PL'lKCIJTOy. N. J. No. Case, ^' ^0. Bool;. , TIjo John M. Krebs Donation. / '^::- THE AGE^D CHRIS TIAl^'S CABINET, CONTAINING A VARIETY OP Essays, Conversations, and Discourses, ADAPTED TO THE IMPROVEMENT, CONSOLATION, AND ANIMATION, OF AGED CHRISTIANS OF EVEUV DENOMINATION. BY THB I REV. JOHN STANFORD, D. D. They stall still bring forth fruit in old age, to show that the Lord is upright, and there is no unrighteousness in liim. David- JVEW-YORXi PUBLISHED BY T. AND J. SWORDS, No. 127 Broadway. Ed-ward J. Swords, Printer. 1829. '-V Southern District ofJS'ew-York, ss. T^E IT REMEMBERED, that on the 10th rfay of Octoher, A. D. -'-' 1829, in the fifty -fourth year of the Independence of the United States of America, John Stmiford, of the said District, hath deposited in this ofEce the title of a hook, the right wliereot he claims as Author, in the words following, to wit : The aged Christianas Cabinet, co7itaining a variety of Essays, Conversations, and Tiiscoitrses, adapted to the Improvemerit, Consolation, and Animation, of nired Christians of every Denomination. By the Rev. John Stanford, D. D. They shall still bring- forth fruit in old age, to show that the Lord is upright, and there is no unrighteousness in him, David. In conformity to the Act ofCongi'ess of the United States, entitled "An Act for the Encouragement of Leai-ning, by securing the Copies of Maps, Charts, and Books, to the Authors and Proprietors of such Copies, during the time therein mentioned." And also to an Act, entitled "An Act, supplementary to an Act, entitled an Act for the Encouragement of Learning, by securing the Copies of Maps, Charts, and Books, to the Authors and Proprietors of such tJopies, during the times therein mentioned, and extending the benefits *liereof to tlie Arts of Designing, Eograviii"- and Etching Historical and other Priats." °' FRED. J. BETTS, Cleric of the Southern District of JSTevf-York. • ADDRESS TO THE AQBD RCADER. Perhaps no apology is necessary for the pub- lication of this volume, except it be for the writer himself, who shares with you the infirmi- ties incident to the last stages of human life. The several pieces which are here introduced were originally composed for his personal use, and are the offspring of leisure hours from more active and public duties. They were dictated by the perusal of those parts of the sacred Scriptures in which the Father of mercies and the God of all comfort has been pleased to record the his- tory, conflicts, preservation, and final departure of many of his aged people. In the course of more than twelve years these papers have so much accumulated as to create an impression that their publication might contribute to the improvement and consolation of those whose feeble steps are hastening down the vale of years; especially as IV ADDRESS TO THE AGED READER. among the multitude of volumes annually pub- lished, not one of this description has been known to have issued from the American press. The subjects have no bearing upon any particular religious denomination ; disputed points in theo- logy have been avoided, and the plain truth, as it is revealed in the Scriptures, has been the only source from whence he has addressed himself to the hopes, the fears, the conflicts, the duties, and the prospects of the reader. The subjects are presumed to contain an agreeable variety, and some of them are calculated to elevate the de- pression which is too common in old age. The whole is devoutly intended to glorify Almighty God, exalt the Divine Redeemer, and teach the aged reader the great importance of his being refreshed by the influences of the Holy Spirit in the use of his Bible, so that he may be directed in his duties, supported under his infirmities, and the more happily excited to finish his course with joy-' Having passed beyond the ordinary age of man, the writer is not unwilling to confess, that in composing these papers, he has been materially aided by his personal experience of those infirmi- ties which are the frequent attendants on old age; otherwise he would have deemed himself incom- petent to the undertaking. At the same time he • ADDRESS TO THE AGED READER. V humbly acknowledges his gratitude to the God and Father of mercies, for protracting his life to so late a period, and reserving to him that degree of mental energy by which he has been con- tinued in the performance of his public duties, and enabled to see the completion of this volume. He therefore ardently prays that the I^ord may condescend, in some humble measure, to bless the following pages to the instruction, comfort, and animation of his readers, and especially to the glory of his own grace. 'Tis THINE the labours of the pen to bless; Without thine aid abortive falls each thought, However strong. However sweet the lay That tells thy love, it charms not till thy beams Wing it with power, and through the yielding heart Make way for mercy. O let then thine hand Each budding line with fruit in season crown; And as the pow'b, so be the gi.ory thine. Swain. CONTENTS. Old Age . . . . • ^"^g The aged Christian 20 Conversation between Mrs. Stevenson and the Widow Lee, on the Death of her venerated Husband - - - 36 Jacob presented to Pharaoh ...... ^^ The Tears of Infants compared with those of the aged - 69 Dozing before Sleep exemplifies the lingering Death of Man 7t The Hospitable old Man - 85 Antediluvians - - - - - _ ._ g^ The old Lady's Birthday - - .- ., . . U3 Trimming the Lamp -----.. 123 The aged Couple ._. 23^ The last Days of Moses -----.. 145 A Morning's Visit from Dr. Johnson to Mrs. Cruikshank - 159 Fall of the Leaf Improper Dispositions frequently attributed to the aged, con trasted with their opposite Virtues - - - _ 17^3 A Discourse on Zechariah viii. 4, 5 - - - - . 193 The eleventh Hour ---_... 201 Conversation between the honourable Mr. Sharpless and Mr. Goodman -----■__. 213 The Prayers of the Ancients * 225 On passing over Jordan -,..... 235 On the Promises of God , 249 The Widow Anna ---.--._ 26O Tiie Saints of God personally knowing each other in Heaven SfO 164 m Viii CONTENTS. Pagc^ A Walk to the Village of Emmaus -•:.-- 299 \ Mornintr's Visit from Dr. Stennett to John James, Esq. - 312 The Tears of Jesus "^^^ Barzillai and David ^^^ Happy Poverty - - - - - " '' Two important Questions on passing through Death to Eternity 365 Winter, an Emblem of Old Age 382 SERMONS. Christ the Bearer of his People - - - - - 397 Age, bright as Noon day - "^^^ The welcome Harvest - ^^^ Support in the last Conflict - - - - - • 423 The Days of Man a fleeting Shadow . _ - - 432 The Christian's Course terminated ----- 440 • OL.D AGE. '"it GET Let otiiers boast how strong t'll^^/TI H. Si ^ '^ . ^*^ / Nor (leatli nor danger fear; ^^^ ^^ - -^.'' ' " AVe will confess, O Lord, to thee,^Hfe-j.$^MIl5^:. What feeble tilings we are. * ' »'. , iVi'. - ■ • " Our life contains a thousand springs. And (lies if one be gone : Strange ! that a harp of thousand strings, Should keep in tune so long. IFatCs. A SMALL share of knowledge, whether of the natural, the vegetable, or the animal parts of crea- tion, will convince us that all things are subject to changes, decay, and to death. This is eminently true of the life of man. He is born to die. Not that the Almighty takes pleasure in destroying the human fabrick, which is the delightful and as- tonishing work of his hand, but because of man's transgression; for hy sin came death. And this too, is the baneful cause of all the intervening evils and miseries which attend us from the cradle to the grave. Every stage of life has its evils strongly marked ; and each afford sufficient cause for sub- mission and humiliation, while they should prompt us to supplicate the throne of mercy for those 2 % 10 Old Age. blessings of grace, which, througli an adored Re^ deemer, can yield support and consolation ; for without this source the whole world is inadequate to afford relief. Whatever comments may be mado upon the previous stages of human life, it must be confessed, that the closing scenes are of the great- est importance. The bloom of youth, and the strength of manhood, funrish sentiments which are delightful to cherish ; but when we enter into the vale of years, the subject most seriously changes, and our contemplations upon it produce a chilling gloom, and give a deeper tone to our feelings. Still the progressive decline in old age forms a necessary and important subject for all who are advancing in years, and especially to the aged Christian. For a good old man to feel, and mark the diversified stages and changes by which his frail body is hastening to the dust, will create no un- necessary pain nor fear, while he keeps his faith fixed upon his exalted Saviour, and cherishes his hope, that heaven shall be Jiis final home. So far from it, he will piously yield to these feelings of decay, as the unpining of his earthly tabernacle ; so that, in due time, his soul may wing its way to the bosom of his God, in endless felicity.^ From these considerations I have concluded, that the first paper for the Aged Christian's Cabinet, should contain a short description of the physical CAUSES OF OLD AGE. And aftcrwards, in order to render the subject still more easy to be understood, shall take a familiar view of its natural progress. # Old Age. il which will be found correct in its application, more or less, to the feelings of every aged person. It must, however, be understood, that this de- scription will not be drawn from what may be called " premature old age ;" in which the consti- tution has been wasted by intemperance, or other vices : for it is well known, that by such means many unhappy persons, of both sexes, have been so reduced at the age of thirty or forty, as to bear the marks of extreme old age. On the contrary, we shall follow nature in her oivn decay, which is usually exhibited in a protracted life, from fifty to three score years and ten. Gerta>in it is, there re- quires no violence of disease to hasten the frail body to the dust ; the supports of life gradually exhaust themselves, and, like a taper burnt down to the socket, v/ill speedily expire. All these changes being under the allotment of the Almighty Arbi- trator of life and death, whatever else we know, we may certainly say with Job, I hnoic that tliGit icilt 4)ring me to death, and to the house ajfpointed for all living. Happy, therefore, is that person, whether young or old, who, like that venerable man, can form the pious resolution, All the days of my aj)- pointed time icill 1 wait till my change come. The Physical Causes of Old Age. In tracing the natural and physical causes which produce decay in old age, wo must first direct ouv ''^^ 12 Old Age. attention to the heart; for it is universally ac- knowledged, that the heart is the seat of animal life ; the first of man that lives, and the last that dies. The heart forms an engine or fountain, pro- pelling the blood in incessant circulation through every artery and vein, replenishing and invigorating as it passes through the whole animal machine. We are, therefore, informed in the ninth chapter of Genesis, and in the twelfth of Deuteronomy, that the life is in the blood; and we may truly pronounce it a perpetual motion of God's own making ; for, the vital spring, and the whole machine, will con- tinue their operation until the cold hand of death is laid on both. Although the animal system is sub- ject to a great variety of changes during the pre- vious period of its existence, yet in our last days there are changes of a peculiar kind, and all the animal and mental functions of life begin to lose their tone ; and the old man may be said, empha- tically, to hang his harp upon the willow. In this commencement and process of decay, we observe the heart first to feel the effects of age, its motion is less active in opening its valves, and its energy less competent to send forth the blood on the errand of its circulation. In consequence of which the smaller arteries begin to grow languid, and then stiffen ; the larger vessels contract, and of course, they likewise progressively grow rigid, and some- times form a soft bony texture. From these causes the free circulation of the blood is impeded, and the vessels are less capable of performing their offices, by sending supplies to build up the wasted Old Age. IS parts of the body; and hence a gradual debility of tlie general system is produced. Besides, that por- tion of blood which was sent to the lungs, to sustain its vitality and heat, is likewise diminished; conse- quently the respiration is more difficult, the ex- treme parts of the body lose their warmth, the muscular system is enfeebled, and the whole body becomes weak, incapable of balancing itself, and to perform its former activity and labour. To the same cause, of the failure of the heart, must be attributed the visible appearances of age. The al- teration in the tone of voice, the shaking of the head, the trembling of the hands, the feebleness of the knees, the change of colour in the hair and. skin, and the wrinkles of the face ; these are the common forerunners to the breaking up of life. But these are not all the defects which should be named ; for the sensible decay of the organic parts of the body usually affect the nervous system ; the senses and the passions, which form the more im- portant rational parts of man, and these share in the general wreck ; and it is obvious that these are the most common forerunners to the breaking up of the powers of man. The memory, and faculty for invention, fade like the leaf in autumn ; and in some instances these infirmities have been so great, that they have reduced the power of rationality so iow, as to produce a state somewhat like a second childhood. Eventually the blood can no longer feed and nourish the body. The animal powers thereby become exhausted ; and, like a taper burnt down to its socket, quivers for the moment, and then €x-- ^u 14 Old Ase. O' pires. The history of old age will, therefore, teach us, that its own appearances are various, as ex- hibited in different persons ; and perhaps there are very few who can compare the like symptoms with each other. But the physical causes are the same in all; the heart fails, and the man dies. And of such a man whose death was not hastened by casualty, or accidental disease, it may be literally said of him, He died of old age. The sensible and visible Process of Old Age. We will now attempt to describe the symptoms and the progress of old age in a more familiar manner; and which, it is presumed, will not fail to be understood by every reader. These symptoms usually commence at about fifty ; and, by a gradual process, terminate at seventy; all beyond it is, more or less, decrepitude ; or, as the psalmist calls it, labour and sorroic. Its first stages are scarcely perceptible, and most generally misunderstood. The person complains of an unusual lassitude or weariness in walking, or when employed in his ac- customed labour, which he is disposed to attribute either to his having caught a violent cold, to rheu- matic affections, or to any external cause whatever, rather than believe it to be the symptom which leads to old age. The mind, and the faculty of recollecting events, names, persons, and things, begin to falter, and calculations are made with less accuracy and expedition than formerly. Even this Old Age. 15 defect is frequently placed to the account of too much business on hand, or the want of attention 'r and this mental defect will continue to increase, and soon convince him that he is advancing to what Solomon calls the evil days ; so that his mind resem- bles a vessel that is cracked, though not destroyed. A difference is frequently perceived in the appetite and relish, and in this case the cook is sometimes blamed. Solid food, which he once could heartily enjoy, must now be exchanged for that of a lighter quality, and more easy of digestion. If not before, there will now commence a sensible alteration in the organ of sight ; objects become less visible ; reading and writing must be performed by the aid of glasses; and sometimes, in this case also, the optician is blamed, instead of believing that his-- defective sight should remind him that he is ad- vancing in the evening shades of life, and that the time is hastening when, as the wiee man says, those that look out at the icindow he darkened. Connected with sight, the sense of hearing fre- quently becomes dull ; sounds are confused, the pleasure of conversation is interrupted, and melody ceases to charm ; and thus, all the daughters of musick are brought loic in his estimation. See Ecclesiastes xii. Complaint is made that his days appear shorter, when in reality they are not so, for he cannot perform so much labour as formerly ; but the man forgets that he has now turned the hill of fifty, and now decends with a quicker step ; and al- though his inclination and ambition may prompt him to execute his plans, and do a full day's work, yet his W^ 10 Old Age. strength imperceptibly declines; or, as David ex- presses it, Thou weakenest my strength hy the icay, so that he fails to accomplish his design. In addi- tion to these symptoms of advancing years, the per- son has frequent occasion to complain of a variety of pains, which produce those sensations he never felt before, from which medical aid affords but tem- porary relief. For, in fact, these aches and pains are as the drawing out of the pins of his fleshly tabernacle, and the cracking of the joints of the animal building, which must eventually fall into the dust of death. These arc some of the lessons tausrht in the school of fifty; and if we follow the person to that of sixTY, we shall find him still more practically conversant with his growing infir- mities. By the time he arrives at seventy, he no longer attributes his defects, his pains, and his decay, to imaginary causes, but to the breaking up of nature, as the harbingers of death and the grave. Low as human nature may sink into infirmity by the pressure of years, there have been instances when she has made a strong effort to recover her- self, and God in his providence has granted a re- vival, somewhat analogous to a second spring in the yearly autumn. A change of air, diet, exercise, new scenery, or other external enjoyments, have been so far beneficial, as partially to restore the debili- tated old man, so as it may be said, he has taken a new lease of his life ; or, as David in the 103d Psalm piously acknowledges the restoring hand of his God, Bless the Lord, O my soid, who redeemeth m Old Ao many boni at your own date, and gone down to their graves, you are permitted still to live. If the Lord has enriched you with his grace, and you claim the humble, yet honourable character of an old disciple, the de- scription of the decay of the human body, which you have now read, will create no unnecessary alarm in your breast ; it will rather promote your devout meditations on the gradual decay of your Old Age. 19 own frail body, which must soon drop in dust, as the just consequence of sin, and then permit your spirit to pass away to the regions of immortality. At your advanced age, the indulgence of a few occasional thoughts on the gradual advance and the decay of human life, must afford you grateful feel- ings towards your Divine Preserver. You gradually ascended from infancy to youth, and from youth to manhood, till you reached the summit of fifty. Now you equally mark the steps of descent to old age, and cannot fail to recollect the charming plea- sure of the one contrasted! with the feebleness of the other. O! what an interesting subject is man to himself, and what obligations would it lay him under to his God and Saviour, did he indulge the necessary .reflections. I cannot conclude without referring youto a very just observation of the apostle, which perfectly cor- responds with the subject of this paper. He says, Death ivovhctli in 21s. 2 Corinthians iv. 12. It is true, for no sooner than man lives, but death begins his operation, however insensible we may be of it, for we have the materials in our sinful nature. We feel something of it when cast upon a sicJv bed, but much more so in the progressive stages of old age. Well, let death work, and when that work is finished, your work of pain and suffering will also be ended, and exchanged for the glorious work of adoration and praise., in the climes of bliss for evermore. THE AGED CHRISTIAN Wliat Is a Christian ? Draw the curtain back ; The curtain of obscurity, which hides The lovely wander from the public eye ; And, unemhellish'd, let the saint appear In all the sweet simplicity of grace. Swain. The human family present an abundant variety of characters, both good and evil, and these are to be found in every department of private and public life. The Christian character, however, combining with it the honour of God, the glory of Christ, and the highest interest of those that possess it, is alike rare and invaluable. For these reasons, an inves- tigation of the Christian character, as exhibited in old age, cannot but be worthy of serious considera- tion. The copy, however, must not be selected from the circles of the rich, nor from the humble residence of the poor, much less from any particular religious denomination of Christians. On the con- trary, as Paul said. Be ye followers of me, even also as 1 am of Ch^'ist Jesus ; and Christ having left us an example, that we should follow his steps; both these oblige us to draw every sketch of religious The Aged Christian, 21 character from the Gospel, without the colouring of party opinions. And certainly every good man ought to be piously disposed to examine the features of this important character from an authentic like- ness, that thereby he may examine and correct his own, and as near as possible, resemble the original. We all know that the natural and the moral life of man are equally presented to us in the Scriptures, by their several stages of infancy, childhood, youth, manhood, and old age. And thfese are also happily illucidated by the successive seasons of spring, summer, autumn, and winter ; and if it be delightful to contemplate the young Christian as in the bloom and vivacity of spring, it can be no less instructive to visit the good old man in his last days, and ob- serve his temper and conduct while enduring the cold stormy winter of his old age. I. Let us examine the formation of the Christian character, for it .i» well known that every human character is produced according to the quality of the mind, and the principles they possess. No man, therefore, would hesitate to pronounce the real Christian to be a living spiritual character, worthy of the blessed Christ, whose name he bears ; for without spiritual life there can be no holy action. It must, therefore, be the extreme of presumption for any man to lay claim to this sacred character, while his principles, temper, and conduct, give testimony that he is dead in trespasses and siiis. No truth is more apparent in the Scriptures, and more consonant with universal fact than this, that, 22 The Aiied Christian. "■o" as our fallen nature is conceived in sin, and shapcn in iniquity, so tec are alienated from the life of God, through the ignorance that is in us, because of the blindness of our hearts ; and this shows the necessity of a new life from above, that we may be capable of spiritual action, and walk humbly with God. It is by his Gospel alone that we are in- structed how a holy and just God can raise a sinner to newness of life. Christ, the Lord from heaven, having by his obedience to the death of the cross, made his soul an oftering for sin, ascended up on high, and sat down upon his throne ; he thereby possesses a legal right to communicate the spirit of life to the souls of his redeemed, and by which they are born again, and commence that new course of life which faileth not to issue in life everlasting. Now it is the reception of this spiritual life from the Spirit of Christ that forms the Christian; and ail sujects which surround us, as the infant is to its mother's breast, and we fear to part with them with equal reluctance. Although a person may possess a good hope in Christ, and often look with an anxious wish towards his heavenly ho-me, yet when the hour of final change draws near, the idea of parting with those we lt)ve stretches the chords of the heart, or, as a stone tied to the foot of a bird, the flight is. impeded; and no wonder if the conflict be produc- tive of the parting tear ! H^re you may see much of the infant temper in the process of weaning ; aad happy is that aged Christian who at once can feel and adopt the language of David in the hundred and thirty-first Psalm, Surely I have behaved and quieted myself, as a child that is weaned of its mo- ther : my soid is even as a weaned child. VIII. We all know that the absence of the parent from the child, is a cause of its bitterest tears, which nothing will assuage until the parent returns and clasps it to the bosom. And what Christian is there that knows not how to apply this to himself. compared tcith those of the aged. 67 ■especially in a time of affliction, when the Lord withholds his sensible presence from his soul? And this is frequently the case with an aged Chris- tian, and under a sense of his infirmities and pain, you will hear him repeat the plaintive language of Jeremiah, For these things I ueep : mine eye, mine ey£ runneth down with water, because the comforter that shoidd relieve iny sold is far from me. Lamen- tations i. 16. It is well known, that although an infant be bathed in tears, a tender parent feels compassion, and knows how to use the means to produce its composure. And with the greatest certainty we may say. Like as a father pitieth his children, so the Lord pitieth them that fear him; for he knowetf& oiar frame; he rememhereth that ice are dust. Psalm ciii. J 3, 14. And in order to compose the agitated mind, the Lord asks the question. Can a woman forget her sucking child, that she should not havjc compassion on the son of her womb? yea, they may forget; there may be such unnatural parents; yet, saith the Lord, I will not forget thee. Isaiah xlix. 15. What strong assur- ances are these! and how calculated are they, through faith, to relieve the most desponding mind, and wipe away the tear. Let the aged reader re- member that he cannot be far distant from iiis heavenly home; the conflict will soon be ended; the Lord will not forsake you, and you shall prove the truth of his own word. They that soic in tea7's Mhall reap in joy. Psalm cxxvi. 5. pf the propriety x)f this comparison between the 68 The Tears of Infants tears of infants and those of the aged, the reader cannot be altogether a stranger ; occasions for ob- servations on both perpetually occur. Certainly you were unconscious of your own pains and tears in infancy, and can be no personal witness of the anxious care and tenderness of your parents when they clasped you to their bosoms, and assuaged your grief. But it is more than probable you have had children of your own, and by their infirmities, pains, and tears, they gave you many a sleepless night, which taught you to know something of your own state of helpless infancy, and at the same time cherished your gratitude to the venerated memory of your indulgent parents. But now you are not insensible that in your infirm age, you are realizing the whole in your own person, for old age is little else than a return of the weeping babe! A sense of this cannot fail to produce a long train of pious reflections, and elevate your gratitude to God, and with David you will acknowledge, By thee have I been holdcn up from the icomh : thou art he that took 77ie out of mij mother'' s botcels: my praise shall be continually of thee ; cast me not off in the time of old age ; forsake me not when my strength faileth, Psalm Ixxi. 6, 9. Thus by devout meditation you may mingle the tears of your infancy with those of your age, and thereby produce a sort of anodyne to compose your discomposed spirit into the will of the Lord. It is well known by almost every aged person, that in the strength and activity of life, there are compared with those of the aged. 69 many refreshments and earthly comforts we could readily have dispensed with, but under the feeble- ness of age, they are more highly desirable. Should the aged reader enjoy a full cup of such comforts, it certainly demands his most devout gratitude to God for his distinguishing goodness. However, you need not go far from your home to find many aged and infirm persons that once saw days of prosperity, but by a series of misfortunes have been led into the gloomy shades of adversity. Some of these may have been humble and devout followers of the Lamb of God, and in their prosperity were kind benefactors to the poor ; nor is it uncommon to find an aged weather-beaten minister of the Gos- pel laid upon the bed of poverty. To an aged Christian who enjoys more than a competency, what a luxury must it be to his heart, to remember such necessitous poor, send them relief, and thus wipe away their tears ! No motives can be stronger to such benevolent actions, than the feeling of his own infirmities, and a sense of the loving-kindness of the Lord to his soul ; and if such be the temporal and spiritual comforts of the reader, may he, in the name of the compassionate Saviour, go and do likewise. Should this essay happen to meet the eye of a youth, it is hoped that from this comparison be- tween the tears of infants and those of the aged, he may find an additional argument to teach him his obligation to love and revere his parents for nourishing him with so much care, and appeasing 70 The Teai's of Infants, Sfc, the tears of his grief in his state of helpless infancy. My young friend, if your parents are now in a state of infirmity, the recollection of the subject of this paper will give an additional excitement to your affections, and prompt you to soothe their last con- flicts to the grave by every means you can possibly possess. Young persons are too apt to be inatten- tive to the wants and tears of the aged ; but from this hour I hope you may possess those tender feel- ings, that you may know how to " pity the sorrows " of a poor old man." And stronger still will this subject enforce upon your mind the important in- junction of Solomon, to Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them. Ecclesiastes xii. 1. Boast not of those ivith'ring charms Tliat must yield their joutht'ul grace To age and wrinkles, earth and worms; But love the Author of your smiling face ; That heav'nly Bridegroom claims your blooming houi's; O make it your perpetual care To pleaseth it everlasting Fair; His beauties are the sun, and but the shade is yours. Watts^ Lyrics. DOZIIX^G BEFORE SL.EEP EXEMPLIFIES The lingering Death of Man. A deeper shade will soon impend, A deeper sleep my eyes oppress; Yet slillthy strength shall then defend. Thy goodness siill shall deign to bless,. The deeper shade shall fade away, The deeper sleep shall leave my eyes; Thy light shall give eternal day ! Thy love the rapture of the skies! Ila-wkesu-orth. Did man possess an anxious solicitude to learn the appendages to his own mortality, there are a thousand things attached to himself, which are cal- culated to afford him information. Sleep, we all acknowledge, is the Scripture emblem of death; and in those to whom a lingering death is assigned, there are certain changes which gradually appear, bearing strong marks of approaching dissolution, analogus to a man's dozing before he falls into sleep. These are visible in the last stages of fatal sickness, and equally, if not more so, in an aged person, when nature is dissolving and yielding to 72 Dozing before Sleep cxempUjies the sleep of death ; and as this comparison is so strong and seriously instructive, we will devote a few pages to its consideration. A person returning from a journey, or a labourer from the fatigues of the day, will seat himself in the chair of ease, for the purpose of rest. If you observe such a person, you will perceive a gradual process conducting him to sleep. He first feels a lassitude, and complains of weariness in his animal frame. His attention to surrounding objects gently withdraws, and his thoughts become so confused, that the conversation of others is uninteresting, or partially unintelligible. The passions too insensi- bly grow calm, and become indifferent to every person and thing around him. You will next per- ceive nature gradually yielding to slumber, the countenance changes, the eyes wink, open and shut involutarily, and he finds it impossible to keep them open. The head, incapable of supporting itself, nods and totters ; and the nearer sleep approaches, it falls yet lower, and seeks a resting place. But all this is not sleep, it is only the prelude to an actual State of sleep, when body and mind become unconscious. This description is so obvious, that none can possibly call it in question, neither are there any but what have observed and felt these sensations numberless times, when nature dictated the necessity of sleep. What a strong resemblance is this to a person in the last stages of mortal sickness, and how much the lingering Death of 3Ian. 7S more so is it visible in an aged person, when the animal nature declines, and he draws near to the sleep of death ! Here we have no need to indulge the flight of fancy; both cases are real, and are frequently presented to our observation. Let it, Iiowever, be seriously remembered, that this gradual decline is not allotted to all in sickness, nor to all in old age, for the stroke of death frequently comes instantaneously, and without the least warning; and happy is that man who, by the grace of God, is prepared to meet his final change! As this com- parison is presumed to be correct, let us examine its features in the case of an aged man, who dozes be- neath his infirmities before he falls asleep in death. We will say this man has arrived at the age of sixty, when he actually begins to doze under his infirmities. The animal and nervous systems im- perceptibly begin to loose their former tone; the muscles grow stifi*, and a partial debility gradually steals upon his whole person. Still, he would rather attribute these feelings to fatigue, the effects of a severe cold, or any thing else, rather than be^ lieve it to be a symptom of the advance of old age, so averse are we to enter the shades of mortality! However, he soon finds his activity to forsake him, and notwithstanding all his exertions he is compelled to take the chair of ease. Now the change becomes more visible, the senses and the memory grow dull, and he finds some difficulty in recollecting recent events, and the names of per- sons with whom he was once familiar. The sight 10 74- Dozing before Sleep exemplifies of the eyes fail and become indistinct, and like one half awake and half asleep, the objects around him are viewed with indifference. Against this partial stupoiw: he strives with all his energy, but so strong are these increasing symptoms, that he finds his resolution insufficient, and like a man that wishes to keep himself awake, he rubs his eyes in vain. Who ever looks at a person in the act of dozing, will perceive the muscles of his face to relax, and he looses that sprightliness of countenance which he wore when full awake ; and this change is so general in the face of man in^ old age, that it noed only to be named to be remembered. So true is the sentiment of Job on the conduct of God to man> expressed in his fourteenth chapter. Thou prc- nailest for ever against him, and he passeth :■ thou chajhgcst his countenance, and sendest him atcai/-. It is 30 natural for a person to keep off these infir- mities as much as possible, that this aged man, and his friends likewise, may imagine his growing weak- ness to be the effect of some temporary disease, which may easily be removed by medical aid, or a change of air ; bat such means can only alleviate for the day, without effecting a cure, and therefore, like a man in a doze, he may arouse for the moment, and then sink again into slumber; for nature is irresistible, and will take its course in conducting us to the bed of death. From these several symp- toms and stages of incre'asing debility in age, it may be truly said of the person, he dies daily ; and these feelings are but what St. Paul calls, death working in us, whicli sooner or later will be completed in the lingering Death of 31a?i. 75 the grave. The history of old age informs us, that some may continue longer in this mortal state of dozing than otiiers ; but finally nature is exhausted, the man bows his head, and then gently falls asleep in death, to awake no more until the morning of the resiirrection.* These observations on dozing will lead us to in- quire into the time when a person actually falls into sleep, and this will aid our further inquiries on the instant of a man's death. Every one is more or less sensible of his inclination to sleep, and is equally conscious of dozing before sleep embraces him ; but the important question is, has he any consciousness of the instant when he actually falls asleep 1 A man may correctly fix the time when he 4'etires to rest ; sleep may be withheld from him for a considerable time, and as he dozes and tosses upon his bed, may have sufiicient recollection to count the striking hour as it passes; but his anxiety for sleep rather keeps him awake until the senses yield the victory to sleep. Not unfrequently, when extremely fatigued, ,we have thrown ourselves in the attitude for rest, and suddenly, without expectation, have dropped asleep, and then as suddenly awoke in surprise that we had really been asleep. View this subject in any way you please, and alsp the observations you have made upon yourself, and they will bring you to this conclusion, that sleep to * Those who are disposed to examine the physical causes of sleep, and those of death, will find a pretty near resemblance between the tIKO. 76 Dozing before Sleep exeviplijies man is unconscious ; and that it is a fact, no person in the world ever knew the moment, or felt the sensation, of falling into sleep. This, therefore, is one of the great secrets which it hath pleased the infinite wisdom of God to conceal from man, and this will teach us something of what it is to die. Certainly some have died under exquisite pain, and others have departed as easy as though they gently fell asleep ; and it is likewise true, that no one has returned from the shades of death to tell us of his sensations in the act of dying. Still, as sleep is the Scripture emblem of death, and as man is unconscious of the instant of sleep, so we pre- sume it is in death, else the emblem itself would lose its chief significancy. In order, therefore, to obtain as much information as possible upon this solemn and interesting subject, we will examine a few pass- ages of Scripture, by which we may more correctly determine, whether the unconsciousness of sleep and that of death are alike. To give the inquiry as full an investigation as possible, we will advert to the feelings of David, expressed in the one hundred and sixteenth Psalm, The sorrows of death compassed me, and the pains of hell gat hold upon me : I found trouble and sor- row. Then called I upon the name of the Lord ; O Lord, 1 beseech thee, deliver my soul. These pains were felt, not when he was dying, but under the severity of his persecuting enemies; cast upon a sick bed ; and at the same time felt the pressure and desert of his sins. From all these sorrows the the lingering Death of Man. 77 Lord actually delivered him ; and he afterwards wrote this psalm as a memorial of the Lord's good- ness to him ; and after this he lived many years. When he actually died, it is said of him, Davidy after he had served his oum generation hy the icill of God, fell on sleep. Acts xiii. 36. Stephen could not but anticipate his violent death, and felt the severity of the stones with which he was murdered ; but his soul was serene, and after commending his spirit into the hands of his Saviour, he fell asleep. Acts vii. GO. Solomon describes the act of separa- tion between the body and spirit at death, by loos- ing the silver cord. Ecclesiastes xii. 6. Not cutting, which would produce a paint'ul sensation, but loos- ing, as a knot forming a bow, may gently be un- tied in an instant, without creating pain. The Apos- tle Paulvvill further aid us on the subject by his de- scription of the state of those who shall be found alive on earth at the final coming of the Lord Jesus to raise the bodies of his saints. Behold, 1 show you a mystery ; ice shall not all sleep, but wc shall all be changed, in a moment, in the twinkling of an eye, at the last trump ; for the trumpet shall sound ; and the dead shall be raised inco7'ruptible, and we shall be changed, 1 Corinthians xv. 51, 52. Now all who believe this statement indulge the impres- sion, that this expected change will be equivalent to death ; and so also was the translation o^ Enoch and Elijah, for of this we are assured, that flesh and blood cannot inherit the kingdom, of God. This great change the apostle states to the Corin- thians will be in a momenty in the twinkling of an 78 Dozing before Sleep exemplifies eye, which, you know, can be done in an instant; but when he wrote his second Epistle to the same people, it appears that he had re-considered the time of that change. He therefore drops the com- putation of time, and describes it thus. Absent from the body — preseiit with the Lord. So quick and im- perceptible the transition, that no computation of time is adequate to describe it ! So quick and im- perceptible also is the state of a man in a doze to falling asleep, and certainly we know not o>f a hair's breadth between life and death, between time and eternity ! Solemn thoughts these for our consider- ation. These observations do not by any means imply, that because a man insensibly slides into the sleep of death, that there is a total period to his existence ; or as some infidels have grossly imagined, that he falls into an eternal sleep, will awake no more, and is buried in everlasting oblivion. Sentiments of this description can only be maintained at the forfeiture of reason, as well as of the revealed word of God. On the contrary, conscience dictates an hereafter state to man, and the word of God describes that state, whether of happiness or of misery. Man, in natural sleep, will awake to a new day, and man in the sleep of death, will arise to a vast etermty ! It has frequently been said, That in whatsoever temper of mind a person goes to sleep at night, with the same will he arise in the morning; and certainly, if a person lives and dies an enemy to God by wicked works, it cannot be expected that the sleep the linger in g Death of Man. 79 of death will change him into a friend. Impossible! for bis spirit has fled. We are not at liberty to strip from death its most solemn appendages, be- cause at the very instant of departure the mortal may be unconscious; for as death is the wages of sin, so death must indeed be bitter to him that dies unreconciled to his God. But what renders death still more awful to the impenitent sinner, is the prospect of eternity, when he shall staad before the judgment-seat of Christ to answer for all his trans- gressions, and receive his final sentence. And of this we arc also certain, tliat many of them that sleejy in the dust of the earth shall awake, some to everlasting life, aQid some to shame and everlasting contempt. Daniel xii. 2. Or as our Lord, the Judge, expresses it. The hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth ; they that have done good, unto tlie resurrection of life ; and they that have done evil, unto the resurrection of damnation. John V. 28, 29. A man, therefore, on serious reflection, will not allow himself to indulge the supposition, that because the simple act of his dying will be un- conscious, that therefore it is immaterial in what state or character he may die. On the contrary, if he dies in his sins, and his depraved heart is not renewed, he has many testimonies to assure him that he cannot enter into the kingdom of heaven. But if his offended God shall speak pardon to his heart, and by the efficacy of his grace, aid him to walk in all holiness and righteousness of life, the scene is most delightfully changed ! For while the 80 Dozing before Sleep exemplifies instant of death will be the intro luction of an ini- ponitent sinner to misery, the instant of death to the righteous will be his introduction to the pre- sence of his God, where there is a fulness of joy, and at whose right hand there are pleasijres for evermore. Possibly we may not better exemplify this subject than by showing its application to the lingering death of a pious old man, and in whom we shall perceive the virtues of religion affording its conso- lations and support when every thing else fails. By so doing, we shall follow the admonition of Da- vid, to mark the perfect man, and behold the iq)- rigkt : for the end ofthatjuan is peace. Psalm xxxvii, 37. To observe an aged person retiring from the active scenes of life, his animal nature gradually wearing down, bearing the strong marks of infir- mity; while the influence of divine grace and prac- tical piety, like fruit in autumn, adorn his temper and conduct, these cannot but claim our attention, and encourage us to follow his example. This good man sensibly feels the sleep of death stealing upon him. Feebleness of body and mind unavoidably cause him to doze, and he soon learns the meaning of every nod, which inclines his head to the dust. Worldly objects by him are merely winked at, and afford him little relish ; and this kind of winking, together with the imperfection of his natural sight, tell him that his eyes shall soon be closed in death. Although his afTections are still united to his family, to the saints of God on earth, and to those who the lingering Death of Man. 8 J tenderly watch over him in his last days, yet you will frequently hear him ejaculate the pious senti- ments of David, Whom, Lord, ham Tin heaven but thee? and there is none on earth I desire beside Ihee. My jiesh and my heart faileth : but thou art th^ strength of my heart, and my portion for ever. Psalm Ixxiii. 