncommcm suc- 
 cess, and often enables him to make the most important discoveries 
 in the smallest circumstances. The Commentary of Paulus upon 
 the Gospels also exhibits many interesting views and combina- 
 tions ; but they are so interwoven and obscured with a multitude 
 of constrained and improbable suppositions, as to be undisoover- 
 able without a great deal of labor. 
 
 And now, as to didactical texts. The matter to be treated of 
 in handling such texts, whether theoretical or practical, is some- 
 times in such a form, and of such a character, as to leave a man 
 no choice, but to force itself upon him as the principal subject of 
 his discourse, if he would not directly contradict the text itself. 
 In this case, every thing, as I think, depends upon whether all 
 that is requisite for a fundamental treatment of this given sub- 
 ject is furnished in the text, and can be deduced from it, without 
 feebleness or constraint. If so, a man must confine himself to the 
 text, and, by a natural or free analysis, draw every thing from it. 
 In this way, he will gain from the ease with which every thing is 
 comprehended and impressed upon the memory, and the manner 
 in which the hearers are introduced to the Scriptures, and led pro- 
 fitably to read them and reflect upon them. If not, a man should 
 bring his subject as far as possible in connexion with the words of 
 the text, and then supply all deficiencies from his own meditations. 
 The sermon delivered on the first fast of the year 1809 is an ex- 
 ample of the first kind. The subject of it, as Avell as all the sub- 
 divisions, being drawn from the text itself. The sermon which 
 was prepared for the second fast in 1808, and treats upon lukc- 
 warmness in religion, is an example of the second. Every thing 
 belonging to the subject itself could not be drawn from the text, 
 but it could be easily supplied and brought in contact with it. 
 There is also a case, in which the subject is so prescribed as not 
 to permit the selection of another which is appropriate, especially 
 when the texts are short and composed of a few words or verses. 
 More extended didactical texts admit of a greater range in the 
 mode of treatment. I pass on, therefore, to their consideration. 
 
 It is well known, that most of the lessons taken from the epis- 
 tles constitute such copious didactical texts. There are, however, 
 
 * [Uebe/ die Lehren, Thaten und Schickeale UDsers Herrn.J 
 
502 
 
 LETTER X. 
 
 even among them, two classes of texts, to be distini^uished from 
 each other ; such as are wholly devoted to a single subject, and such 
 as comprise several. To the first class, for instance, belong the 
 epistle for the Sunday Esto mihiy 1 Cor. 13, in which the excellen- 
 cies of Christian charity are extolled; and the 'epistle for the 
 eleventh Sunday after Trinity, i Cor. 15 : 1-10, which treats alio- 
 gether of the resurrection of Christ, In handling such texts, if a 
 man prefers not to select a single circumstance, and, omitting all 
 the rest, enlarge upon it from his own meditations, (a mode of ser- 
 monizing which greatly facilitates the minister's progress, but 
 prevents him from doing ample justice to his text, / he must ad- 
 here firmly to the main contents of the text, and carry out the 
 given subject in a natural, or a free analysis. The method of doing 
 this, agreeably to the natural order of the text, may be seen, by 
 consulting a sermon upon a text taken from one of the epistles, 
 and delivered in 1806, on the Sunday Esto mihi. The epistle for 
 the eleventh Sunday after Trinity, on the other hand, must, if one 
 wishes to explain the principal tnought it contains, the importance 
 of the resurrection of Jesus, be subjected to 2^ free analysis — a pro- 
 cess which is illustrated by a sermon delivered this same year, 
 upon this portion of Scripture. 
 
 The minister, however, has to contend with far more difficul- 
 ties, in handling those didactical texts which contain, as it were, 
 a. collection of subjects which do not properly belong together. 
 Most of the sermons upon texts selected from the epistles will show 
 any man who examines them, the advantages to be derived from 
 selecting one of the subjects contained in such a text, and neglect- 
 ing all the rest. This class of texts is commonly treated of agree- 
 ably to this very easy method. If, however, a man wishes to do 
 more justice to his text, and employ it in its whole extent, he must 
 endeavor to obtain a general head under which all the particulars 
 of it can be conveniently arranged in an easy and agreeable con- 
 nexion. The mode of doing this, I have endeavored to show, in a 
 sermon upon a text taken from one of the epistles, and delivered 
 in the year 1806. As this manner of handling texts taken from 
 the epistles has been well treated, and judiciously and acutely ex- 
 plained, especially by the Rev. Mr. Nebe, the only fault with 
 whose essay upon the subject I have to find, is, his extravagant 
 praise of myself,* you will permit me, my friend, to confine my- 
 self to a very few remarks. 
 
 Many a text which appears very barren in itself considered, is 
 rendered very rich and productive, as soon as it is connected with 
 a general subject, drawn from an extended view of it, and the 
 connexion in which it stands. I have handled the difficult epistle 
 for the Sunday of Laetare, Gal. 4 : 21-31, in this way ; and it is 
 evident,, at first glance, that the principal subject of my discourse 
 is perfectly agreeable to the text, and yet sufficiently interesting, 
 to be treated of in detail. 
 
 * This essay is to be found in the third part of the 26th volume of the Nenes Journal 
 fUr Prediger, S. 257 flf. 
 
LETTER X. 
 
 508 
 
 What I said a little back, respecting the necessity of transfer- 
 ring one's self to the circumstances of time and place connected 
 with the text, and conceiving them to be passing before his eyes, 
 in order to obtain correct views respecting it, is also true with re- 
 gard to didactical texts. If, for instance, a man is able to imagine 
 all the circumstances present under which an apostle wrote a text, 
 taken from one of his epistles, it will be easy for him to discover 
 the general truth to which the particular event narrated belongs ; 
 and by abstracting this truth from it, he will be able to make a 
 profitable use of the various parts and representations of the text. 
 The Sermon delivered on the eleventh Sunday after Trinity, from 
 the Epistle 1 Cor. 9 : 6-13, affords the best illustration of this 
 point. 
 
 This lively conceiving of the circumstances to be present, under 
 which the apostles wrote their letters and sent them to the churches, 
 is also adapted to lead a man to general ideas under which to 
 arrange and connect together, in an appropriate manner, all the 
 rarious contents of a text. The twelfth chapter of the epistle of 
 Paul to the Christians at Kome is well known to be divided into 
 three lessons, which must be explained on the first, second, and 
 third Sunday after the feast of Epiphany. At the first glance, this 
 chapter appears to contain a multitude of admonitions and moral 
 precepts having but little connexion with each other, and that alto- 
 gether of an incidental character. If, however, a man imagines 
 himself altogether in the condition of the apostle ; if he asks, why 
 the apostle made exactly these suggestions and admonitions, and 
 no others ; if he only endeavors to ascertain, whether they had 
 reference to the condition of Christians in that place, and their 
 relations to the other parts of the world, it will soon be made to 
 appear, that the object which the apostle had before him was, the 
 peculiar and decided character which the Gospel gave to those who 
 embraced it; thus rendering them the choicest men of the age. If 
 any one comprehends this general idea, he will discover the order 
 and connexion which prevails, at a single glance. He will per 
 ceive, that, in the first lesson, Christians are distinguished from 
 the rest of the world hy being members of a church; in the second, 
 by their noble personality ; and in the third, by their excellencies. 
 
 But enough, upon this subject. I may ask your pardon, my 
 dear friend, for having entered into such a detailed explanation 
 of my usual manner of inventing themes. Had you known how 
 talkative I should be upon this subject, you would scarcely have 
 mentioned it. If, however, I have said any thing which will be 
 of use to young ministers, I am certain before hand of yrur indul- 
 gence. Farewell. • 
 
604 
 
 LETTER XI. 
 
 LETTER XI. 
 
 Many object to the logkiil arraiagement of sermons — Answered — The arrangemctti 
 should not be concealed — Points out faulty arrangements in his sermons— WamI 
 young preachers against too great attention to arrangement — Against uniformity 
 of arrangement. 
 
 My Dear Friend — 
 
 You are right in expecting me now to give you a more exten- 
 sive account of the arrangement and construction of my sermon's. 
 