25, 26. His memory rapidly fails, and forgets the principal occurrences of his long life, as well as those which passed but as yesterday ; yet it is very remarkable, that he cannot forget what his Saviour has done for his soul, for they are written upon his heart. You will likewise perceive his countenance to change, like a man in a doze, but it does not wear the features of dejection, much less the strong marks of horror at the tomb ; on the contrary, the most charming expressions of submission to the will of his God, blended with the solemnity of bidding his friends adieu, and of being unclothed of his mortal garments, to lie down upon the bed of death. Here nature must be allowed her most tender feelings, even in the best of men! This decaying person will be perceived still to doze ; his winking eyes become more fixed, and his totter- ing head falls yet lower, not unlike the full corn in the ear, which, the rhore it ripens for the sickle, bends beneath its own weight to the earth from whence it sprang. Now he cultivates a stronger desire to quit the uneasy chair of dozing, that he may rest upon his bed ; or, as St. Paul expresses it, I have a desire to depart ^ and to be with Christ; which is far better. Philippians i. 23. What he had •ften done in the course of his long life, when going 11 82 Dozing before Sleep exemplifies to rest at night after the fatigue of the day, he now realizes for the last time, repeating the charming resolution of David, / iciil both lay me down in peacCi f^nd sleep : for thou, Lord, only makest me dwell in safety. Psalm iv. 8. " Happy," says Dr. Home, " happy is the Christian who, having " nightly, with this verse, committed himself to his " bed as to his grave, shall at last, with the same " words, resign himself to his grave as to his bed-, " from which he expects in due time to arise and " sing a morning hymn with the children of the " resurrection." Thus the good oM man waits his final change, indulging his conversation in Imaven, to prepare him for his departure from earth. As the lamp of life quivers in the socket, he frequently feels the chilling damp* of mortality. Under these faintings of expiring nature, and now and then en- joying the reviving smiles of his Saviour, with pious emotion of soul he will repeat to himself those well Jknown lines — Mark! tliey whisper; angels- say,. Sister sifirit, coma away.. Wllat is this absorbs me quite ? Steals nay senses, shuts my sigjit, Drowns my spirits, draws my breath? Tell me, my soul, can this be death ? At length the moment of deep arrives. The war^ rant signed and sealed in the court above, is deli- vered by the gristly hand of death. Like Stephen, he looks steadfastly into heaven ; beholds the glory of God, and Jesus standing at the right hand of God. Then with his last breath he cries, Lord Jesus, receive my spirit ! Instantly the silver cord is loosed, and he falls asleep! the lingering Death of Man. 83 Let the consideration of this subject prove a source of consolation to surviving friends on the loss of a pious relative. With anxiety you wait, and look for the last flight of breath from the dying friend's lips. It is gone! But remember, no sooner is it absent from the body, tha-n the soul is, present with the Lord in endless felicity. Therefore / icoidd not have you ignorant ^oncGirning themichich are asleep, that ye sorrow not, even as others that have no hope. For if ice believe that Jesus died and rose again, even so them also which sleep in Jesiis will God bring loith hian. 1 Thesealonians iv. 13, 34. Let your spirii bow before the Lord, instead of murmuring at the sable stroke which has deprived you of a friend, and fly to the arms of a compas- sionate Saviour for the enjoyment of his mercy, and grace to finish your own course with joy. There are some pious persons who have ex- pressed the most painful apprehensions of a dying hour, somewhat like those recorded, who, through fear of death, are all their life time subject to bond- age. Hebrews ii. L5. Such timid persons may not express so much fear of death as an enemy con- quered by Christ; or their personal unpreparedness to meet their change; or even of the consequences of death ; but a painful apprehension of the very act of dying. This sometimes arises from the weak- ness of the natural constitution, and from the force of temptation ; but let the cause be what it may, it is presumed that what has now been stated on the unconsciousaess of the positive act of dying, may 84 Dozing before Sleep, 5^c. afford a degree of relief. Paul estimated the value of death, for to me to live, said he, is Christ, and to die is gain. Is sleep a blessing, a refreshment of our animal nature! Death will certainly be more so, both to body and soul, for blessed are they who die in the Lord, c^hould the reader be one of this timorous class, it is only necessary for me to say, Fix your faith upon the redemption and conquest of the Lord Jesus ; walk humbly with your God ; and the Lord who has done so much for you already, will certainly take good care of you at the last ; that whether you doze before the sleep of death, or die suddenly, he will finally receive you to his eternal kingdom and glory. THE HOSPITABL.E OLD MA^. Blent is the man whose soft'ning heart Feels for another's pain ; To whom the supplicating eye Was never rais'd in vain ; \A'hose breast expands with gen'rous warmtli, A strnnger's woes to feel ; And bleeds in pity o'er the wound He grasps the power to heal. Barbauld. Affability, kindness, and hospitality, are virtues highly to be commended, especially in those who are advanced to old age. We are informed in the nineteenth chapter of the book of Judges, that there was a man of Mount Ephraim, who removed his residence to Gibeah, and dwelt among the children of Judah, some of whom addicted themselves to the srossest vices. At that time there was likewise a Levite of Mount Ephraim, who took his servant and went to the city of Bethlehem, for the purpose of bringing home his concubine from the house of her father. On their return, arriving at Jebus, the day was far spent, and the servant, apprehensive of danger on the road, advised his master to stop for the night: but few Israelites living in that place, the 86 The Hospitable old Man. Levite determined to go as far as Gibeah. Herd they arrived at the setting of the sun, and, as was the custom of travellers in places where there was no inn for their accommodation, the Levite, his concubine, and his servant, sat themselves down in the street, in expectation that some one would invite them to a habitation for shelter. Disappointed in their hope, at length an old man came from his work, and after asking them a few necessary ques- tions, he most cordially invited them to his habita- tion, and repose for the night, which they thankfully accepted. Now, although there are related in this history the wickedness of some of the men of Gi- beah, which we shall not so much as name, yet there are such amiable traits of character in this old man, especially in his hospitality to the benighted stran- gers, and the story is recorded with so much sim- plicity, that we shall find it worthy of our consider- ation, and the conduct of the old man to be deserv- ing the imitation of every aged Christian. I. You may perceive in the short history of this man, that habits of industry and moderate labour are not incompatible with old age. He had been engaged in the field, either by choice or necessity, and returned at the setting of the sun, possessing a cheerful mind, and a disposition to do good to others. Indolence creates an involuntary burden upon any person, whether young or old, but especi- ally those that are advancing in years, preventing the due circulation of the blood, reducing the ap- petite, and seldom failing to depress the mental The Hospitahlc old 31alt. Hi faculties; of course it must hasten the period of dissolution. Better, therefore, keep the animal machine in motion; it will soon enough stop of itself. In proportion to an old man's remaining strength, like the aged man of Gibeah, air and ex- ercise will happily conduce to preserve the blessing of health, cherish the animal spirits, sets a fine ex- ample to the young, and seldom fails to create a charming anodyne for repose at night. So true is the saying of Solomon, the sleep of a lahoiiring man is swtet, whether he eat little or much : bM the abundance of the rich will not suffer him to sleep. Ecclesiastes v. 12. It is too often found, that citi- zens having by industry and hard labour accumu- lated a considerable store of wealth, retire to se- cluded scenes of life, purposely to spend the frag*- ments of their days in ease and comfort. But they are frequently disappointed; a transition from ac- tivity to seclusion and rest, have acted unfavourably upon the nervous system, so that instead of afford- ing them the anticipated satisfaction, they have produced a depression of spirits, a lassitude in ac- tion, which were followed with diseases that em- bittered instead of enlivening their last days. Nor has this been the case with worldly men only ; Christians, from this mistaken calculation, have found retirement from activity as unfriendly to the happy frame of their minds, and their usefub\ess in religious life, as it was injurious to their bodily health. Better, therefore, learn a lesson from the old man of Gibeah, and according to the degree of your strength, you will find moderate labour or ex- 88 The Hospitable old 3Iaii. ercise to be of real advantage both to body and mind, and enjoy the greater refreshment beneath the shades of old age. II. By observing the conduct of the old man on his return from the field, when he saw the strangers in the street, you will not fail to receive an impres- sion of his amiable temper, kindness, and hospi- tality, carefully guided by prudence. Though ho felt a concern for these benighted travellers, he did not open his door without asking them some necessary questions, lest he might suffer imposition, and expose his household to danger ; for as David says, a good man tcill guide his affairs with discre- tioii. Psalm cxii. 5. The old man therefore asked the stranger, Whither gocst thoul and whither com- est thou? Certainly the aged are most competent to ask questions ; they are supposed to have seen much of the world in their day, and must have, more or less, profitted by their experience ; and so far were these travellers from charging the old man's con- duct with impertinence, the reply was respectfully returned, icc are passing from Beth-lehem-judah toward the side of Mount Ephraini ; from thence am I: and I icent to Bcth-lehem-judah, but I am noic going to the house of the Lord. This was a frank and explicit answer to the old man's ques- tions, and gave the stranger an opportunity to ex- press his disappointment, and the painfulness of his present situation, that the inhabitants were so devoid of feeling and kindness ; for, said he, there is no man that recciveth me to house. So far from The Hospitable old 3Ian. 89 this traveller intending to be chargeable to any family, that he informed the old man, there is both straw and provender for our asses ; and there is bread aiul loine also for me, and for thine handmaid, and for the young man which is with thy servants : there is no tcant of any thing ; all he wished was a lodging fof the night. Instantly the old man per- ceived that the stranger was his countryman, both being from Mount Ephraim ; a circumstance this which usually makes a favourable impression, when persons unexpectedly meet at a distance. And when the Levite mentioned that he was going to the house of the Lord, it engaged the old man's atten- tion still stronger; and it was so charmingly inter- esting to his feelings, that he instantly replied, Peace be tcith thee; hoicsoever, let all thy wants lie upon me ; only lodge not in the street. So he brought him into his house, and gave provender unto the asses: and they ivashed their feet, and did eat and drh^. What a noble spirit! He confers a favour upon the traveller in a manner so as to lay himself under obligation to the stranger by the acceptance of it. Who could have thought of meeting with such expressions of politeness and hospitality in so re- mote an age? Few there are in the present day of re- finement, as it is called, that exhibit such an amiable disposition, so charmingly expressed, even among the higher classes of society. We cannot, therefore, but pronounce the conduct of the old man of Gi- beah worthy to be imitated by all who profess a feeling for the wants of their fellow creatures, and especially by those who love the house of the Lord. 12 90 The Hospitable old 3Ian. How great the contrast between this kind hearted old man and that of surly Nabal, of whom we read in the first book of Samuel, and the twenty-fifth chapter, that when David was in exile, and in dis- tress, he sent ten young men, in his own name, and in the most respectful manner, to solicit refresh- ments, upon the consideration of his having dealt kindly with Nabal's shepherds. But Nabal con- ducted himself on the occasion in the most unfeel- ing and reproachful manner, saying to the young men, W7io is David ? and idJio is the son of Jesse ? there be many servants now-a-days that break away every man from his master. Shall I then take iny bread, and my icater, and my flesh that I have killed for my shearers, and give it unto men whom I know not ichence they be? We cannot but seriously wish there were no such surly Nabal's in our day ! III. Possibly the reader may discover something further in the conduct of this old Israelite worthy of his attention. Those who have advanced to their last days must confess, that through the debility created by age the blood grows cold and uncom- fortable to themselves; but it must be much worse when an aged Christian's heart grows cold and un- charitable to the wants and distresses of his fellow creatures. We may hear such persons profess their attachment to the house of the Lord, as did this old Israelite, and yet, contrary to his practice, they can see some of the same household of faith equally bendmg beneath the weight of years and afliiction, without possessing either heart or hand to bestow The Hospitable old 3Ian. 91 relief. The picture of such an one is drawn in the New Testament to real life. If a brother or sister he naked and destitute of daily food, and one of you say unto them, Depart in peace, he yc icarnied and filed ; noticithstanding ye give them not those things ichich arc ncedfid to the body, what doth it profit^ For ichoso hath this workVs good, and seeth his brother have need, and shutteth up his bowels of compassion against him, how dwelleth the love of God in him? 1 John iii. 17. And to give a stronger impulse to this assertion, let us not forget that Jesus, the Judge of all, has declared, Insomuch as ye did it not to one of the least of these, ye did it not to me. Matthew xxv. 45. Let professing Chris- tians, who habitually indulge an uncharitable dispo- sition, read such passages of {Scripture, and then bring to recollection the generous conduct of the old Israelite of Gibeah, and it is presumed that both may produce a blush, and teach them that it is good works alone that can prove their faith to be sincere. IV. Suppose we look again at the questions which the old man asked the stranger; and if we take the liberty of reversing them, they will be found necessary and important to ourselves. Whence contest thou ? Whither gocst thou ? For life is a journey, and we must not forget from whence we came, and whither, we are going. As creatures we sprang from the dust, and to the dust of death we must return. Ecclesiastes xii. 7. As sinful creatures we must say with David^ Behold I was shapen in 92 The Hospitable old Man. iniquitij, and in sin did niij mother conceive me. Psalm li. 5. In this state and character we travel through life, either in the broad road that leadeth unto destruction, or in the narrow way that leadeth unto life everlasting. Whoever has found this nar- row way, will assure you that he came into it by a new birth, that to him Christ is the way, the truth, and the life, and that no man cometh unto the Father but by him. The life he lives is new, it is the path of the just, which is as the shining light, that shineth more and more unto the perfect day, where there are pleasures at God's right hand for evermore ! Who but must drop a tear over those aged persons, whether male or female, who have lived in the world seventy long years, and never seriously asked them- selves from whence they came, whither they are going, or what will become of them after death ! Should this have been the case with the reader, may the Lord powerfully convey these questions to his heart, and may the blessed Saviour, by his truth and grace, guide his feet into the way of peace, before he goes the way from whence he will no more return. But should it be otherwise, I am certain that an aged Christian, as such, can most charmingly improve these questions to himself, while the change of his heart, the pious course of his life, and the hope of his going home to the heavenly mansion of his ever- lasting Father, will soften the remainder of his journey, and excite him to sing salvation in the ways of the Lord. V. One other circumstance in the history of this ^ The Hospitable old Man. 93 benighted traveller I cannot omit to improve. Though he arrived at Gibeah at a late hour, and found the inhabitants so inhospitable as to let him remain neglected in the street, yet it was well for him that, unexpectedly, one compassionate man found him in his state of destitution, opened his heart and hand, saying unto him, Howsoever, let all thy icants lie vpon me. Infinitely more happy for us that there is an heavenly Friend, that sticketh closer than a brother, whose eye sees us in our wanderings, whose heart is made of tenderness and love, and who not only can rescue us from danger, but with infinite kindness and ability addresses us, Let all thy wants lie upon me. Great indeed the mercy of this heavenly Friend of sinners, Jesus the Son of God, if he has found the aged reader! If so, you need not be told, that although the Levite said unto the old man. There is no want of any thing, because he had a sufficiency of bread, wine, and provender in hand; for whatever temporal favours you may possess, you are in want of every thing for the peace, comfort, and supply of your soul while journeying through this wilderness of sorrow; and you must also be convinced that you have nothing of your own but what may be called sinful dust and ashes. Well indeed may the Saviour say to you, Let all your wants lie upon me, for he is possessed of all fulness of grace and blessings ; and it is his prerogative to communicate these rich favours to you without money and with- out price. And this is indeed the united testimony of the saints of God in all ages, that of his fulness 94 The Hospitable old Man. have we all received, and grace for grace; and he also can shelter you in his house of prayer, and beneath the shadow of his wings in the inclement evening of your old age. Therefore, let me entreat you to make good use of his ample bounty, and re- member that as Paul said to the Philippians iv. 19, Mfj God shall supply all your need, accoi'ding to his riches in glory, by Christ Jesus, to whom be ever- lasting praise. Amen. A:NrTEDIL,UVlAJrS. Yetrsroll along, the bilent march of time Unfiilds sti'aiige scenes, and peoples every clime. The world so fair, once foriu'd for happiness. Which fiod, (he common Father, deign'd lobless^ Now violence o'erspreads. Cottrel Antediluvian is a name given to that race of mankind who lived from the first man Adam to the general deluge, in the days of Noah, comprising 1656 years. Their history is contained in the first six chapters of the book of Genesis, and is recorded in what we may call miniature, or general outlines. Many have been the opinions and conjectures of learned men upon this ancient people, especially of those who have made the theory of the earth a chief part of their study. And it must be confessed, that whether in point of antiquity, the origin of our race, or the prodigious number of years which they lived, it must be pronounced a subject of in- terest to every intelligent mind. As aged persons are generally fond of hearing and reading the his- tory of those who have seen great length of days, 96 Antcdiluvidns, as well as themselves, I have written a few plain observations on the Antediluvians, under the im- pression that they may afford a degree of satisfac- tion to the reader. At any rate, it will serve to convince you that the same God who, for wise pur- poses, lengthened out their lives for some hundred years, now also lioldeth your soul in life, will duly measure your time upon earth, and by his efficacious grace, can prepare you for an eternal state of exist- ence in the world of felicity. Of the creation of our first parents, the trans- actions in Paradise, the expulsion, with its conse- quences, and the murder of Abel by his brother Cain, there is much that might be written, and on which there have been so many volumes published, which are easy to be obtained, that on these sub- jects, whether historical or sentimental, very little will here be introduced. In contemplating the history of this first race of mankind, it is highly necessary that you perceive the two strong lines of distinction between the descendants of Adam, with- out which you cannot with precision comprehend their history. The wicked offspring of Cain, which formed one line, were called the sons and daughters of men. The children of Seth, who was the son given to Adam, in the place of righteous Abel, these formed the other line, called the sons of God, be- cause they were devoted to the worship of the Al- mighty. Cain, banished from the presence of the Lord, went to the land of Nod, and there, in pro- cess of time^ and increase of population, built a Antediluvians. 97 city, and called it after the name of his son Enochs while the children of Setli abode near at home with their father Adam. It will likewise be observed, that Moses, in this early record, has only preserved the history and genealogy of the principal persons who were patriarchs or heads of the chief families, in a direct line to Noah. No more is said of their habits, customs, employments, vices, and virtues, than to afford us some general iem, to satisfy our own inquiry. Adam, in his primeval state, was agardiner, and no doubt had some knowledge of natural history, or of the properties of animals, else he would have been incompetent to give names to the beasts and the birds. Abel was a shepherd, a keeper of sheep, and Cain was a farmer. These were the three primative occupations, and were the most rational dnd necessary for subsistence. After Cain had been driven from the presence of the Lord in the land of his nativity, he went to the land of Nod, on the east of Eden, and he there builded a city, which he called after the name of Enoch. This must have been about the year 630; but whether this city was formed of houses, or sheds made by placing stones upon each other, or of mere tents made of the branches and twigs of trees, we are not in- formed, but at any rate, we may call this the first appearance or commencement of architecture. Per- haps it was called a city, not so much for its extent, as a permanent dwelling-place, to keep his family together, and as a defence from those enemies to 104 Antediluvians. which his fears exposed him, and which are always the companions of the wicked. Tubal-cain, the son of Naaman, was what we call a brass-founder, and a worker in iron, or a blacksmith ; and certainly he must have had some knowledge o^ mineralogy and essaying, or he would not have been able ta work his ore. Jahel, the son of Lamech, was a tent-maker, as well as a grazier, or keeper of cattle. Jubal was another son of Lamech, who commenced what we call ihejine arts. He was the father, inven- tor, and teacher of the harp, a stringed instrument, and also of the organ or pipe, a wind instrument. Josephus ascribes to Seth and his posterity the science o^ astronomy ; and indeed this may be called a natural and rational science ; for the heavens de- clare the glory of God, and the firmament showcth his handy work. This is the more probable, for as Seth was devoted to the adoration and service of God, he might have been happily directed to this sublime branch of science. This is all that may be said with safety on the employments of this first race of mankind. It is observable, however, that we find nothing intimated on the ^ri oi distilling, to produce spirituous liquors, otherwise I presume they would not have been celebrated for the length of their lives, and we should have found drunkenness added to the list of their sins. III. Their Civil Government. No people can long exist without some form of government, and the administration of it being lodged in the hands of one or more persons for the good of the whole. We Antediluvians. 105 are at no loss to determine that God himself was the great Administrator of his justice, for he ex- pelled Adam from Paradise, and he set a mark upon Cain for the murder of his brother Abel. It is certain there was then no written civil code of laws existing, or judges appointed for their ad- ministration, as there were afterwards in the days of Moses. Adam, the first father of the family, had severely felt the Divine displeasure in his own per- son, and on his bloody son Cain, and from thence he could not but learn the awful consequences of sin, and the importance of obedience ; and by these he was so far capable of dictating and governing his posterity. Cain having fled from the residence of his father, we can scarcely indulge a supposition that he had any other rules for the management of his oftspring than what bore a resemblance to his own wicked character. Seth and his family were under the instruction and care of their father Adam, and as these multiplied and grew, forming distinct families, every fatlier, as head or patriarch, governed his own domestic concerns. Adam lived 930 years, and no doubt his presence, counsel, and example, must have admirably contributed to the moral be- nefit of the various branches of his posterity. As a proof of this, the degeneracy of the children of Seth did not take place until after the death of Adam. So true it is, that while an aged parent lives, if he be but of little other use, his presence and advice preserve his family in order and unity, but no sooner than he bows in death, than they too 14 106 Anted iliiviam. often bury his instructions and example in the same grave, and* go astray in forbidden paths ! IV. Their Religion. On this part of the sub- ject, it is presumed the pious reader will find addi- tional interest. What is recorded concerning it, informs us not only of the commencement of the devotion of human beings, but the principle and manner in which God was worship[>ed upwards of five thousand years ago. None will deny thai the first man Adam was formed a rational, inteliigenty and acGOimtable being to his Maker, who had a right to give him those commands which should be a test of his rational obedience. The tree of life, and the tree of knowledge of good and evil, were both such tests and symbols of God's own planting; and the whole may be said to have been the natural, revelation of God to man. While, therefore, Adam and Eve continued in innocency, their obedience and devotion, heightened by all the beauties and charms of Paradise, must certainly have been in tho highest natural state of perfection possible ! But when Adam transgressed, and was expelled from the garden of Eden, the Lord God placed clieru- bims, and ajiaming sword, ichich turned every icay^ to keep the may of the tree of life, thereby teaching Adam, his posterity, and us also, that man, as a transgressor, had forfeited his rectitude and privi- lege, and therefore could no longer approach and worship his Creator in that natural way, and that some new way became imperiously necessary. The Anlcdilumans. 107 most hi(jh God, who in infinite wisdom declareth the end from the beginning, whose counsels shall stand and will do all his pleasure, now unfolded his purposes, and opened a new way of access to him- self by the promise that the seed of the ico^nan should bruise the head of the serpent. This eminently de- scribes the person of Jesus the Saviour, the Son of God, the second Adam, the Lord from heaven, who, in the fulness of time, was the seed of the woman, and not of man. By his vicarious sacrifice and death, he saveth his people from their sms, and destroyeth the works of the devil. Adam and Abel understood this way of restoration ; for now sacri- fices were offered to the Lord their God, thousrh Cain appears wilfully ignorant of their design. We are, therefore, informed in the New Testament, that hi/ faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he teas I'ightecus, God testifying of his gifts; cind by it, he being dead, yet speakcth. Hebrews xi. 4. Cain brought the fruit of the ground only; Abel brought of the firstlings of his flock, with the fat thereof, and by fiitli in the promised seed, offered them acceptably to the Lord. Of this first race of fallen humanity we safely affirm— first, that they were sinners — secondly, that they worshipped God by sacrifice — thirdly, that whatever virtues distin- guished the one from the vices of the other, were wholly owing to this new way of faith and sacrifice in worshipping the Lord. And has it not been so in all ages? Is it not so with us? There is none 108 Antediluvians. other name given under heaven by which we may be saved, but the name of the Lord Jesus Christ. The fourth chapter of Genesis and the twenty- sixth verse requires our attention. Then men be- gan to call upon the name of the Lord. Then, in the days of Enos or Enoch, who was a good and gracious man, and who walked with God, I cannot persuade myself that they had lived without prayer ; but now, through the pious instruction of Enoch, their families united in social worship, calling upon the name of the Lord, especially on the Sabbath day. According to the margin of your Bible, you have another sense of this passage, which is, then men called themselves by the name of the Lord. This distinction you find in the sixth chapter and second verse ; the sons of 'men are the wicked race of Cain ; the sons of God are the descendants of Seth, who preserved his worship. Enoch, among this generation, lived 365 years, when he was re- moved from earth, and God took him to heaven, thereby testifying that he was pleased with him, while it gave conviction to the old world, that there was a future state of existence beyond the vale of death. V. The Degeneracy. By the degeneracy of this people is to be understood their visible departure from the paths of virtue and the worship of God, which had so long distinguished them from the cor- rupt and wicked race of Cain ; all were degenerate Anted Humans. ]09 from Adam, sinners in themselves, and in the sight of God. The first step in this degeneracy was taken by Lamech, who, contrary to the order of God concerning marriage, that a man shoidd cleave unto his wife, and they become one flesh, com- mitted polygamy, by taking two wives, living with them at the same time, and by both having children. Genesis iv. 19. This divided the natural affections, reversed the intention of marriage, and produced a corrupt example to others. After the death of Adam, and the translation of Enoch, and men mul- tiplied exceedingly, the line cf distinction which had so long existed between the posterity of Seth and Cain, gradually gave way, and was finally bro- ken ; so that an intercourse of marriage took place between them, and a general corruption of manners was the consequence. The offspring produced by such marriages were called giants; but I must question whether they were not more so in wicked- ness than in stature. Now the earth is declared to be corrupt before God, and the world filled with violence. And God sate that the icickedness of man was great in the earth, and that every imagination of the thoughts of his heart ivas only evil continually. What an awful character is this of the antediluvian world I No wonder then, that it repented the Lord that he had made man; so repented, as to change the course of his providence to destroy the present race of mortals, as examples of his provoked justice, and then produce a new race, in which he should manifest still greater displays of his wisdom and glory. ilD Anted Humans. VI. The Destruction. This was an awful event, produced by a deluge of water; but in the midst of judgment God remembereth mercy! Noah, the son of l^iimQch, found grace in the eyes of the Lord; he was a just man, and perfect in his generation, and walked with God. Peter calls him a preacher of righteousness; and no doubt he warned that gene- ration of their complicated crimes and wickedness, exhorted them to repentance, and assured them of their impending ruin. God commanded Noah to build an ark, a vessel of given dimensions, into which he and his family should enter, together with a pair of every living animal, to preserve them from destruction, and a necessary breed for a notv world. And it was so, and the Lord shut him in. Now the windows of heaven were opened, and the rain de- scended upon the earth ; the fountains of the great deep were broken up ; all the high hills that were under the whole heavens were covered, and every living substance which was upon the face of the ground, both men and cattle, and the creeping things, and the fowl of the heaven, were destroyed from the earth ; and Noah only remained alive, and they that were with him in the ark. Awful catas- trophe ! Paul makes this comment upon it, By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saring of his house ; by the ivhich he condemned the world, and became heir of the righteousness which is by faith. Hebrews xi. 7. And our blessed Saviour himself, when describinaj to his disciples the cer- tainty of a future judgment, adverts to the drowning Antedilurians. Ill of the old world. But, said he, as the days of Not were, so shall also the coming of the Son of man he. For as in the days that iccre before the food, they iDerc eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and kneic not until the flood came, aiid took them all aicay ; so shall also the coming of the Son of man be. Matthew xxiv. 37-^39. Having drawn this plain sketch of the longevity of the antediluvians, their arts and sciences, civil government, religion, degeneracy, and their de- struction by a deluge of water, with a design to instruct the reader, it is presumed that upon each of them he will indulge his own pious reflections. Among many otliers he will perceive the hatred which our holy God bears to the sins of men, and learn from his dreadful visitations, that the Judge of all the earth icill do right. Although the years which those ancients lived, were so vastly beyoYid your own, still you are continued in life by tiie same upholding hand, and you are under the most devout obligation to express your gratitude and praise. Wliile the antiquity of this subject may afford you some degree of gratification, let it also teach you to review the history of your own life ; bring to your recollection the sins and evils which have attended it, and convince you of the great im- portance of finding grace in the eyes of the Lord, that by faith you may enter into the true ark, the Lord Jesus Christ ; then you will be as safe in him for an eternal world of joy, as was Noah in the ark 112 Antediluvians, when God's own hand shut him in, and finally made him an inhabitant of the new world. Great and marvellous are thy works, Lord God. Almighty ; just and true are thy tcays, thou King of saints. Who shall not fear thte, O Lord, and glorify thij name^ for thou only art holy: for all iiations shall cojiie and icor ship before thee; for thy judgments are made manifest. Rev. xv. 3, 4. Amen. THE OLD LADY'S BIRTHDAY. Mrs. Livingston was a widow lady of very re- spectable standing in society, and what was still more honourable to her character, she had spent many years in the fear of her God, and maintained a pious profession of the name of Jesus her Saviour. Her place of residence was in a small village near the city, where she had frequent opportunities to show her kindness and charity to the necessitous poor. She was blessed with two sons and three daughters, all happily settled in domestic life ; and this day the aged mother having numbered her seventieth year, the several branches of the family united, and made the old lady a visit, to present her with their dutiful congratulations on the occasion. Mrs. Watson, her eldest daughter, introduced the conversation. " My dear mother, we have all come in a group to gratify our warmest feelings, to present you our congratulation on your birthday; and I have no doubt you will believe the sincerity of our devout thanks to our heavenly Father, for 15 O 114 The old Lady's BirtJiday. having spared you so many years to guide us with your counsel, and gladden us with your smiles." — " Yes, my daughter," replied the venerable mother, " I accept your expression of duty with peculiar emotions of maternal affections. To see my chil- dren and grand-children around me, adds to the obligations I am under to my God and Saviour, for Gur mutual preservation, and the numberless favours we have enjoyed." — " Indeed, Madam," said Mr, George Watson, who was of a lively turn of mind, " you would have been delighted to see our little folks leaping alive early this morning, each attempt- ing to outvie the other, who should dress first and appear the gayest, to pay their respects to their grand-mother; and now vv^e have brought them by the hand to salute you on your birthday." — This was like a signal to the lovely children^ for they immediately flew to the old l^dy^ who tenderly pressed them to her bosom, and saluted them. " ThiSy" said she to Mr. Watson, " reminds me of Joscphy when he presented his two sons, Ejyhrami and Manassch, to his father Jacob. If I remember right, the good old man said, I had not thought to §ee thy face : and lo ! God hath shoiced tne also thy seed ; and Jacob kissed them, and embraced them. It is true, I have not been afflicted as was Jacob, several of whose sons were a sorrow to his heart, and who sold their brother Joseph for a slave. I have had no loss of my children by death ;' no separation*, no discomposure; we have been pre- served in health, unity, and love ; and this is not only a source of consolation to my aged heart, but The old Lach/s Birthday. 115 strongly excites my gratitude to God, who is the fountain of our mutual felicity." — Mrs. Watson, with a pearly tear of joy starting from her eye, immedi- ately replied, *' Ye«, my dear mother, we are mutu- ally interested in the bountiful care of our heavenly Father, and 1 hope v/e shall not only live to express our gratitude, but esteem it our duty and delight to exert every effort to contribute to your consolation and joy the rest of your days." While the servant was presenting the company with fruit, -cakes, and sweetmeats, the arrival of the Rev. Mr Lovejoy was ann speedy approach forms a strong argument for your constant habitual preparation to meet him, for bless- ed ctre those servants lohom the Lard, when he com- efh, shall find watching. The signal of approach you may have already heard, for when he cometh he knocketh. Every pain of your enfeebled body, and every fainting fit of your animal spirit, is a knock at the door; and eventually the gristly hand of death shall grasp the knocker, and give the final rap, to call you away to the mansions of rest and eternal felicity. THE AGED COITPL.E, Full many a 5'ear the happy couple trod The path of grace, which led them to their Hod; Old Age ai length its tott'i-ing visit paid. While each on other's arm reclin'd for aid. God, ever faithful to his charge and love, Smil'd on their souls, and wclcora'd them above. Connexions formed in social life are designed by the Almighty for the good of the whole human family, but that which claims the pre-eminence is the marriage union, especially when consummated in the fear of God, which never fails to yield its thousand sv/eets. Different are the periods of life when the connubial bond is formed, and its history, if I may so say, admits of an astonishing variety. When this hallowed knot is tied in the bloom of youth, and a long succession of years are contem- plated, how frequently the tyrant death strikes his dart, and the marriage bed is exchanged for a cold bed in the grave ! If spared to the meridian of life, or arriving at the age of fifty, it seldom happens but that one or the other of the happy pair drop in deaths and lea,ve the survivor to water the remalii" 132 21iG aged Couplc^. ing path of life with tears. Very few indeed are permitted to see old age, and fewer still who formed a union in early life, that continue together, like Zacharias, an old man, and his wife Elizabeth icell stricken in years. Luke i. 18. Yet it is possible that this volume may find its way into some family where such an aged couple reside, and to whom a ^Qw reflections and advices may be acceptable, and thus contribute to make their last days still more refreshing and happy. I. Let me recommend you frequently and de- voutly to reflect on the indulgent hand of God upon you, the greatness of his forbearance, long-suffering, and tender mercy, in your preservation together for so many years; and let your humility and grati- tude bear some good proportion to the favours which you have received. In the course of your long lives, you may have attended many weddings, when the parties, after living a few years together, one or both of them were put into their graves, yet you are spared. It is equally possible, you may recollect, that one or other of you were laid upon a sick bed, and in your own apprehension, as well as in the opinion of your friends and attending physicians, death was about to dissolve the marriage union, and the survivor be left to mourn. But the Lord remembered you in your low estate, raised you up again, and has now continued you together to walk in the shades of old age. This certainly should excite your gratitude to God, and encourage you to take your last steps with ipore abundant The aged Couple, ]33 confidence and joy ! Besides, you may recollect the pleasing society you enjoyed with many in your family and neighbourhood, and where are they now? like a cloud they have passed away to their graves, to return no more to their habitations ; and their houses and possessions have passed into other hands. In the church too, how many of your pious associates, either blooming in profession, or bearing- rich fruit to the praise of the Redeemer, have been transmitted to immortality! so that if you look around you, it is probable you will perceive very few of your old companions left, while you are per- mitted to survive them. Perhaps God may have spared your children to be earthly comforts and supports to you in the winter of your old age. If so, you are under additional obligation to bless the in- dulgent hand of your heavenly Father. But if these natural props have failed you, you are still under the greatest obligation that God permits you both still to live together; for although children are dear to their parents, I must confess that the affectionate union between the father and mother is much stronger, and in the declining day is far more valu- able. From all these considerations on the way in which the Lord your God hath lead you, you are bound to honour his blessed name by devout resig- nation, and learn to sing the Lord's song of praise in the last days of your pilgrimage on earth, in hope of glory and immortality. II. I mentioned Zacharias and Elizabeth, who lived together to very great age ; I may also name 134 The aged Couple. Abraham and Sarah, vvlio were higlily favoured by tiie Lord their God. True, they were Israelites, biat they looked for the same promised Messiah, the Son of God, who was to come and make his soul an offering for sin, as the hope of their salvation; equally so as we do to him who has come and completed the great work of redemption. When, therefore., ]t is said in Luke i. 5, that Zacharias and Ulizaheth were both righteous before God, walking in all the commandments and ordinances of the Lord blameless, their righteous character was not formed as the result of their own merit, but they v^ere constituted so by faith in the Messiah, as llie Lord our righteousness, through whom their per- sons were justified and accepted; and their blame- less walk in all the commandments and ordinances ©f the Lord was the evidence of the genuineness of the truth of their faith and affection. This is the only foundation of the righteous, and the fruitful source of all grace, mercy, and peace ; and therefore Paul so ardently wished for himself, that 1 may be found in him, not having mine own righteousness, which is of the laic, but that which is through the faith of Christ, the righteousness which is of God by faith. Philippians iii. 9. I hope this is the foundation on which you rest your confidence, and evidence its reality, by walking in all the commandments and ordinances of Jesus Chnst, with piety, spirituality, and without blame. For an aged couple who have lived so many years together, and yet been stran- gers to God, without Christ, and without hope in this world of sin and misery, when they are just The aged Couple. 155 going out of it to an eternal world, is a ease deeply to be deplored ! But how charming if you mutually rest by faith on the merits of Jesus Christ, the rock of ages ! You will then fear no storm ; his love imd power will cherish your minds under the despon- dency incident to increasing infirmities, while at the same time you will convince all around you of the intrinsic virtues of religion, and the felicity of an aged couple who walk together in the fear and smiles of their Saviour. III. Although perhaps you have no need for me to remind you, I cannot forbear exciting the sym- pathy and forbearance which each of you owe to the other, in proportion to the increase of your in- firmities and pains ; for unless you are supported by the influence of the grace of the Lord Jesus, and your natural tempers are remarkably amiable, you will find great occasion for expressions of kindness and forbearance with each other. In early life you may have had few personal embarrassments to prevent your mutual tenderness and love ; and while in the more active stages of your journey, you could more easily support yourselves under your worldly sorrows, but now old age seconds the admonition, and calls you to bear one another^s burdens, and so fulfil the laic of Christ. These burdens you will find to be of a very diff'erent kind to any you have hitherto felt, demanding that sym- pathy and those num.erous expressions of kindness which the temper, and a thousand attendants on your decay of life demand ! A couple of such J 36 The aged Couple, spiritual livd^y dispositions may contribute to each other's peace and happiness, far exceeding all other aids that can possibly be named ! The dregs of the cup of life are hereby sweetened, and it is de- voutly wished that you may realize its sweetness to your mutual joy. IV. If serious, lively conversation be esteemed gratifying to the aged, let me recommend you occa- sionally to repeat to each other the history of your own lives. This you may easily separate, as into so many chapters or small volumes ; such as the events of divine Providence; your afflictions and mercies; your former state of ignorance ; your change by the efficacious grace of God ; the many refreshings you have enjoyed in the sanctuary of the Lord, by his word, his ministers, and his ordinances, not for- getting the circumstances of your marriage union, when you promised to love and serve the Lord together " until death shall part you." All those, and numberless other, instances of the Lord's good- ness, should be brought to your recollection. In- deed you cannot be in want of subjects to interest your conversation, excite your gratitude, promote your humility, and strengthen your confidence in the Lord; and of course this practice will not fail to make you more cheerful and happy together. V. The advice of Peter in his first Epistle iii. 7, is certainly designed to promote domestic felicity, and is especially directed to the husband and wife. Likewise, yc liushands, dwell iciththein according to The aged Couple, 137 knoicledge, giving honour unto the wife, as unto the iDcaker vessel, and as being heirs together of the grace of life ; that your prayers he not hindered. Whether you are surrounded with a family or not, you may both derive much satisfaction from ob- serving this apostolic injunction. It may be pre- sumed no pious couple can realize this admirable description of themselves, as heirs together of the grace of life, which they have received from the Lord, without at the same time attempting to per- form the duties required. The husband dwelling with his wife, not as careless, but as wise, improv- ing that spiritual wisdom which is from above, by which he will delight to give the most salutary in- structions to his wife, which will not fail to produce their mutual advantage. And although the wife be the weaker vessel, as Peter calls her, and made still more so by the infirmities of age, yet by the kind, and wise attentions of her husband, she may be so strengthened in the performance of her domestic and religious duties, as that the feeble vessel may be filled with peace, comfort, joy, and happiness. One great design by Peter's admonition is, that the prayers of this married couple he not hindred. In addition to public prayer in the church, and social prayer in the family, which are the duty and the privilege of all Christians, I presume the apostle intended to remind them of their private mutual prayer with each other as man and wife. This duty, I fear, is not held in the estimation it deserves, and is too much neglected. But if they are indeed heirs together of the grace of life, and love each 38 138 The aged Cou2)lc. other in the Lord, how can they neglect praying together in private to that blessed Father who, in Christ, by the influence of his holy Spirit, is the fountain and giver of that grace of life which they profess to have received, and which is a certain earnest of eternal life hereafter "? Let me therefore urge this duty upon you, and you will speedily find it to be an invaluable privilege. Frequently retire together in your chamber; you can there in solemn prayer more freely express your mutual wants, your fears, your feeling, and your desires, before the gracious throne of God. And while you find this sacred employment a source of mutual consolation and pleasure under your last conflicts, the Lord will hear your supplications, and grant you a more abundant sense of his loving-kindness, which is better than life ; and thus make your marriage union more gratifying and delightful than when it first commenced. VL In addition to the salutary advice of Peter to the married couple, I cannot persuade myself to omit Paul's charge to Titus concerning the duties which he was to enjoin, both upon aged men and aged women, whether they were husband and wife or not ; at any rate, they are supposed to be professors of the Lord Jesus. The admonitions are as follow : — But speak thou the thmgs ichich become sound doctrine : that the aged men he sober, grave, temperate, sound in faith, in charity, in patience. The aged women likewise, that they bc- in behaviour as becometh holiness ; not false accif- The aged Connie. 189 -^erSf not given to much icinc, teachers of good things ; that they may teach the young women to he sober j to love their husbands, to love their children, to be dis- creet, chaste^ keepers oA home, good, obedient to their and upon them pro- nounced his prophetic benediction, and to each he apportioned their lot of inheritance in the land of Canaan. Experience had taught him the necessity of a successor, who should be a guide to the people, and conduct them over Jordan to the promised land. For this he entreated the Lord, and Joshua was appointed. On these occasions all the fine feelings of the soul must have been strongly excit- ed. Moses leaving the people he had so many years since delivered from bondage in Egypt, and whom he had conducted through the wilderness, lay near his heart; and the people taking a final leave of their invaluable guide and friend, to see his face no more ! Affecting as was this parting both to Moses and to the Israelites, it reminds us that all our social connexions on earth must eventually be dissolved by the stroke of death. Let every thought- ful man, and especially those in advanced age, learn a lesson from the conduct of Moses, to adjust his earthly concerns, and he will assuredly leave them and his family with greater composure. Besides, it must be a source of satisfaction to leave faithful persons behind him as guardians of his family, like Joshua, who was a sort of executor to Moses, and 2V^6' last Days of Moses. ] 53 who, with Eleazar, divided the land of Canaan to the respective tribes of Israel. Especially as Moses was a prophet and a teacher, sensibly feeling the religious interest of the congregation of the Lord, so in proportion will every aged faithful minister of the Gospel anxiously pray that the flock of his charge may be provided with an able and faithful shepherd, who shall feed them with the bread of life, preserve them in safety, and honour the Lord his God in the next generation. VL The work of Moses being completed, God commanded him to go up on Mount Aharim. This was a large range of mountains ; the tops were of different heights, and called by different names. The particular part to which Moses was directed, bore the name of JVebo, which was over against Jericho, that lay on the other side of Jordan, in the land of Canaan. There God designed to give him a sight of the promised inheritance, and then to close his eyes in death. Moses immediately obey- ed ; and notwithstanding his very advanced age, he arrived at Nebo, and then ascended Pisgah, which was the highest point of the mountain. Josephus and other Jewish writers say, that " he was accom- " panied in his ascent by Joshua, Eleazar, and the « elders of Israel ;" but whether so or not, the Lord met him, and showed him the extensive land of promise, with its various boundaries. This I pre- sume was the same divine person, the angel of the Lord, who had appeared to him in the burning bush, spake to him face to face, with that familiarity a 20 154 llie last Days of Moses, man speaketli to a friend, and who had crowned his whole life with so many distinguished favours. Of course, in his gracious presence Moses must have been delivered from the gloomy fear of death, and filled with the most exquisite joy! The sight of those distant lands must have confirmed his faith in the faithfulness of God, who had promised tliem to Abraham, to Isaac, and to Jacob, by covenant, while it inspired his confidence, cheerfully to com- mit his soul into the hand of his Lord, in prospect of that happy state in heaven which is truly called, an inheritance among the saints in light. Colossian* i. 12. We may therefore conclude, that although this distinguished servant of the Lord, in a long and diversified life, had seen many displays of the wis- dom, power, and glory of the Almighty, yet the brightest scene was reserved for the day of his death, and in this sense mortality to him was swalloiccd up of life. The pious aged Christian will not be persuaded to pass over this interesting part of the subject without a pause, and to make some, application of it to himself; for while we confess that those errcumstances were literally and peculiarly in application to Moses, it is with confi- dence and pleasure we confess that, so precious in the sight of the Lord is the death of his saints, that he frequently indulges them with the assurances of his favour, anoctor, " your servant was to blame for disobeying your orders ; but 1 much question whether good old Anna the prophetess,^ o^r either of the three Mary's, whose names are recorded in the New Testament, would have allowed themselves to have been discomposed and put out of humour between roasting and boil- ing \ However, I suppose that young people do not go very wide of the mark, when they imagine elderly people to be sooner discomposed than others, for certainly their nerves must grow feeble ; and perhaps this may be more frequently the case vv'ith old ladies than with gentlemen." " Well, to be sure, Sir," acknowledged Mrs. C, " we ought to be more upon our guard ; and after all, perhaps it will not make very great odds about the boiling, for Betty is a very good cook, only she is apt to make a little too much sauce with her tongue. Wont you stay and dine wuth me to day I I shall, Sir, be extremely happy in your company." The Doctor replied, " I sincerely thank you, Ma- dam, for your invitation, but my previous engage- ments forbid my enjoying that pleasure, and I can Dr. Johnson to 3Irs. Cruikshank. 16.3 stop with you but a few minutes longer. Permit me, therefore, my aged friend, to say that I have long cultivated an opinion, that the world is to us as we are to it. I think I now see the reason why you are overloaded, for it does not appear that you are seriously engaged to derive strength from God to support you Under your bereavements and dis- appointments ; and I really wonder that your load does not feel heavier. You profess to be a wor- shipper in the Lord's house, hut I am afraid yott are too forgetful of him in your own. I linow the unavoidable infirmities of your age must have a serious effect upon your animal spirits, and that you are less able to bear the weight of earthly cares now than you were in younger days. Be assured, however, that God lays no greater burden upon his children than he will enable them to bear. I wish, therefore, you would seriously compose your mind, and see whether the overload may not be of youjr own making ] If so, plead with God to give you grace to lay it aside; lay up all your good in the rich Saviour, and walk humbly and thankfully with your God, for it is a pity that an old woman should overload herself with the world just as s,he is going out of it." FALL OF THE LEAF. See the leaves around us falling, Dfy and withered to the ground ; Thus to thoughtless mortals calling, In a sad and solemn sound. Venerable sires grown hoary. Hither turn th' unwilling eye. Think, amidst your falling glory. Autumn tells a winter nigh. On the tree of life eternal, Man, let all thy hopes be staid ; "Which alone, for ever vernal, Bearj a leaf that shall not fade. Bishop Home. Scarce any thing around us gives a stronger intimation of approaching winter than the change and fall of the leaf; and few emblems can be se- lected more expressive of the natural and mental infirmities attendant on the last stages of human life. For wc all do fade as the leaf; and our in- iquities, like the wind, carry us away. Isaiah Ixiv. 6. When our first parents, Adam and Eve, sinned against their Creator, they in vain covered them- selves with fig-leaves ; and no wonder that, as sin- ners, our leaves should fall and drop into the dust of death. This fall of the leaf of man is very far Fall of the Leaf. 165 from being always reserved to old age, for few comparatively live to that late period. Youth, that Cometh up like a flower, producing the buds of in- tellect, and whose leaves aflbrd the most exquisite delight to a parental heart, frequently suffer depre- dation by disease, the leaves fade and fall to the dust of the earth. In the meridian of life, the busy merchant, the wise statesman, the valiant warrior, the philosopher, and the divine, with every grade of society, rich or poor, may unexpectedly meet with a blast, their leaves fall, and the tree is levelled in death. The comparative few who are permitted to live and be familiar with old age, are still more competent to learn useful lessons on their own frailty, from the natural fall of the leaf in autumn. To assist your reflections upon this expressive em- blem of declining age, I shall employ this paper in making a few observations upon the subject. I. It will bring to your recollection your former standing and appearance in life. The tree pro- duces its buds in the season of spring, gradually by the warming rays of the sun, aided by rain and dew, every branch is adorned with foliage, and flowers and fruit succeed. The intense heat of the summer, accompanied with occasional storms and tempest, so far from destroying the leaves, occasioned a sort of perspiration, which promoted their growth and beauty, while it materially contri- buted to the strength of the twigs and the tree which bear them. See then your own pictured life. You have had your charming season of youth, when 166 Fall of the Leaf, your leaf was green. As a tree you have stood in your day and generation, passing the seasons of the sunshine of prosperity, and enduring the alternate storms of adversity ; and happy will be the result of your reflections, if by the fruits of righteousness you have honoured your God, who hath so long continued you in life, and that you have contributed to the benefit of your fellow creatures. These will afford you a pleasure, now the autumn of life ar- rives, and the season admonishes you to contem- plate the falling of the leaf. II. Suppose we examine the causes of the falling of the leaf. At this season a great proportion of the vital sap of the tree which has produced, nour- ished, and supported the leaf upon its twig, gradu- ally descends to the root, leaving only a sufficiency in the branches for the preservation of life during the season of winter. And it likewise may be add- ed, that the gradual advance of a chilled and cold atmosphere, materially aids in changing the colour of the leaf, and facilitating its fall. This is pre- cisely like the cause and the symptoms of old age. The spring of animal life relaxes ; the blood, which is the vital sap or fluid, grows cold and languid ; the powers of the mind become heavy; while the whole system gradually becomes feeble; and, like the tree, so much life and animation are only re*- tained as shall be sufficient to perform the last solitary duties of expiring nature. Under such seri- ous impressions as these, you no doubt frequently adopt the request of David, Cast ?ne not off in the Fall of the Leaf. 167 time of old age ; O Lord forsake me not ichen mj strength faileth. Psalm Ixxi. 9. III. Leaves of a tree, in many respects, are equi- valent to the use of lungs in the animal body. There are no leaves but what possess a vast number of extreme fine vessels, and to what purpose would be this arrangement of the leaves, if they were of no other use than merely to adorn the tree, please our eye, or afford us shade ] for the fruitfulness of the tree materially depends upon its leaves, as the health of the body does upon the soundness and health of the lungs. The pores of the leaves serve to suck in the moisture of the atmosphere, the rain, and the dew, and to communicate them to the whole tree ; and this is the reason why many trees wither and die after their leaves have been gathered. Ad- mitting this analogy between the leaves of the tree and the uses of tho lungs in the human body, we are confident that the lungs are as subject to dis- eases, decay, and eventually prove mortal, as the leaves of the tree first fade and then fall. The contemplation of this subject by an aged person, will easily aid him to account for the debility of his appetite, the failure of the voice, and likewise what is generally called " the old man's cough." IV. Attention to the process, easily observed in the falling leaf, will afford you very serious lessons of instruction, as its similitude to the last stage of life is extremely expressive. No sooner than the sap of the tree begins to decline than the beautiful 168 Fall of the Leaf . green of the leaf gradually vanishes, and is suc- ceeded with a dusty brown. This soon too speedily gives way for a pale death-like yellow, which is the last colouring before its fall. Who can look upon the face of an aged companion, or who frequently reviews his own face in a glass, but must observe these different grades of colour successively pass- ing upon the features? Justly did Job describe the case, when he said. Thou changest his coun- tenance and sendcst him away. Whoever looks upon a leaf in this changing state, will readily perceive that the pulpy ar fleshy part of the leaf is reduced and shrivelled, and thereby its fibres, like veins, become more prominent and visible ; and is not this similar to the last days of man \ The sub- stance of the flesh is gradually wasted; the veins on his hand become more prominent, and form the striking picture of an aged person. The leaf in its prime could stand the strength of the storm, and weather out its rage, but now, in its enfeebled state, trembles at the least breathing of the air, and merely hangs to meet its fall. Ah! what is feeble man in his last stage but as a withered leaf, driven to and fro by the wind ! The days are gone in which he stood the blast and the tempest of affliction. Now it is with pain, with fear, and trembling, that he can endure the smallest disappointment, or the slightest breath of inconvenience. See the last struggle of the leaf. Its beauty faded and gone. Its colour and decline wear the resemblance of mortality. The stalk, which formed its union with the branch, has become like a slender thread. The Fall of the Leaf. ] 69 gentle breeze advances as the breath of death, it trembles, it falls to rise no more. Such, and so so- lemn is the final end of man. V. The anatomy of the leaf is a subject of in- structive information to an inquisitive mind. A leaf, passing through a certain easy process by the ar- tist's hand, the pulp or fleshy parts are easily se- parated, while the fibres remain like a beautiful piece of lace-work. Let us not pass over this operation of the leaf by the artist's hand, without a thought on the last stage of a breathless human body. It is laid in the grave ; the worms perform the operation of dissection ; the flesh, the skin, with all its internal contents, are gradually remov- ed, and nothing remains but the bones, the skele- ton of man! If the infidel Galen, notwithstanding his rejection of a Supreme Being, on beholding the skeleton of a man in the woods, could exclaim, " Behold a God ! adore him, and obey," and by this circumstance be converted to the knowledge and obedience of the Almighty, shall we not seri- ously improve the many moral and religious in- structions which both nature and the Scriptures afford \ Let the falling leaf teach thee, O man ! thy frail existence, and how soon thou mayest crumble into dust. Yet stop not here ; sin made man mortal, and by sin came death. When thy body, as a leaf, shall fall, ah ! whither shall thy soul wing its way X First fly to a Saviour's arms, and all the bliss of heaven is yours. Behold him as the Tree of Life, in the midst of the Paradise of God, 22 170 Fall of the Leaf . which hears ttcelve manner' of fruits every month, to show their variety, richness, and abundance ; atid the leaves of the tree, so far from fading, are for the healing of the nations. I shall finish this paper by introducing a subject which forms a perfect contrast to the fall of the leaf. It is by assuring you, from the sacred Scrip- tures, that God, in the garden of his grace, has his evergreens, which shall never, never fade. Of these David has drawn an admirable description in his first Psalm. It is that of the godly whose delight is in the law of the Lord ; and in his laic doth he meditate day and night. And he shall he like a tree planted hy the rivers of icatcr, icho hringeth forth his fruit in his season ; his leaf also shall not icither ; and ichatsoever he doeth shall prosper. The pro- phet Jeremiah, as though he had dipped his pen in the same ink, has charmingly described the same character, with its attendant prosperity. Chap. xvii. 7, 8. Blessed is the man that trusteth in the Lord, and ichose hope the Lord is. For he shall he as a tree planted hy the icaters, and that spreadeth out her roots hy the river, and shall not see tchen heat cometh, hut her leaf shall he green ; and shall 7iot he carefid in the year of drought, neither shall cease from yielding fruit. Thus, though the bodies of the godly, like the bodies of other men, must neces- sarily /a(/c as the leaf, and fall to the dust, yet the state and character of their souls, and the virtues of their lives, are such, that so far from their fading as a leaf, and finally perishing, they have the faithful Fall of the Leaf . 171 promise and the rich influence of Christ, the Sun of Righteousness, upon them, that they shall have their fruit unto holiness ^ and in the end everlasting life. Blessed, therefore, indeed, is that man whose only iiope is founded in his God and Saviour. Planted by the river of the water of life, he shall bear celes- tial fruit; and although he drop his mortal leaves in the dust, his fruitful soul shall be transported, to bloom for ever in the Paradise above ! Let godly and aged Christians comfort one another in the pos- session of such hopes, and in prospects so divine. There is one other reflection upon this subject, which is so universally gratifying to the pious aged, that I cannot possibly omit its recital. The ieaf, separated from its twig, can never again be re-unit§d by the art of man, but must moulder in the dust, and be cast into irretrievable oblivion. Not so man. Though his body fail and fall as a leaf) becomes a skeleton in the grave, and finally every atom of his frame returns to dust, so that not one particle can be discerned from its mother earth; still God can raise the dead, and the dead in Christ shall rise first. The sins of the wicked, the viola- tions of Providence, the justice and judgment of God, these demand a resurrection of the dead. The glory of God's grace in the redemption and salva- tion of his people by the death and resurrection of Christ unto eternal felicity; this also requires it, that the bodied' of the saints, which like fallen leaves are buried in dust, should be raised, re-united to the souls that claim them, and both receive an 172 - Fall of the Leaf . eternal verdure in the climes of bliss. What, there- fore, is impossible with man, whether to re-unite a leaf to its stalk, or raise the dead, is possible with Ood. Many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Daniel xii. 2. Let me, therefore, earnestly entreat the aged reader to look to Christ exalted, for a confirmed lively hope of a triumphant resurrection, as the only so- lace under the infirmities of declining age, as his leaf trembles in expectation of its fall. May yonr faith be as firm as Job's, and with him in humility say, I know that my Redeemer livcth, and that he shall stand at the latter day upon the earth : and though after Tiiy skin worms destroy this body, yet in my flesh shall I see God : ichom I shall see for jnyself, and mine eyes shall behold, and not another ; though my reins be consumed within me. IMPROPER DISPOSITIONS Frequently attributed to the Aged, contrasted icith their opposite Virtues. Tlie passions are a restless crowd. Imperious, positive, and loud. Curb these licentious sons of strife ; Hence chiefly rise the storms of life; If they grow mutinous and rave. They are thy masters, thou their slave. Anon. When we consider the course of a long life, the many admonitions received, and the experience which should result from both, it is deeply to be lamented that aged persons, of either sex, should indulge in improprieties, whether of temper or of conduct ; for of this we are certain, that old age is honourable, if it be found in the way of righteous- ness. It is, however, a false conclusion, that old age, of itself, generates improper dispositions, for they certainly are the baneful effects of either bad instruction or evil habits, cultivated in more early life ; and now they become more rooted and con- firmed, while there is little strength remaining to counteract their injurious influence. What a 174 Improjjer Dispositions frequently strong argument does this afford of the imperious necessity of cultivating those amiable qualities in early days; and especially of possessing the sanc- tifying grace of God, that instead of old age re- sembling a field of briars and thorns, it may ex- hibit something like a well cultivated garden, whose flowers and fruit are delightful to every beholder! Every pious aged Christian will tell you, that not- withstanding their many years experience of the grace of God, and the abundant means of instruc- tion which they have enjoyed, they still find the latent evils of their heart to be their greatest bur- den, and which would frequently overwhelm them, were it not for constant supplies of the same grace to enable them to walk worthy of the Lord, bear some good fruit to the honour of his name, and the benefit of all around them. From these considera- tions, I think it expedient to name a few of those evil dispositions and habits which have not unfre- quently been imputed to the aged, and show their greater deformity, by stating their opposite virtues, and thus produce a more beneficial effect upon the reader's mind. CovETOUSNESS. I name this first, because the Scripture pronounces the love of money to he. the root of all evil, for it generally produces other evil tempers and dispositions, and seldom fails to bring greater evils at last. 1 Tim. vi. 10. It is likewise declared to be idolatry. Col. iii. 5 ; Eph. v. 5. For setting the afiections inordinately upon worldly trea- sure of any kind, is like making, the golden calf in . attributed to the Aged; S^c. 175 the icilderness, as a substitute for the Almighty, and never fails to draw the heart from him who is the supreme object of adoration, and the only fountain of true felicity. For these reasons, God in his law declares, thou shalt not covet. Exodus xx. 17. And Christ in the Gospel warned his disciples to beware ofcovetousness. Luke xii. 15. Covetousness is a sel- fish, carnal disposition, to increase a man's property or interest, by obtaining those of others, whether by lawful or improper means; and in this case, what- ever the eye sees the heart covets, though it be some- times at the expense of truth, justice, or good pro- priety. Besides, when a person is in possession of an ample sufficiency, and yet withholdeth more than is meet, unwilling to part with a portion to feed the hungry, instruct the ignorant, or relieve the dis- tressed, we cannot but pronounce such an one covetous. Like all other evil dispositions in our fallen nature, this propensity is manifested by some more than others ; and those who have observed the different classes of society, know that covetous- ness is not confined to the rich, but is often very strongly marked in the temper and conduct of almost all other classes that may be named. Now, if any class of persons should be free from this evil temper, we would suppose it to be the aged, for being about to leave this world of vanity, pain, and suffering, they would not desire more than is neces- sary to convey them to their journey's end. But the history of some aged persons tell us the very reverse, and that at the age of seventy, they are as eager after the accumulation of this world's goods., 176 Improper Dispositions frequently as they were at the age of twenty-five, when they first commenced the career of busy life ! Certainly we may ask, if a person so deeply striken in years still possesses so strong an anxiety for worldly en- joyments, how can he be supposed to indulge seri- ous thoughts of his expected dying hour ; his ac- countability at the judgment-seat of his God; his need of a Saviour to pardon his transgressions, and to prepare him for a future state of happiness *? Can these most solemn subjects be supposed to consist with a spirit of covetousness for worldly gratification 1 Prudence and economy, with the enjoyment of necessaries and comforts are desir- able, especially under the infirmities of age ; but the heart still set upon the world, and the desires corroded by covetousness, gives us reason to be- lieve that the individual is no more prepared to go out of the world than he was the day he came into it. But we may go further, and inquire whether it be possible for an aged person, who professes to love the Saviour, and regularly attends the worship of God, possibly to indulge this worldly spirit of covetousness \ We need only reply, that as there were some professors of Christianity in the days of the Apostle John, iclio had this ivorld's goody saw their brother in need, afid shut up their bowels of compassion against him, so it is too frequently observed in the present day, though it creates a suspicion that the love of God does not dwell in them. 1 John iii. 17. A person may indeed pro- fess with his lips, that he has a warm heart for re- ligion, while both hand and heart are cold and stiff attributed to the Aged, &^c. Vti to the calls of charity, and the necessary appeals for means to spread the knowledge of the Gospel of Christ in the world. In both these instances we may correctly say, that covetousness is the root of all evil, for it binds up the softer passions of hu- manity, darkens the mind, prevents its moral im- provement, and withdraws it from the necessary considerations of eternity, while, at the same time, it creates a suspicion, that such persons, old as they may be, have not yet learned the example of Jesus, to love our neighbour as ourselves, nor hoio to use the world as not abusing it. Let the reader cast his eye upon the opposite character, of a contented, aged person, whether male or female, and it will be found worthy of his imitation. Though much may be said on the dif- ference of external circumstances, the texture of the natural dispositions of men, and the application of philosophical maxims to curb a covetous, avarici- ous disposition, it is the influence of the grace of God, and the principles of the Gospel of Christ, conveyed to the soul by the Spirit of the Lord, which are the only efficacious means to form a con- tented man. Paul said, By the grace of God, I avi what I am. 1 Corinthians xv. 10. I have learned in whatsoever state lam, therewith to he content. Phi- lippians iv. IL And he knew that godliness with contentment is great gain. 1 Timothy vi. 6. A per- son possessed of this grace, let scarcity or plenty attend him, has a satisfaction within himself, which gives a stab to covetous, worldly desires, and at 23 178 Improper Dispositions frccfiwithj the same time produces contentment. Sensible that by his sins and multiplied transgressions, he has forfeited all claims upon the Divine bounty, and enjoying a sense of his redemption by Christ, and his reconciliation to God as his everlasting Fa- ther, he believes that all his mercies and comforts, as well as his privations and afflictions, are weighed and measured to him by infinite wisdom, and de- signed to produce his greatest good. He knows too, that God, who has fed him all his life long, can still supply his want&, for he hath said, / will never leave thee nor forsake thee; and with such consider- ations as these, he wraps himself up as in the man- tle of contentment, praising the Lord for his good- ness, and by the liberality and kindness which his means will permit him to show, he strives to make all around him contented and happy. Blessed in- deed, must be such an old man ! and what a bless- ing must he prove to the family with whom he dwells. But this is not all; while he cheerfully submits to his lot upon earth, he directs the eye of his faith through the valley of death, to the mansions prepared to receive his soul in everlasting felicity. Instead, therefore, of indulging a covetous disposi- tion after more of this world, he is looking earn- estly for his happiness to come. And if you were near enough to hear him, he would say, " Let the " bonds of the world, and the cords of my life, " loosen together ; so that when the hour of my " death shall arrive, I may have nothing to with- " hold me from ascending to my Saviour and to " my heavenly home." Go, reader, to the feet of uttrlbnicd to the Aged, S^c. 1 79 Jesus, seek his mercy, learn of him, and you will find the jewel of contentment, and the path which leads to a fulness of joy and pleasures for ever- inore. O tlmt the Lord woiiiil guide my ways To keep his statutes slill! O that my God would grant me grace To know and do his will ! From vanity turn off my eyee; Let no corrupt design, "Nei- covetous desires, arise Within this soul of mine Jealousy. This injurious disposition grows out of the evil of covetousness, and is its legitimate off- spring, generally receiving its own baneful reward. In all relations of life it produces very unhappy effects, but when indulged in by persons in advanced years, it seldom fails to be injurious to themselves, and extremely mortifying and afflictive to those around them. Some say "jealousy is common to " old people," but for their sakes I hope the asser- tion is not true : for it is a pity that a man whose eye is growing dim with age, should be justly accused with having the jaundice eye of jealousy ! However, some may be more jealous, suspicious, or distrust- ful than others. In this case it would be well for such person, when he or she finds this feeling to arise in the breast, either to make a strong effort to stifle the impression, or silently await till they are certain of the fact, that their injury is intended. Not unfrequently jealously arises from imaginary causes ; and it is well known that the mind of the aged grows feeble^ and the imagination is apt to be flighty, so X80 Improper Dispositions frecpiently that such a person may be incautiously mistaken. But where a person is in the habit of indulging evil surmise or jealousy, he can show it by sullen silence, by words, or by actions, which are easy to be perceived by those around him. And we know too, that the infirmities of age make a man more or less dependent upon others; and to receive their kind attention is certainly one of the comforts highly necessary in this stage of debilitated hu- manity. Few infirm men or women have too many friends, especially if their circumstances are needy, which demand of them all that frankness and grate- ful feeling which will insuro their continuance. But where a mixture of covetousness and suspicion are visible, they cannot but produce neglect; especi- ally where an aged person is attended by children, relatives, friends, or servants, assiduous to confer their kindness, while the object of their attention manifests a suspicion of their faithfulness, whether in their charge of his property, the management of his concerns, or an attachment to his person. This is ungenerous in itself, more cruel than the grave, and seldom procures any thing but disappointment. Yet how many by such conduct have worn out the patience of their friends, proved the truth of Scrip- ture testimony, unthankful, u7iholy; and the only remaining secret wish of their friends has been, to see such an unhappy spirited old person safe lodged in his grave ! The consideration of this case should teach us to pity those who indulge such unhappy tempers, so injurious to themselves, and to wish them such amiable and grateful dispositions as are attributed to the Aged, Sfc. }81 calculated to promote their personal tranquillity, and the pleasures of domestic life. Not so the man who knows and loves the Lord his God, and governs his temper and conduct by the Gospel of the meek and lowly Jesus. He that trusts his God most, will certainly make the best use of his friends ; and instead of harbouring the evil of jealousy, he will cultivate its opposite virtue, by placing confidence in all, unless criminal actions compel him to abandon them. The experience of age, and the knowledge of his own heart, forbid him to be rash in judging the disposition and the conduct of others. He daily finds that he has more need of being jealous of himself than of others, for he knows that the heart is deceitful above all things, and des- perately wicked ; and should any deceive him in the management of his temporal concerns, it would be but a momentary disappointment when compared with the possibility of his deceiving himself in his hope for eternity. He therefore puts the best con- struction upon the conduct of those around him ; and if any prove unfaithful to his pgrson, or to his temporal interest, it brings to his recollection the many instances of his own unfaithfulness to his God and Saviour, for which he heaves the sigh, and drops the tear of sorrow ! Amiable in his temper, devout in his soul to his heavenly Father, and grateful for the kind ofiiccs of his friends, he mate- rially resembles David, who icalkcd withinhis house ivith a perfect heart. Instead of being a vexation and a burden to ot4iers, who would indulge a wish 182 Improper Dispositions frequently to get rid of him, they cultivate the most tender sympathy for his infirmities, watch over him with tenderness, and cherish the glimmering flame of life until it finally expires. How great is the diflfer- ence between these two aged persons! The one held in disesteem, while his own bosom is torment- ed with suspicion and a burden to himself; the other, like a placid stream, cool and gently gliding within its banks, till it unites with the vast ocean of eternity. May this be the true picture of the aged reader, and then he will not fail to say, Lord guide me down the stream of age. And keep my passions cool ; Teacli me to know the sacred page. And practice everj' rule. Intemperance. The frequent use of intoxicating liquor, whether by male or female, is productive of the most ruinous consequences to the health of the body, the powers of the mind, the reputation of character, and above all, the loss of soul ; for we are assured, that no drunkards shall inherit the kingdom of God; and certainly they are classed among the most reprobate of characters. 