 I have already told you how I was led to the habit of planning 
 my sermons with great strictness and precision, according to the 
 rules of logic. This close and sometimes almost painful adherenciB 
 to order and arrangement, from the manner in which my intellec- 
 tual powers were -formed and developed, became to me, as you 
 will observe, like a second nature. The perverseness of my 
 memory, of which I have already spoken, rendered it very diffi- 
 cult for me to get words and phrases by heart, or any thing but a 
 Btrictly connected and methodically arranged series of thoughts. 
 I was obliged, therefore, as a matter of necessity entirely inde- 
 pendent of my will, to pay attention to order. And finally, 
 having, as I told you above, after many years of experience, 
 found it of great utility for a man to make his hearers acquainted 
 with the several principal steps by which his discourse advances, 
 I am convinced, that, upon the whole, it is necessary and bene- 
 ficial for him to give every sermon a logical arrangement, and a 
 firmly connected and easily remembered plan, in order that thus, 
 attentive hearers may know distinctly of what the discourse treats, 
 and be able to give an account of it after it is delivered. 
 
 I am well aware, that objections have been made to this manner 
 of sermonizing. Many preachers who would fain be looked upon 
 as great orators, are of the opinion, that it is at variance Avith the 
 laws of eloquence, to bind one's self in logical fetters, and altoge- 
 ther incompatible with that free soaring of thought, that fiery 
 vehemence, with which the orator must express himself. I have 
 only to reply, that strict order in a discourse is not only consistent 
 with the idea of genuine eloquence which I drew from the an- 
 cients, and stated above, but absolutely indispensable to it. 
 Have not those gentlemen, then, who would fain be considered 
 as Demostheneses and Ciceros in the pulpit, (for I take it for 
 granted th^t they have made themselves familiar with these won- 
 derful men, and read their works for themselves,) attentively ob^ 
 «erved with what accuracy, art, and constant reference to the spe- 
 cific object before them, they arranged their discourses, and, by 
 disposing of the several parts agreeably to their relative import- 
 ance, endeavored, by the happiest means, to render them useful 
 and productive of the intended effect ? Of the particular rules 
 for arrangement laid down by all rhetoricians, and the earnest- 
 
LETTER XI. 
 
 505 
 
 ness with which attention to order is recommended, I will hero 
 say nothing. In general, however, people are acquainted with 
 the so-called fiery and overpowering eloquence of the ancients 
 only by hearsay ; and hence, they confound it with the irregular, 
 half-poetical, and chattering declamations of the would-be orator? 
 of modern times, which rush, as it were, from one thing to ano- 
 ther, and would cease to be overpowering, that is, puzzling, if 
 reduced to logical order. And who, let me ask, among modern 
 orators, has paid stricter and more careful attention to order, than 
 the most celebrated preachers, as Saurin, Bourdaloue, Massillon, 
 Blair, for instance, and others ; and yet no one accuses these men 
 of being destitute of vehemence and strength. Whether we look, 
 therefore, to the nature of the case, or .to the best examples of 
 every age, it is as clear as the sun, that the rules of oratory not 
 oni;y permit an accurate arrangement of what a man has to say, 
 but absolutely demand it. 
 
 But a sermon, continues one, should not consist of dry specu- 
 lation, or cold instruction for the intellect. Whatever a man 
 says in the church should excite and cherish religious feeling, — 
 should operate upon the heart, and awaken pious emotions, — 
 should exalt the hearers above the affairs of time and sense, and 
 fill them with a holy ardor for what is divine and eternal. Now, 
 what is less adapted to eff*ect this great object, than a scholastic 
 declamation carefully cut out, and arranged according to the rules 
 of art ? 
 
 In reply to this, in the first place, it may be observed, that to 
 impart instruction ha« at all times, and with justice, been looked 
 upon as the principal object of preaching; and hence, the preacher 
 has been called the teacher of the Gospel. He who banishes in- 
 struction from the pulpit, and attempts to reduce every thing to 
 the excitement of emotion, robs the ministerial office of a great 
 part of its usefulness, and deprives the great mass of the people 
 of almost every opportunity for the enlargement and correction 
 of their religious knowledge. Moreover, I must absolutely deny 
 the possibility of a man's exciting religious feeling, and render- 
 ing it salutary and productive of exalted effects, otherwise than 
 by commencing with convincing instruction, and taking the way 
 through the intellect to the heart. All his efforts to raise emo- 
 tion by operating upon the imagination, will result in inflaming 
 it and enkindling a wild-fire, which can prove of no advantage 
 to genuine piety, and may positively injure it. A religious emo- 
 tion, to be salutary and improving, and in a rational and profit- 
 able manner effect the exaltation of the mind, must be founded 
 upon a lively perception of important truths vividly represented. 
 Indeed, it is impossible to conceive of a discourse which shall, in 
 reality, take hold of, awaken, and inspire the man, and prepare 
 the way for, and raise, the emotions of the heart, without instruc- 
 tion. Now, as this instruction will produce the most effect, if de- 
 livered with clearness and proper arrangement, it is impossible to 
 see why strict method should not be combined with the object of 
 affecting the heart. 
 43 
 
506 
 
 LETTER XI. 
 
 While yoii are meditating upon a subject, then, some one will 
 Bay, let every thing be arranged in its proper place ; but when 
 you come to write it out, and dress up this skeleton with skin and 
 flesh, carefully conceal the various parts from the audience ad- 
 dressed, and then, their eyes will not discover a skeleton without 
 spirit and life. 
 
 Let me tarry awhile at the image which lies at the foundation 
 of this remark. Nature does, indeed, cover up the bony fabric 
 of a beautiful body with tender parts of various kinds, and there- 
 by impart to it those powerful charms by which it allures the 
 beholder; but does she, in so doing, reduce it to a mass of flesh, 
 and make it impossible for us any longer to distinguish its single 
 parts and members, discover their relation to each other, or pomt 
 out their joints? On the other hand, is not this bony fabric, 
 which constitutes the firm basis of the whole, so completely visi- 
 ble, that one can readily see where each member begins and ends, 
 and how they are all connected together ; and is it not this appro- 
 priate and natural compactness, and these regular proportions, 
 which render a beautiful form so pleasing? Now, to continue 
 the image employed, a discourse, the whole organization, and the 
 skeleton of whose thoughts are concealed by the manner in which 
 it is written out, and the language in which it is clothed, will not 
 constitute a beautiful body, full cf life and motion, but can be 
 looked upon as nothing more than an unformed and helpless mass 
 of flesh, which cannot be made into any thing, or be reckoned 
 among any known class of forms. This, indeed, is the impression 
 which such discourses ordinarily leave behind them. One who 
 listens to them, hears much that is beautiful, but he cannot tell 
 definitely in what it consists, and is unable to reduce it to any 
 clear and distinct shape. I cannot persuade myself that such dis- 
 courses ever accomplish any good. 
 
 Pardon my prolixity, my dear friend, in speaking of this sub- 
 ject. You agree with me in the opinion, that every good sermon 
 must be founded upon a correct, close, logical connexion, and 
 have often told me that you were highly pleased with the partica* 
 larity with which my sermons are generally composed, in this 
 respect. I feel myself, however, under so much the greater obli- 
 gations, not only honestly to point out some errors into which I 
 have fallen in regard to arrangement, but expressly to guard 
 young ministers against them. 
 
 Far oftener than I could wish, the fundamental divisions of my 
 sermons are such as can in no wise be justified by the rules of 
 logic ; or, to express myself more correctly, instead of dividing 
 the theme itself, I have often arbitrarily connected with it posi- 
 tions which it did not contain. The subject of the sixth sermon, 
 for instance, of the first part of the sermons published at Wittem- 
 berg, is the following: How shall a man conduct when, in his reli" 
 gious inquiries, he is led to strange opinions? Now, the JfTst divi- 
 sion contains considerations respecting the nature and character 
 of strange opinions, and the second shows how a man should con- 
 duct himself, when he is led to such opinions. Now, it is evident. 
 
LETTER XI. 
 
 507 
 
 at first glance, that this is not a division of the subject, because 
 the pretended secoyid division comprehends the whole theme, in 
 "which the first is not contained. In order to comprehend these 
 two divisions, the theme should have been expressed in more 
 general terms. If, for instance, the discourse had been. Respect- 
 ing opinions in general lohich have something strange in them^ then, 
 the first division would properly have been employed in explain- 
 ing their nature and character, and the second, in treating of 
 them, and giving them a critical examination. The twelfth ser- 
 mon of the same volume is headed: Warnings against false con- 
 scientiousness, and has three divisions ; the first explains the na- 
 ture of this error ; the second, its signs and effects ; and the third 
 gives the reasons why it should be avoided. In this case, the two 
 first divisions are not contained in the theme, according to which, 
 I was merely to bring forward warnings against this error, while 
 the third is the theme itself. Had the theme been expressed 
 thus : Respecting false conscientiousness, then the three preceding 
 divisions would have sustained a proper relation to it ; and I 
 should have had to consider the nature of false conscientiousness, 
 its characteristics, and its injurious effects. The third sermon for 
 the year 1798 treats of the following subject: From the unexpected 
 discovery of good qualities in others, we should draw nourishme^d 
 for our own philanthropy. As this position is a theorem which 
 required proof, it was incapable of division, and admitted of no- 
 thing more than an enumeration of the reasons brought forward 
 in its support. I have divided it, however, and, contrary to all 
 the rules of logic, in the first division, given illustrations of the 
 unexpected discovery of good qualities in others, of which, how- 
 ever, there is no intimation in the theme itself ; and, in the 
 second, done the only thing that ought to have been done, brought 
 forward reasons in proof of the main position. To adduce one 
 more example : The eighth sermon of the second volume of the 
 sermons published at Wittemberg, treats of the position: Of what 
 importance should we deem the thought, that eternity constitutes the 
 exterior hound of every thing unstable. In dividing it, I enter into 
 an examination of the meaning, truth, and importance of this posi- 
 tion. This, however, is not a logical division, for the first and 
 second heads are not contained in the theme, while the third con- 
 stitutes the theme itself. It would have been no more than toler- 
 able, had the theme expressed nothing but the thought in general, 
 without any reference to its importance. The examples now 
 brought forward will be sufficient to designate the error I had in 
 view. In them, as every one will see, I have so obviously contra- 
 dicted the rules of logic in my divisions, as to be incapable of ex- 
 cuse. That one should occasionally fall into this error, in spite of 
 effort to the contrary, is to be expected; but I have fallen into 
 it so often, that I am ashamed of it. Any one who wishes for 
 more instances of the same kind, may examine the second ser- 
 mon of the second volume of the sermons published at Wittem- 
 berg, the seventh of the sermons of 1797, the sixth and the 
 thirtj'Bevonth of those of the year 1798, and the forty-third 
 
508 
 
 LETTER XI. 
 
 of the year 1799. Such being my faults in this respect, I feel 
 tinder so much the greater obligations tu guard other« against 
 them. 
 
 Another fault exhibited in many of my sermons, is far too 
 anxious an effort to divide them perfectly methodically, and con- 
 nect all their parts closely together. From one of my preceding 
 letters you have already learned, my dear friend, how I came by 
 this stiff, scholastic habit, and why I have retained it so long.^ I 
 cann^, by any means, recommend it for imitation; in part, be- 
 cauoe such laborious preparations are not necessary for accom- 
 plishing ihe main object of preaching; and in part, and espe- 
 cially, because it may be productive of evil, in case a man has 
 to do with common hearers, who are unpractised in thinking. 
 Examples of this too great particularity in defining and classify- 
 ing, are to be met with especially in my old sermons ; in those 
 which I have written of late years, I have endeavored to avoid it, 
 without, I hope, running into the error of handling the subjects 
 which came up, in a less thorough manner. Even here, also, for 
 the sake of clearness, it will be necessary for me to illustrate 
 what I mean, by a few examples.. Compare, therefore, the fourth 
 sermon of the first volume of the sermons published at Wittem- 
 berg, which treats of Power to control the imagination ; the first 
 division of which resembles a regularly composed and methodi- 
 cally divided fragment of a treatise upon psychology. The same 
 remark holds true of the first division of the seventh sermon of 
 the same volume ; for of what use are all those illustrations re- 
 specting the nature, classes, and origin, of pious emotions ? As 
 every body knows what is meant by pious emotions in general, 
 could not every thing necessary have been said in a few words or 
 periods ? In the eleventh sermon of the second volume, the expla- 
 nation given of the manner in which God exhibits the internal 
 worth of creatures by external signs, is far too circumstantial 
 and scholastic ; and all who read it will directly feel, that every 
 thing upon this part of the subject might have been said in fewer 
 "words, and far more natural language, without doing any injury 
 to the thoroughness of the view. In the first Whitsuntide sermon 
 of the year 1798, which treats of spiritual experience, in the first 
 art, far too much, and not altogether appropriate effort is made, 
 y way of preparation, in what is said with such detail respecting 
 general and moral experience, inasmuch as tho idea of spiritual 
 experience would have had sufficient clearness, without all these 
 introductory explanations. The twenty-seventh sermon of 1799 
 has not only the error formerly alluded to, of not being logically 
 and correctly divided, but, in the first part, is burdened with 
 illustrations of such ideas as are generally known, and should 
 have been only briefly touched. That, in writing out a sermon, 
 every grand idea should be rendered clear by correct definitions, 
 is perfectly evident ; otherwise, a man will not master his sub- 
 ject, and speak it with the requisite application. But this 
 
 « gee Letter £ightb. 
 
LETTER XI. 
 
 509 
 
 logitjal and preparatory labor does not belong to the sermon 
 itself, in which every thing must be intelligibly represented, 
 without any pedantic analysis of the subject. Young prea<?hers 
 should be warned to guard so much the more against this 
 error, from the fact, that a man pleases himself in the thing, 
 from the appearance which it gives him of philosophical acute- 
 ness, and the opinion in which he indulges, that it will increase 
 his authority."^ 
 
 Finally, I cannot deny, that far too much uniformity prevails 
 in the arrangement or division of my sermons ; an objection 
 which has already, at different times, been made against them. 
 This uniformity originated, in part, in the nature of the thing. 
 A large proportion of subjects must be divided alike, if treated 
 in the best and most natural manner ; and a man will fall into 
 artificialness, or fail to do them justice, if he divides them in 
 any other way. The nature of the case, for example, requires 
 a man, in every good sermon he preaches, to instruct the intel* 
 lect with reference to every thing upon which he speaks, and 
 then apply the whole to the improvement of the heart and life ; 
 or, which is the same thing, the first part should be theoretical, 
 the second practical. It is impossible, therefore, to avoid the 
 frequent recurrence of this mode of dividing a sermon ; and 
 hence, it cannot bo blamed. The same is likewise true of cer- 
 tain trichotomies which are too natural not to be often employed. 
 It is very natural for him who has to speak upon an interest- 
 ing subject, to explain, prove, and apply » He who treats of an 
 important duty must in like manner, explain it, and prove it, 
 and lead the way to its practice. He who recommends a vir- 
 tue, must give a clear notion of it, speak of its importance, 
 and show by what exercises one can make it his own, etc. In 
 such cases, the principal divisions are, in a manner, already 
 given; and, in handling such subjects, a man injures them, 
 rather than otherwise, if he attempts to divide them in any other 
 manner. 
 
 I will not, by any means, deny, however, that the divisions 
 and plans of my sermons are frequently uniform, when there 
 was room for choice in the arrangement ; and hence, when the 
 train of thought would have admitted of greater variety. This 
 was not only correctly remarked upon, some years since, by the 
 Rev. Mr. Linde, the author of the instructive work entitled : 
 Reinhard and Am.mon, or Parallel Sermons as a contribution to 
 Homiletics, particularly to arrangement and composition,^ but, 
 on p. 79 ff, accompanied with many interesting reflections, of 
 quite an indulgent character as regards myself. This uniformity 
 in arrangement is well founded, if it originates in a kind of in- 
 clination for symmetry, which exerted so much the more influ- 
 ence upon myself, from the fact that it proved so advantageous 
 
 * Hence, Greilinp; perfectly correct, in warning ministers against a blind imitatioa 
 of my Bennons in this respect. Theorie dfer Popularitat, S. 113 and 118. 
 t Keinbard und Ammon oder Predigteu Parallele, Kbnigsb. 1800. 
 
 43* 
 
510 
 
 LETTER XI. 
 
 to my memory, enabling me easily to call to mind those parti 
 which were thus accurately proportioned. That I ever made 
 symmetry, however, an object of attention, at the expense of 
 the subject itself ; that, for instance, I ever cut away parts which 
 belonged to the subject, or introduced parts entirely foreign 
 from it, in order to have more or less divisions or subdivisions 
 than I deemed necessary to the harmony of the whole, is, at 
 least, a thing which I am not conscious of ever having done. 
 Hence, instances are to be found in which this symmetry is 
 neglected, as the subject I was at work upon required something 
 else : and Mr. Linde, on the 82d page, has brought forward such 
 an instance. Hence, in my fast sermons, two of which usually 
 treat upon the same text, the second frequently takes a course 
 entirely different from the first, inasmuch as the subject which it 
 handles, which is an application of the theory explained in the 
 first, either required or admitted a different arrangement. 
 