1 Cor. vi. 10. Intoxication seldom fails to expose the man to temptations and snares from the crafty, leads to the cultivation and practice of those vices at which he would shudder were he sober ; and by such ways he so corrupts all the faculties of the soul, that if it were possible for him while in that stato to enter into the kingdom of God, it would be no heaven to him. Indeed it is evident, that the indulgence of this practice is not only an abuse of the bounty of attributed to the Aged, S^'C. 183 God, but it actually lowers a man beneath the brute creation ; for you never saw a bird or a beast that would drink more at a time than satisfied their na- tural thirst, whatever enticements were used. Per- haps the instances are not very many, where persons have lived a life of sobriety, and then suddenly fell into the habit of drinking to excess when they grew old ; and yet it is not unusual for such aged persons to have apologies at hand for their conduct. One attributes it to the disappointments and losses he has met with ; another, it helps to keep up his feeble constitution, and makes him cheerful ; another lays it to the enticement of company; while another confesses that he has followed the habit so long, he has not resolution to leave it off, and imagines were he to do so, his animal frame would speedily sink. Let the reader weigh these apologies in the scale of reason. Why should an aged person who has met with misfortunes, seek to drown them in strong liquor, instead of applying in humble prayer for relief to the God of all consolation! Ought not a man to know, and if he does not, let him ask a physician, whether the means he uses to preserve his constitution will not inevitably destroy it, espe- cially when he is told in the Scriptures, that strong drink shall be bitter to them that drink iL Isaiah xxiv. 9. Why should the influence of such company prevail, who are themselves devoted to intemper- ance, when by following their example he will the more speedily be numbered with the congregation of the deadl If it be a habit of long continuance, then tliere are a thousand considerations which 184 Improper Dispositions frequently should convince him of the absolute necessity of its being abandoned; and however it has obtained the mastery over him, so that by every effort he cannot overcome it, still we know that the things which are impossible with men, are possible icith God. Luke xviii. 27. Perhaps there never was a vice indulged in the world, without the person being prompted to make some apology for its practice, or at any rate, to give it a more plausable appearance. It was so in the transgression of our first parent Adam, and the like disposition is more or less apparent in his fallen posterity. But the old man of whom I have been speaking offers another apology in his favour, which he thinks more justifiable of his conduct; he says, " I make no profession of religion, therefore 1 " cannot injure it, but 1 know a person older than " myself, who has been many years a member of a " church, and regular in his attendance on a Sunday " with his family, that seldom fails to speak against " drunkenness, and yet I have often seen him at " home take more glasses than one at a setting, " and put himself into as merry a mood as the " company you blame me for visiting." If what this old man says be true, it certainly is a stumbling- block in his way for abandoning his own practice, and teaches us the vast importance of possessing those sound godly principles of religion, that will: produce a virtuous and godly practice. A person who professes the name of Christ, and yet is se- cretly fond of strong drink, lays his character open to great suspicion ; and although he may escape the eye and th^ censure of the church with which he attrihuted to the Aged, S^c. 185 ia connected, yet the eye of his God is upon him, and the reproaches of his conscience must be severe. And who can warrant that his habit in private may not become so confirmed, that by the force of temp- tation he may be led into the open paths of intem- perance, and, in the issue, his long life will end be- neath the black cloud of disgrace ! The man of sober habits, on the contrary, is en- titled to coinmendation ; and his mind being undis- turbed by the intoxicating draught, pursues his occupation with fidelity, and is less exposed to the snares of human life. In old age his intellects, however they may fail, are yet collected and serene, having the personal satisfaction of spending his days as a sober citizen. So far is valuable ; but if we look at that good old man to whom, whether in his early or his latter days, the grace of God that hringeth salvation hath appeared, teaching him, that denying ungodliness and worldly lust, he should live soberly, righteously, and godly in this present tcorld, you will find this person acting from the purest principles in the various departments of his life, be he rich or poor. And he knows that as an intemperate old man is the scorn of society, so a professor of religion, indulging in intemperance, is the greatest scandal to the name of his Saviour! For these reasons, as well as from his spiritual in- clination, he sets a perpetual guard over his natural appetites ; and the exhortation that the Scripture gives, that the aged man be sober, grave, temperate, sound in the faith, in charity, and in patience, this 24 186 Improper Dispositions frequently to him: is exceedingly salutary, as it is his meat and drink ta do the wiH of bJs God* Therefore nature with him may be said to take its own course in the breaking up of his frail tabernacle, and the vice of intemperance has not lent its cruel aid to bring him a day sooner to his latter end. Blest is tlie man who shuns the place Where sinners love to met-t ; Who fears to trcHtl their wicked waj's. And hates the drunkard's seat. Green as the leaf, and ever fair Shall his profession shine ; While fruits of holiness appear. Like clusters on the vine. Anger. A small degree of the knowledge of mankind will teach us, that their natural disposi- tions are nearly as various as their persons ; and we are likewise obliged to confess, that in our fallen state, all the passions of the soul are more or less vitiated by sin ^ else we never should have heard of an angry man. No wonder then that Solomon says, Anger resfeth in the bosom of fools. Ecclesiastes vii . 9. And we may certainly say, that when the fire of anger burns, all the softer passions are buried be- neath its ashes, and the whole frame appears in ruins. It is generally excited by a person having received a real or supposed injury, and sometimes without any cause, which makes the disposition still more criminal. This temper will discover itself even in infancy, and in the cross roads of active life, when provocation is offered, and then it usually puts on a more formidable appearance. But why some should apply this disposition to the aged is attributed to the Aged, S^*c. 187 worth our consideration. It must be granted, that persons of a choleric dispositiojQ, who have indulged a warm temper in more active days, are more likely to be accompanied by it in their old age, when the feebleness of their mental and animal faculties are incapable of resisting it. Besides, while we dare not encourage their criminal tempers, we should bear in remembrance that they now endure pains and infirmities unknown to them before, which arc cal- culated to make them peevish and fretful, and wliich demand kind admonition, sympathy, and condo- lence. But there may be others of a settled, cho- lerick temper so long encouraged, that it breaks out on the most trifling occasion, setting them- selves and those who surround them, as in a blaze I Few people that indulge this habit, but must know ii ; and should the reader unhappily i>e oi" .this number, it is indispensably necessary that he be informed of its consequences. Every physician will tell you that anger 'quickly throws the whole ner- vous and tnuscular sy>stems into unnatural motion ; it tDperates violently upoti the heart and all its contiguous vessels ; while the blood, heated by the fire of passion, scorches the whole animal machine, and throws it into agitation. Of the truth of this statement any man may ;be sensible by his own feelings, when the fit of his passion is subsiding. And if these effects be so sensible to a man in the strength of his days, how much more severe must they be to an old man or woman, whose resolution and bodily strength are reduced to almost helpless infancy \ So true is it therefore said by Solomon, 188 Improper Dispositions frefpiently He that is soon angry deahth foolishly. A wrathful man that stireth up strife, and a furious man aboundeth with transgression. Proverbs xiv. 17 ; xxix. 22. What then must be the end of an angry man? While this unhappy angry disposition is ao injurious to a man's person, it certainly must pro- duce a corresponding effect upon those with whom he is connected ? It is said, make no friendship tcith an angry man; and with a furious man thou shalt not go. Proverbs xxii. 24. What encourage- ment is there for a relation or a friend to administer to the comfort and support of an aged person who indulges a temper like this? Can a man take burn- ing coals in his bosom, and be not scorched \ Let an aged person reflect on the consequences of this temper to himself, and we cannot but imagine that he would see his own interest, and set a double guard over the violence of his passion. But what are the effects of anger when merely committed against our fellow creatures, when compared with it as an evil in the sight of God ] Every man that reads his Bible knows that anger and icrath are classed among the icorks of the flesh, which excludes from the kingdom of heaven, where harmony and love eternally dwell. Galatians v. 19 — 21. And the man who indulges this spirit, must also know that thereby he expresses those sentiments of ill will and vindictive displeasure that cannot but be abhorred by a holy, just, and good God, and call down his anger in return. Of this I personally knew one instance in an old man, who, by indulg- ing his passion against his tenant, fell down and aUrihiUal io the Aged, S^c. " 189 expired in a fit of apoplexy ! After all that I have written on this irrational temper, let sober reason judge whether it be not desirable for every aged man or woman, who thinks at all of death, rather to bear injuries, make the best of their friends, and leave them, when called, in gratitude and peace? As a confirmation of this truth, let me introduce in this place the opposite character to a fretful angry person. A person who possesses meekness, kindness, and forgiveness, certainly forms a direct contrast to one who is given to anger. With all the allowance we may give to the flowing of a man's naturally bad temper, and his indulgence of it for many years, when God renews his heart, it will produce a visible diflTerence. Saul of Tarsus, who may be called the raging lion, was transformed into the gentle- ness of the lamb. And if any man profess himself to be a disciple of Christ, in his school he cer- tainly must have learned of him to be meek and lowly in hem-ty and thereby, among other blessed results, he has found rest and tranquillity from the angry passions of his soul. When a man of a vio- lent temper has received the mercy of the Lord in his conversion, it has frequently been said, " that " grace was grafted upon a crab-stock." The em- blem is true, for all above the graft will bring forth the amiable fruits of grace, (Galatians iii. 22 — 25,) while the stock beneath still remains wild, and every sprout that proceeds from it must be jnorti- 19^0 Improper Dispositions frequently iied or separated. (Galatians v. 39 — 21.) If you converse with such a person, he will tell you, that however difficult or painful to accomplish, he finds it his duty when any of his old, peevish, crabbed tempers arise, to seek the aid of the Lord, to give him strength to lop them off; and thus it may be said of him, he is not soon angry, and obtains a becoming victory over himself. He does not allow himself to be angry with any thing but sin, and in this he endeavours to make the necessary distinc- tion between the person offending and the offence; the one claiming his pity, and the other his dis- pleasure ; and thus he does not allow the sun to go down upon his wrath. What a valuable person must this be in a family or in society ! his amiable virtues are respected, the kindness of his friends is more abundant, while the composure of his mind, like a gentle stream, glides along, refreshing all in its course, gives a lustre to his religious profession, and honour to the name of his Saviour ! The spirit, like a peaceful dore, Flies from the haunts of noise ami sISCOUR.SF ON ZECHARIAH viii. 4, 5. Thus saith the Lord of hosts, There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for every age. And the streets of the city shall be full of boys and girls playing in the streets thereof. The whole of this chapter contains what I may call a prophetic promise to the captive Jews in Babylon, that they should return to their own land, rebuild the desolated walls of their city, and repair their temple, that the Lord God might dwell among them. To confirm their faith in the certainty of this great event, the words. The Lord of Hosts is written no less than fifteen times in this chapter; a circumstance which does not occur in any other chapter in the Bible. When God should fulfil this promise, the city would exhibit a scene different to that in the time of its desolation, produced by their enemies ; for then there icas no hire for man, nor any hire for beast ; neither was there any peace to him that went out or came in because of the afflic- tion: for I set all men every one against his neigh- 25 ■ 194 A Discourse on Zechariah viii. 4, 5. hour. But now I will not he unto the residue of this people as in the former days, saith the Lord of hosts. One instance of this peaceable and happy change of state, is announced in the text, There shall yet, &c. &c. The fourth verse assures them of their longevity, that they shall live to a great age, and the fifth for an abundant increase of their POPULATION, by having so many children unmolest- ed,^ playing in their streets ; which is equally expres- sive of their safety, health, and happiness. From this remarkable passage I shall offer a few consi- derations, in the cheering hope of their affording a few lessons of instruction. I. Preservation in life to good old age, whetheji' to man or woman, i« a blessing from the Lord of hosts, and which ought to be devoutly acknowledged and gratefully improved. At fifty or sixty men are called aged, but tl*ey da not arrive to old age until they reach the number seventy. (Psalm xc. 10.) The reasons why this advanced stage of life should be devoutly improved are : — life is naturally desir- able and precious, whatever may be our situation in the world, whether rich or poor. Indeed it is in- gendered in our very nature ; all that a man hath 7cill he give for his life ; and there is nothing he dreads so much as meeting with death, the king of terrors. You who are aged have been indulged with this blessing, and therefore are under the highest obligation to improve it to the best advant- age. Persons of such great age must be supposed to have seen very many changes in themselves, in A Discourse on Zechariak viii. 4, 5. 195 their families, and in the providence of God ; and in proportion to a man's station and connexions in the world, whetlier elevated or obscure, he is able to record a variety of events which fill Jiim v/ith astonishment, and compel him to acknovVledge the hand of God in them all! We can have no doubt but that such very aged people in the long journey through life, must have had many lessons of a religious kind, calculated to give them instruction, and awaken their attention to a necessary prepara- tion for the world to come. Few but what had their instructors and ministers, and scarce any but what have possessed a Bible, and it will become each one to ask himself, " What improvement have I " made of all those privileges I have for ^o many *' years enjoyed 1 Am I wise unto salvation \ Have " I more knowledge of my God and of a Saviour? " Am I more prepared to go the way from whence " I shall not return V These are necessary and important questions, for it is to be feared there are very many aged persons who have either neglected or misimproved their numerous privileges, and are no more prepared to go out of the world than when they came iato it. Ask if tliis be your own case? Aged persons, whether men or women, who have experienced the abundant grace of our Lord Jesus ;in more early life, must have received a multitude of mercies and favours to lay ihera under everlast- ing obligation and praise ! Perhaps the reader has often seen the Lord's goings forth in his sanctuary. Psalm Ixviii. 24. You have been witness to the conversion of many sinners by the sovereign grace 196 A Discourse on Zechariah viii. 4, 5. of God. You have seen likewise some professors of religion turn aside from the good ways of the Lord, which pierced your heart with sorrow. You have had, in the course of your long life, number- less opportunities to do good to your fellow crea- tures, whether by your hand, your counsel, or your example ; and of course you have had great length of days to bear fruit, and honour your God and Sa- viour for his name sake, and for the multiplied blessings which he has bestowed upon you; and it must be added, tliat you have witnessed many of the saints of God going home to heaven before you. When you take all these into consideration, and add them together, must you not confess that your days have been made a blessing by the hand of the Lord, and that such favours demand your warmest gratitude, and excite your devout improvement, the few days you may yet have to live \ None but thoughtless old age would treat these sentiments with indifference ! IL When persons in great age enjoy any degree of health and activity, it is a cause of still more abundant thankfulness. Those old men and women mentioned in the text, were not confined to their chambers by the infirmities frequently incident to decaying nature, neither were they laid upon their beds by chronick diseases, or by palsy, which many old people have long endured before their death. But these men and women, notwithstanding their advanced age, had strength sufficient to icalk in the streets of Jerusalem. By this little exercise they A Discourse on Zcchariah viii. 4, 5. 197 enjoyed the salubrity of fresh air; their cool blood was warmed by circulation ; their dormant senses were enlivened ; the variety of scenes in the street were engaging ; and the lies of friendship prompted them to visit a neighbour. And more so with the little strength which remained ; like Zecharialif Elizabeth, and good old Anna the ])rophctess, they could go and visit the house of the Lord. Should the reader, notwithstanding the infirmities naturally attending his age, be so favoured as to enjoy such a share of health and activity as those persons, he cannot be too grateful ; and I hope he will employ them to the most pious purposes, and to the best advantage to all around him. III. Such are the natural infirmities which gener- ally accompany the latter stage of human life. No wonder we should find it recorded in the text, that the old men who dwelt in the streets of Jerusalem had everi/ man his staff in his hand for every age. Solomon, in his admirable description of old age, in the twelfth chapter of Ecclesiastes, says. The keepers of the house tremble, and the strong men how tlicniselvcs. The muscular fibres become relaxed, which produces debility, and causes the trembling of the system, and this renders a staft' in the hand desirable and necessary for the purpose of walking. The patriarch Jacob had his favourite staff", with which he twice passed over Jordan, and on which, in his dying chamber, he leaned and worshipped ; and it is possible you may have a favourite staff* with which you may have taken many a long jour- 198 A Discourse on Zechariah viii. 4, 5. ney, and now supports your tottering steps in old age. Besides, what I may call a domestic staff, is highly desirable. I mean a cordial and firm friend, on whom you may rely for numberless comforts which your feeble state requires. You know that Zacharias said unto the angel, / am an old man, and my wife well stricken in years. Luke i. 18. No doubt, as this venerable couple were both righ- teous before God, walking in all the command- ments and ordinances of the Lord blameless, they were a staff and a comfort to each other. And although it is seldom the lot of mortals that the man and his wife are permitted to live together to so great an age, still, when death separates them, the survivor looks to a child or a grandchild, to be something like a staff to support and encourage the feebled mind. But after all, the promise of the Lord is the best staff for the aged, for he hath said, I icill never leave thee, nor forsake thee. Heb. xiii. 5. And when this staff is grasped in the hand ©f faith, it is both safe and pleasant walking down the hill of life to the vale of death. IV. Let us at least indulge a supposition of the peculiar gratification which these aged men and women must have derived from seeing the streets of Jerusalem full of boys and girls engaged at their innocent diversions. I call them innocent, because they had not retired into the lanes, alleys, and dark corners, to practice wickedness and commit depre- dations upon the persons and property of the in- habitants, but they were employed at their passtime A Dtscoufse on Zcchariah viii. 4, 5. 109 in the open streets, where every eye could inspect their conduct. Air and exercise are equally neces- sary for the growth and health of children, and it is of equal advantage to unbend the mind, and give a spring to pursue the advantages of their educa- tion. While these aged people were amused by seeing these children at their different diversons, it could not fail to bring to their recollection the scenes of their own childhood and youth. And as it is generally calculated that one half of the human race die before manhood, and very few live to old age, so it could not fail to excite the warmth of their gratitude, that the Lord had pre- served them to so late a period of life. Besides, it is a subject of their rejoicing, that God had not forgotten his Jerusalem, that her population was abundantly increasing, and that a new generation was rising up, who should fill the places which would soon be made vacant by their passing away to the world beyond the grave. Let the reader say whether similar scenes of rising youth do not pro- duce corresponding feelings of pleasure and joy in his own breast. Yes ! delightful to see the young progeny arise to take our places, and act their part on the stage of life, when we shall lie silent in the grave. And does it not confirm the truth of God's promise, that instead of thy fathers shall he thy children, whom thou maycst make princes in all the earth. Psalm xlv. 16. V. Our concluding observation shall be on the place where these aged people resided. It was 200 A Uiscourse on Ziechariah viii. 4, 5. Jerusalem ; the meaning of which is, the vision, or possession of peace, because there, in the fulness of time, the Messiah, Prince of Peace, was to live, suffer, and die, making peace by the blood of his cross, and where his first spiritual church was to be established. In the preceding verse, Jerusalem is called Zioii, a city of truth; the jtiountain of the Lord of hosts, and where the Lord promised to dwell among the people of Israel. And while this Avas literally true of that ancient city, on the return of the captive Jews, it was an emblem of the spi- ritual and glorious church of Christ, the new Jeru- salem, which is from above, to be an habitation for God through the Spirit, and which continues and increases to the end of the world ! I will only add, that this is the best and most honourable place of residence for the aged and the young, who have tasted that the Lord is gracious, and who are look- ing for that celestial cit?j, whose builder and maker is God. THE ELEVEIVTH HOUR. Of some we hear, of others read, Who dreadful lengths in sin proceed, Whom hell seems ready to devour. Yet called at — the eleventh hour. What anthems such will sing above. To sov'reign, free, electing love ! And own 'twas matchless grace and pow'r Sav'd them at — the eleventh hour. Medley. None who read the New Testament but will per- ceive that our Lord Jesus frequently taught his hearers by parables. This mode of instruction wag admirably adapted to engage the attention, while the several parts of the picture of which it was com- posed elucidated the subject it was intended to convey. By this method it was immaterial whether the story of the parable were real or apparent, the design of the instruction was the same : For in- stance, in the parable of the prodigal son, whether there were then known such a certain man that had two sons, and that the younger of them acted the part of a prodigal, could have been of very little consequence, as such an unfortunate occurrence as 26 202 The eleventh Hour. this too frequently happens in family connexions^. The design of our Lord in that parable was to vindicate his own conduct in associating with sin- ners \ and by this, and the two other parables re- corded in the same fifteenth chapter of Luke, were to illustrate the important fact, that he came into the world not only to save sinners, but to re- ceive them as prodigals to the arms of his compas- sion. The parable of the householder going out at different parts of the day to hire labourers for his vineyard, recorded in the twentieth chapter of Mat- thew, and now selected for our meditation, is of the same kind ; and whether the case literally took place or not, we must believe that it is admirably calculated to convey the most important lessons of instruction orr the different stages of life, and par- ticularly sa to those who may have stood idle in the great concern of their salvation, until the eleventh hour, just as the day of life is closing, and the night of death begins to produce its darkness. Under this impression we will indulge a few reflections upon this portion of Scripture, in the hope that the gracious Householder, the Lord Jesus, may grant us his sacred visitation- It cannot be doubted but that God, since the ex- pulsion of Adam from Paradise, has had a vineyard of grace growing and progressively increasing in the world. And to a person whose mind is interested in searching the Scriptures, this parable will be found admirably calculated to assist him in bis in- quiries concerning the different periods when tjie The eleventh Hour. 2:0S Lord engaged his servants, whether under the Old or the New Testament dispensation, to carry on the work of his grace upon earth, which will be as cer- tain in the issue as the setting of the sun completes the close of day. But the following observations upon this parable will be very plain and simple, intended to show the different stages of life when the Lord, the Householder, is pleased to engage labourers for his vineyard ; and more particularly the expression of his goodness in hiring some at the eleventh hour, in the decline of life, and under the infirmities of age, when no one else would think of engaging their services. I. No one would be disposed to call in question the right of the householder to hire his own la- bourers, according to his own time and pleasure, whether they be young or more advanced in age. This too is the sovereign prerogative of Jesus, the Son of God. The vineyard of the church is his own, dearly purchased with his most precious blood. The seed of his word, the means for culti- vation, the plaiits, flowers, fruit, or whatever else the vineyard may contain, these are all of his own production. And we certainly must admit, that he knows the persons who will best suit his purpose as labourers, and that he is just to give every man his due according to his hire.* * A penny a day. This was a Roman coin, equal to seven-pence lialf-penny sterling. At this time it was the usual liire of a labourer for a day's ^ork, and deemed sufficient for his support. The moral use I shall make of it in my considerations upon this parable is sim- 204 The eleventh Hour, II. The different times of the day when the Iiouse- holder went out to hire servants for his vineyard, is admirably designed to instruct us in the various periods of life at which it is the pleasure of the Lord to call his people from a state of idleness and sin to enter into his service. The day in the para- ble, according to the custom both of the Jews and the Romans at that time, was divided into twelve hours, that is, from sunrise to sunset. The house- holder, therefore, going out early in the morning, reminds us of this charming truth, that the Lord Jesus engages some early in the morning of their youth to serve and honour their God ; and although they may bear the heat and burden of the day, their jservice yields its thousand sacred sweets ; and when they arrive at the eleventh hour, so far from regret- ting that they had laboured so long in the vineyard of the Gospel, and served the Lord Christ, they will honour his name, and close the evening pf life with joy. Happy is the youth whose heart and hand are so early engaged with the Saviour, and doubly blest is that faithful Christian who, in the shadows of the evening, still remembers the bless- ings of his youth, and the love of his espousals to his honoured Lord! The third hour of the day is a time of activity in manhood, just setting out in ply this: — Those whom the Lord engages to work in the vineyard of his grace, shall certainly receive frona his hand adequate supplies to strengthen and refresh them for the day only : for we know not of to-roorrow ; and at best we are only day labourers in the service of our Lord, and therefore he hath t^ght us to pray, Give us this d(iy our daily brecid. 7%c eleventh Hour. 205 life, the sun of prosperity beginning to shine in its strength, while the market-place of worldly interest allows him to calculate upon a long life of worldly- enjoyments, but still is altogether idle in the con- cerns of his soul, and without a thought of God, of death, or of a world to come. Yet to how many such does the Saviour frequently direct his power- ful voice, and engages them in his service ! The change produced is so great, that their worldly pursuits are moderated, the care of the soul be- comes the one thing needful, and the honour of serving the Lord is more highly esteemed by them than the wealth of nations. Others continue in the market-place to the sixth and the ninth hour^ fully engaged in buying and selling, amassing worldly property, without a thought of being made rich to- wards God. How many such idlers are to be found, and how great the mercy of the Lord in changing the disposition of any such worldly persons, and en- gaging them to work in his vineyard ! It is still more surprising that the Lord should go forth even at tfie eleventh hour, and engage some of those aged persons who have consumed nearly the whole of the day in folly and idleness, without considering their latter end, and that one more hour would bring them to the dark night of death. In the his- tory of man, it is evident that more are called into the service of the Lord in the morning of life, than- at any other hour of the day; and that the instances are very few of those partaking of the favours of the Saviour who have spent ten hours out of the twelve in criminal idleness. This, at any rate, is 206 The eleventh Hour. ■a source of sublime gratitude to any person called by the grace of God in the latter stage of his life, III. The manner how these idlers in the parable tvere engaged in the service of the householder, not only merits our attention, but will magnify the riches of the Saviour's power and grace in calling men into his vineyard. You will easily perceive that not one of those idlers, at any time of the day, first made their application to the householder to furnish them with work. They might have heard of him as a good master, that he had a large and fruitful vineyard, that he wanted servants, and cast out none that came unto him for employment. On the contrary, they preferred idleness ; his person and service by no means suited their inclination. How true is this of thoughtless, idle sinners ! Christ might say to the Jews, Ye loill not come unto ?w^, that ye may have life. John v. 40. If the house- holder had not gone into the market-place, and first addressed and engaged those slothful persons, they would have stood idle until the sun had gone dowti upon them, and the dark shades of night had covered them. How gracious then is Jesus, the Saviour of sinners, to enter into the busy market-place of the world, to address and engage the profligate with his powerful and life-giving voice, and turn both their hearts and their feet into the ways of peace! Therefore to his immediate disciples Jesus said, Ye have not chosen me, hut I have chosen you. If he had not called Matthew, when at the receipt of custom, he would not have arisen and followed him. Peter, The ehvcnth Hmr. 207 James, and John, would likewise still have continued their occupation as fishermen, had not the Lord call- ed them, and made them fishers of men. Nor would the enraged Saul of Tarsus have relinquished his design in pursuing the destruction of the disciples at Damascus, had not the Lord met with him by the way. This, in every age, is God's gracious way with idle men ; for most true it is, if he did not first begin with us, such is our moral stupidity, pride, and un- belief, that we should never begin with him. In this procedure, however, the Lord uses no violence to man, neither the householder to the idlers. Though sovereign in his grace, he makes the sinner willing in the day of his power, and draws him with the cords of love, and the bands of a man. It is cer- tainly worthy our observation, that of all the idlers mentioned in this parable, hired at diflferent times of the day, not one of them made an excuse. None said, " I do not approve your person ; I cannot work " in a vineyard ; I will not accept the terms of youf " wages ;" on the contrary, they all immediately went into his vineyard. Connected with these ob- servations, there is something in the reply of the idlers to the householder that ought not to escape our attention. He said unto them, W7ii/ stand ye here all the day idle 1 They say unto him. Because no man hath hired tis. This, in application to sin- ners, is certainly true. While it is the duty of min- isters, knowing the terrors of the Lord, and the riches of his Gospel, to persuade men, yet they can only address the outward ear of their fellow crea- tures, and arQ utterly incapable of influencing the ^08 The eleventh Hour. heart, or of hiring one man's soul to serve the Lord. This alone is the prerogative of the divine House- holder, whatever means may be employed to ac- complish the end ; and every one who has entered the vineyard of grace may with correctness declare, " No man hath hired us ; it was the Lord himself, " or we had not come." Therefore we may con- clude the sentence by saying with David, Blessed is the man ivhom thou choosest, and causcth to ap^ proach unto thee, whether it be early in the morn- ing of life, or at the eleventh hour of the day. IV. The call of an aged idle sinner at the eleventh hour of the day will conclude our present reflections, and this certainly must be considered an interesting part of the subject. We are informed that the householder went out again to hire la- bourers about the eleventh hour, just before sunset, and there he found others standing idle. He asked them. Why stand ye here all the day idle ? no part of the day, morning or noon, having been employed. They reply. No man hath hired us. How descrip- tive is this of thoughtless old age ! The day is far .spent; the habit of criminal idleness is confirmed; the darkness of the mind has thickened ; the con- science is reduced to perfect stupidity ; and stand- ing, as in a market-place, without any desire or activity for godly and spiritual advantages. Can any thing short of abject poverty and misery be the expected lot of such persons in the approaching black shades of the night of death \ To human expectation it is impossible! But let the blessed The eleventh Hour. 20?^ Saviour advance even at the eleventh hour, and like the householder, let him address some idle aged sinner, and ask him the question. Why stand ye here all the day idle ? go work in my vineyard ; and with such an address, that light, influence, and power will be conveyed to the mind and heart, as at once to cause him to abandon his idleness, and though late, cheerfully to enter into the vineyard of the Lord, and commence the new and spiritual employment. Although instances of this kind are very rare, and so few aged persons are called at the eleventh hour, yet there is nothing too hard for the Lord. As a charge of idleness, especially against an old man who had been regardless of his best interest all his days, must of course produce very painful impressions upon a renewed mind, we will listen and hear the sorrowful confession which such an aged person will make : — " The morning " of my youth, and the noon of my manhood," saya he, " are wasted and gone ! My time, my talent, my " strength, have been expended in pursuing after " that which is not bread. For the want of good " principle and power of action, nothing have I " done for the honour of my good and bountiful " Creator ; nothing, whether in practice or example, " for the moral advantage of my fellow creatures. " In all my years past, nothing have I done for my- " self but evil ; no divine lessons have I learned, " and Gospel instruction has been despised ; no " tempers subdued, no sinful habits corrected, and " no consideration have I indulged, whether I had " a soul to be saved or a soul to be lost ; and now 27 210 The elevmth Hour. " it is the eleventh hour of my day ! I cannot bring^ " back one hour that has passed, and no preparation " made to meet death or pass into eternity, and yet " I shall speedily hear the clock strike twelve, to " summon me away." What dismay, regret, and pain, must accompany reflections like these ! So- lomon's description of the slothful man's field, that it was all grown over with thorns^, and nettles covered the face thereof, and the stone wall thereof broken down, (Proverbs xxiv. 31, 52,) will exhibit a strong picture of an idle man's heart, which, when known, will certainly cover him with shame, and produce his contrition. How unexpected to a person like this must be the voice of the heavenly Householder, Go ye into the vineyard, and whatso- ever is right, that shall ye receive. Time short, animal strength reduced, mere . fragments of life remaining, unaccustomed to such kind of labour, hungry and thirsty under a sense of idleness, how welcome and how cheerful to find a Master so good and so generous, that will give such employment as will answer both his interest and his happiness! By the life communicating power of the Lord, this decrepid old man immediately obeys; his youth is renewed like the eagle's, and with cheerfulness he enters into the vineyard, to labour for his new and gracious Master, Before we conclude, suppose we indulge our imagination by taking a walk into the vineyard, and look at this new old man, if 1 may so call him, while employed at his labour. The ground on which The eleventh Hour. 211 he treads is to him altogether new, for it is all mercy. Ignorant in himself of the work he has to do, he takes up his Bible, the book of spiritual hus- bandry ; and however to him once it was neglected or unknown, he now finds it to contain a perfect directory for every part of the labour which it is his duty to perform. The implements for the work which the Lord of the vineyard has provided and put into his hand, soon become familiar, tluDugh unknown to him before ; faith, hope, love, zeal, pa- tience, all these arc necessary, and many others he finds indispensably so, according to the kind of work on his hand, and with these he labours dili- gently. Wlien his aged feet tread upon a stone in the vineyard, it reminds him of his onee hard and unbroken heart ; and when he meets with a stump, it equally reminds him of that root of bitterness and evil which still remains in his breast, and which it is his desire to eradicate. The flowers and the fruit are charming to his eye, and sweet to his taste, but the feelings of his heart, and the expressions of his gratitude and love to his heavenly Master ex- ceed the whole! Although his moments fly apace, and he anticipates the hammer of death speedily to strike twelve upon the bell of time, it creates in him no alarm; he serves the Lord Christ, who knows best when his work will be done, and then he shall receive his penny of comfort and support at the last. As Solomon said, The sleep of a la- bouring man is sweet, so this good old man finds it to be true: for when the clock strikes twelve, he gently reclines iiimself upon the bed of death m 212 The eleventh Hour. peace, and rejoices in hope of beholding the bright morning of the resurrection to everlasting life, when the vineyard of grace shall be exchanged for the Paradise of glory ! May the reader, aiid especially those who have stood all the day idle, be called into the vineyard of grace and mercy! and may such as are already introduced into this employment, he steadfrnt, im- moveable, always abounding in the work of the Lord, for as much as ye know that your labour is not in vain in the Lord, COXVERSATIOIV Between the honourahle Mr. Sharpless, a rich Gen- tleman, and Mr. Goodman, formerly an opulent Merchant, hut hy misfortunes, in his advanced age, was reduced to slender circiim stances. Mr. Sharpless, a gentleman inheriting a large estate, took a morning's ride to a neighbouring vil- lage. On the road, observing a neat cottage, it brought to his recollection that there lived an elderly person with whom he formerly enjoyed an intimacy, at the time wlieii he was a merchant of great respectability ; but now, by adverse cir- cumstances, had been compelled to retire to hum- ble life. He felt the emotion of former friendship so sensibly, that he ordered his coachman to stop at the door, and sent in his servant to inquire if Mr. Goodman was at home. Informed that he was, and by indisposition confined to his chamber, he alighted from his carriage, for the purpose of expressing his sympathy to his old friend, and to enjoy a little conversation. By an old weather- 214 Conversation between beaten black servant, he was conducted into a very plain but neat apartment, where he found this old acquaintance confined to his easy-chair, suffering with a severe fit of the gout, and attended by an only daughter. The interview was mutually gratifying; and after reciting some of the events of their early life, and the various changes which frequently hap- pen in passing through the world, Mr. Goodman happened to repeat the words of the Saviour, that a man's life consistcth 7iot in the abundance of the things which he possesseth, Luke xii. 16. ^* That may be, Mr. Goodman," said Mr. Sharp- less, " but I do not know how I could support my- self under such a reverse of fortune as that which has fallen to your lot." " Possibly so. Sir," replied Mr. Goodman, " tran- sitions of this kind cannot but produce painful sen- sations, and the keenness of it arises from our false estimate of the nature of human enjoyments. True indeed, when I had an abundance of what the world affords, I considered myself easy and happy, but this arose from an incorrect estimate of its quality ; and when my riches took wing and flew away, I began to inquire if there were not some source from whence 1 could find substantial good, that would supply the absence of earthly enjoyments, and not fail me in the extremity of death. If I am not mistaken, Sir, I have discovered that source, which more than a thousand fold compensates for all the losses which I have sustained." Mr, Sharpless and Mr. Goodman, 215 Mr. Sharpless expressed his surprise, and said, " Perhaps, my good old friend, you have discovered the philosopher's stone, which, it is said, turns every thing it touches into gold. However, I am glad to find you so tranquil and contented, for it is common for aged people to be very peevish and fretful when they meet with heavy losses and disappointments. The secret you may have discovered to produce your tranquillity is such as I am unacquainted with ; and for my part, I am quite of opinion with Solo- mon, that there is nothing better for a man than that he should eat and drink, and that he should make his soid enjoy good in his labour. Ecclesiastes ii. 24. However, Mr. Goodman, I should have no objection to hear from what source you derive so much satisfaction under the double pressure of your infirmities of age and your pecuniary misfortunes, for you know that I was always of an inquisitive turn of mind." " I confess, Sir," replied Mr. Goodman, " the very book out of which you have named the sentiment of Solomon, is my only directory to cultivate content^ ment. His opinion is certainly correct, for if Pro- vidence smiles upon the honest labour of a man, he ought to enjoy the fruits of it with gratitude; but how frequently does it occur, that he is not con- tented, and very far from being happy'? The good which Solomon speaks of is merely temporal, and which, at best, can only serve a man so long as he lives, and at death he will find himself at as great a loss for something on which to rest his hope for ^16 Conversation between future happiness, as though he had spent all his days in the most abject poverty. Now, Sir, the great thing for us to discover, is from whence we can derive that kind of happiness which supports us in our final hour, whether we shall have trodden the flowery path of prosperity, or the winding thorny road of adversity; I will, therefore, in my turn, select a passage from the same book, which assures us, that happy is he that hath the God of Jacob for his help, ichosc hope is in the Lord his God^ Psalm cxlvi. 5. " O yes!" said Mr. Sharpless, " I know all this; and our minister constantly preaches to us such doctrine. I can have no objection to it; but then you know, Mr. Goodman, we do not all want it at present, if we have abundance we can do very well, and I suppose we shall grow something more reli- gious before we come to die. Still I am not a little surprised that you, who formerly appeared to have no more religion than what is common to your neigh- bours, and was always of a jovial spirit in the circle of your companions, that you should now be so sedate and submissive under the reverse of fortune. 1 do not say that you are wrong, or because the world has used you so roughly that you are out of humour with it, and therefore turn your attention to something which may be called its opposite, I will not go so far with you as that." Mr. Goodman answered with a smile, " I must confess to you, Sir, that when I first felt the blast. Mr. Sharphss and Mr. Goodman. 217 of adversity, it was received with no small share of repining at the hand of the Almighty, and like Jonah with his withered goard, I thought I didicell to be angry. The irritation of my spirits finally sunk into despondency, and I began to feel more sensibly the infirmities and pangs of age. Under this dark cloud my heart was grateful to the Lord, that notwithstanding my losses in business were as severe as they were unexpected, yet I was still able to pay every man his due, and had a small surplus left, sufficient for a plain subsistence in this little cottage during the fragment of time I may be per- mitted to live. And " Here Mr. Sharpless interrupted him. " My good friend, suflfer me to interrupt you ; no doubt the reverse of your circumstances, and the want of ac- tivity and lively company, must have sunk your spirits below par. You were always fond of innocent mirth, and that you know is always necessary to keep the chin above water ; as to your good heart, no body ever doubted it, and you have given full proof of your Christian character by the honourable adjust- ment of your money concerns, and by paying every: man his full demands, though you left yourself but barely sufficient for an humble subsistence. Indeed I think you were a little squeamish, for although I call myself as good a Christian as walks, if I had stood in your shoes I should have docked the end of their bills for my own comfort, for you know the old saying, * love yourself best, and your friends * will love you the better.' How valuable it is for 28- 2J8 Conversation between a man to have a good and honest heart! yet do you not think he may be righteous over much 1 Too much of one thing is good for nothing. I do not doubt but that your integrity will support you all your days, for after all it is said, honesty is the best religion in the world. Besides, it must be a comfort to have such an amiable daughter to attend you in your old age, and as I hope your gout will soon leave you, it will gratify me very much to receive a visit from you and your Eliza at my old mansion, where the delightful scenery will revive your spirits and recruit your health." " I sincerely thank you, my dear Sir," said Mr. Goodman, " for your friendly invitation, and I as- sure you that the company of my pious daughter is the best earthly treasure the Lord has reserved to me in the evening of my life. I agree with you. Sir, that honesty is a virtue highly estimable, and that integrity and uprightness will preserve a man from self-condemnation, and most generally too from the censure of the world. My past conduct, as a mer- chant, does not reproach me, and the manner in which I closed my accounts affords me secret satis- faction. But after all, this is not the source of my real happiness, neither is it the main spring of my contentment." " No !" replied the astonished Mr. Sharpless, /* what then can you have besides, Mr. Goodman, or that man would wish to enjoy 1 You know Pope says, * An honest man is the noblest work of God,' Mr. Sharpless and Mr. Goodman. 219 and I do not know any principle more necessary, or one that can more dignify human nature. How- ever, Mr. Goodman, you have raised ray curiosity, and I wish you to proceed and tell me what superi- our spring of happiness you may have discovered." " To this I can have no objection. Sir," said Mr. Goodman, " and hope I shall meet with your can- dour in my recital. I wish you to understand, that when I arose from the mental depression occasioned by my reverse of circumstances, I was induced to take a review of the history of my long life ; for you know that if the memory of an old man fails, so that he cannot remember the occurrences of the week past, he still retains the faculty of bringing to recollection many of the scenes of his early life, as though they were of yesterday. Besides, as I was always prompt with my clerks in keeping my books, so I have been in the habit of making short notes in a private book, of the principal occurrences of my life. When I came to the last closing scene of my business, I felt grateful for my preserved life, was reconciled to my present lot, and with a degree of cheerfulness bid the busy world adieu. Now, Sir, the consideration of my having paid all my just debts to men, was immediately followed with a strong conviction of my accountability to my Ma- ker, and which led me to inquire, whether to him I had paid my debt of obligation. This was a dic- tate I had never felt before ', and alihoagh, as I told you, 1 kept a journal of my life, I had not noted down one sin or transgression in my private book. 220 Conversatio7i between I was now away from the world, my animal nature was decaying, and must soon die, and my accounts would be demanded by my righteous Judge. These impressive reflections led me to open my too much neglected Bible, which is God's account book against us all. I soon found I was in arrears to an immense debt of obedience, my conscience also bearing wit- ness against my numerous sins and transgressions, which I could not but deeply deplore before the throne of my offended God. The statement which our Lord made in the seventh chapter of Luke, concerning the two debtors, the one owed Jive htm- dred pe?ice, and the other fifty, exactly suited my case, and I immediately marked myself as the chief debtor. Both of them, it is said, were insolvent, having nothing to pay, neither had I merit to atone for a single transgression. When the creditor frankhj forgave them both, it gave me at least a hope that God would forgive me, though I knew not how. Eventually I was led to perceive in the same Bible, that the Son of God became a surety for sinners. Through his meritorious life, vicarious death, and atoning blood, the violated law and the provoked justice of the Almighty were satisfied; and thus Jesus was able to sa,ve to the uttermost all that come nnto God by him. This salvation I per- fectly believed to be as honourable to God as it was necessary for guilty men to receive, and there- fore I earnestly wished and prayed that I might enjoy the benefits. The sacred page instructed me likewise, that such enjoyments were to be obtained only by the influence of the Holy Spirit upon the Mr. Sharpless and Mr. Goodman. 221 mind and heart, thereby creating that faith which leads to God, gives present peace, and terminates in the salvation of the soul. I perceived that this was the only way in which God, the cYQ^\ioY,franklyy that is, freely and fully forgives the insolvent debtor man ; therefore, humbly participating in this mercy, I hope to be admitted into the mansions of blessed- ness for ever. This, Sir, is the new fountain open- ed, from which I derive my present happiness, and of which I was totally ignorant when in mercantile life. As, therefore, God in his providence dried up the streams of my earthly prosperity, and conducted me into the shades of retirement, for the purpose of opening to me the fountain of life, this demands my warmest gratitude, and produces my most cor- dial contentment. With David I can now say, / know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me ; for before I teas afflicted I icent astray : but noic have I kept thy icord. I therefore " At this statement, Mr. Sharpless grew so much irritated, that he warmly said, " Do let me interrupt you once more, Mr. Goodman. I have a strong opinion that you have been hearing some fanatic preachers, who have injured your nervous system, or that you greatly misunderstand your Bible. Cer- tainly it is a good old book, but it was translated so many years ago, that its language now very little suits the present race of people, who have been so highly cultivated by the pure principles of philoso- phy. You talk of Jesus Christ having fully paid 222 Conversation between your debt of sin; for my part, I think he only died to confirm his doctrines, and that he suffered enough without my putting my sins upon him, to make his groans the deeper. Besides, our .parson told us last Sunday, * that Jesus Christ came to put us under a * milder law, and has made the terms so easy, that ' if a man be sincere in his religion, and does his * duty as well as he knows how, he is sure of going ' to heaven ;' and if this is not good doctrine, the Lord have mercy upon us all ! Indeed, Sir, I tliink from my very heart and soul, that your new doc- trines lead to antinomianism, for if Jesus Christ has paid all your debts, you can be under no obligation, and then you may live as you please." " In vindication of myself," replied Mr. Goodman, " and more so of the truth of God, I must say, that the Bible is sufficiently plain to me, and speaks the language of my heart, though I once did not think so, because my sins and the cares of life blinded my eyes. If Jesus Christ has not borne the punish- ment of our sins, my reason, as well as the Scrip- tures, lead me to conclude that we must bear the punishment ourselves. This places us in an awful state, for God is just as well as gracious. So far from my having imbibed the principles of those you call * antinomians,' 1 must confess I do not know any thing about them, or their sentiments. If, as you say, *I could live as I please,' I do most sin- cerely assure you, Sir, that I would live a life of faith on the Son of God, and all the powers of my soul and body should be consecrated to his holy 3Ir. Sharpless and Mr. Goodman. 223 service, honour, and glory! So far then from my being free from obligation, it is the reverse ; for oh! what infinite obligations am I under to the Lord for what he has done for me in the person of his Son, and for what he has done in me, by the teach- ing of his holy word and blessed Spirit, and this too at a time, when in my old age, and when the lamp of life is about to expire." Mr. Sharpless now arose from his chair, and taking his hat, said, " Well, w^ell, Mr. Goodman, all I can say is, that your new notions do not suit me, for 1 have still a good heart, and can work out my own salvation as well as any man, without shifting my religion. As it is time for me to go, I will re- peat my invitation, that you will come and spend a day with me. Be sure to bring your daughter with you; but I beg you will leave all your religious notions at home. You and I can take a friendly dinner, smoke a pipe, and crack a bottle of old Madeira, as well as any two men in the country; so give me your hand, and I wish you good morn- ing." " Permit me, Sir," said Mr. Goodman, " to ex- press my grateful feeling for your friendly visit this morning. Although we have not happily united in the chief subject of our conversation, allow me the liberty of saying, that, on due consideration, 1 hope you will be convinced the present fashionable re- ligion of the day, which you so freely expressed, will not support a man under the pressure of calamity, 224 • Conversation between^ 8^c. much less will you find it adequate to console and refresh your spirits in the last conflict with death ; therefore sincerely wishing that the good will of him that dwelt in the bush may perpetually dwell with you, I bid you, Sir, good morning." THE PRAYERS OF THE ANCIENTS, An Excitement to the Devotion of aged Christians. — — ' — Jehovali's ear Is ever open to his children's cry : No enemy can intercept iht: flight Of supplication on its way to God ; For he that gives desire its seraph wings. Guards it to heav'n, and, rapid as its course. Brings down an answer to the \vaiting saint. Swain. One would be disposed to imagine that a pious Christian of advanced years would need no direc- tion to urge his way to the throne of mercy, or to be informed that the breath of prayer is the effect of that new and spiritual life which the Spirit of Christ communicates to the soul of man on his being born again of God. Still such persons need continually to be reminded, that while prayer is the rational duty of a dependent creature upon an inde- pendent Creator, through the Gospel of the grace of God it also becomes the high privilege of every believing soul, is the means of receiving continued blessings from the hand of his God, and constitutes 29 226 7' he Prayers of the Ancients, a material part of his heaven upon earth. Those who have for many years known something of the life of faith, are practically convinced that other duties may be performed with comparative ease^ and without much obstruction ; but there is that spirituality and holy reverence necessary in order to enjoy communion with God in prayer and supplica- tion, that tchen he icould do this good thing, like Paul, he has to say, evil is present icith me. The good man deplores an evil heart within him, prone to depart fi'om his God ; and Satan seldom fails by his temptations to fill his mind with fears and wan- dering thoughts, and more especially so when he would close his devotions with elevated desires and solemn reverence, for then it too often occurs that the heart sinks, and the mind wanders, sa that instead of composure he endures confusion. From these imperfections discovered rn devotional exercises, it is not unusual for a pious person to imagine that his case is singular, concludes bitter things against himself, and calls in question, whether he ever did possess that grace which has led others to enjoy sensible communion with their God and Saviour. All these complaints will teach the reader how necessary it is to receive every aid that may facilitate his more spiritual devotions, and the great importance of his receiving the Spirit of God to help his infirmities. All those hinderances to the throne of mercy chiefly arise from the want of more active faith in the word and promises of God, and especially a clear knowledge and an abiding impression upon the mind, by which he may re- an excUcment to th& Devotion, 8^'c. 227 alize that new and consecrated way in whicli alone communion with God can be enjoyed. In no single verse of Scripture is this way more clearly expressed than in the eighteenth verse of the second chapter of the Epistle to the Ephesians, For through him we both ha'ce access by one Spirit unto the Father, which, for your instruction, I will thus paraphrase. " For such is the efficacy of Christ's atoning, re- " conciling death upon the cross, and the sum and ** substance of real religion in the soul, through hiniy " Christ the Redeemer and overliving Intercessor^ " ice both, believing Jews and Gentiles, have access " to the throne of grace in prayer and supplication " by one Spirit, who quickeneth the mind and heart? " giveth us faith and boldness to draw near to the " Father, with freedom and holy reverence to receive " the blessings we need, and the assurances of his " love." This comprises the whole substance of religion in communion with God, but it is too true that the remains of our carnal nature operate against it; and whatsoever other duties we may perform without communion with God in this his own way, we shall come short of true peace and consolation. Let the reader, therefore, devoutly meditate upon this valuable text of Scripture ; it will afford him a fine discovery how each of the divine Persons, the Father, the Son, and the Holy Spirit, are mutually engaged in admitting him to the throne of grace on earth, to meet him eternally, to stand before the throne of his glory in heaven. it is certain that in proportion as a Christian 228 The Prmjers of the Ancients^ habitually lives in near and intimate communion with his God and Saviour, whether in the silent aspirations of his heart, or secret prayer in his closet, so will he be in the performance of all public duties, and equally so will be his submission and support under the afflictions which he may be called to endure. The aged person who reads this paper, I presume must be more or less acquainted with what 1 have written ; and now, under the weight of years, nothing can be more desirable than greater communion with his heavenly Father. The ex- ample of others, who by prayer have walked in nearness to the Lord, must be highly interesting to him, as they form an excitement to copy their ex- ample. Under this impression I have attempted to make a selection of some of those devout petitions which were presented to the Lord by his ancient saints, and are left on record in the Holy Scriptures. This will be like opening the door of their private chamber, by which he may realize their persons bowing their knees in humility, and presenting their petitions at the throne of their God and Father. By reading the copy of their prayers, he will also perceive that they were conversant with similar in- firmities, afflictions, temptations, pains, and sor- rows, of which he so often complains. Besides, he will hereby be convinced that there is a co- incidence in the experience and the prayers of God's people in all ages of the world, and the knowledge of this may have a tendency to remove some of the doubts and fears which he indulges concerning his own. And as God was pleased to hear and answer an excitement to the Devotion, <^c. 229 their petitions, and carried them through their sor- rows, crowning their last days with peace, and re- ceiving them to himself in everlasting blessedness, so he may cultivate increasing confidence in the faithful promises of his God and Saviour, that in- stead of forsaking him in his enfeebled age, and casting him away from his presence, he will fulfil in him the work of faith with power, and that he shall receive the end of his faith, even the complete salvation of his soul, in everlasting happiness ! In selecting the petitions of the ancient servants of the Lord, I have so connected them, that he may either read them as one whole prayer, or select the single parts, as most adapted to his own feelings, while the chapter and verse will form a directory, should he wish to examine the passage. THE PRAYER. Lord, thou hast been our dwelling-place in all generations. Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God. Psalm xc. 1, 2. Give ear to my words, O Lord, consider my meditation. Hearken unto the voice of my cry, my King, and my God : for unto thee will I pray. My voice shalt thou hear in the morning, O Lord ; in the morning will I direct my prayer unto thee, and will look up. Psalm V. 1 — 3. 230 The Prayers of the Ancients^ Thou art my hope, O Lord God : thou art my trust from my youth. By thee have I been holden up from the womb : thou art he that took me out of my mother's bowels: my praise shall be continually of thee. Psalm Ixxi. 5, 6. In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul. Though I walk in the midst of trouble, thou wilt revive me: thou shalt stretch forth thine hand against the wrath of mine enemies, and thy right hand shall save me. The Lord will perfect that which concerneth me : thy mercy, O Lord, en- dureth forever: forsake not the works of thine own hands. Psalm cxxxviii. 3, 7, 8. God, thou hast taught me from my youth : and hitherto have I declared thy wondrous works. Now also when I am old and grey-headed, O God, forsake me not ; until I have showed thy strength unto this generation, and thy power to every one that is to come. Psalm Ixxi. 17, 18. 1 am feeble and sore broken : I have roared by reason of the disquietness of my heart. Lord, all my desire is before thee ; and my groanmg is not hid from thee. My heart panteth, my strength faileth me: as for the light of mine eyes, it also is gone from me. Psalm xxxviii. 8 — 10. an excitement to the Devotiony Sfc. 231 It is good for me that I have been afflicted ; that I might learn thy statutes. Psalm cxix. 71. Thy vows are upon me, O God : I w^ill render praises unto thee. For thou hast dehvered my soul from death : wilt not thou deliver my feet from falling, that I may walk before God in the light of the living ? PsalmWi. 12, 13. Thou, which hast showed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth; thou shalt increase my greatness, and comfort me on every side. Psabfi Ixxi. 20, 21. Cast me not off in the time of old age ; forsake me not when my strength faileth. Psalm Ixxi. 9. Lord, make me to know mine end, and the measure of my days, what it is ; that I may know how frail I am. Behold, thou hast made my days as an handbreadth ; and mine age as no- thing before thee. Spare me that I may recover strength, before I go hence, and be no more. psalm xxxix. 4, 5, 13. So teach me to number my days, that I may apply my heart unto wis- dom. Psalm xc. 12. Be merciful unto me, O Lord : for I cry unto thee daily. Rejoice the soul of thy servant: for unto thee, O Lord, do I lift up my soul. For 232 The Prayers of the AncienU, thou. Lord, art good, and ready to forgive; and plenteous in mercy to all that call upon thee. Psalm Ixxxvi. 3—6. Mine age is departed, and is removed from me as a shepherd's tent : thou wilt cut me off with pining sickness: from day- even to night wilt thou make an end of me. O Lord, 1 am oppressed; undertake for me. Isaiah xxxviii. 12, 14. I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me. Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy ser- vant. Let thy tender mercies come unto me, that I may live : for thy law is my delight. Let my heart be sound in thy statutes; that I may not be ashamed. Psabn cxix. 75, 76, 77, 80. And now, Lord, what wait I for ? My hope is in thee. Psalm xxxix. 7. Thou shalt guide me with thy counsel, and afterwards receive me to glory. Whom have I in heaven but thee ? and there is none upon earth that I desire beside thee. Psalm Ixxiii. 24, 25. All the days of my ap- pointed time will 1 wait, till my change come. Thou shalt call, and I will answer thee : thou wilt have a desire to the work of thine hands. JoZ>xiv. 14, 15. Lord, now lettest thou thy ser- vant depart in peace, according to thy word : for an excitement to the Devotion, Sfc. 233 mine eyes have seen thy salvation. Ltde ii. 29, 30. Into thine hand, I commit my spirit: thou hast redeemed me, O Lord, God of truth. Psalm xxxl. 5. To God only wise, be glory through Jesus Christ for ever. Amen. Romans xvi. '■ll. Aged Friend. What rich and abundant encour- agement does the Gospel contain to stimulate your devotions, and direct your steps in communion with God ! Borne down with the length of your journey, the trials of your life, the infirmities of body and mind, while the long home gradually appears in sight, you cannot but desire to cultivate an increas- ing solicitude for more sensible communion with your God and Saviour. To enjoy this invaluable privilege, you may feel the assurance that there is a throne sprinkled with the blood of Christ, and that your fainting heart is cheered by the united invita- tion of the apostles and primitive saints. Let iis come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in titneofneed. Hebrews iv. 16. It is further increased by the per- suasion, that Christ ever liveth to make intercession for us, and that he is the angel that stands at the altar, having a golden censer ; to whom was given much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, tchich came with the prayers of the saints, ascended up before God 02it of the angel's hand. Revelation viii. 30 234 The Prayers of the Ancients. 3, 4. Prayer in no form can be pleasing to the Almighty, unless offeretl in spirit and in truth ; it is therefore a further encouragement to you, that the Spirit is promised to help our infirmities, raising the powers of the soul in faith, adoration, and love, before the throne of his mercy. To confirm your expectation that God will hear your prayers, he has recorded many great and precious promises, such as this, // shall conie to pass, that hefore they call, I will answer ; and ichile they are yet speaking, I tcill hear. Isaiah Ixv. 24. To all these excitements may be added the testimony of David, and the saints of God in all ages, who have said. It is good for me to draw near to God. Remember, therefore, my aged friend, that communion with God is the sub- stance of religion, the greatest source of strength and consolation, and is one of the best means to wean you from the world, and to ripen you for the inheritance of glory. O^ PASJ^IIVG OVER JORDAl^. On Jordan's nigged banks I sUtid, And cast a wishful eye To Canaan's fair and liappy land. Where my possessions lie. When shall I reach that happy place. And be for ever blest ? When siiall I see my Father's face, And ill his presence rest ? St. Paul assures us, that whatsoever things were written aforetime, were written for our learnings that we, through patience and comfort of the Scrip- tures, might ham hope. Of course the more fre- quently we read the sacred volume, the more our knowledge will increase, our faith be confirmed, and our patience excited, while wc are passing through this wilderness of sorrow. In the history and dis- position of the Israelites, we may very materially perceive a resemblance to our own ; and as the river Jordan divided the wilderness from the delightful land of Canaan, so death separates us from the world, and leads to the final state of rest in heaven, which remaineth for the people of God. As the 236 On passing over Jordan. aged reader and the writer of this article may not be very far from the Jordan of death, we will select some of the more prominent circumstances recorded concerning this extraordinary passage of the Israe- lites, and from them attempt to learn a few instruc- tive and animating lessons, which may inspire us with greater confidence in the Lord, when we shall be called to pass through death to an eternal state. Israel had now been wandering in the wilderness nearly forty years. Moses died, and the people mourned for him with great solemnity thirty days in the plains of Moab. Joshua, who had succeeded Moses, now took the command of the host of Israel, and their mourning was turned into joy ! At this period the Lord appeared unto his servant Joshua, bidding him be of good courage, to arise and go over Jordan, for he would put the people in possession of the promised inheritance. Then Joshua com- manded the officers of the people, saying. Pass through the host, a7id command the people, saying, Prepare you victuals ; for within three days ye shall pass over this Jordan, to go in to possess the land, which the Lord your God giveth you to possess it. This was necessary, as the manna had ceased to fall so plentifully, and the people had been allowed to eat of the cattle and the corn which they had recently taken from their conquered enemies. Early in the morning forty thousand men of war marched from Shittem about seven miles, and rested on the east side of Jordan, leaving the rest behind to guard their possessions. Joshua ordered that twelve men On passing over Jordan. 237 should take up the ark of the Lord and go before tlie people, leaving a space between them of two hundred cubits, or three-quarters of a mile. When they arrived at the river, it had overflowed its banks ; they saw no means to pass over ; no ferry boats, such as David and his household had when they passed over the same stream; but Joshua as- sured the people that the Lord God would do won- ders among them that day. On so signal an occa- sion it is not surprising that Joshua should require the people to sanctify themselves, which was usually performed by washing their persons and apparel, and especially by devoting themselves to the God of Israel, who was now about delivering them from the wilderness, and place them in the good land of pro- mise. The priests, in confidence of the power of the Almighty, which forty years ago had been dis- played ai the Red Sea, obeyed the orders of his servant Joshua ; they took up the ark, advanced to the river, and instantly, as their feet touched the water, behold ! the stream divided, and on the one hand stood up an heap, as a brazen wall, while on the other it flowed downward, and left a dry pass- age of several miles for the people to pass over. Arriving at the middle of the passage the ark rest- ed, and there remained until the forty thousand men had passed over and entered the land of Ca- naan. After Joshua had commanded the priests to follow with the ark, twelve men, one out of each tribe, took each of them a large stone, and piled them up in the bed of the river where the ark had rested, there to remain as a sign to the future gene- 238 On jmssuig over Jordan. rations of Israel, and a memorial of tlie goodness, faithfulness, and power of the Lord their God. Who but must be astonished at God's display of almighty power in favour of this ancient race of people \ After having endured severe bondage in Egypt four hundred years, the Lord, with an out- stretched arm, divided the water of the Red Sea, and delivered them from the cruel hand of their enemies; and after having borne with their rebelli- ous manners in the wilderness forty years, and now a second time to display his power over the same element of water, to conduct them to Canaan, these unite to lead us in holy admiration and praise of Jehovah's grandeur and glory ! and excite us to trust his faithful care amidst the waters of affliction through which we have to pass, before we reach the happy rest above. This short sketch of the history of the Israelites in passing over Jordan will be sufficient for the present to revive your recollection of that remark- able event, and will aid me to make a few reflec- tions upon it, as an emblem of our passing over the Jordan of death, to the inheritance of immortality and glory. I. Israel consisted of twelve tribes ; they were the people of the Lord by a national covenant, and the sign of their right and title to it was by circumci- sion. The spiritual Israel of God, as described particularly in the New Testament, both of Jews and Gentiles, are made so by virtue of the covenant On j)(issiiig over Jordan. 239 of grace and peace between our everlasting Father and his Son, the Lord Jesus Christ, ratified and confirmed in his blood, as the blood of the ever- lasting covenant. Now as it was literally the people Israel, and they only who were so miraculously led through Jordan in safety to the land of rest, we should seek to possess the personal evidence of in- terest in the spiritual Israel, by the circumcision of the heart, in order to confirm our hope of being con- ducted through death to eternal blessedness. In the New Testament it is thus described, ice are the cir- cumcision, icJiich icorship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. Philippians iii. 3. For in Christ Jesus neither circumcision avail eth any thing, nor iincircumcision, hut a new creature. Galatians vi. 15. If the Lord has therefore made you a partaker of this gracious change, you know something what it means to have your heart circumcised by the Spirit, to the putting away the filth of the flesh, that you may love and serve the Lord while in the wilderness of this world, so that you may be confident, as ancient Is- rael went out of Egypt to go into the land of Ca- naan, and into the land of Canaan they came, so the Lord will not forsake you in this wilderness of sorrow, but will give you a safe and triumphant passage through the Jordan of mortality, to the happy rest which is above. II. The Israelites were forty years in their march through the wilderness to Canaan, whereas God might have lead them a direct way by the hand of 240 On passing ocer Jordan. Moses, ill less than so many weeks. This will teach you that after the Saviour had visited you in early life, and given you to drink of the cup of his mercy, he might have speedily transmitted you to an eternity of happiness, without leaving you so many years to wander in this wilderness of misery. For in the course of our years, we have known many young persons in the charming bloom of re- ligion, and also some young ministers of the most promising talents, who came up as a flower, were speedily cut down and laid in the dust, and their spirits were transmitted to immortality. Do you ask the reason why the Lord has permitted you to remain so many years in this wilderness, and to endure so many storms of deep distress? It is to prove the reality of your faith, your patience, and your love, and likewise to make the Canaan of eternal rest the sweeter when the waters of Jordan shall divide, that you may pass over and be enabled triumphantly to sing to him which led his pcojyh thi'ough the wilderness, for his mercy endnreth for ever. Psalm cxxxvi. 16. III. As the river Jordan divided the wilderness from the land of Canaan, so death lies between us and the eternal rest in heaven, for it is appointed u7ito all men once to die, therefore, of course, we must go through the Jordan of death. There was something very striking in the address of Joshua to the Israelites upon this occasion, when he said unto them, Ye have not passed this icay heretofore. Chap, iii. 4. No, they had heard of Jordan, and they had On passing over Jordan, 241 been very near the stream, but they were ordered back again. And have not we, by severe sickness, in our own apprehension, been brought within sight of death, but by God's delivering hand restored to health, and turned back again to travel yet longer in the thorny wilderness \ When the people actually came to Jordan, the ground, the water, and the surrounding scenery, were altogether new to them; and while seeing Jordan at the same time overflow- ing its banks, and no visible means by which they were to pass over, all these must have excited a variety of conjectures in their minds, and painful feelings in their breasts. To relieve their conflicting* minds, Joshua informs them what the Lord would do for them, that the waters should divide, the ark should go over before them, and that they should all pass over in safety to possess the land. This case is too much like our own ; we have read and heard of death, and we have seen others pass away in death before us, yet we often heave the plaintive sigh, and say, How shall it be with us when we come to die ? There is a passage in the twelfth chapter of Jere- miah and the fifth verse, which is so appropriate to this subject, that I cannot forbear introducing it. If thou hast run with the footmen, and they have icearied thee, then how canst thou contend with horses 1 and if in the land of peace, wherein thou trustedst, they wearied thee, then hoio wilt thou do in the swelling of Jordan ? Waving the literal meaning of this text in application to the then afflicted state of the Jewish nation, I will make a comment upon it in applicatit^n to ourselves. If thou hast run with 31 242 On 2yassmg aver Jordan. ^> the footmen, the ordinary trials of human life, atid they have wearied thee, then hoic canst thou con- tend with horses? the more swift, strong temptations and sufferings of Satan and the world; and if in the land of peace, itherein thou triistedst, for we have been too much attached to this world, not- withstanding our disappointments and vexations, and theij have imaried thee, then, after all these, xchat wilt thou do in the swelling of Jordan, the last, the severest, and the final conflict in death 1 What wilt thou do 1 Look to the better Joshua, the Lord Jesus ! For as Joshua of old relieved the painful anxiety of the people, by assuring them that the waters should open, and the ark of the Lord be with them, so the Lord Jesus will show you that by his death and resurrection he has divided the waters of death, the evil is removed, his presence, as the true ark, shall be with you, and convey you to the true Canaan of everlasting felicity ! IV. The order which Joshua gave to the officers, that the people should prepare them food before they passed over Jordan, will give you another use- ful lesson. Chap. i. 10, IL On temporal supplies for our latter end, it cannot be incorrect for a good man to guide his affairs with discretion, so that if Providence favour his design, he may lay up some- thing in store, when the infirmities of age may pre- vent him from labour. For this reason it is we are sent to the ant to learn her icays and he wise, for sheprovideth her meat in the summer, and gathercth her food in the harvest, for future use : and if this On passing over Jordan. 