 In view of all that has now been said, I must request young 
 preachers not to regard every thing symmetrical in my sermons, 
 as an excellency worthy of imitation, without the exercise of 
 great caution. It should be so regarded only when this uni- 
 formity of divisions and subdivisions is suggested by the sub- 
 ject itself, and far more radical and natural, than any other 
 would be. Where this is not the case, — where a free division 
 of the subject appears to have the advantage of enabling a man 
 to treat it in a more thorough manner, or introduce a greater 
 variety into his discourse, it should certainly be preferred. My 
 later sermons do, in reality, exhibit a greater degree of variety 
 than my others. At least, I have endeavored to be guided, in 
 their arrangement, by the subject selected and the principal divi- 
 sions which naturally belonged to it, rather than an inclination to 
 symmetry and an artificial admeasurement of divisions and subdi- 
 visions. But enough of this thing. Permit me, my dear friend, 
 in my next letter, to give you some account of the composition 
 and execution of my sermons, and draw these confessions to a 
 close. Farewell.* 
 
 * [Many excellent remarks upon the arrangement of Reinhard's sermons might here 
 be added from others, particularly Tzschirner's Briefe, etc., but brevity forbids. Thil 
 ast work, upon the whole subject of these letters, is well wort}* y of being read.l 
 
LETTER XII. 
 
 5n 
 
 LETTER XII. 
 
 Bpcftks of the composition of bis sermons — Their defects — Not adapted to country 
 congregations — Examples — Difference of ancient and modern eloquence — Has 
 used some figures of speech too often — Failed of easy transitions — Of a correct use 
 of pronoun.^ — Criticisms — Of publishing a selection of his sermons. 
 
 My Dear Friend — 
 
 There is one subject to speak of, namely, the composition of 
 my sermons, or what the ancient rhetoricans called elocution ; 
 and hence, their style. It is a subject of which much might be 
 said. You will permit me, however, to treat it with brevity, and 
 take notice only of their defects or imperfections in this respect, 
 or at least, of what I do not wish to have imitated before mixed 
 assemblies or country churches. In the first place, I must confess 
 in general terms, that I have never, as yet, been able entirely to 
 satisfy myself in regard to the elocution of my sermons. Indeed, 
 I have never been able to devote so much time and labor to them, 
 as is requisite to perfect diction. It is impossible for him, who, 
 under a pressure of business and amidst unavoidable disturb- 
 ances, is obliged to preach once every week, and occasionally 
 oftener, to produce any thing very excellent in its kind. Under 
 such circumstances, one cannot find time for the multa litura in 
 which alone excellence can originate, there often being scarcely 
 enough left for writing down what a man wishG© to say upon 
 paper.* Hence, whenever I read my sermons with critical accu- 
 racy, in the style and dress, I every where discover imperfections 
 and defects which might have been avoided, had I possessed more 
 time, or been able to work them over and improve them. Did 
 these imperfections consist merely in my occasionally commencing 
 a sermon with two or three short syllables, as has justly been 
 objected to them by Grafe,t I should comfort myself with, the 
 
 * [What, then, must be said of writing three sermons a week, under a pressure of 
 other parochial duties? Where is there any time left for thought, rhetorical prepara- 
 tion, and holy communion with God? Besides, is it not as well to preach extempore, 
 as to read a sermon writte.n extempore? To come at the point at once: Should not 
 the grand object of an education be, to enable a man to pour forth the rich treasure;* 
 of his own mind into the minds of others, without being subjected to the slavish neces- 
 sity of writing them down in the first place? True, it is an object of great elevation 
 and difficult attainment. Nothing but deep practical thinking, close attention to phi- 
 losophy, intimate acquaintance with the human heart, susceptibility of emotion, aj)d a 
 thorough knowledge of langua<re, will enable one to reach it; but does not the cause 
 of truth require every student for the ministry to make the effort? Once attained, 
 what power would it put into his hands! All the time now devoted to the mechanical 
 process of writing, might then be devoted to energetic thinking; and looks, actions, 
 tones of voice, nay, eloquence herself, be brought to the minister's aid. Then, we might 
 expect him to catch the inspiration of th<^ revivals which now light up the church, and 
 bfigin to roll their influence over the world; and hear him speak in the pulpit, not liku 
 a timid child, afraid of oTending his audienre, wit h his head pouring over his notes, but 
 like an ambassador of God, full of awful solemnity, with a message fresh from the por- 
 tals of heaven.] 
 
 t See his Anweiaung zum Rhytmus in homiletischer und liturgischer Hinsicht, Si. 
 
512 
 
 LETTER XII. 
 
 reflection, that such a master as Cicero commenced a powerful 
 oration with veaio* The defects of which I speak are of a far 
 higher character. They may be stated, in general terms, as fol- 
 lows : The expression is not always as excellent, definite, and 
 intelligible, as it ought to be, is not rich enough, and does not 
 contain sufficient variety. Sometimes it is too brief, and not 
 sufficiently clear ; at others, it is too verbose, and contains some- 
 thing that is superfluous. It is often destitute of that easy move- 
 ment, that ready flow, in which every thing seems to spring natu- 
 rally forth of itself. Sometimes the ear is off'ended by a disagree* 
 able location of the words ; at others, it is displeased, or filled 
 with one that is defective. And finally, the transition from one 
 part to another is not always sufficiently easy and natural, too 
 often recurs, and exhibits too great an appearance of uniformity. 
 Permit me, my dear friend, to make a few definite remarks re- 
 specting these several points of complaint, without pretending to 
 follow the order in which they have been named. That the dic- 
 tion of my sermons does not always possess that clearness and 
 simplicity which it ought to ; that I have made use of a multi- 
 tude of words and phrases which can be understood only by those 
 who are acquainted with our book language, or at least, by those 
 who have had some degree of scientific education, I willingly 
 admit. I will go so far as to confess that, in view of my rela- 
 tions, and the churches before which I had to preach, I considered 
 myself not only authorized, but in a manner obliged, to make use 
 of this style and language. 
 
 At Wittemberg, I preached in the University Church, and most 
 of my common hearers were learned men and students. In ad- 
 dressing this audience, of course, I could make use of many repre- 
 sentations, expressions, and figures of speech, which would have 
 been altogether improper before any other ; and being in the 
 habit of using scientific expressions during the whole week, it 
 was natural for me to introduce them into the discourses I wrot-e 
 for the Sabbath. In Dresden, I was placed over a church which 
 was either composed of well-educated men, or such as were ac- 
 quainted with our best writers ; and hence, in addressing it, I 
 was at liberty to make use of the book language, and a style alto- 
 gether above the comprehension of common people. Indeed, I 
 was obliged to do so, or create displeasure or o^quqq, 
 
 I hope, however, that no one will think of writing and speaking 
 as I did, who has to address a very mixed assembly, or merely 
 country people. I am altogether opposed, indeed, to that false 
 clearness and simplicity, in which a man speaks to grown per- 
 eon'? as children, and degenerates into what is fiat and vulgar 
 The preacher should not lower himself down to the vulgar capaci- 
 ties of the populace, but he should elevate his hearers to himself; 
 and hence, at all times avail himself of a serious, dignified, and 
 select diction. In so doing, however, he must avoid those turns 
 and expressions with which ignorant or pc^rly^educated people 
 
 ♦ Compare Accusationig in C. Verrem, lib. IV. 
 
LETTKR XTT. 
 
 513 
 
 can connect no ideas, or only wrong ones, and make use of those 
 which are well known, or exactly describe the thing intended. 
 An example will best illustrate what I mean. 
 
 The thirtieth Sermon of 1799 treats of the theme : Hoio Chris* 
 tians should regard their location in time. In this case, the sub- 
 ject is not expressed in language sufficiently clear. A common 
 person will not know what to make of the clause, his location in 
 time. For such an one, the theme should have been thus ex- 
 pressed : Hoio Christians should regard the time in lohich God 
 permits them to live. In my examination and illustration of this 
 theme, I have used a multitude of turns and expressions which 
 can be understood only by well-educated people. For instance, 
 in ihe introduction, I have personified time, and called upon her 
 children for that help, which, in common language, should be 
 sought for, from, and ascribed to God ; and used the phrases : 
 Periode der vergaiigenheit — unter den Bedingungen der Zeit stehen 
 — die Zeit nimmt uns nicht wieder aiif, wenn wir uns ikr einmal 
 entzogen hahen — schwdrmerische Seher — ihre Periode soil voriiher 
 seyn, u, s, vj., which are altogether above common intellects; and 
 the body of the sermon is full of instances of this kind, and if any 
 one wishes to find a passage in which they are heaped together in 
 great abundance, he may consult the first subdivision of the third 
 part, .commencing : Vei'hlendung nehne ich den Stolz, and ending: 
 dieser Stolz ist wahre Verblendung. The subjects of this subdivi- 
 sion are sufficiently intelligible for any country village ; but they 
 are treated of in such language, that I have no idea they would 
 be understood, if declaimed to such a village by a rapid speaker. 
 In short, should I accurately examine this sermon, I should find a 
 multitude of words, like strange coin, altogether unknown to the 
 common people, having never been in circulation among them. I 
 have said enough, however, to show, that, as I did not write for a 
 country congregation, my sermons are not intelligible to all, and 
 hence, are by no means to be imitated by those who preach to 
 country people.* 
 
 And here I must make some remarks respecting a difference, 
 as I think, to be noted, between ancient and modern eloquence. 
 The ancient orator, strictly speaking, never addressed a mixed 
 assembly. His hearers had an equal degree of education, as re- 
 garded the main subject, and were alike acquainted with, and 
 interested in, the point in question, respecting which, as it was a 
 matter purely of common life, they believed themselves equally 
 competent to decide. He was not merely at liberty, therefore, 
 but he was obliged to use those expressions only which were gene- 
 rally known and commonly employed ; and the amount of words 
 in circulation were amply sufficient to enable him to say what- 
 ever he wished. Had he used poetical forms or philosophical 
 expressions, he would have been ridiculed, as he would have de- 
 parted from the practices of common life without any just occa- 
 
 • The Remarks of Groilincr, Von der htihern und niedern Populnritat, in the work 
 tixwdj quoted : TUeorie der Popularit&t, § 51 S. 97 ff, are well worth attttntioiL 
 
 2a 
 
514 
 
 LETTER XTT. 
 
 sion whatever.* With the modern orator, and especiallj the 
 preacher, every thing is different. The art of printing, by the 
 facility with which it spreads all kinds of writings abroad, lias, 
 in modern times, formed a reading public, as it is called, of which 
 the ancients were totally ignorant. When writers sought to im- 
 part every thing to this public which could be interesting to man, 
 and began even to reduce the abstract sciences to a popular form, 
 they were obliged to form a language altogether peculiar, and 
 entirely different from that used by the mere speaking and talk- 
 ing public, and which, as it is to be met with only in books, may 
 with propriety be called the hook language. Hence, originated 
 necessities which threw the modern orator, and especially the 
 preacher, into an embarrassment, of which the ancient orators 
 knew nothing.f If, for instance, the preacher makes use altoge- 
 ther of those expressions which are universally known and em- 
 ployed in common life, he offends what is called the reading pub- 
 lic, — a class of people accustomed to a language of a higher cast, 
 which they have acquired, if in no other way, by reading novels 
 and romances, and who, of course, look upon the preacher^s lan- 
 guage as too vulgar, — and hence, cannot endure it. If, on the 
 other hand, the preacher uses the book language, or mingles it 
 with the other, he renders himself unintelligible to those who do 
 not read, and addresses himself to them in words and phrases in 
 which they cannot think. Such being the embarrassing and con- 
 flicting wants and demands of the modern world, it is almost im- 
 possible for a man to do justice to every individual of a very mixed 
 audience, composed of the learned and the unlearned. At least. 
 I am certain that I should not succeed in attempting to pursue a 
 middle course, which, while it pleased the educated, should be in- 
 telligible to the uneducated. Hence, I have ever considered it as 
 a cause of great congratulation, that my public audiences have 
 always been of a uniform character, and well acquainted with the 
 book language. This fact has justified me in writing, nay, obliged 
 me to write, as I have done ; whereas, if I had been a country 
 minister, or obliged to preach to mixed assemblies, I should have 
 proceeded in a manner entirely different, and endeavored to use 
 the language between those two extremes, of which I have already 
 spoken. With these remarks before them, intelligent hearers will 
 not find it difficult to ascertain what parts of my sermons are not 
 written in a sufficiently popular style, and hence, what parts and 
 phrases they should by no means think of imitating. 
 
 One of the great faults of my sermons is a too frequent use of 
 certain figures of speech, especially the interrogation. It does, 
 indeed, give a discourse more vivacity and impression, to trans- 
 form those positions which the preacher deems of especial import- 
 ance to the hearers into questions, addressed immediately to the 
 
 * Hence, the reason why Cicero made so many apoloories whenever he wished to use 
 philosophical and scientific expresi^ions. See Pro Archia Poeta, c. 2; also the conclu* 
 ei(»ft of this Oration, and Pro Murena, c. 29. 
 
 t Chrysostom, however, early began to complain of something of the same kind. D* 
 flaetrdot. 1. V. o. 1. s«qq. 
 
LETTER XII. 
 
 515 
 
 decision, as it were of their judgments. But T cannot deny,, that 
 I have sometimes introduced this mode of speech where it was in- 
 appropriate, and every thing would have been better, categori- 
 cally expressed. Besides, the too frequent use of this figure 
 creates a uniformity which is disagreeable. Indeed, a man who 
 makes a too frequent use of the interrogation will fail of accom- 
 plishing his object. The very fact, that it is often introduced and 
 rendered, as it were, common, will deprive it of all effect. That 
 it increases the difficulty of uttering a discourse, and occasions a. 
 greater exertion of the lungs, I will not even mention. Here and 
 there I have, also, too frequently introduced the exclamation. I 
 believe however, that I have made a bad use of this figure, less 
 frequently than of the other. 
 
 Th« art of making the transitions from one division or subdivi- 
 eion to another, in a natural and easy manner, has something in 
 it altogether peculiar. These transitions may be compared to the 
 joints of a body. Without joints 'the body would be stiff and help- 
 less, and, without those of sufficient pliability, be racked with 
 every movement. That I have taken great pains to connect the 
 parts of my sermons together in a natural and easy manner, is a 
 thing of which I am perfectly conscious. I have never succeeded, 
 however, in doing justice to m \'sclf in this respect. On the other 
 hand, the transitions of many of my sermons, are not only some- 
 times unnatural and constrained, but often too uniform. The 
 former appears to mc to be frequently the case with the connex- 
 ions of the grand divisions. With all my efforts so to add the 
 main parts to each other, that they should seem to rise of their 
 own accord, I have often come far short of success. I hope, there- 
 fore, that none who read my sermons will take them as correct 
 guides in this respect, but aim at a far higher degree of perfec- 
 tion. The other fault, or too great uniformity in the transitions, 
 8 particularly conspicuous in the subdivisions. Often, indeed, 
 tliese transitions are quite easy and natural, especially when the 
 words with which a division closes remind the reader of, and pre- 
 pare him for, the succeeding one ;* when the grand division is of 
 such a character, that one part follows from another ; and finally, 
 when there is a gradation in the parts. If, however, any person 
 reads a number of my sermons in succession, he will find these 
 easy and natural transitions frequently returning, and too little 
 diversified. This is a subject, also, upon which those must reflect 
 who wish to render their discourses highly perfect. 
 
 In discourses which are accurately arranged and divided into 
 the parts which are to be closely remarked upon and impressed 
 upon the memory, nothing is more natural, than that one should 
 frequently avail himself of that kind of transition which the an- 
 cient rhetoricians called cornplexion. This mode of concluding a 
 point is extremely appropriate, because it repeats the explained 
 
 * Upon this subject consult Wiichter'a masterly but too laudatory analysis of one of 
 my sermons, in the second volume of the Allgem. praktiscb. Bibliothek fUr Prodigal 
 and SchuIm&nDer. S. 165 L 
 
516 
 
 and proved series of thouglit, ordinarily in the very same expros* 
 sious in vrhich it was originally stated, and again, as it were, 
 recommends it to the memory. From the whole construction of my 
 sermons, every thing they contained being divided into parts as the 
 principal subjects of remarks and reliections, I was almost neces- 
 sarily inclined to make a frequent use of the complexion ; in part, 
 for the perfection of every division ; and in part, for the sake of 
 an easy i^ansitiou from one subject to another, making the pro- 
 gression of the wliole treatise the nfOie obvious, and rendering it 
 easy for the hearer tojdraw the conclusion. Even in this respect, 
 however, I have not always observed due moderation. I have 
 often used the complexion with too great uniformity, even where 
 ir might have been omitted, without doing any prejudice to the 
 discourse; and I might, and, for the sake of variety, should^ have 
 selected a more appropriate mode of connexion and transition. 
 Here, then, is another imperfection which every one should seek 
 to avoid, in working out his discourses. 
 