245 admonition was reduced to practice, many aged people might enjoy their own comforts, without being dependent on charity. But I will recommend you what is superiour to animal food,/br m(in can- not live hi/ bread alone, but by every word that pro- ceedeth out of the mouth of God, and this is food for the soul. Job and David esteemed the word of their God more than their necessaiy food, and it was sweeter to their taste than honey, or the honey- comb, in the midst of all their sufterings. There- fore pray more fervently, that the Spirit of the Lord, who endited the word, may increase your faith, that by reading and meditation your memory may be stored with its holy doctrines, precious promises, and holy precepts, particularly such as are most adapted to old age. By this means your mind and experience will be more established, a settled peace in Christ will rest in your conscience, and it vAW be as heavenly food to nourish and strengthen your soul, when the waters of death shall divide to admit you to an eternal state of felicity. Happy is that aged Christian, as a true Israelite, who is in the liabit cf thus going to the word of his God, to pre- pare for himself victuals against the day of his final departure i V. On this memorable occasion Joshua said un- to the people, Sanctify yourselves : for to-morroic the Lord will do wonders among you. Chap. iii. 5. And if ceremonial sanctification by washing and devoting themselves to the Lord, was necessary for the Israelites, when on the morrow he was to do 244 0)1 passing over Jordan. wonders among them by miraculously dividing the waters, and conducting them to Canaan, it is cer- tain that spiritual sanctifioation in body, soul, and spirit, is indispensably necessary for those especi- ally whose age and infirmities teach them to antici- pate a speedy departure from this world of sorrow. Personal sanctifioation is alone the work of the Spirit of God in the soul of man, and can only be applied to us as evinced in the exercise of all those graces, and the performance of those sacred duties which are the result of that new spiritual life, which Christ bestows. When Joshua ordered the people to prepare their victuals, he assured them, that in three days they should go over Jordan ; but when he required them to sanctify themselves, two of those days had gone, and only the morrow left, when the liquid passage was to be opened. I know not how we should feel, were the like order given to us, that within three days, or on the morrow, we should depart this life, for we are of the earth, earthy, and too fond of the things of this world. Still we should not forget that Jesus, our better Joshua, has not given us three days warning ; on the con- trary, he says. Be ye also ready, for the Son of man cometh in an hour when ye think not of it; and often is this verified in the sudden death both of young and old. Let all these solemn considerations impress your mind with the imperious necessity of an habi- tual preparation to meet the final call of your God and Saviour ! We have the strongest arguments to untie the cord of love to this world, for we must speedily leave it behind; but to disengage ourselves Oil passing otcr Jordan. 245 from the corrupt body of sin, or mortify and subdue the evil propensities of our nature, so as to walk humbly with God to the brink of Jordan, these can be produced only by the sufficient grace of our Lord Jesus. Here every heart knows its own bitterness, corrupt passions are to be mortified, doubts and fears to be silenced, temptations to be overcome, and all the powers of the soul brought into an habitual communion with God in peace and love ; these aro of the greatest consequence ! Under any or all of these evils, incessantly plead for the sanctifying in- fluences of the Spirit of God, which will lead you by faith, to the fountain opened for sin and unclcan- ness, flowing from a Saviour's pierced heart, and thus give you strength to perfect holiness in the fear of God, This too will be like trimming your lamp, girding up the loins of your mind, and waiting for the Bridegroom's coming. And as the Israelites who passed over Jordan were arnred men, it will lead you to put on the whole armour of God, de- scribed in the sixth chapter of Ephesians, and excite you to see that all its parts are clean and bright, and hang so well upon you, as to be ready for use in the last conflict. Thus we may be said to sanctify ourselves, waiting for the Lord's signal to see his wonders, and the glorifying of himself in that, last hour when we shall pass away, to retura no more. VL The appointed morning arrived that Israel must leave the wilderness, but it is impossible for us to describe the sensations they felt upon the in- teresting occasion. And that day will assuredly 246 On passing over Jordan, come when we must bid a final farewell to the world and all around us; and what then will be our feel- ings 1 When the people removed from their tents, they were commanded to follow the ark of the covenant of their God, who had promised to give them the land of rest, and which was a symbol of the Divine presence for their protection. So we also are exhorted to follow the Lord Jesus as our Forerunner, who for us has passed through death to immortal joys, and has promised to preserve us unto his eternal kingdom and glory. I'hey came to the bank of Jordan, and lodged there for the last night in the wilderness; and by the good hand of God upon us, we have arrived to old age, and here we take up our lodging by the side of the grave. So true is the admonition of the Saviour, icork icJiile it is called to-day, for the night co?neth, tchen no man can icork. Observing the motion of the ark advancing to the water, every Israelite must have been in the utmost anxiety to see its effect, according to the assurance of Joshua. God might indeed have commanded a severe cold wind to blow upon the waters, and congealing them to ice, sufficient in an ordinary way for the people to walk over ; but how great must have been their astonish- ment, when they saw that no sooner had the feet of the priests touched the edge of the waters than they instantly divided, rushed back in majestic grandeur, and left the bed of the river perfectly dry. Well might David, when celebrating the wonders of the Almighty, in the 114th Psalm, exclaim in an ecstacy. What ailed thee, O thou sea, that fhoujleddest ? thou ^x Oil passing over Jordan' 247 Jordan, that thou icast driven back? From this, Jet those who all their life time have been subject to bondage through fear of death, learn to trust in tlie faithful promise of the Lord, that as thy day, so shall be thy strength; and whatever gloomy doubts may depress the mind, God at the last extremity can show the waters of death divided, deliver you from fear, and turn your mourning into joy. The priests resting the sacred ark in the middle of the passage, all the people, as they passed over, could not but see it, and receive an evidence of its protec- tion, as the symbol of the strength of the Lord, and be assured that they should not be overwhelmed by the return of the waters. Our true Ark of safety, the Lord Jesus, rested three days and three nights in the awful waters of death in the grave, and bore its dreadful curse ; but by his resurrection he divided the waters, and made a passage for all his redeem- ed to pass through in safety. And now that blessed Redeemer is to be seen by faith in the midst of the waters of death, to give strength and courage to his dying saints to pass through and magnify the glory of his grace, for he hath said, / icill never leave thee nor forsake thee. So that with David you may confidently say, Though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me. Two piles, each containing twelve stones, were erected as memorials of the Lord's power and glory, manifested on this occa- sion ; one in the bed of the river where the ark stood, and one other oii the opposite shore, that the generations to come might know the event, and 248 On passing ovei' Jordan. celebrate the praises of the God of Israel. And shall we liave no stones of grateful memorial to erect, when we pass through death 1 no dying tes- timony to leave behind us of God's everlasting love, the complete salvation of Jesus, the life-giving operations of the Holy Spirit, his kind and faithful care of us through this wilderness of sorrow, and our firm hope in his immutable promise for an eternal inheritance'? Shall we have no farewell testimony to leave behind us, that our children, and all who may then surround us, may be encouraged to trust in the Saviour's power and love ? God for- bid ! But may we find that remarkable promise veri- fied, at evening time it shall he light. Zechariah xiv. 7. On the other side of Jordan I know we shall erect a memorial, for all who have passed to that delightful shore incessantly sing. Unto him that loved us, and icashcd us from our sins in his own blood, and hath made us kings and priests unto God and his Father ; to whom he glory and dominion for ever and ever. Revelation i. 5, 6. Therefore let us pray that we may live by faith, and walk in love, and we shall know something what it means, that jwecious in the sight of the Lord is the death of his saints, and pass through Jordan to be in the pre- sence of the Lord, where is fulness of joy, and at whose right hand there are pleasures for evermore^ ox THE PROMISES OF GOD. Engrav'd as in etemal brass The faithful promise shines; Nor can the powers ot darkness rase Those everlasting lines. Oh, might I hear thy heav'niy tongue But whisper, " Thou art mine !" Those gentle words should raise my song To notes almost divine. IVatts. In the Christian's walk with God, and his daily course through this world of conflict, in hope of endless bliss, it is of great importance that he pos- sess a correct knowledge of the nature and uses of the promises which God has recorded in the Scriptures. Not so much as to their number, variety, and suitableness, to all the possible cases of the Christian life, as the manner how God has made them to man, and also the way by which we are to receive their accomplishment. And if such know- ledge be of utility in the more active scenes of the good man's early days, it certainly must be more so in his old age, when he becomes more sensible that there is no comfort to be enjoyed but from God, 32 250 On the j^romises of God. through the medium of those promises. Impressed with the importance of this subject, I purpose to offer you a few considerations on the manner how God becomes a promising God to man ; how thejr are applied to the mind, so that you may correctly make use of them ; and then I will copy a few of those promises which are peculiarly adapted to aged Christians, in the hope that the Lord may thereby increase your faith, and teach you how to make use of them for your personal refreshment. You cannot be too well persuaded' that to man^ as a transgressor, God could not possibly make any promise; on the contrary, all his threatenings are against the sinner, and we know that the wages of sin is death. Romans vi. 2S~. However unfavourably this may atSrst thought be received, both Scripture and reason will justify the assertion, and it cannot make too strong an impression upon the mind. It is evident that the precepts of the law of God, which we have transgressed, must be fulfilled ; and his justice, which we have provoked, must be satisfied, otherwise no promise of mercy or favour could be made to the guilty. This restitution certainly cannot be made by the sinner himself; he is judicially lost as a criminal under condemna- tion for his transgressions, and the way of relief must come as an act of grace from God alone. It is worthy of observation, as elucidating this im- portant point, that in no civilized or heathen coun- try has there ever been known to exist a law which, while it dcnouaced a penalty against a On the promises of God. 251 transgressor, did at the same time make a promise or condition of forgiveness on the acknowledgment and repentance of the offender. If, therefore, no such human law ever existed, how may we presume to look to the most high God for a promise of mercy, while provoked justice bars the way against us, as much as it did to disobedient Adam, whea a cherubim with a drawn sword prevented his re- turning to the Paradise he had forfeited 1 Like him we must submit to judgment, which we are told, in the fifth chapter to the Romans, has passed upon all men to condemnation, for that all have sinned; so that God himseif must reveal a way for our re- storation, in harmony with his law, his justice, and every other perfection of his glorious majesty, or his threatenings must be exec^ited against us. Happy for us that our offended God hath provided, conse- crated, and revealed, such a new and Jiving way for the restoration and pardon of his fallen people, as to bring glory to liimself in the highest, peace on earth, and good will towards man ! and at the same time to justify himself in giving exceeding great and precious promises for our benefit. This grace and mercy is only to be known by the Gos- pel, wherein we learn tliat Jesus, the Son of God, became our Surety and Redeemer ; who in our stead has magnified the law which we have violated by the personal obedience of his own life, and satisfied its penalties honourably, by the offering of his body upon the cross, as an atonement for our sins. Thus having borne the threatenings of God's transgressed law against us, he ascended up on 252 On the promises of God. high, and was exalted at the Father's right hand as a Prince and Saviour, to give repentance and re- mission of sin. In him the Father hath also de- posited all fulness, both of grace and glory, to be communicated to his redeemed, to bring them near to himself, to supply the variety of all their vi^ants in this vale of tears, and eventually to prepare them for his glory for ever! It is therefore of the greatest consequence to the exercise of your faith, and your communion with God, to view all the promises in the hand of Christ, who, as your Surety, is engaged to fulfil them to you, while each of those promises are so many directories to your mind to inform you of the inexhaustible blessings contained in his fulness for the benefit of his peo- ple. It is therefore declared, that all the pro- mises of God in him, are yea, and in him Amen, unto the glory of God by ws. 2 Corinthians i. 20. All these -promises are yea and Amen, that is, visi- ble, consistent, and certain, so that not one of them shall either deceive or fail, all being ratified and confirmed irrevocably by the blood of Christ, and by the oath of God to give his people the greatest assurance and the strongest consolation. Hebrews vi. Therefore pray that you may have a right view of this important subject : for if a correct know- ledge of these promises, and how they are to be received, make them essential in the life of faith to every Christian, how much more so to those who are advanced in age, whose senses fail, and whose passions and feelings are frequently as variable as the wind ! and blessed are they who trust in the On the premises of God. 253 Lord alone, yb^' not one icorcl tchich he hath spoken shall fail, Joshua xxi. 45. Perhaps you may ask, "What is the ground or " warrant for a person to plead with God for the " fulfilment of a promise when under distress or " suffering 1" I grant that this is highly necessary to be understood, for our unbelieving hearts are prone to pervert the promises, while Satan, at the same time, will shoot his evil darr of temptation, and you will say, " This is not for me." Besides, a person having long walked in darkness, and endured the severity of afflictions, thereby wearing down the powers of his mind almost to despondency, and which is sometimes the case of an aged person; such an one needs instruction how to plead with God to grant him the blessings he has promised to bestow. Especially when in addition to all such afflictive feelings, the heart is impressed with a sense of the unfruitfulness of its life, the discomposure of conscience, and bowing down with the weight of the whole body of sin, I say, no wonder in such a case that a right to the promises of God should be called in question. As a general answer to the proposed question, I may say, that the promises of God, in his word, are to be received by faith; and the faithfulness of God who promised, is the ground of our plea, for the Lord cannot deny himself. Thus Abraham staggered not at the promise of God through iinhelief; hut 2cas strong in faith, giving glory to God; being fttlly persuaded, that what he had promised, he icas able also to perform. Romans 254 On the promises of Ood. Iv. 20, 2i . Therefore I will suppose that you hold in your hand a draft upon a bank, whose credit you believe to be firm, and your faith in the genuineness of it forms the ground and warrant for your confidence to go for its payment. In like manner exercise faith in the promise of your God; go in humble prayer to the throne of grace for the blessing, and you will not be disappointed ; at the same time bear in remembrance that every promise, as the bank note of heaven bears the name of the Lord Jesus, in whom they are deposited, and who is engaged for their fulfilment. I will give you another plain view of the promises not generally stated, as their importance requires, which may lead you to discover the reason for your faith to make use of them. If you look at the promises, you will perceive that they combine within them the character of those for whom and to whom they are made. For instance, those well known promises in Isaiah xli. 17, 18, and Matthew xi. 28. In the former, the poor and needy seeking water and finding none, whether for temporal or spiritual supplies ; in the latter, the weary, who lahoiir and are heavy laden, whether with the burdens of life, or the sins and sorrows of the soul. Both these characters are plainly described, and to whom the promise of supply of tcater and rest are most graci- ously made« If the afflictive case be yours, then the character described, and the promise made, give you a twofold right to go to the Saviour for supply and the rest you so much need ; for indeed you are the person therein described, and none else will Oil the jyromises of God. 255 either ask or need them. For your further encour- agement I will add a thought or two on the Spirit of God, who in Ephesians i. 13, is called the Spirit of promise. Not only that God promised him in the Old Testament, and has given him in the New, and that it is his office to seal the saints of God, giving them an earnest of the promised heavenly inheritance ; but that he inspired holy men of old to write all the promises in the Bible ; but likewise, as the Sjnrit of pi'omise, he makes use of them as seals in the heart, leaving their impression, whereby an assurance of interest in them is attained, and leads you to God in prayer to receive the blessings pro- mised. Now, as the Spirit of promise, you should seek his aid to help your infirmities, show you the contents, and your right to them, strengthen your faith to believe God in them, and then you will take the promise in your hand to the throne of mercy, and know the true meaning of what it is to pray in faith, and taking God at his word. And remember also that it is the office of this Spirit of promise to convey the blessing promised from the fulness of Christ to you, for your own personal enjoyment; for the Saviour hath said. When he, the Sjnrit of truth, is come, he shall glorify me ; for he shall take of mine, and show it unto you. John xiv. This, you will therefore perceive, is God's way of fulfiling his promises, and I hope you will esteem it as your way also of seeking the blessings which you incessantly need. This short sketch is purposely drawn to refresh 256 On the promises of God. the aged reader's mind on a subject so intimately connected with his peace, comfort, and hope. Al- though we may have known the way of God in making and fulfiling his promises, yet when the body and heart begin to fail, we need continued excite- ment for the increase of our confidence in the God of our salvation. The Scripture abound with testi- mony of the faithfulness of God to his promises. a\s a proof of this, Solomon speaks on the behalf of ancient Israel, Blessed he the Lord, that hath given rest unto his loeople Israel, according to all that he promised: there hath not failed one icord of all his good jJTomise, which he promised hy the hand of Moses his servant. 1 Kings viii. 56. And in the course of your long life it is hoped that you have had many testimonies of the Lord's mercy, forbear- ance, loving-kindness, and faithfulness, under the diversified scenes through which you have passed, and therefore you will leave a still more noble tes- timony behind you of his goodness and faithfulness when laying upon your dying bed, and passing away to return no more. To encourage you still to urge your way, and meet your last conflict in holy triumph, agreeably to my promise, I shall close this paper by copying a few of those promises recorded in the Bible, as most adapted to the aged, and which you may select as most suited to your case and your desires. I hope the Lord may give you faith to mix with them, and trust in them, so as to derive the benefits from them which they are intended to con- vey; thus going on rejoicing in the Lord, in pros- pect of everlasting happiness with Christ in glory ! On the promises of God. 257 PROMISES ADAPTED TO THE AGED. Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are borne by me from the belly, which are carried from the womb : and even to your old age I am he ; and even to hoar hairs will I carry you : I have made, and I will bear; even I will carry, and will deliver you. Isaiah xlvi. 3, 4. And thine age shall be clearer than the noon day : thou shalt shine forth, thou shalt be as the morning. Job xi. 17. As thy days, so shall thy strength be. Dent. xxxiii. 25. They shall still bring forth fruit in old age; they shall be fat and flourishing; to show that the Lord is upright: and there is no unrighte- ousness in him. Psalm xcii. 14, 15. The hoary head is a crown of glory, if it be. found in the way of righteousness. Proverbs xvi. 31. Thou shalt come to thy grave in a full age, like as a shock of corn cometh in in its season. 33 258 On the promises of God, Lo this, we have searched it, and know thou it for thy good. Job v. 'IG, 27. Thou shalt go ta thy fathers in peace ; thou shalt be buried in a good old age. Genesis xv. 15, Fear not: for I have redeemed thee, I have called thee by thy name ; thou art mine. When thou passest through the waters, I will be with thee ; and through the rivers, they shall not over- flow thee : when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee. For I am the Lord thy God, the Holy One of Israel, thy Saviour, Isaiah xliii. 1 — 3. Go thy way till the end be : for thou shalt rest, and stand in thy lot at the end of the days, Daniel xii. 13. It shall be one day which shall be known to the Lord, not day, nor night: but it shall come to pass, that at evening time it shall be light. Zechariah xiv. 7. If we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. I Thcssalonia?is iv. 14. On the promises of God. 259 For the mountains shall depart, and the hill^ be removed ; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy pn thee. Isaiah liv. 10. Be thou faithful unto death, and I will give thee a crown of life. Revelation ii. 10. Having therefore these promises, dearly be- loved, let us cleanse ourselves from all filthiness oi the flesh and spirit, perfecting holiness in the fear of God. 1 Corinthians vii. 1. "Note. Reading the 119th Psalm by sections, you will perceive how charmingly David mixed his faith with the word and the pro- mises of his God, and thus derived strength and consolation under the variety of his afflictions. May the Spirit of the Lord help you to do the same, and you will, with Sarah, the wife of Abraham, judge him faithful who had promised. THE BIBLE. Give me the Bible in my liand, A lieart to read and understand. And faith to trust the Lord : I'd sit alone from day to day. Or urge no company to stay. Nor wish to rove abroad. THE VTIDOIV AIVIVA. Tlie Hope of Earth so long predicted, 111 all his Father's might appears! Ye righteoiis, rich in consolation, Glnd tidings now salute yo'ir ears ! See prophecy her page Unfold ; The vision of the Lamb behold ! Citelto. Give me leave to introduce this venerable old widow to the attention of my female readers. Her history is short, but it is like a finely executed mini- ature, the more it is contemplated the more it will be admired, and inspire a desire in others to imitate. The Evangelist Luke has preserved her history in his second chapter, v/hich only occupies three ver- ses, perhaps the shortest space of any other person recorded in the Bible. Her name is Anna, which signifies gracious, and her character evinces the most charming and abundant grace of God, which was communicated to her heart. It pleased God, who decrees the time for a man to be born, as well as a time for a man to die, that Anna should have the honour of living at the very time when God should send forth his Son to be the Redeemer and The Widow Anna. 261 Saviour of his people, and that she should enjoy the felicity of a personal sight of him in his infancy, just before she closed her aged eyes in death. I. Let us first inquire concerning her family con- nexions. She was the daughter of Phanuel, who was supposed to have been a devout man of high esteem ; his name signifying " the face of God.^' If his religious character corresponded with the import of his name, he could not but have been held in high estimation, for honourable and happy must be that man on whom the face of God shines, and whose constant delight is to walk in the light of God's countenance ! The name, therefore, of this man is here preserved as an honour to himself, and as reflecting the most deserving praise on his pious daughter. Phanuel is said to be of the tribe of Aser, the same with Asher, the very tribe on which Moses pronounced the following benediction : Let Asher he blessed icith cliildi'en ; let him be ac- ceptable to his brethren, and let him dip his foot in oil. Thy shoes shall be iron and brass ; and as thy days, so shall thy strength be. Deuteronomy xxxiii. 24, 25. Whatever it may have been with the father, it appears that Anna his daughter was no stranger to the virtues of that ancient benediction, for as her many days were, so was her strength from the God of Asher. She is further said to be a widow, having endured tlie greatest of all natural afflictions, by resigning the object of her earthly affections t- the colfi recess of the grave; still her Maker was her better husband, the Lord of Hosts is his name ; and 262 The Widow Anna. she resolved to consecrate her widowed days to his honour and service. Happy is that forlorn widow who has an ear and a heart open to the voice of the Almighty, who hath said, 1 am a husband to the widoic, and a father to the fatherless. Thus, al- though she may resolve to wear the widow's weeds till they drop off in death, yet she has reason to rejoice in the better garments of God's salvation. II. Luke informs us that Anna was of a great age, I would suppose much older than was gener- ally the lot of females to live at that time. She was a widow of about fourscore and four years ; and had lived icith an husband seven years from her virginity. From this statement, without adverting to the age when the Jews considered their daughters marriageable, we will say, that she married at the age of twenty, seven years she lived with her hus- band, and then continued in widowhood eighty- four years, of course her full age at this time must have been one hundred and eleven. This is the greatest period of longevity recorded in the New Testament. Whether this was her real age or not, it is of greater consequence to know that the beauty of old persons is their gray hair, and that the hoary head is a crown of glory, if it be found in the way of righteousness. Therefore, III. We will proceed to examine the marks of Anna's piety- She was a constant attendant on the public worship of the Lord, and she departed not from the temple night and day, that is, I presume The Widow Anna. 263 whenever the service and worship of God were performed, morning, noon, or evening. What an honourable encomium is this upon pious though decrepit old age ! The dimness of sight, the defect in hearing, or the tremour of limbs, could not detain her from the place where God's honour dwelleth, for there was her heart. The particular parts of Anna's devotion are also named. She sei'ved God tcith fastings and 2>'rciycrs. By the one she ex- pressed her sense of unworthiness, and by the other her constant dependence upon the God of her mercy. In these duties she did not act the part of a Pharisee, which was to be seen of men; huimthQiw she served God; her heart was engaged^ her faith was sincere, and her love was animated; all which puts a lustre upon her character, and a solemnity to her devotions. Nor must it be omitted^ that old Simeon, and many others in Jerusalem, were waiting at the same time for the consolation of Israel, the promised Messiah, the Child that was to be born, and the Son that was to be given, and who should suddenly come to the temple ; and therefore this aged Israelite was now directing her prayers for the fulfilment of this promise before she closed her eyes in death. It is further said, that Anna was a prophetess. We know that prophecies had ceased among the Jews four hundred years before the coming of Christ, and whether it was the same with this pious woman as it was with Simeon, to whom it was revealed that he should not die until he had seen the Lord Christ, it is to us immaterial. A prophet in the New Testament 264 The Widow Anna. generally signifies no more than an instructor, and we may therefore conclude that Anna, from reading the Old Testament, and her attendance at the tem- ple, might have received a strong impression that the coming of the Messiah was at hand, and there- fore she communicated her knowledge for the be- nefit of others. In this great event her expecta- tions were realized ; for IV. She came into the temple at the instant Jo- seph and Mary, according to the law of Moses, presented the infant Jesus before the Lord, and she saw Simeon take him in his arms. With pro- found joy she heard that venerable man exclaim, Lord, now lettest thou thy servant depart in peace^ according to thy word : for mine eyes have seen thy salvation, ichich thou hast prepared before the face of all jyeople ; a light to lighten the Gentiles, and the glory of thy people Israel. Scarcely had he finished this pious ejaculation, when Anna, participating in the joyful scene, immediately lifted up her heart and praised God for a Saviour born ! Who can describe the emotion of his soul on so interesting an occasion X Well might she give thanks to the Lord for fulfilling his promises so often repeated, and which she had so often read with believing anticipation ; and well indeed might she express the gratitude of her soul for being preserved such a number of years, and that her journey's end should be crowned with a sight of the salvation of God. This, however, was not a momentary joy, for we are next informed, The Widoic Anna. 205 V. That she s])akc of him to all them that looked for redemption in Jerusalem. The character of his person, the Son of God, an Infant of days, born to save his people from their sins, bring in an ever- lasting righteousness, glory to God in the highest, and good will towards men ; all these formed the delightful subject of her communication. Thus was she happily employed, po-ssibly from house to house, conveying the glorious tidings of what she had seen and heard to the believing Jews, who knew that Daniel's weeks were expired, and were now waiting for redemption in Israel. How long this aged widow lived, or where she was buried, we are not informed. The only reflection with which we can conclude this paper is, that from the short his- tory of her long life, we should make a pious effort for the improvement of our own. Is my reader a widow in mourning, weeping at the loss of him in whom was placed all her earthly felicity'? Then seek the Saviour's love, for he is a friend that sticketh closer than a brother, and whose love can fill the aching void which death has made within your breast. Art thou left with orphan chil- dren clinging to thy feeble arms I Perhaps you say, For these things I iceejj ; mine eye runneth down icith tcater, because the comforter that shoidd relieve my sold is far from me: my children are desolate, because the enemy death prevailed. Lamentations i. 16. Under these painful circumstances listen to what the Lord has said, / am a husband to the widow, and father to the fatherless. And in what 34 266 The Widow Afina. numberless instances has it been proved, through successive ages, that in him the fatherless jindeth mercy. Or art thou like Anna, advanced in years, having lost thy bosom companion in early wedlock, travelling from year to year alone, and thy widow's weeds, like thyself, old and tattered by the afflic- tions of thy journey, and ready to sink beneath the stroke of death \ Then, like Anna, lay up all your good in God ; place all your confidence in a Saviour born, and in him, now glorified in heaven, you will assuredly find the widow's only consolation. Let me recommend the example of Anna to my aged readers. She set her affections upon the house of her God ; there she gave her constant attendance, and there she found her Saviour born for the con- firmation of her faith, and the joy of her heart, and so shall it be with you. From her great age we may easily suppose this pious widow must have been extremely infirm, yet to the temple of the Lord she would go as her best home upon earth, in anticipation of her eternal home in heaven. I know that the decrepitude of age, the defect of sight, and depression of hearing, may frequently be urged as an apology for abiding at home ; but your Lord hath said. Where your treasure is, there will your heart be also; and if your heart, like Anna's, be in the place where God's honour dwelleth, you will exert every effort to give your attendance. You have often been refreshed in the sanctuary of the Lord ; there you were ifistructed in the riches of the Gospel; there you offered your prayers in The Widow Anna. 267 affliction, and sung his praises for the inestimable mercies you received ; and as your animal nature now declines apace, one would think your chief delight would be found in the ways of the Lord. Should your hearing be defective, that you cannot hear a whole sermon, you may catch a sentence, or a word, which may prove to you like a morsel of the bread, or a drop of the water of life, affording you spiritual refreshment. Indeed you are exhorted by the mercies of God, to present your body a living sacrifice, holy, acceptable unto God, which is your reasonable sermce. Romans xii. 1. Your poor old body has been preserved for very many years, and when death comes, you will cheerfully resign it to the hand of your Creator, in hope of a glorious resur- rection ; and these form strong arguments to make every public surrender of your person in the house of God, as though it should be your last. Besides, there is something so lovely and encouraging to young persons to behold the aged in the house of God, that it cannot fail to enforce the duty upon them. It teacheth them that God has blessings to bestow both upon the aged and the young, that aUhough nature wears out, grace grows stronger, and bears the richest fruit; and the Saviour Jesus is so good a Master, that old disciples can wish for no better, and still delight in his service. What a lustre does this cast upon the reality and the virtues of religion 1 Who but must perceive how admirably the expres- sions of gratitude to God, and good will to man, are combined in the pious conduct of this venerable female: she seems to have caui^ht the accents of 268 The Widow A?ina. the angels in their song at the nativity. She tirs.t gave thanks unto the Lord, and then spake of Jesus to all them that looked for him in Jerusalem. Though her talent was nearly worn out, she made the best use of it possible in communicating these glad tidings to others ; for, indeed, we cannot but speak of the things which we havp spen and heard of the Saviour of man. While some may despise or reject the Redeemer, there are always more or less that cordially, if not anxiously, receive infor- mation so highly interesting to their immortal con- cerns. And when such friendly instructions are communicated by the lips of the aged, who have tasted that the Lord is gracious, they seldom fail of being cordially received, and produce the most happy effects. Go thou therefore and do likewise ! As a conclusion to our present contemplations, that as Anna gave thanks for the sight of her Sa- viour, and that her life had been prolonged to so great an age, let us not be forgetful of our obliga- tions to the Lord, that he has given us an hope in his Son, and lengthened our days to old age. Let this be our consolation and the theme of our song- while so rapidly retiring from the trials and dan- gers of this vain world, in prospect of a world of felicity, which shall for ever endure! What the evidences were which Anna possessed of her in- terest in the Messiah that was to come, while in her more early years, is to us unknown, as her general history is not recorded. But possibly the aged per- son who reads this paper may have for many years The Widoic Anna., 269 professed the Gospel of salvation, without arriving to a desirable assurance of a personal interest in Christ the Lord. If so, the case of the widow Anna may afford encouragement. Her feet were directed to the temple at the very instant the Saviour was presented ; she saw, her faith was confirmed, and her heart rejoiced. So may it be with you; the Spirit of Christ, through the testimony of his Gos- pel, can reveal the Saviour to your heart, so as to leave no room to doubt or hesitate that Christ is yours; and thus, instead of lingering in fear, you will possess a desire to depart and be with him in glory, in whose presence there is fulness of joy, and at whose right hand there are pleasures for evermore. To thy tempip I repair ; Lord, I love to worship there; While Ihy glorious praise is sung, Touch my lips, unloose my tongue. From thy house 'when I return. May my heart within me burn ; And at ev'ning let me say, " I have walk'd witkGod to-day." THE SAfNTS OF GOD Personally knoioing each other in Heaven. I love to tliink cf heav'n, wliere I sh!>ll meet My fellow-travellers, and where no more With grief or sin my mind will be disturb'd; Where holy saints and holy angels dwell In constant harmony and mutual love. Swain. Whatever relates to a state of existence beyond the grave must certainly be of the highest interest to man. To an aged Christian especially, who is advancing to his heavenly home, it must be a pleas- ing inquiry, " Whether there he shall meet and per- " sonally know the happy individuals with whom " he enjoyed the sweets of Christian fellowship *' while passing through this vale of tears'!" There is certainly something in the expectation of such an enjoyment, that irresistibly entwines itself around the heart, while a contrary thought casts a gloom over the endearments of friendship. Some there are who have doubted, whether the supposition of the saints personally knowing each other in heaven is satisfactorily warranted by Scripture testimony, and therefore it is sufficient for them to believe that The Saints of God, 8^c. 271 the final happiness of the redeemed will be infinitely complete by their glorified persons in the imme- diate presence of God and the Lamb for ever. Whether such persons may have felt sufl^cient in- terest in the subject, to induce them to search the Scriptures with desirable attention or, not, should by no means prevent us from examining for our- selves, that if true we may enjoy the comfort of it, and enhance our gratitude to the Lord of grace and glory. In order, therefore, to make our inquiry the more easy and familiar, it will be presented in two parts, thereby allowing time for the reader to pause and indulge such reflections as the subject will naturallv excite. THE FIRST PART. Let us listen to the general voice of mankind upon the subject, for it is a fact, with the exception of a few individuals who disbelieve the Bible and the immortality of the soul, and assert that death will extinguish their existence for ever, there is a general impression' on the mind both of good and bad men, that in futurity we shall know each other, whether they profess it or not. I cannot divest myself of an opinion, that this thought is instinc- tive in human nature, and that although some good men may have had their doubts respecting it, which I imagine arise more from their incapacity to as- certain the precise medium or manner with which the knowledge may be communicated, than the ^72 The Saints of God jyefsonally fact itself. The argument of Addison on the belieif of a future state, may have its weight in llie present case. " The desire of man," says he, " after a fu- " ture state of happiness, is a strong presumptive " proof that such a state actually exists, otherwise " God would noi have implanted that desire in his " breast." So in the present case, if total ignorance of each other is to be the lot of the righteous in heaven, how is it that the thought of really knowing each other in futurity should so universally prevail 1 It may perhaps be pleasing to the reader to be informed how strongly Socrates and Cicero, with the contemporaries of those great and admired sages of antiquity, were persuaded of meeting and personally knowing each other in a future state. " Who would not," says Socrates in his Apology, '' part with a great deal to purchase a meeting with " Orpheus, Hesiod, Homer, &c. 1 If it be true that " this is to be the consequence of death, I would " even be glad to die often. What pleasure will it " give to live with Palamedes and others who suf- *' fered unjustly, and to compare my fate with " theirs 1 What an inconceivable happiness will it " be to converse in an other world with Sisyphus, '' Ulysses, and others, especially as those who in- ^' habit that world shall die no more." Plato makes Socrates promise himself wonderful delight in a future state, in the company of Musaus, Hesiod, Homer, and other eminent men, who died before him. Cicero has this remarkable passage in his treatise on old age. Having mentioned Pythagoras, knowing each other in Heaven. 273 Socrates, Plato, and others, he breaks out in this rapturous language, "O, glorious day! when I shall " depart to that heavenly council and assembly of '' spirits, when I shall flee from this tumult and " sink of corruption : For I shall not only meet " those heroes concerning whom I have spoken, " but even my Cato, better than whom was no man, " none more renowned for piety ; whose body I " placed on that funeral pile, whereon he ought to " have laid mine. But his spirit not deserting me, " still not unmindful of me, has gone to that country " where he knew I was about to join him, which " my misfortune, I seem to bear with fortitude, " though I do not bear it with a contented mind. " However, I shall console myself, reflecting that " our separation shall not be long, and that I " am about to quit this world." These quotations from those ancient heathen sages, who knew not the Scripture, and only followed the dictates of their reason, are introduced merely to form a na- tural conviction of the probability that man, after death, may be introduced into a future state, in which they should personally know and enjoy the society of each other as a great source of their hap- piness ; and certainly this may be admitted as a, presumptive evidence at least, that such a social state may possibly be enjoyed beyond the vale of death. But we have the Scriptures in our hand, which give us a sure ground of testimony, for we know that our Saviour Jesus Christy who hath aho- lished death, hath brought life and immortality to light through the Gospel. 