 I have always had considerable difficulty in making a proper 
 use of pronouns. Indeed, I have taken great pains so to use 
 them, that all ambiguity by the reference of them to a wrong ante- 
 cedent should be impossible, and yet have often failed in thje 
 attempt. In reading my sermons, I constantly stumble upon pas- 
 sages extremely defective in this respect. A passage commencing, 
 Gott hat unserii Geist, etc.. Sermon 24th of 1799, p. 404, is a nota- 
 ble instance ; for, in the course of a few sentences, there is a per- 
 fect obscurity, the pronouns being equally referable to Gott, Geist^ 
 or Korper. The sentence commencing, Kimmlische, von Gott, and 
 ending der Jaden f/eivorden, in the first remarks of the Reforma- 
 tion Sermon of 1796, is a similar instance; the nouns, BeU.gion 
 and Warfieit, together with the pronouns and adjectives referring 
 to them, being completely blended together, so that the antece- 
 dents to which they respectively refer cannot be distinguished. 
 That it is difficult to avoid all obscurity of this kind, I am ready 
 to acknowledge. It can often be done only by completely chang- 
 ing the train of thought, and casting it into another form.* True, 
 the reference of these ambiguous pronouns can generally be ascer- 
 tained from the connexion of the sentence, and the nature of the 
 subject. It should be recollected, however, that, in listening to a 
 speaker, the hearer has no time to compare the context, jor -pry 
 into the nature of the subject, but he is under the necessity of lis- 
 tening to what continues to be said, and passing by what he does 
 not apprehend upon the spot. I must maintain, therefore, that 
 every writer who wishes to become master of a good style, must bo 
 as careful as possible to avoid all such imperfections. 
 
 I might bring forward a multitude of examples to show you. 
 
 *[We have the same difRculty to contend with in the English language, a:: every 
 writer knows from experience; but it is greatly diminished ]ty our philosophi'^al U8« 
 of iiouns in regard to trender. and the power we liave of frequency conferrit, 'wipon 
 neutral objects an artificial gender, or, in other words, of availing ourselves of i^'j aid 
 of personification; so that, in mnny cases, our language has all the advantage* a 
 Gvrmaa la thiB respect, without b«iDg embarra£>&ed with its disadvautages.] 
 
LETTER XII. 
 
 that the expressions of my sermons are not always as definite and 
 excellent, rror as easy, as they ought to be ; and that they mighl 
 often have been rendered more agreeable and harmonious. 1 
 should weary your patience, however, my dear friend, as well as 
 that of my readers, if I should do so. If you wish to see a very 
 imperfect passage, you may consult the first subdivision of the 
 first part of the above quoted Reformation Sermon.* I flatter my- 
 self, indeed, with the hope, that there are few more so. At least, 
 I have not stumbled upon many as imperfect, myself. I must ac* 
 knowledge, however, that I never sit down to read any of my ser- 
 mons with a critical eye, without finding single expressions, turns, 
 and even whole periods, which might have been written far better, 
 as you will readily believe. Indeed, I never arise from such a 
 reading with any real satisfaction, but generally with pain, on 
 reflecting, that, with all my labor and diligence, 1 have come far 
 short of satisfactorily and truly representing what my mind had 
 conceived, as my own feelings required it should be ; and even 
 now, with all my experience, I come far short of the standard of 
 excellence to which I wish to attain. 
 
 The venerable Blessig, who has sought in so kind and honor- 
 able a manner to introduce me to the French public, has expressed 
 a wish, that, out of my numerous sermons, a selection of a few 
 volumes of the best might be made and published, as a kind of 
 legacy to posterity.! I doubt, my friend, very much, whether 
 posterity will care any thing about such a legacy. And then, who 
 IS to make the selection ? and, if it were made, as it would con- 
 tain nothing new, who would print it ? Farewell. 
 
 * [The author enters into a criticism of this passage, which occupies about ?ix pajrea 
 whiob, toirether with several other criticisms, is, for obvious reasons, omitted, thougJt 
 a reference id made to every passage.] 
 
 t Sen a notice appended to the French translation of my Reformation Sermon cf 
 1807, published at Strasburg, p. 47. 
 
 THB Biril. 
 
Sheldon d; Companry's Text- 'Boo/cs 
 
 FRENCH AND GERMAN. 
 
 PBOP. EESTELS' NEW FEINCH 
 
 TUe Oral Method ivith the French. By Prof. Jea:m 
 Gust AVE Keetels, Author of " Keefcels' New Metliod with the 
 Frynch." in three parts, l2uio, cloth, each 75 cents. 
 
 [^Tiie studmt is saved the expense of a large hook in commencing 
 the study J 
 
 The Oral Method of Teaching living languages is euperior to all others in 
 many ret^pects. 
 
 Tt teaches vhe pupil to speak the language he is learning, and he begins to do 
 80 from the firs?t lesson. 
 
 He never hecomes tired of the boek, because he feels that, with moderate 
 efforts, he is making con^^tant and rapid progress. 
 
 The lessons are arranged so as to bring in one difficulty at a time. They are 
 adapteji to claas purpofees, and suitable for large or small classes, and for 
 scholars of all ages. 
 
 The teiicher, with this book in his hand, is never at a loss to profitably 
 entertain his pupib, without rendering their task irksome. 
 
 In fine, the Oral Metho 1 works charmingly in a class. Tsachers and pupils 
 are equally pleased with it; the latter all learn— the quick and the dull - each in 
 proportion to his ability and application. It is our opinion that before long 
 the Oral Method will find its way into every school where Franch is taught. 
 
 "I find that pupils understand and improve more rapidly under the Oral 
 Method of Keetels' instruction than any other heretofore used." — A. Taylor, 
 Eimwood Seminary^ GUnrCs Falls^ N. T. 
 
 A Neiv Method of JLearning the French Langiiage, 
 By Jean Gustave Keetels, Professor of French and German 
 in the Brooklyn Polytechnic Institute. 12mo. Price $1.75. 
 
 A Key to the above. By J. G. Keetels. Price 00 cents. 
 
 This work contains a clear nnd methodical eospose of the principles of the 
 language, on a plan entirely n«w. The arrangement is admirable. The les- 
 son!? are of a suitable length, and within the comprehension of all classes of 
 fttudonts. The exercises are variou*, and well adapted to the purpose for 
 which they are intended, of reading, writing, and speaking the language. The 
 Grammar part i'^ complete, and accompanied by questions and exercises on 
 every subject. The book possesses many attractions for the teacher and stu 
 dent, and is destined to become a popular school-bnok. It has already been 
 introduced into many of the principal schools and colleges in the country. 
 
 J^EISSNEr's pERMAN pRAMMAF^ 
 
 A Comparative Englis^h' German Grammar, based on 
 the affinity ©f tlie two languag^es. By Prof. Eli as Peissner, 
 late of the University of Munich, and of Union Colleg-e, Sche- 
 nectady. New edition, revised. 816 pages. Price $1.75. 
 
' ' ; 
 
 Sfieldon d; Companys TextSooks. 
 
 BULLIONS'S 
 
 ENGLISH, LATIN, AND GREEK, 
 
 ON THE SAME PLAN. 
 
 CAREFUIiLY REVISED AND BE-STEREOTYPBD. 
 
 BULLIONS' S SCHOOL GRAMMAR $0 60 
 
 liiis is a full book for general use, also introductory to 
 
 TiZ^LLIONS'S NEW l^RACTICAL GRAMMAR 1 00 
 
 EXERCISES IN ANALYSIS, COMPOSITION AND 
 PAUSING. By Prof. Jambs Cruik8HAnk, LL.D., Ass't Sup'tof 
 
 SchoolB, Brooklyn '. O 50 
 
 This book is supplementary to both Grammars. 
 
 B ULLIONS & MORRIS'S LATIN LESSONS 1 00 
 
 Ji ULLIONS & MORRIS'S LATIN GRAMMAR 1 50 
 
 B ULLIONS' S LATIN READER. New edition 1 50 
 
 BULLIONS' S CMSAR; with Notes and Lexicon 1 50 
 
 BULLIONS' S CICERO; with Notes 1 50 
 
 These books contain direct references to both Bullions' s and Bui 
 lions & Morris's Latin Grammars. 
 
 BULLIONS & KENBRICK'S GREEK GRAMMAR 2 00 
 
 KENBRICK'S GREEK EXERCISES, containing easy Read- 
 ing Lessons, with references to B. & K.'b Gre«k Grammar, and a 
 
 Vocabulary 1 00 
 
 Editions of Latin and Greek authors with direct references 
 to these Grammars and Notes are in preparation. 
 BULLIONS' S LATIN^ENGLISH & ENGLISH-LATIN 
 DICTIONARY, the most thorough and complete Latin Lexicon 
 of Its size and price ever published in this country 5 00 
 
 " Dr. Bnllions's system is at once scientific and practical. No other writer 
 on Grammar has done mere to simplify the science, and render it attractive." 
 —National Quarterly Review. 
 
 ''Dr. Bullions's series of Grammars are deservedly popular. They have 
 receive!^ the highest commendations from eminent teachers throughout the 
 country, and are extensively used in good schools. A prominent idea of thid 
 series is to save time by having as much as possible of the Grammars of the 
 English, Latin, and Greek on the same plan, and in the same words. "We have 
 taught from these Grammars successfully, and we like their plan. The rules 
 and definitions are characterized by accuracy, brevity, and adaptation to the 
 practical operations of the school-room. Analysis follows etymology and pre- 
 cedes syntax, thus enabling the teacher to carry analysis and syntax along: to- 
 gether. The exercises are unusually full and complete, while the parsing-book 
 mrnishes, in a convenient form, at slight expense, a great variety of extra 
 drill. The books deserve the success they have achieved."— i^i/?^ Teache7\ 
 
Sheldo7i Compan/y^s Text-l^ooks. 
 
 HISTORIES OF THE UNITED STATES. 
 
 By Benson J. Lossing, author of " Field Book of the Revolu- 
 tion," Illustrated Family History of tlie United States," &c. 
 
 These books are designed for different grades of pupils and adapted to the 
 time usually allowed for the study of this important subject. Each embraces 
 the history of our country from its discovery to its present administration. 
 The entire series is characterized by chasteness and clearness of style, accuracy 
 of statement, beauty of typography, and fullness of illustration. It is admira« 
 bly suited to class recitations by copious marginal notes and questions, which 
 greatly assist the teacher, while its views, portraits, maps, and diagrams, have 
 the utility and attractiveness of object lessons, aiding the comprehension of 
 the learner. The author has spent the greater part of his life in collecting 
 materials for, and in writing history, and his ability and reputation are a suffi- 
 cient guarantee that the worlc has been thoroughly done, and a series of 
 histories produced that will be invaluable in training and educating the youth 
 of our country. 
 
 LosshKys Primary History. 238 pages. Price $1.00. 
 Lossing s Grammar School History. 288 pages. Price 
 
 $1.25. Containing the Constitution of the U. S., with Review 
 
 Questions. 
 
 The facts of this book have been drawn chiefly from original sources of 
 information, and errors in the history of our country have been corrected. 
 This book also contains a large number of views of places, things, and events 
 which greatly assist the memory of the pupil. 
 
 Lossiuf/'s Common School History. 388 pages. Price 
 $1.75. Containing the National Constitution, Declaration of 
 Independence, biographies of the Presidents, and Questions. 
 
 Lossing^s PlctoiHal History of the United States. 
 
 428 pages. Price $2 00. 
 
 This work is arranged in six chapters, each containing the record of an im- 
 portant period. The First exhibits a general view of the Aboriginal race who 
 occupied the continent when the Europeans came. The Second is a record of 
 i all the Discoveries and preparations lor settlement made by individuals and 
 i governments. The Third delineates the progress of all the Settlements until 
 colonial governments were formed. The Fourth telli the story of these 
 Colonies from their infancy to maturity, and illustrates the continual develop- 
 ment of democratic ideas and republican tendencies which finally resulted in 
 a political confederation. The Fifth has a full account of the important events 
 of the War for Independence. ; and the Sixth gives a concise History of the 
 ] lie'prLiblic from its formation to the present time. 
 
 Loys'nff^s rieforiffl History of the United States. 
 428 pages. Price $2.00. 
 
 Any of the above sent by mail, post-paid^ on receipt qf price. 
 
Sheldon Jb Company's 7'ext'jBooks. 
 
 TJie Science of Government in Connection ir'ih 
 American Institutiotis. By Joseph Alden, D.D., LIvI) 
 Pres. of State Normal School, Albany. 1 voL 12mo. Prico iyiZi. 
 Adapted to the wants of High Schools and Colleges. , 
 
 Alden^s Citizen^ s Manual: a Text-Book on Governmont, in 
 
 Connection with American Institutions, adapted to the wants of 
 
 Common Schools. It is in the form of questions and answers. 
 
 By Joseph Aldkn, D.D., LL.D. 1 vol. 16mo. Price 50 cts. 
 
 Hereafter no American can he said to he educated who does not thoronghlv 
 understand the formation of our Government. A prominent divine has said, 
 that " ever3r young person should carefully and eonscientiously be taut^ht thoi^e 
 distinctive ideas which constitute the substance of our Constitution, and which 
 determine the policy of our politics ; and to this end there ought forthwith to 
 be introduced into our schools a simple, comprehensive manual, whereby the 
 needed tuition should be implanted at that early period. 
 
 Schmitz^s Manual of Ancient History; from the Re- 
 motest Times to the Overthrow of the Western Empire, A. D. 
 476, with copious Chronological Tables and Index. By Dr. 
 Leonhakd Schmitz, T. B. S. E., Edinburgh. Price $1.75. 
 
 The Elements of Intellectual JPhilosophy, By Fkancis 
 Wayland, D.D. 1 vol. 12mo. Price $1.75. 
 
 This clearly-written book, from the pen of a scholar of eminent ability, and 
 who has had the largest experience * in the education of the human mind, 
 is unquestionably at me head of text-books in Intellectual Philosophy. 
 
 An Outline of the Necessary Laws of Thought: 
 
 A Treatise on Pure and Applied Logic. By William Thom- 
 son, D.D., Provost of the Queen's College, Oxford. 1 vol. 12mo. 
 Cloth. Price $1.75. 
 
 This book has been adopted as a regular text-book in Harvard, Yale, 
 Rochester, New York University, &c. 
 
 Fairchilds^ Moral Philosophy ; or^ The Science of 
 Obligation* By J. H. Fairchilds, President of Oberlin 
 College. 1 vol. 12mo. Price $1.50. 
 
 The aim of this volume is to set forth, more fully than has hitherto been 
 done, the doctrine that virtue, in its elementary form, consists in benevo- 
 lence, and that all forms of virtuous action are modifications of this principle. 
 
 After presenting this view of obligation, the author takes up the questions of 
 Practical Ethics, Government and Personal Rights and Duties, and treats 
 them in their relation to Benevolence, aiming at a solution of the problems of 
 right and wrong upon this simple principle. 
 
 Any of the above sent by mail, post-paid, on receipt of price. 
 
Sheldon d: Compa/iy^s 7'ext-jBooks. 
 
 ASTRONOMIES. 
 
 JBrockleshy^ s Common Scfiool Astronomy » 12mo. 173 
 pages. Price 75 cents. Tliis book is a compend of 
 
 JBroeJ^lesby^s Elem ents of Astronomy. By John BrcOCK- 
 LESBY, Trinity College, Hartlord, Conn. 12mo. Fully illus- 
 trated. Revised Edition. 321 pages. Price $1.75. 
 In this admirable treatise the author has aimed to preserve the great prin- 
 ciples and facts of the science in their integrity, and so to arrange, explain, 
 and illastrate them, that they may be clear and intelligible to the student. 
 
 IlerscheVs OtMines of Astronomy, By Sir JonN F. W. 
 Hekschel, Bart., F. R. S., etc. A new American, from tlie 
 fourth and revised London edition. Crown octavo, with fine 
 plates and woodcuts. 557 pp. Price, cloth, $2.50. 
 
 Mattison^s Primary Astronomy. 1G8 pp. Price $0.80. 
 
 Mattison's High School Astronomy. 252 pp. Price $1.25. 
 
 These works are remarkable for their accuracy and perspicuity, as well as 
 the beauty and aptness of their pictorial illustrations. 
 
 Bitrritt/s Geograjjhy of the Heavens. 852 pp. Price $1.25. 
 
 Biirrift\s Celestial Atlas. Largo quarto. Price $1.25. 
 
 By Prof. IIiBAM Mattison, A. M., and Elijah H. Burkitt, A. M. 
 
 The popularity of these standard t^xt-books is shown by its sale of more 
 than 300,000 copies. Burritt's Geography of the Heavens, as revised by Prof. 
 Mattison, is one *f the most useful and successful school books ever published. 
 