2 Timothy i. 10. Of 35 274 The Saints of God jjersonaUif course we will now open the word of God as oui' directory, under a devout impression that if the saints of God in immortality shall certainly know each other, we shall therein find a sufficiency to produce a conviction of the truth. Nor can we in- dulge a doubt, but that this will materially add to the consolation and pleasure of the aged reader, who wishes more devoutly to realize the vast scenes of eternity, to which he is so rapidly approaching. Every one will confess that the personal know- ledge of each other in this life is by the exercise of our senses, and if a union be formed between two or more persons, it is dictated by the social principle which is within us, and in the same manner human societies of every conceivable description have been, and still are, produced. From this persuasion we will attempt to examine the original constitution of man when first fwnied by the hand of his Creator, for however this may have been overlooked by those who Irave professed to think and write upon the subject of knowing each other in heaven, I shall be much mistaken if we do not here find the ground of such expectation, and those rays of light will proceed from it to direct our inquiries, which at first thought may be contemplated. By reading the second chapter of the book of Genesis, we may perceive that when God created our first parent Adam, he enriched his soul with what I will call a social principle; and in accord- ance with this the Lord said, /if is not good that the knowing each other in Heaven. 275 man should he alone; I will make him an help meet for him. The Lord therefore formed Eve out of the man, brought the woman to him, he knew her, and Adam said, This is now bone of my hones, and fiesh of my flesh. Besides, this social principle con- stituted a material part of his rationality, as it ex- panded to the enjoyment of his Creator, as well as to his earthly companion ; and certainly so long as they continued in innocency, its operation must have produced the charms and the bliss of Paradise ! Still this principle was not in the absolute govern- ment of Adam, the Lord God placed the tree of knowledge of good and evil as a test or law of obe- dience, and therefore said unto him. In the day thou eatest thereof thou shalt surely die. They did eat thereof, and it is seri^^usly afflicting to us to per- ceive the demoralizing effects which it produced upon their social principles, for tlie woman being first in the transgression, she violated it in her own breast, and then towards her h^usband's happiness ; and when both had sinned, they debased the same principle towards God, and under a consciousness of their evil, they both with fear fled to conceal themselves from the presence of their Creator. After their expulsion from Paradise, we see the various effects of this vitiated principle in their pos- terity, both in the line of Cain and in that of Seth, until the destruction of the old world by the general deluge. In the history of mankind through successive generations, from the days of the flood to the pre-» 276 The Saints of God personalis/ sent hour, nothing is more rational and necessary to be believed, than that man is still under inviola- ble obligation to his Creator ; and also by know- ledge of each other the inherent social principle is excited into action, and from thence is produced the bond of every kind of society which have, or still exist, in the world, whether for good or evil purposes. And although, like Adam in Paradise, we see not the tree of knowledge of good and evil, yet God has not left us without a law to convince us of his right to our affections and obedience, as well as to demand our love to each other. This law was delivered by the ministry of Moses in the Old Testament, and in the New it was divinely sanctioned and enforced by Jesus Christ, the Son of God. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and gj'eat command- 7nent. And the second is like unto it; Thou shalt love thy neighbour as thyself. On these two com- Tnandments hang all the laio and the prophets.'^ This is that universal law which binds all mankind to the authority of their Maker ; it is the same in substance and design as the prohibition given to Adam in Paradise ; it is the standard of human perfection that cannot be exceeded, and the least transgression merits the punishment of death; it meets the powers of the soul both towards God and our fellow creatures ; it forms the rationality of man, and is of perpetual and eternal duration. For * Deuteronomy vi. 5, Leviticus xix. 18, Matthew xxii. 37 — 40. knoiowg each other in HeaTcn. 277 verihj, I say unto you, said Jesus, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Matthew v. 18. Now where is the man that has obeyed this \aw1 Has not all flesh corrupted its way upon the earth 1 Is not our foolish heart darkened? Are not our passions so contaminated with evil, that instead of loving God with all our heart, and our neighbour as ourselves, it has been the very reverse. And had not God made provision for us in the council of his grace by the gift of his Son Jesus Christ, by whom his law was fulfilled, and the lapsed principle in man is restored, instead of recognizing each other in heaven, by the same social principles, we should only have known each other in future misery. In the PERSON and holy life of Jesus, the Son of God, the second Adam, the Lord from heaven, we not only see the perfection of knowledge as the wisdom of God, but the social principle of humanity required by the law of our creation, shining with the most ineft'able lustre! How sublime was his devotion, and how pure was his love to his Father, and how strong was his love to the guilty sons of men ! You are toT3 in the fourth chapter of Gala- tians, that in the fulness of time God sent forth his Son, made of icoman, to answer the first pro- mise of restoration, and that he might take upon him a sinless human nature, he teas made tinder the law, that he might exemplify the virtues in his personal obedience, honour its precepts as our Surety, and by bearing its curse, to redeem them 278 The Saints of God personally that are under the laic, so that me might receive the adoption of sons. This is not all, but with the adoption of sons, Christ, by his Spirit, regenerates the souls of his redeemed, that they become new creatures in Christ Jesus; spiritual knowledge is conveyed to their minds by the use of the Gospel, and the lapsed social principle of the soul is so happily restored, that such persons are enabled to call God, Abba, Father, and as such love the Lord their God with all their mind, heart, and soul, and their neighbour as themselves. How astonishingly great is this change! The fallen creature man so saved, and so restored to the spirit of the law, as to love his Creator, and as a new creature to be under the law to Christ, and to love his God as his ever- lasting Father, from the principles of redeeming, adopting grace ! So true is it icc love God because he first loved us. 1 John iv. 19. Behold! Paradise restored upon a foundation that cannot be destroy- ed. Well, therefore, might the angels sing at the birth of Messiah Jesus, Glory to God in the highest, and on earth peace, good will toward 7nen, since such happy and such glorious effects are produced. And see also, my aged reader, the perfection and pure virtue of humanity and its law exemplified in the person and character of your Redeemer, while the fulness of the Godhead dwelling in him bodily, prove him to be an almighty glorious Saviour, worthy of your highest confidence, adoration, and praise. I presume it will be gratifying to the reader to knowing each other in Heaven. 279 see how these restored principles operated upon those who professed them in the days of the apos- tles, by forming a spiritual union with each other for the purposes of worshipping God, obeying the commandments of Jesus Christ, and enjoying their social happiness. Those societies in the New Tes- tament were called, 7Vwn is thine: May entile V vers their course prolong. While thine, the praise, is all our song. Doddnd^e. A WALK TO THE VILLAGE OF EMMAUS. O lead me to that happy path. Where I my Lord may meet ; Tho' hosts of foes begird it round, Tho' briars wound m}' feet. Cheer'd with th)' converse, I can trace The desert with delight ; Thro' all the gloom one smile of ihine Can dissipate the night. Emmaus was a small village about seven and a half miles north of Jerusalem. It is said to have been once very populous, but was burnt since the death of Herod the great by Varus, the Roman governor. Here were fountains and hot baths, sup- posed to possess medicinal virtues. Josephus in- forms us, that Vespasian, after the siege of Jeru- salem, left eight hundred soldiers in Judea, to whom he gave this village. Its chief celebrity in Scrip- ture is attributed to its being the place to which two of our Saviour's disciples walked on the day of his resurrection, which is admirably recorded in the last chapter of Luke. The narrative con- tains such instructive information, that I cannot forbear drawing from it a few lessons, which may 300 A Walk to the Village of Emmaus. be adapted to the feelings and desires of aged Christians. The travellers were two, the name of one only being mentioned. Tliis is Cleophas. He is said to be the brother of Joseph, the reputed father of Jesus, likewise that he was the husband of Mary, the sister of the blessed Virgin, and was the father of Simon, James the Less, and of Jude and Joses. The name of the other disciple is not re- corded, but is supposed to have been Luke himself; as probably, like John, on certain occasions, he modestly concealed his own name. On the first day of the week, as our Lord arose early in the morning, these two men were walking in company to the village of Emmaus; whether on business, to see their friends, or to avoid the clamour of the enemies of Jesus, is not certain. However, as it is said, that in after times a church was built on the very spot where the house of Cleophas had stood in this village, I readily conclude that he and his companion were now walking home to his own dwelling. While on the road, the conversation of these two men turned upon the resurrection of Jesus from the dead, which they expected, according to his own prediction, would have been this very day, thereby to prove the reality of his character as the Son of God. And notwithstanding what Peter, John, and the women had said, that they early in the mornmg visited the sepulchre, found the stone rolled away, and the body gone ; yet these men were slow of heart to believe the certainty of the fact. A Walk to the Village of Emmaiis. 30 J At this time Jesus, in character of a stranger, joined their company, and interrogated tliem on the sub- ject of their conversation, which appeared to pro- duce their dejections. Immediately they recited to him the things which had taken place in Jerusalem concerning Jesus of Nazareth ; at the same time expressing their surprise that he sliould be unac- quainted with the case. To show their own interest in it, they said unto him, But ice trusted that it had been he that should have redeemed Israel; and be- sides all this, to-day is the third day sifice these things were done. Wliat an instance is this of the unbelief and impatience of the best of men, to wait for God's time to fulfil his own promise and confer his favours! This was indeed on the third day. It must have been in the afternoon, and surely they might have exercised their patience until the day had been ended. Jesus, the supposed stranger, takes up the subject, and beginning at Moses and all the Prophets, he expounded to them that Messiah was to suffer death, rise again, and thus to enter into his glory; and this, they afterwards confessed, produced peculiar emotions in their heart! The conversation continued until they drew nigh unto the village, and the shadows of the evening now began to cover them. Jesus still supporting the character of a stranger, with very great propriety made as though he would pursue his journey; but the two men having already enjoyed so much satisfaction from his company, from principles of kindness and hospitality, they gave him a pressing invitation to abide with them for the night, no doubt expecting 302 A Walk to the Village of Emmaus. to derive still greater benefit from his conversation. Jesus accepted the invitation ; and supper being prepared, he took his seat at the table. In his usual expressive manner, he took bread and blessed it, and gave it unto them. Immediately their eyes were opened, and they knew their Lord ! But Jesus, amidst their surprise, vanished away. The two disciples, after reciting to each other the warmth of their hearts, while enjoying the benefits of his in- struction by the way, and opening their understand- ing on those Scriptures which speak of the suffer- ings, death, resurrection, and future glory of the Messiah : they arose the very same hour, and re- turned to Jerusalem. Finding the eleven disciples convened together, these two men told them what things happened in their walk to Emmaus, and how the Lord was made known to them in breaking of bread ; all which excited expressions of great joy. I call this a peculiarly interesting chapter, for out of it may be drawn the most valuable information to prove the resurrection of Christ; the connexion between the Old and the New Testaments; the manner of the ascension of Jesus to heaven; with many other important jsuhjects, which cannot fail to establish your faith, increase your joy, and encour- age your hope of a glorious immortality ; and cer- tainly it cannot be read too often by a Christian, whether young or aged. We need no conviction that the actual scenes recited in this chapter, in the nature of things, can- A Walk to the Village of Emmaus. 303 not now literally be repeated ; we can no more know Jesus after the flesh, or expect his bodily- visible presence ; for the heavens have received him until the time of restitution of all things. His pro- mised spiritual presence, however, is of far greater advantage, and which he realizes to us by his blessed Spirit, through the medium of his glorious Gospel. Let us, therefore, in the use of this chapter, attempt to take, what I may call, a believing walk with Jesus to Emmaus, and may his divine Spirit instruct and animate our hearts by the way. I. Suppose, in the character of the two disciples travelling to Emmaus, we see represented two aged Christians, who, having travelled the day of life in the paths of godliness, and drawing to the evening shade, earnestly entreat the Saviour to abide with them the remainder of their earthly existence, until they pass the night of death. For frequently this is the pleasing intimacy between Christians, and sometimes with ministers, who, in early life, have formed the Gospel bond of friendship, which has strengthened on the journey, and become more consolidated and interesting as their day declines. They perceive the shades of evening advance, the animal nature fails by length of their journey ; and while the scenes of their day retire, nothing is so desirable by such pilgrims on earth, as spiritual communion with their Lord and Master. Or sup- pose we change the characters and say, Here are a couple, MAN and wife, who knowing and fearing the Lord, have spent the long marriage-day of life 304 A Walk to the Village of Enimaus. together, in the toils of domestic life, enjoyed the in- structions of Jesus by the way, proved mutual help- ers of each others joy, and now the shadows of even- ing fall upon them. Perhaps this may be the case with my present readers. What now can satisfy and refresh such an aged couple, as mutually to enjoy the consoling and supporting company of the Lord Jesus during the dark shades of old age. Ye aged, married pair, tell me if this be not the supreme wish of your hearts? But let me not forget to re- duce this even to a solitary case, whether of male or female: for it is possible you have lost your earthly friends, and as a solitary traveller, you have nearly reached your journey's end, anticipating the night of death. Like the disciples going to Emmaus, you have frequently enjoyed the presence of your Sa- viour, and he made your heart burn with devotion, while he talked with you by the way. Many may have been your private and public exertions for the honour of your Lord, and the afflicted around you, but now the night cometh, ichen no man can work. The failure of memory, languor of spirit, and the decay of animal strength, these, with many other appendages to old age, add a powerful excitement to your faith and desire to close the mortal scene in more happy converse with your risen and everlast- ing Saviour. For you can say with David, Whom have 1 in heaven hut thee, and there is none upon earth I desire beside thee. I will avail myself of the figurative parts of this narrative to describe to you the scene of declining A Walk to the Village of Emmaus. 305 life. It is towards evening, and the day is far spent, the sun is going dov/n, and the sable curtain of life will soon drop. An impression of this upon the mind, will produce those sensations which I cannot fully describe, and create a thousand serious reflec- tions, which aie unfelt in the meridian of day ! A day, from morning to evening, may comprehend the whole life of man; and to a Christian, one who is born again of the Spirit into a new and spiritual life, it may be to him, properly called, a day of grace, and the visitation of the Lord. Such a day may be attended with great variations, whether of pleasure or pain, duty or trial ; and to some such pilgrims on the road, a larger share of storm and tempest may be allotted than to others, which, while it creates reflection and astonishment at the preservation re- ceived, it fails not to make the end of the journey the more desirable. To a person who has been active in the religious world, whether by serving the Lord in preaching the Goepel, or in more pri- vate life having employed his time in going about doing good to his fellow creatures, by acts of kind- ness and charity, he eventually finds his day far spent. His pious, benevolent disposition still con- tinues, and he is not unfrequently induced to in- dulge an impression, that his natural day of hours and minutes grows shorter, which, in reality, is im- possible. On examining the reason for this sup- position, it will be found to arise from a relaxation of the powers of the mind and body, which will not admit of former exertions, though an anxious desire to do good is still retained in the generous bosom, 39 306 A Walk to the Village of Einmaus, and therefore the labour diminished. This is some- what like Paul's complaint of the body of sin, and may easily be applied to the last stages of man. When 1 would do good, evil, the evil of old age as well as of sin, is present with me ; and how to pre- form that which is good I Jind not. In what a strong light, and how impressive does this debili- tated state of man enforce upon us the example of Christ! I must work the works of him that sent me, while it is day, the night cometh, when no man can work. John ix. 4. However, like the two disciples going to Emmaus, it has been, and still is, the privi- lege of every pious person, more or less, to spend his day by walking in company with Jesus. By this you also were animated to pursue your journey ; your doubts and fears, like those of the disciples, were removed ; the roughness of the road has been made smoother, and the lime has passed away with greater rapidity and pleasure. Forget not that as sure as the rising sun ushere in the bilghtnesa of the morn- ing, and again sets to our hemisphere, and forms the night, so sure will the longest day of man ter- minate in the night of death. Let us now look at the other reason assigned by the two disciples, to induce Jesus to abide with them for the night. It is towards evening. The sun is now retiring from the travellers, and gives leave to a star to sparkle in the sky ; at any rate, to give them assur- ance that although the shades of night must neces- sarily cover them, another morning shall certainly succeed. So the evening star of promise will salute A Walk to the Village of Emmaus. 307 the eye of faith ; and in anticipation of tlte night of death, will aid the lips of an aged disciple thus to speak the triumph of hope on a resurrection morn- ing. As for me, Iicill behold thy face in righteous- ness; I shall he satisfied when I awake with thy likeness. The evening air, once affording the most delightful sensations in youth and manhood, be- comes chilling and unsupportable to the infirmities incident to age. And indeed, though in earlier life we were assisted to boar the heat, the burden, or the storm of the day, now at the close of its journey, such is the fatigue, the lassitude, and exhaustion of the weary traveller, that the evening air of afflic- tion, however gentle the breeze, overpowers the animal spirits, and calls aloud for that strength and animation which nothing but the company of a risen Saviour can produce. In proportion as the shades of evening increase, the objects with which the tra- veller was conversant in the brightness of the day, now begin gradually to retire from the sight, and all their variety and beauty arc speedily covered with a veil, and remain to him as a blank, or as ' though they never had existed. It is even so in the evening of life. The powers of memory fail, the natural enjoyments of life at once lose their beauty and their relish ; and now the good man is ad- monished that he must soon be undressed of his apparel of mortality, and be stretched upon the bed of death. No wonder that at such a fading time as this, his only wish should be for the company and the smiles of his Redeemer!. 308 A Walk to the Village of Emmaus. III. Let us now return to the two disciples who had arrived at Emmaus. We are informed that Jesus made as though he would have gone further, but they constrained him, saying. Abide with us. Will you not copy their example ] At the close of your day, when flesh and heart fail, who, or what can afford you adequate consolotion, support, and joy, but the sensible spiritual presence of your kind and gracious Lord 1 Those two disciples con- strained Jesus, used entreaties and strong argu- ments, supposing him to have been a mere traveller, and in danger of being overtaken by the darkness and danger of the night. What they knew not then concerning his real person, they knew afterwards, at his breaking of bread ; but you are no stranger to his person. It is Jesus the Son of God, crucified, risen, ascended, exalted in glory and honour for you. The very Saviour who has granted you mercy, conducted your feet into the way of peace, preserved and continued you thus fc*r on your journey, and that blessed one who alone can refresh you in your evening state. And do you not feel an ardent de- sire, by fervent prayer, to constrain this heavenly Friend to make his abode with you in your last stage of life? If those disciples addressed Jesus as a supposed stranger, certainly he is now no stranger to you ; he has expressed his kindness and favours to you at times, and in ways so abundant, which gives strength to your importunity to make his abode with you the short time you have yet to dwell in your earthly tabernacle. If the word con- strained had not been found in the text, I should A Walk to the Village of Emmans. 309 have hesitated in naming it, for the Lord delighteth to dwell with those who love him. But as it is ex- . pressive of their anxiety for his company, having, made their heart burn within them, while he talked with them by the way, surely you may recollect some such charming seasons on the journey of your life, while walking with your Lord. From this im- pression, with your increasing infirmities of body, unavoidable failure of mind, close of the day, the evening shade, the near approach of the night of death, do you not feel, do you not fervently pray, do you not even constrain the blessed Saviour with all the strength of faith and fervour of desire, that he may abide with you? If he does nat, who, or what can supply his absence] Therefore, IV. Let us mark the condescending conduct of Jesus to the disciples at Emmaus. He went in to: tarry with them, and so he will with you. It can- not possibly be uninteresting to observe the peculiar conduct of Christ, while tarrying in the house ; and possibly from thence you also may derive a few lessons of instruction. The sun set, the family in order, and the supper prepared, Jesus and the com- pany sat down to meat. Unexpectedly, the sup- posed stranger took the master's seat. According to his usual custom, and particulary when at the last passover, he took bread, and blessed, and brake it, and gave to them. The attitude, the voice, the benediction, with the attending circumstances, made a very forcible impression upon the mind of the tivo disciples. It is said, Their eyes were opened^ 310 A Walk to the Village of Emmaiis. and they knew him: and he vaiiished out of their sight; having now answered all the design of his entering into the house, and giving them testimony that he was their risen Lord. From this memora- ble occurrence, I said, you who are his disciples in- deed, may learn some useful lessons on the close of your day. Do you entreat the beloved Son of God to be your present companion, consolation, and joy t Then he will abide with you, open your under- standing, feed you with the bread of life, nourish, strengthen, and animate your spirits, so that, like those two disciples, you will not only say to others, Did not our heart burn within us while he talked with us by the way; but likewise that the Lord is risen indeed, and he is our joy in the evening of life, in the darkness of death, and hope for the bright morning of the resurrection to a glorious immor- tality'? In seeking and pleading for such sacred visits, be not discouraged, for the Saviour hath said, If a man love me, he will keep my words : and my Father will love him, and we icill come unto him, and make our abode with him. John xiv. 23. Fur- ther to encourage and assure you of his free and gracious disposition to abide with you in the even- ing of life, he even demands your attention : Be- hold, I stand at the door, and knock : if amj man liear my voice, and open the door, 1 will come in to him, and will sup with him, and he with me. Reve- lation iii. 20. One thing, however, I must add, which will form a contrast to the ease of the two disciples at Em- A Walk to the Village of Emmaus. 311 maus. Jesus vanished out of their sight ; he left those two men after dark, to travel nearly eight miles back to Jerusalem to meet their companions, for he hath said, licillnevcr leave thee, iior forsake thee. Hebrews xiii. 5. AN HYMN. No farther go to-night, but stay, Dear Saviour, 'till the break of day ; Turn in my Lord with me. And in the morning, when I wake. Then in ihj' arms, dear Jesus, lake. And 1 will go with thee. Now Lord, be with us on our way; Unveil thy face, thine arm display, Thy glory let us prove : Do thou, hiest Saviour, with us walk. That while with thee we sweetly talk Our hearts may burn with love. May we in faith still journey on, 'Till we arrive where thou art gone, And see thy face in heav'n ; Then, when in glory we shall meet, in what sweet concert shall we sit. Ami sing of sins forgiven. CennicI; A MOR]VI]^G^S VISIT From Dr. Stennett to John James, Esq. Mr. James Was a pious gentleman, who had, by industry, accumulated considerable property in his active days ; but finding the infirmities of age ad- vancing, he resigned his worldly employment, in expectation of spending his last days in peaceful retirement at a country village. To this gentleman the Reverend Dr. Stennett made a morning's visit; and as the subjects of their conversation may afford a few instructive lessons to the reader, they ^re here introduced. " Good morning, Sir," said the Doctor to Mr. James. " The air being so salubrious, and having an anxious desire to know of your welfare, I have made you a visit. Do I find you, Sir, in agreeable health?" " I have many years esteemed your visits," re- plied Mr. James : " but, Sir, you never were more A Morning^s Visit &c. 313 welcome to my hand and heart than this morning. My health has been as good as my infirm nge would allow me to expect; but recently 1 have been la- bouring under some serious depression of mind, which it is almost impossible for me to banish, and therefore your visit to me is the more welcome." " My dear friend," said the Doctor, " it must be expected in the evening of life, that we will be subjected to pains and infirmities, unfelt in more early days; and it is equally true, that the animal spirits likewise, like the sap of a tree in autumn, will be less active and incapable of supporting us under the pressure of age. Still I hope you are among those favoured persons who have a sacred source of consolation and support from your hea- venly Father, whom you know is the Father of mer- cies, and the God of all comfort^ 2 Corinthians i. 3. « I am not ignorant, nor altogether insensible, of our heavenly Father's goodness," replied Mr. James ; " no, nor of the rich salvation which he has provided for sinners, through the sufferings and death of his beloved Son Jesus Christ. These, I have professed to know very many years, and have been permitted to outlive nearly the whole of my companions, who with me, in early life, took up the cross to follow Jesus in his holy ways. But, Sir, for some time past a gloom has involuntarily and gradually spread itself over my mind, and in this dark season I have been assailed with such unusual temptations, which have nearly exhausted all my spirits." 40 $14 A Morning^ s Visit from " I am still disposed to imagine," said the Doc- tor, " that your mental depression may arise from the debility of age, and your unaccustomed retire- ment; perhaps a short journey, a change of scene, together with the cheerful company of a few friends, may tend to disperse the cloud, and restore your spirits to their former tone. Your character as a Christian, has been so many years known and ap- proved, that 1 see no just cause for indulging de»- spondency." " I make great allowance for human infirmity," replied Mr. James, " and 1 can assure you that old age has not taken me by surprise. I have long cal- culated upon those failures with which I should bs overtaken, were God to permit me tb see the last stages of human life. 1 am devoutly thankful, that although I took up the cross of Jesus more than fifty years ago, that Ihave been preserved from any gross departure from my profession; and' I well know, that 1 have a greater share of public esteem than I justly deserve. But, Sir, it is one thing to take up the cross, and be highly esteemed in a pro- fession among nn€n; and another to have the heart, in principle and practice, madie right with God. My anxiety is, lest I may have entered into the public Christian profession without having that changing grace which is inseparably connected with the sal- vation of the soul." "I must confess," said the poctor, " that sus- picion on a subject of such importance is calculated Dr. Stennett to John James, Esq. S15 1?o depress the mind, but I would indulge the hope, that it arises merely from the temptation of Satan, and that the Lord will speedily break the snare, and bring liberty and peace to your mind. Will you give me leave. Sir, to ask on what ground, and for what reason, you indulge this distressing suspi- cion 1" ^' When I bring to recollection the commence- ment of my religious course," replied Mr. James, " I do not think that I had a correct knowledsfe, and an adequate feeling of the nature, vileness, and de- merit of my si«is. They did not lie with sufficient weight upon my heart, and produce that real re- pentance which is unto life. I then thought I saw a suitableness in Jesus the Saviour, but now I ques- tion ifi had any true faith in him; and although my passions would frequently be excited on hearing, or reading of his sufferings and death, I question whether it was not the mere excitement of natural passion only, without possessing sincere love to him. Besides, I do not recollect any remarkable incident or impressions, which many other converts can re- cord. The whole process was so easy and gradual, that if it had been of the Lord, I think some stronger marks would have remained, so as to pre- vent my present doubts and fears." Doctor Stennett very feelingly said, " From what I have been taught to know from the Scriptures on God's work of grace upon the soul of man, and what I have experienced in my own heart, as well as by 316 A Morning's Visit from the conimunications which I have received ffom others, whose conversion and godly life I dare not call in question, I will offer you a few observations. God, by his grace and truth, generally operates upon the mind of man, according to its previous state and habit. For instance, those who were more moral and sedate, like as you were, usually receive more tender impressions and gradual in- struction, than others whose temper and conduct classed them among the more open enemies to vir- tue and to God. For it is well known that such open transgressors are more powerfully impressed with a sense of the evil of their ways, and are brought down much lower in penitence at the feet of Jesus for mercy. This difference is very observ- able in the conversion of ISlathanael and Saul of Tarsus, and likewise between Mary Magdalene and Lydia, whose characters and conduct were widely different from each other, previous to their obtaining mercy from the Lord Jesus. I will also say, that in the first spiritual exercise of the mind, it is only requisite that a person should have such a view of himself, and a humbling sense of sin, as shall convince the conscience of the absolute need of Christ the Saviour, which, under the influence of the Spirit of grace, will not fail to lead him to the heavenly Father for pardon and acceptance. But, my good Sir, the more deep and more humiliating knowledge and feeling of sin in its defiling and destructive influence upon the body and soul, are reserved for an after period of life, when the bur- dened mind will enter into the feelings of Paul, Dr. Stcnnett to John James, Esq. ?tVt who exclaimed, O icretched man that I am ! who shall dcliTer me from the hodij of Uiis death ? Such a person as this will frequently find it necessary to dohis first work 0^ faith, repentance, and love, over again ; and which is sometimes performed with such earnestness and feeling, as though he had never performed it aright before. Let me there- fore say, that God's work in the heart of man passes through many editions, and with many addi- tions too ; especially with a man that has lived to your age. As to your not having had any remark- able incidents accompanying your early exercises of mind, it is not very material, for it does not be- come us to limit the Holy One of Israel in the mode of his operations. In man's natural birth, some are introduced to life with remarkable ap- pendages, w hile the greater part of them have none to notice ; and it is so in the spiritual birth. Be- cause there were no such extraordinary appendages attendmg us, shall we, in the one case, say that we are not born 1 and in the other, that we are not born again of the Spirit ? The one would be as inconsistent as the other. Let us rather see if there be life in us, if we breathe towards God and Christ in fervent desire and in humble prayer. And as there is no life without some motion, let us examine if it be our daily concern to walk with God and do his will on earth. These will give good proof that we are alive, let the time and manner of our birth have been what they may." At this Mr. James appeared to blush, and replied, 318 A Morning's Visit from " Be it far from me to limit or dictate to the Almighty in his conduct with me. His goodness to me has been infinitely beyond my desert and praise! if for nothing else, in granting me so many years upon earth, and crowning me with the smiles of his providence. Had he done nothing for my sinful soul, and suffered me to continue in mine iniquities, beaven, earth, and ray own conscience, must have pronounced his conduct just. Still I have laboured Under a strong impression, that I had deceived my- self; my sins have grown with my years, and the feeling sense I now have of their number and ma- lignity, poisoning my body and soul, while they mix with every duty I perform, so that the mind has yielded to despondency. Notwithstanding, I most cheerfully confess, I am anxious to attain true faitli, that I may place my firm dependence alone upon God's free sovereign mercy and grace. I see my absolute need of pardon in the blood of Jesus. I am most seriously convinced that I cannot be ac- cepted but in the righteousness of the Saviour; and that it is his Spirit alone that must guide m-e into all truth, and give me increasing faith, repent- ance, love, hope, and every thing else I need; and for these blessings 1 daily pray at the throne of God. Your remark that we ought to examine the reality of our life, rather than the circumstances of our birth, is perfectly correct, and I wish to im- prove it for my future consolation. " Such views and feelings as you now express, my dear Sir," said the Doctor, <' cannot be pro- Dr. Sttnnett to John James, Esq. 319 duced by the natural heart of fallen man ; and I may say to you, as the Lord said unto Peter, Flesh and Mood hath not revealed this unto you, hut my Father ichich is in heaven. Matthew xvi. 17. I have no doubt but that the Spirit of Vight will soon shine upon your mind, and so revive his work in your heart, that in the midst of the days of your old age you may attain peace and joy. If you will favour me with your Bible, I will take the liberty of mark- ing two or three passages for your after considera- tion, and I devoutly pray that they may contribute to your consolation."* The gentlemen now proposed to take a walk in the pleasure garden. As they passed the various beds of flowers, they mutually indulged their reflec- tions on the beauties of creation, and the munifi- cence of the Creator. They arrived at the centre of the garden, where &tood aft excellent sundial upon an elegant pillar of marble. The sun casting its meridian rays upon the dial-plate, induced Dr. Stennett to take out his watch in order to deter- mine the correctness of its time, and thus addressed his friend : " This dial, Sir, is an excellent piece of workmanship, and a pleasing ornament to your garden. But what would be its real use if the sun did not shine upon it to give you the time of day 1" " None at all," replied his friend ; " it would only become an ornament." " Just so is the Bible," said the Doctor; " the dial-plate contains all the true * Psalm li. 11; 12 J Isaiah I. 10 j Micah vii. 18, 19, 20. 3:20 A 3Iorning's Visit from lines, and the stile is formed and elevated in the middle, so as to produce the shadow, in order to determine the time. But if the sun's rays did not fall upon the stile, the engraved lines and figures would form no directory to us in the midday, any more than in the shades of the darkest night." " True indeed," replied Mr. James, " and I may say, if no light shines upon the dial, in vain may we look for the hour of the day." " The word of God," continued the Doctor, "is as a sacred dial; it contains all the lines of divine truth necessary for man to know ; but we perceive not these lines un- less Jesus, the Sun of Righteousness, shines both upon it and upon our minds, for indeed divine truths must he spiritually discerned. Then it is, that m our measure we shall see the truth as God sees it, and as our Saviour expresses it. The truth shall makeusfree. John viii. 32. You perceived, Sir, that I set my watch by this dial, believing that it is true; I therefore recommend you, when reading the word of God, earnestly to pray that the Lord may grant you the light of life, and this will be the best way to set your heart right with God." Advancing to the end of the garden, they entered into a rural arbour, which was elevated upon a grass mound, and gave a commanding prospect of the whole en- closure and the surrounding fields. Having taken their seats, the old gentleman said, " Here I fre- quently retire to meditate, and too often have in- creased my mental depression. I generally bring my Bible in my hand, and have often read it under the influence of so much unbelief, that instead of Dr. Stennett to John James, Esq. 321 profit, I lost the little composure with which I opened it. I hope, however, I shall never forget your remarks on the sundial, and hope to make application of them to myself in future." After exchanging a few sentiments with each other on the variety and beauty of the scenery around them, the Doctor took the liberty of thus addressing his friend : — " In the various conflicts which I have endured within my own breast, whenever my mind has been overshadowed with a cloud, I have generally found that there was some existing cause within myself, why the Lord was pleased to suspend his sensible presence from me. From this impression, especi- ally as you have been so free in unbosoming your case to me, will you permit me, Sir, to ask, whether in your recollection there may not have been some occurrence which has produced your present de- pression "?" Here the good old gentleman heaved a sigh, and then proceeded : — " When I entered into the sixtieth year of my age, I more sensibly felt the symptoms of approach- ing mortality, and having been very active and suc- cessful in my days, I contemplated the utility of adjusting my temporal concerns, that I might retire to private life. God's command to Hezekiah, Set thine house in order: for thou shalt die, and not live, made a very forcible impression upon my mind, and aided my determination to retire. Immediately I entered into an investigation of my extensive 41 322 A Mornmg's Visit from concerns, and soon discovered that their adjustment and close would require the utmost exertion. To effect this design, and to make my property the more valuable, I was under the necessity of enter- ing into all variety of business, as much so as though I were just entering into public life, instead of going out of it. The relish and love of the world revived in my breast, and I began to regret that I should so soon bid it farewell for ever. During those months of exertion, I found little time for meditation or reading the Scriptures^ and my pri- vate devotions lost their energy, and dwindled into formality. I did not allow myself to omit the public duties of the Lord's day, but I soon lost much of that satisfaction I once thought I possessed in the public services of the Lord, and in hearing his Gospel. Eventually I, succeeded in bringing my temporal concerns to a desirable issue, and retired to my present haHtation, with the full expectation of enjoying ease and tranquillity the remainder of my days. Not long after this I began to feel the efFectSf of inactivity ; the gloom I mentioned to you gradu- ally stole upon my mind ; I wished to walk with God, and fill up the day with Christian duties, but instead of which, I read in vain ; the conversation even of ray pious visiters afforded me very little pleasure, and my nights were more frequently spent in gloomy reflections, instead of enjoying serenity. I am not inattentive to the wants of the poor around me, and to supply their need is the only pleasure I enjoy in the performance of religious duty ; every thing else is done beneath a shade. Thus, Sir, I J)r. Stennett to John James, Esq. 323 , fiave answered your question ; and having confi- dence in your piety, and knowledge of human na- ture, as well as the ways of the Lord with his peo- ple, I have freely opened my mind to you, in the hope that your kind directions may receive a smile from above to effect my consolation." " How true is it," said Dr. Stennett, " that we are of the earth earthy, and that the friendship of this woT'ld is enmity with God. James iv. 4. It has often been said, * that it is difficult to make an empty bag stand upright ;' and it appears also, that a man may have a full purse, and yet be void of real happiness. It is not uncommon that a person having, through a long life, been active in accumu- lating a competency, thinks it a duty to retire from the busy world, in order to enjoy ease through the evening of life; but how many meet with a disap- pointment! Whenever a change of this kind be- comes desirable, the greatest caution is indispensa- bly necessary. As a sudden transition from activity to ease frequently becomes unfortunate, provision should be made to keep up some employment suited to age and inclination, that nature, if I may so say, may lie down easy. It is well known, that without this caution, the change of habit, from industry to ease, frequently produces unexpected diseases ; and the accustomed objects and scenery of the busy world retiring from the sight, the mind gradually sinks into shade, for the want of objects to keep it in action. This is peculiarly the case in old age, when the mental faculty fails, ^24 A Morning's Visit from and expedient becomes requisite to keep up the action, or it becom;;s a burden and a source of dis- quietude to itself. Perhaps this, Sir, may in some degree apply lo your case ; if so, according to your remaining strength, I would recommend you to use as much active and gentle labour as possible, whether in your garden or fields, which ever may suit your inclination, even if you pull down one barn to build up another. This exertion will strengthen the nervous system, preserve your ap- petite, and, if I am not mistaken, will contribute to disperse the gloom, and make you more animated in your Christian duties. Although at present, like Job, you may go mourning without the sun, and, like David, weeping may endure for the night, yet joy shall come in the morning. The very feelings you possess are strong indications that God has begun that good work in vou, which he will never forsake, but perfect it in the day of the Lord Jesus. You have abundance of this world to feed upon, but it will not satisfy you without the smiles of your Saviour ; and let me assure you, that I consider all the painful impressions of your mind as the prelude to God's most gracious visitations to your heart, so that when the hour of your departure shall come^ you may Set like the suo, nor cloud possess! 