 BULLIONS'S LATIN DICTIONAEY. 
 
 I^iillloiis^s Latin Leocicon (now complete). The cheapest and 
 best Latin-English and English-Latin Lexicon published. 1 vol. 
 royal octavo, about 1400 pages. Price $5. 
 
 We recently published a copious and critical Latin-English Dictionary, for 
 the use of schools, etc., abridged and re-arrauged from Riddle's Latin-English 
 Lexicon, founded on the German-Latin Dictionarier:, of Dr. Wm. Fi-eund and 
 others, by Rev. P. Bullions, D.D., author of the series of Grammars, English, 
 Latin, and Greek, on the same plan, etc., etc., to which we have now added an 
 English-Latin Dictionary, making together the most useful and co'xvenient, at 
 the same time the cheapest Latin Lexicon published. 
 
 Any of the above sent by mail^ j)Ost-paid^ on receipt of price. 
 
Sheldon ib Company's 7'ext'^ooks. 
 
 STODDARD'S FULL MATHEMATICAL SERIES 
 
 EMBRACES THE FOLLOWING BOOKS: 
 
 Stoddard's Primary Pictorial Arithmetic $0 30 
 
 Stoddard's Juvenile Mental Arithmetic 0 25 
 
 Stoddard's American Intellectual Arithmetic. O 40 
 
 Stoddard's Rudiments of Arithmetic 0 50 
 
 Stoddard's Combination School Arithmetic ... 0 75 
 
 Stoddard's New Practical Arithmetic 1 00 
 
 Stoddard's Complete Arithmetic 1 25 
 
 Stoddard's Complete School Algebra 1 50 
 
 Stoddard's Geometry and Trigonometry 2 50 
 
 Stoddard's Trigoaometry, separate 1 50 
 
 Stoddard's General Geometry and Calculus... 2 50 
 
 Keys to several of the above books are published for Teachers, 
 only. 
 
 " I have again examined 'Stoddard's Complete Arithmetic,* and find my 
 first impressions of its merits fully confirmed. If I were called upon to re- 
 commend an Arithmetic for general use in our schools, I should unhesitatingly 
 recommend ' Stoddard's Complete Arithmetic.'— Pre?/'. Olney, of Michigan 
 Ufdversity 
 
 STODDARD'S SHORTER COURSE. 
 
 T/ie Teach er\^ Combination Series, A full course for 
 
 Graded Schools is obtained in the three books, the Primary Pic- 
 torial, Combination School, and Complete Arithmetics, price 
 $2.20. For Academies, the Complete and Intellectual furnish 
 a high school course, for $1.65. For District Schools, the Com- 
 bination School Arithmetic alone will be a good, practical text- 
 book of Mental and Written Arithmetic, for 75 cents. 
 
 Stoddard's Complete Srhool Alr/ebra^ for the use of 
 Schools and Academies. This book has many new and import- 
 ant features, and, it is believed, fully sustains the high reputa- 
 tion Stoddard's Arithmetics now enjoy. ]2mo. Price $1.50. 
 
 The use of these books induces careful attention and continuous application 
 of the mind, at the same time relieving study of its usual irhsomeness, by 
 Buch lucid explanations and a proper presentation of the subjects as make 
 them apprehended easily by scholars. 
 
 Anij of the above sent by maiU post-paid^ on receipt of price. 
 
Sheldon d- Compa7ijf'$ 
 
 1 
 
 OOLTOIT'S NEV\r GEOGEAPHIES. 
 
 Tiie xvliole subject in Two JiooUs. 
 
 These hooks are the most simple^ the most practical, and best 
 adapted to the wants of the school-room of any yet published. 
 
 I. Colton^s New Introductory Geography, 
 
 With entirely new Maps made especially for this book, on 
 the most improved plan ; and elegantly Illustrated. Price 90 cts. 
 
 II. Colton\s Common School Geography. 
 
 With Thirty - six new Maps, made especially for this book, 
 and drawn on a uniform system of scales. 
 
 Elegantly Illustrated. Price $2.00 
 
 This book is the best adapted to teaching the subject of Geog- 
 raphy of any yet published. It is simple and comprehensive, 
 and embraces just what the child should be taught, and nothing 
 more. It also embraces the general principles of Physical Geog- 
 raphy so far as they can be taught to advantage in Common 
 Schools. 
 
 For those desiring to pursue the study of Physical Geography, 
 we have prepared 
 
 Colton's ^Physical Geography. 
 One Vol. 2to. Price $1.50. 
 
 A very valuable book and fully illustrated. The Maps are 
 compiled with the greatest care by Geo. W. Colton, and repre- 
 sent the most remarkable and interesting features of Physical 
 Geography clearly to the eye. 
 
 The plan of ColtorCa Geography is the hest I have ever seen. It meets the 
 exact wante of our Grammar Schools. The Beview is unsurpassed in its 
 tendency to make thorough and reliable scholars. I have learned more Geog- 
 raphy that is practical and available during the short time we have used this 
 work, than in all my life before, including ten years teaching by Mitchell's 
 plan.— A. B. Hbywood, Prin. Franklin Gram. School, Lowell, Mass. 
 
 So well satisfled have I been with these Geographies that I adopted them, 
 and have procured their introduction into most of the school in this county. 
 James W. Thompson, A.M., Prin. of Centreville Academy, Maryland. 
 
 Any of the above sent by mail, post-paid, on receipt of price. 
 
Sheldo7i d: Compa7?y^s Text-T^ooks* 
 
 SCHOOL AND COLLEGE CLASSICS, Etc. 
 
 Long^s Classical Atlas. Constructed by WiivLiam Hughes, 
 and edited by GEOrvGE Long, formerly Professor of Ancient 
 Languages in the University of Virginia. With a Sketch 
 of /Vncient Geography, and other Additions, by the Amer- 
 ican Editor. Containing Fifty- two Colored Maps and Plans 
 on Twenty-two large imperial quarto Plates, beautifully en- 
 graved on steel in the clearest and most finished style. With an 
 index of Places. Handsomely half-bound, with cloth sides, in 
 one large volume. Price $4.50. 
 
 *'Now that we are so well supplied with classical dictionariee, it is highly- 
 desirable that we should also have an atlas worthy to accompany them. In 
 the volume before ns is to be found all that can be desired. The names of 
 those who have been concerned in its preparation speak for themselve>i. On 
 examination, we find it adapted to the present state of classical scholarship, 
 and distinguished by a superior style of execution. The wants of the classical 
 student have been carefully consulted throughout ; all places of peculiar inter- 
 est, such as Rome, Athens, and its harbors^, Syracuse, &c., being given upon 
 an enlarged scale, and the relative positions of the public buildings, roads, &c., 
 clearly^ exhibited. We notice, also, that places which have more than one 
 name in the classics, such as Dyrrachium and Epidamnus, Carchedon and Car- 
 thage, appear with both in the Atlas." — Athenoeum. 
 
 The Classical Manual : an Epitome of Ancient Geography, 
 Greek and Roman Mythology, Antiquities, and Chronology. 
 Chiefly intended for the use of Schools and Colleges. Compiled 
 by James S. S. Baird, T. C. D., &c. In one handsome 18mo 
 volume, of about 175 pages. Price 90 cents. 
 
 The want has long been felt and acknowledged of an epitome, present- 
 ing, in a moderate space and a low price, such Information as is necessary 
 for the proper compreliensiou and appreciation of the classical authors most 
 commonly read in our schools. The object of the present volume is to supply 
 this want, by aflbrdinf^, in the most condensed form, and in such a manner as 
 to admit of' its being thoroughly mastered and retained, all the information 
 respecting classical antiquity which is requisite for the earlier stages of study. 
 
 Schmitz Zatnpt^s Virgil. Eclogues, Qeorgics, and 13 
 
 Books of ^neid. 1 vol. 16mo. Price $1. 
 Horace. Odes and Satires. $1. 
 Ovid, Select Poems. $1. 
 Livy. Books I., II., XXI., and XXII. $1. 
 Cooper^s Virgil. With valuable English Notes. $2.50. 
 
 KaltschniidV s ^afin Dictionary for Schools. A 
 
 School Dictionary of the Latin Language, in two parts, Latin- 
 English and English-Latin. By Dr. KALTeCHMiDT. Forming 
 one large royal 18mo volume of 850 pages, closely printed in 
 double columns, and strongly bound. Price $2.50. 
 
 Any of the above sent by m ail, post-paid, on receipt of price.