1 must now beg leave. Sir, to say, that I have staid with you beyond the time 1 intended. I have yet another visit to make this morning, in favour of a bereaved family, and I will indulge the hope, that Dr, Stennett to John James, Esq. 325 on my next call, I shall find you in possession of serenity and joy : For be assured, that such changes and feelings as you have described, are not usual with persons in a situation like yours, and are calculated to produce self-examination, humility, and a greater confidence in Christ, who alone must be the fountain of your happiness on earth, as well as in heaven. You are now situated in what I may take the liberty of calling an earthly Paradise ; and as we arc all too fond of the world, and perhaps you may have anticipated more ease and pleasure in your present retirement than would have pro- duced your best interest ; let, therefore, your pre- sent feelings, combined with your advanced years, excite your more anxious desires for the Paradise above, which, instead of depriving you of earthly enjoyments, will aid you to make a better use of them, and habitually prepare you to exchange your complaints and tears for joys that shall ever bloom in the Paradise above: so, my dear friend, I offer my hand, and bid you good morning." THE TEARS OF JESU.S, What solemn sight is this appears? The So7i of God bedew'd with tears! Trace, O my soul, with sad surprise. The sorTows of thy Saviour's eyes; For whom, blest Jesus, I would know. Doth such a sacred torrent flow ? No hrother tlier^, nor fiiend I see. But sons of pride and cruel' y. .Doddridge, altered: r- The Messiah of God, who in the fulness of time was to come into the world, was predicted by Isaiah, as a man of sorrows, and acquainted with grief. The reason for which is assigned by the same pro- phet, He was icounded for our transgressions, he was bruised for our iniquities ; the chastisement of our peace was upon him; and with his stripes we are healed. We believe that we have found the Messiah in the person of Jesus, the Son of God, whose whole life was a continued scene of pain, sorrow, and distress, terminating in his death upon the cross; and according to the same prophet, by his soul being made an offering for sin. Isaiah liii. These acts of Christ form the hope of the guilty. The Tears of Jesus. 327 and no subject equal to this is more strongly inter- woven in the texture of every believing heart. The history and virtue of the sorrows of Jesus form the sources from whence alone sacred joy flows into the heart of man ; and for these reasons I purpose to indulge a few considerations on the tears of Jesus, and at the same time sincerely wishing this subject may afford instruction and consolation to the aged Christian, by aiding him to moralize on his own tears by meditating on those of his Saviour^ It is not improper that we should devoutly make an attempt to ascertain the quality of the tears of Jesus, and this will naturally aid us to meditate on two well known occasions when Jesus wept. Human tears, flowing from the eyes, are formed from that peculiar limpid fluid secreted by the lach- rymal glands. This fluid is naturally designed to preserve the transparency of the cornea, by keeping it moist, and removing from it foreign substances. In man a preternatural flow of tears is excited by diflferent passions of the mind, especially by grief. The human tear has been examined chemically, for the purposes of ascertaining its constituent parts, and its pacific gravity, the result of which is un- necessary here to be recited, for our inquiry is of a different kind, and directed to moral purposes If the philosopher may derive advantage by analyzing the natural tear, so when we reflect on the dignity of Christ's person, and the peculiar nature of his sufferings, we are disposed, by the use of the Scrip- 328 The Tears of Jesus. tures, to inquire into the nature and quality of the tears which he shed. I. Fear is peculiar to human beings, and is the result of our transgressions, arising from the pollu- tion of our nature, and our exposure to misery, else we could no more have wept than could Adam in his innocency when placed in the garden of Eden. In Christ, the second Adam, was no sin, for he was holy, harmless, imdefiled, separate from sinners ; therefore, the tears of Jesus were not like ours, impregnated with the brine of sin, hut evinced the purity of his humanity, which was without spot and without blemish. II. The tears of men usually start from their eyes, occasioned by the conflict between the disor- dered or disappointed passions within their breast. But no such conflicts were ever produced in the bosom of Jesus. His very enemies were objects of his pity. The disobedience of Peter met with a sufficient reproof from the piercing, compassionate eye of his Lord, to compel him to retire and weep bitterly ! Jesus endured the contradiction of sin- ners against himself; but when he was reviled, he re- viled not again ; and even upon his cross he prayed for his very murderers ; but then we are not told that he shed a tear. His goodness, piety, benevo- lence, magnanimity, truth, and all his excellencies were in perfect unison with each other, so that his tears could not have flowed from the weakness of his human nature, nor the conflict of passion against The Tears of Jesus. 329 the rage of his enemies. His bosom was a perfect calm, his joys were grave, his grief just, and those tears which dropped from his eyes were worthy of himself. III. The tears of Jesus were transparent drops^ forming so many mirrors, in which appear his ten- derness, compassion, and love, to guilty men. They were tears of sincerity, and not of dissimulation or hypocrisy, like the tears of those who anciently were hired to weep for the dead. Jeremiah ix. 17, 18 Men of corrupt minds, for their personal ad- vantage, may train their passions with that dexterity as to produce tears upon every occasion that may be likely to impose upon others. What our Sa- viour said to the weeping daughters of Jerusalem, when bearing his cross to Calvary, may indeed be applied to himself, Weep not for me, but for your- selves, and for your children. Luke xxiii. 28. The tears which flowed from his eyes were a generous expression of his heart to others, under the accu- mulation of their sufferings, and which, by no means could enrich himself. IV. The dignity of his person, as the Son of God, enhances the virtue and value of his tears. We dare not say that the Divinity can either suffer, weep, bleed, or die, but the combination of the two natures in one person, the fulness of the Godhead dwelling in him bodily, must unquestionably en- hance the quality of every action he performed, and every tear which he shed. When David waa driven 4% S30 The Tears of Jesus. from Jerusalem by the rebellion of Absalom, and went up by the ascent of Mount Olivet, and wept as he went up, and all the people went up with him, his tears must have been more highly expressive than those of others who were with him, because he w^s king over all Israel and Judah. 2 Samuel XV. 3Q. Therefore,, when w© see Jesus bathed in tears, as the Son of God, the King of kings, and Lord of lords, must we not confess, that every tear which he shed, was of that dignity not pos- sessed by the eye of mortals. Here human sym- pathy and divine compassion are most charmingly combined together in the expressive tears of Jesus, the friend of sinners, and certainly they demand our highest veneration ! V. Our considerations on the tears of Jesus, as a Redeemer and Mediator between God and man, will further evince their value. Paul informs us in the fifth chapter of his Epistle to the Hebrews, that Christ , as a Priest for ever after the order of Mel- chiscdec. Who in the days of hisjiesh, when he had offered up prayers and supplications with strong cry- ing and tears unto him that was able to save him from death, and ivas heard in that he feared. Ver. 6> 7. The design of this great High Priest coming in the fleshy was to give himself, body and soul, as a sin- offering and a ransom to the provoked justice of God for the redemption of his people. In the performance of this great work Jesus poured forth strong cries and tears, whether in the solitary wilderness, or in the garden of Gethsemane ; and impresses us with The Tears of Jesus. 33i a conviction of the sorrows he endured, and the fervent devotion of his soul in supplication to his Father. The limits of our paper will not allow me to make more than one observation upon this part of our subject. It is this, as Christ came to save his people from their sins, wi^h all their awful con- sequences, our Saviour hath described them in their truest colours, particularly so as they relate to a future state of punishment, which he frequently de- scribes as a state and place in utter darkness, where shall be weeping and gnashing of teeth. Luke xiii. 28. Jesus, tlterefore, to save his redeemed from that wrath to come, and from those bitter tears, he shed both his blood and his tears. This gives us another view of the tears of Jesirs, not only expressive of his compassion, but of their value and their merit, which demands our gratitude and praise ! We must conclude these remarJis by saying, that the tears of Jesus were the seeds of his future glory. For we see Jesus, icho for the suffering of deaths is now croicned with glory and honour. The word of God assures us, that they that sotc in tears, shall reap in joy. How strikingly was this verified in Jesus, the man of sorrows, and acquainted with grief^ who for the joy that was set hefore him, endured the cross, despised the shame, and is set down at the right hand of the throne of God. David expresses the same important subject, and exemplifies it under the expressive similitude of the labouring husband- man. He that goeth forth and weepeth, bearing precious seed, shall doiditless come again with re- joicings bringijig kis sheaves with him* Psalm cxxv i . 332 The Tean- of Jesus. 6. How justly was this verified in the true David, Jesus the Son of God ! He came forth from the bosom of his Father ; at the age of thirty years he assumed his public ministry, weeping for the sins and ignorance of the people, bearing the precious seed of his Gospol ; and having completed his work upon earth, he returned to the bosom of his Father in glory. In the last day Jesus will come again, bringing his sheaves with him, the souls of the re- deemed, as the produce of the harvest of his grace, or, as Paul expresses it, At the coming of the Lord Jesus Christ with all his saints. 1 Thessalonians iii. 13. Thus we have presumed, by the use of the Scrip- tures, to examine the nature of the tears of Jesus ; and we are compelled to confess, that they were transparent and free from every taint of impurity, and therefore the very reverse of our own. They fiowed from the love of his heart, without the agitation of passion ; so transparent were they, that every drop was as a glass, in which you might be- hold the perfection of his character as the Son of God, and his good will to man. None but the Son of God could have shed such meritorious tears ; and eventually we shall see him return, not in tears, but with triumphant majesty, and glory beaming in his eyes ! We will now adveVt to the two occasions recorded in the Gospel, on which the compassionate Saviour indulged his tears. In the town of Bethany, about two miles fror^ The Tears of Jesus. 333 Jerusalem, lived Lazarus and his two sister's, to whom Jesus made frequent visits for their instruc- tion. Nowj it is said, Jesus loved Martha, and her sister, and Lazarus ; but such expressions of the Saviour's kindness are by no means designed to secure any person from the common evils of life, nor from the stroke of death. Lazarus is taken seriously ill, and a messenger was sent to Jesus at Jerusalem, saying, Lord, he ichom thou lovest is sick! Christ delayed his visit,, not for the want of affec- tion, but with a design to express his greater re- gard, and to show forth his gUtry. Lazarus died, and had laid in his grave four days. Jesus arrived at Bethany, and after some very interesting conver- sation with the family, he inquires the place of in* terment, and he was invited to visit the grave. At this Jesus Acept; and being accompanied by the surviving sisters and many of the Jews, he arrived at the spot. At his orders the stone which lay at the mouth of the cave was removed, Jesus lifted up his eyes and prayed to his Father, and then with a loud voice cried, Lazarus, come forth, and instantly the dead man sprang to life ! It has with great propriety been said, that there is an expressive language in tears, for they speak as they flow. Let us, therefore, listen to the voice of those tears which Jesus shed at the grave of Lazarus, for their language must have been divinely expressive. Certainly they give us a fine expression of his condolence, and the sympathy of his heart for a family bereaved of an affectionate and valuable S34 The Tears of Jesus. brother; and enforces that humane admonition, Weep %cith those that iceep. We are at no loss to say, that they were the tears of friendship, for when the Jews beheld him weeping, they exclaimod, Bthold how he loved him ! Jesus, now standing in the midst of the grave yard, beheld the monuinents of the dead, and the hillocks of the graves, his heart could not but feel for the demerit of sin, the slaughter of death, and the degradation of mortals ; all which drew tears from his eyes. Notwithstanding the great piety of the bereaved Martha, Jesus wept on hearing the expressions of her doubts, and limit- ing his power to save ; for our doubts are great sins, and require the compassion and forgiveness of the Saviour. Nor can we forbear saying, that they were the tears of extreme sorrow, for it is twice said in this affecting narrative, that Jesus groaned m himself, for not a tear did he shed that did not cost his heart a groan ! The tears of Jesus, therefore, demonstrate that he was truly man, subject to the same impressions as ourselves, yet without the alloy of sin. But the close of the scene proclaims him to be the Son of God, with power ; his tears were the harbingers of a display of his Godhead ; his accents aroused Lazarus from the sleep of death, and he once more joined the society of his friends, and walked in the light of the living. From the display of the Saviour's compassion and power, woll might many of the Jews who accompanied Miry helium on him, and well may we rejoice in the tenderness of his heart. The fears of Jesus. 335 Tlie eye of Jtsus wept, It (iropt a holy (ear, When Mary's brotiier slept A fneiid to Jesus dear: Dtliglitful tlioug)jt ! That blessed eye Still beams with kkidiicss in the sky. The other occasion on wliich Jesus shed his tears, was on his public and last enterance into Je- rusalem; the circumstances of which, Luke, in his liineteenth chapter, has minutely recorded. Jeru- salem was the ancient city, the metropolis of the Hebrew nation, the seat of its kings, and especially the place of worship to which all the tribes of Israel were enjoined to repair. To this people successive prophets had been sent in the name of the Lord, and in this temple sacrifices were offered upon their altars. But the hypocrisy of the priests, the cor- ruption of their ordinances, their perversions of the Old Testament writings, the profligacy of their man- ners, and their rejection of the Messiah, brought down the displeasure of God upon them. At this time the Jews were in bondage to the Romans, and many of their civil privileges were forfeited. Jesus, according to the flesh, was of this nation, and sub- jected himself to the ceremonial laws of its temple, preached to them the things of the kingdom of God, explained to them the writings of their prophets, and forewarned them of the impending awful judg- ments of God upon them. Jesus now riding into Jerusalem, accompanied by many of his disciples, a large concourse of people, ichcn he was come near, he beheld the city, and wept over it, uud made the most pathetic e,XGlamatioB on the hardness of 336 The Tears of Jesus. their hearts, the loss of their privileges, and the in- evitable destruction which should ensue. Thus the compassionate Jesus, as a man and a prophet, wept over this criniinally devoted city, whose destruction was inevitable. As the Messiah, he knew that through the ignorance and misrepresentation of their priests and elders, they had subverted the de- sign of the Old Testament prophecies, and were taught to look for a temporal deliverer, instead of the Holy One of Israel, who was to bear our in- iquities, make his soul an offering for sin, and thus fulfil the purposes of God in the salvation of his people. For the hardness of their hearts Jesus icept over them ; for by their unbelief the Jews closed the door of hope against themselves. The event verified the just cause of the Saviour's tears, for about forty years afterwards the temple was de- stroyed, Jerusalem was left as a plowed field, and the Jews have remained in dispersion to this day. I will venture to make one other reflection on Jesus weeping over Jerusalem. -The Saviour knew that although the Jews should be scattered in wrath, yet in the fulness of time they should be gathered in mercy. The veil shall be taken from their eyes, the Gospel shall be received, and that ancient rem- nant turn unto the Lord, whom their forefathers had crucified and slain. Jesus now wept, foreseeing their destruction. His tears fell on Israel's ground. May we not say that they prepare the land of Pales- tine to receive the good seed of his kingdom, and that evrntually the Jews shall be converted, and according to tiie prophetic prayer, the Holy One of The Tears of Jesus. 537 Israel will establish and make Jerusalem a praise in the whole earth. Isaiah Ixii. 7. Who no\v but must perceive the strong contrast between the weeping Saviour and the thoughtless sinner ! Jesus weeps for the guilt and miseries of man, while the careless sinner, like the hardened inhabitants of Jerusalem, sheds not one tear for his sins, nor the apprehension of a lost soul. Reader, is it so with you? Let the humble penitent know that the tears which J^sus shed while upon earth, were as so many beautiful mirrors of that com- passion and grace which he now possesses in hea- ven to sare the chief of sinners. Go then, humble sinner, go to the throne of mercy, for the language of every tear, and every drop of blood is, Look unto me, and he ye saved. — The afflicted Christian, who walks this vale of tears, should learn, by meditation, to mingle his tears with those of his Saviour's, for this wiil, my suffering friend, sweeten the bitterest cup of your sorrow. But you, my aged reader, who are often bowed beneath the weight of years, the infirmities of decaying nature, and more so by the increasing debility of the mind, and the greater evils of the heart, often dropping the melancholy tear in prospect of the grave, think, O think, of the tears of your compassionate Saviour ! Forget not him who wept at the grave of Lazarus, and who can amply support your depressed mind, and console your spirit, in prospect of your own. So sure as Jesus wept on earth, and is novv enthroned in glory, so sure will he guide you through the vale of death, 4^ 338 The Tears of Jesus. and receive your spirit in the mansions of felicity, where no tear shall again start from your eye, but where you shall see him as he is, full of love and glory, and where, with a glorified body like his own^ you will sing his praises for ever and ever. Did Christ o'er sinners weep ? And shall our cheeks be dry I Let flooda of pi-nittutial grief Burst forth from every eye. The Son of God in tears. Angels with wonder see! Be thou astonished, O my soul ! He shed those tears for thee. He wepi that we might weep, * Euvh sin demands a tear : In heav'n alone no sin is founds And there's no weeping there. Joy beams in every eye. And fills each holy heart; All join to sound the triumph high, In praise to bear their part. BARZIL.L.AI AXD DAVID. Who hopes a friend should have a heart Hiraseir, well furnisb'd for the part. And ready on occasion. To show the virtues that he seeks ; For 'tis an union that bespeaks, A just reciprocation. Cowper. There is something in the history of an old man which seldom fails to afford lessons of instruction. Of Barzillai we have no information, except his generous attention to David when in a state of exile, and which is recorded in the nineteenth chap- ter of the second book of Samuel. Driven from his throne by the usurpation and unnatural rebellion of his son Absalom, David, with a few of his friends, fled to the land of Gilead, and made a sort of en- campment at Mahanaim, which happened to be the very place where, many years before, Jacob was succoured by angels, at the time when he fled from the angry face of his brother Esau. Near this place, at Rogelim, lived Barzillai, who, with others of hia rich neighbours, supplied David and his men with 340 Barzillai and David, necessaries for their support; and on the event of his restoration, accompanied him over Jordaa, and then returned. I purpose to make the account we have of this venerable old man the subject of a few reflections, under an impression that it may contribute to the instruction and pleasure of the reader, I. We are informed that Barzillai was a very great man. In worldly possessions he must have been so, or he could not have so liberally supplied the wants of David and his companions. The en- dowments of his mind, and the experience he had gained in so long a life, must have been very great; and whether he had sustained public offices as a magistrate or judge, the public opinion of him was that of a very great man. His very advanced age, ten years beyond the usual age of man, with his venerable appearance, must have added much to the greatness of his character. But if his kindness to David and his men in distress be received as an expression of the general texture of his heart, we may certainly say, that he was a very great man in acts of benevolence, kindness, charity, and love to his afflicted fellow creatures. Whether by influ- ence or not, it appears from the seventeenth chap- ter, that Shobi and Machir, two of his rich neigh- bours, mutually supplied the wants of the exiles. And as a copy of the bill of fare, if I may so call it, or list of articles with which they supplied the peo- ple, is recorded in the two last verses, with the reason which excited their kindness, I will tran^- BarziUai and David. 341 cribe it. They brought beds, and basons, and earthen vessels, and icheat, and barley, andjionr, andjmrch- ed corn, and beans, and Icntilcs, and jjarched pidsc, and honeij, and butter, and sheep, and cheese of kine, for David, and for the peojyle that iccre with him, to eat: for they said. The ^jeople is hungry, and weary, and thirsty, in the icilderness. How good and ho- nourable it is, when persons of opulence and age in a neighbourhood are equally possessed of benevo- lence, to relieve the wants of the needy ! But after all, may we not say, that old Barzillai was great in the fear of the Lord I for this alone, accordinir to the language of Scripture, constitutes a great man ; nor do we ever apply it to a bad man, whatever may be his situation in society. The whole of his con- duct to David and his afflicted people was strongly marked with all that seriousness, solidity of judg- ment, and kindness of heart, which could be the effect of nothing else than the fear and reverence of the God of Israel; and certainly this forms the just character of every great and good old man, find h^i where you may. II. The conduct of Barzillai to David, when God, by his providence, called him back again to possess his throne in Jerusalem, is peculiarly honourable to his character. Absalom, while pursuing his father, was put to death, his army routed, and David is wel- comed to return to Jerusalem. Old Barzillai partook of the joy, and oftered to accompany the king over Jordan. This was certainly an expression of his -attachment to David, and his wish to pay him the 342 Barzillai and David. greatest, as well as the last expression of his friend- ship, notwithstanding the greatness of his age, and the natural infirmities which he may have had ; and surely he is justly entitled to our admiration for the noble and generous spirit which he possessed. And the king said unto Barzillai, Come thou over with me, and I will feed thee with 7ne in Jerusalem. This is a fine expression of David's grateful heart, for the favours he had received from this good old friend. Barzillai had fed him in the wilderness, and in return David invites him to partake of the hospitalities of his court. By the hand of Barzillai he had been refreshed in his gloomy exile ; now he invites him to Jerusalem, to share in the triumph on his rc-ascending the throne of Israel, and there to spend the rest of his days. I know not which to admire most, the attachment of this good old man to David, or the grateful, generous effusions of Da- vid's heart in return ! Both of them acted their part in the fear and presence of the God of Israel, and both of them shared in the smiles of Providence in producing the restoration of the exiled king. The reply of Barzillai to David's invitation is so highly interesting, and must especially be so to every aged person, that we will make it the subject of another paragraph. III. A7id Barzillai said unto the king, How long have I to live, that I should go up with the king nnto Jerusalem! I am this day fourscore years old : and can I discern between good ami evil ? can thy servant taste ichat I eat or what I drink ? can Barzillai and David. 343 / hear any more the voice of singi7ig-men and sing- ing-icomen? wherefore then should thy servant he yet a burden unto my lord the king 1 Thy servant will go a little way over Jordan with the king: and xchy should the king recompense it me with such a reward? No one can read this answer but with admiration of this good and great man's character. We can have no doubt that this interview with David was held under the strongest impression that Barzillai believed the period of his dissolution was near at hand. Hoic long have I to live, said he, that I should go up with the king unto Jerusaleml The taper of my life is now quivering in its socket, my life may expire before I shall reach that con- secrated city, or should it burn so long as to allow me to enter within its walls, I cannot enjoy its pri- vileges but a few days, and then I shall drop in death. Surely this was one of the wise men, as Moses expresses it, who considered his latter end; and therefore he stands as a fine example to all in the vale of years. For indeed those who most Qor- rectly estimate the brevity of human life, will make the best improvement of the fragments that remain. It is remarkable that this should have been upon the old man's birth-day. / am this day, said he, fourscore years old. Ten years more than the or- dinary life of man. Some are more observant of their birth-days than others, but such a day to an aged man like Barzillai, must bring to recollection a multitude of events in the history of so long a life. The day was memorable to this old man for the restoration of his king, and while he so readilv 344 Barzillia and Davtd. mentioned his age as an apology for not accepting the invitation of David, his whole demeanour ex-- pressed his consciousness of the protecting hand of his God. To streni^then and justify his apology, Barzillai makes David a very affecting acknowledg- ment of the natural infirmities attached to his extreme age. Can I, said he, discern between good and evilT This cannot have been a defect in his moral nature, else we should not have heard so much of his kind- ness and generosity to David and his men ; but I presume the exercise of his judgment is so intend- ed, that by going to Jerusalem he could not have aided David, either as a statesman or as a judge. His appetite and relish had declined, for, said he, can thy servant taste what I eat or ichat I drink ? This failure in the organs of taste is a common ap- pendage to old age, when the most simple diet be- comes the most acceptable and nutritive. What gratification then would he have found in the luxu- ries of a court! The richest banquets, the most delicious wines, and the most costly appendages to festivity, would be spread in vain for him. How different is this in the case of many who indulge an avaricious desire after worldly luxuries, and when they possess them, have ho appetite to enjoy them"? No wonder that Barzillai's hearing was nearly lost, for he said. Can I hear any more the voice of sing- ing-men and singing-icomen 1 He knew that David himself was an exquisite master in music, and was passionately fond of his harp ; that in his court, as well as in the worship of God, he expected vocal and instrumental music would be performed in the Barzillai and David. 345 highest perfection, but what good would the melody of sounds do to him, when he had no ear to enjoy them X This answer to David's invitation was so just, natural, and satisfying, that the king acquiesed, and pressed it not again. Still Barzillai requested two favours of the king, in which he proves his sense of obligation for the invitation of David, and his serious disposition to prepare for his last change, when he should go the way of death, to return no more. These were so instructive, that we shall at- tempt to improve a few lessons from them. IV. Though Barzillai declined the grateful offer of David, he said unto the king, Let thy servant, I 'pray thee, turn hack again, that I may die in mine own city, and he hurled by the grave of my father and my mother. How seriously intent was this venerable old man's mind and heart upon death and eternity, from which David's generous offer could not divert him. Instead of a wish to see and enjoy the splendour of the court at Jerusalem, the grave yard of his deceased family could teach better lessons on the vanity of human greatness, and the necessity of preparing to meet his God. From the great age of Barzillai we may naturally pre- sume that his father and his mother must have t)een dead many years, and their bones were moul- dered in the grave. But his affection for their memory was still alive in his heart, and no better employment was suited to his last days than visiting their^tomb, and reflecting upon it as a memento of his own. If cheerfulness be requisite to bear up 44 346 Barzillai and Davi d. the mind under the pressure of old age, some may suppose that Barzillai was mistaken in the mournful choice which he made of the grave yard. But such persons may be far more mistaken than he was, for carnal mirth but ill suited the texture of his mind. 5t would have imbittered his joys, and been quite discordant with the future expectations of a man fourscore years old, who carried about him abund- ant evidence that very soon his body should sleep in death, and his soul appear before his God and Judge. Rather to be pitied is that aged individual who, by his unpardoned sins and unsanctified heart, IB unfit to die, and yet his appetites are still keen for the vanities and pleasures of a wicked wo^rld ! The other request Barzillai made of David was on behalf of his son. Behold thy servant Chimham ; let him go over with my lord the king ; and do to him what shall seem good unto thee. There is a respectful propriety in* this proposal, for if the fa- ther was too aged and infirm, and more likely to bs a burden to the king, his son may be of some real advantage, and he would take the favour as con- ferred upon himself. Barzillai was too old to im- prove on David's offer ; he had done with the world, and the world had almost done with him, but he was desirous to embrace the offer in favour of Chim- ham, his son, that by going with the king he might rise into public life far more useful and honourable than by remaining at home in a more secluded sta- tion. Indeed every parent is eommendably justified in embracing a proposal which may promise greater prosperity to their children, though it be a sacrifice ' Barzillai and David. 347 10 themselves to part with their company at a time when extreme age calls for the attention and kind- ness of all around them. David instantly saw the propriety of the old man's proposal, and with a nobleness and generosity of spirit which dignified his character, instantly replied, Chimham shall go over tcith me, and 1 icill do to him that which shall seem good unto thee : and whatsoever thou shall re- quire of ine, that I will do for thee. It is not un- common to hear persons attributing rudeness or uncultivation to the manners of the ancients, but it may be asked, whether a transaction in modern limes could have been conducted with greater pro- priety, nobleness of spirit, dignity of manner, or Christian affection, than what so conspicuously ap- peared between Barzillai and David] Let this his- tory be read with attention, and it will be adopted as an interesting and improving model. David took Chimham in charge, and conducted him to Jerusa- lem ; and although little is recorded of what the king did for him, yet it is generally believed that he gave him an ample inheritance, as we find in Jeremiah xli. 17, a place bearing his name. And certain it is, that when David grew in years, so far from forgetting the kindness he had received from Barzillai, he commended Jiis son Chimham to the special attention of his own son Solomon. 1 Kings ii. 1. V. The history conducts us to witness the part- ing scene between David and Barzillai. The king and his company were now ready for their depar- 348 Barzillai and David. ture, and Barzillai, though aged and infirm, per- formed his intention to go a little way over Jordan with him and then return. It is said they passed over Jordan in a ferry-boat, and when the king was come over, he kissed Barzillai, and blessed him ; and Barzillai returned to his own place, and the king went on to Gilgal, and Chimham went with him, and eventually arrived in safety and ■•triumph at Jerusalem. How affecting must have been this parting to D ivid, and to all who witnessed the scene ! What emotions-of soul must David have felt when he gave his aged friend the affectionate token of a final farewell, to see his face no more! How full of gratitude to God for his restoration and the kindness of his friend, when he lifted up his voice and blessed him ! From a scene like this, so full of piety, and- so full of instruction, I cannot with- hold my pen from closing the history by offering some advice to my aged reader. 1. In this short history you have a fine view of the temper and gratitude of David, the man of God, while stripped of the ensigns of royalty. AVhen God enriches the soul of man with his grace and fear, his virtues appear more splendid in the shades of adversity than in the sunshine of pros- perity. Should my reader, therefore, be walking in the path of affliction, may he exhibit no other features than those which characterize the meek, the humble, and the patient child of grace, know- ing that all his will concerning him is love. Re- member too, that the same Lord who inspired the Barzillai and David. 349 heart of Barzillai with kindness to David while suffering under the misfortune of his exile, can ad- minister to him a refreshing cordial by hands un- known and when least expected. 2. In Barzillai we see how honourably and use- ful old age may wear out. Though fourscore years old, he exhibited the character of an active man. His ample supplies to David, his attention to the king at his departure, and his going a little way over Jordan, teaches us that he was a healthy, lively, warm hearted, old Israelite. Some aged per- sons feel a greater lassitude than others, but if you- take Barzillai for an example, you will strive against a slumbering disposition; and although it would be improper, if not dangerous, for a very old man to make an over exertion, a share of activity will prove highly beneficial. However, forget not the active benevolence of Barzillai, and pray that the same spirit may glow in your bosom. Remember too, that whoso hath this world's good, and seeth his brother have need, and shutteth up his boicels of compassion from him, how dwelleth the love of God in him ? 1 John iii. 17. To tell an old man to be charitable because he will soon die and leave the w^orld behind him, is making a cold argument out of necessity. As a Christian, you have nobler mo- tives. The goodness of God to you in the course of a long life, the love of Christ in saving you, and he hope you possess of a glorious immortality, -.nese are strong excitements to acts of kindness and love, which never fail to diffuse pleasure in the 350 Barzillai and David. bosom, while the hand is extended to relieve the needy. Go then and do likewise. 3. The wish of Barzillai to return home to im- prove his mind on the subject of mortality, and end his days, in preference to the enjoyments of the scenes of grandeur in the court at Jerusalem, was a strong mark of his piety, and a fine example to the aged. There is such a thing as thoughtless old age, in having no more concern for a preparation for death and eternity than in the days of blooming youth. And sometimes a pious old Christian, from various causes, may be too inconsiderate of his ex- pected change by death. Perhaps Barzillai was conscious of his, and therefore avoided . the gay scenes of life, preferring his own home, where, by visiting the graves of his departed family, he might thereby cultivate a more serious tone of feeling, and more habitually prepare for his final change; and certainly every good old man must approve his choice. 4. There is something in our last stage of life which generally creates a wish for social attach- ment. When the sorrows of old age, and a want of activity, produce an unavoidable shade upon our path, society is necessary. A beloved companion, an affectionate child, or an invaluable friend ; for although we all confess it is best to lean upon the Lord, still we are prone to look for an earthly staff, on which we may Jean the hand. Barzillai had his son Chimham, but he voluntarily resigned him Barzillai and David. 351 to the care of David, with a view to his better inter- est. Perhaps the good old man might have had other sons or daughters at home, capable of ad- ministering to his comfort. At any rate, his conduct teaches us that vviien the interest of our children require it, and God in his providence opens a way for their greater prosperity and happiness, whether by marriage or other settlement, it is our duty to acquiesce for their benefit. 5. The final parting of David and Barzillai on the bank of Jordon, is equally affecting and instruc- tive. Yes, it was on the bank of Jordan, the stream which divided the wilderness from the land of Ca- naan ; strong emblem of the cold stream of death, at which the dearest relatives on earth must sepa- rate, and bid a final adieu to all that is mortal ! To that cold stream you, my aged friend, have nearly arrived. O that when you stand upon its brink, you may possess that serenity of mind, forgiveness of enemies, and glowing affection to your friends, that you may quit the world in peace, as Barzillai and David parted. But especially may the true David, the Son of God, who died for you, and called you by his grace, grant you at that moment- ous period his tender embrace of eternal love, and bless you with the testimony of faith, and the joys of hope, that your spirit may pass away to the man- sions of glory, to be for ever blessed. Then your surviving friends will not sorrow at your departure, as those that have no hope, but rejoice that those who sleep in Jesus, God will bring with him on the 852 Barzillai and David, morning of the resurrection, when you, with all your believing friends, and with all the redeemed of the Lord, shall meet again, personally know each other, and in your glorified bodies and spirits stand before the throne, and triumphantly sing salvation to God and the Lamb for ever and ever. Amen. THE PARTING OF FRIENDS. O happy day, when saints shall meet To part no more ! — the thought is sweet ; No more to feel the rending smart. Oft felt below, when Christians part. Such union here is sought in vain, As thtre, in ev'ry heart will reign ; There separation can't compel The saints to bid the sad farewell. On earth, when friends together meet. And find the passing; moments sweet. Time's rapid motion soon compel. With grief to say — dear friends, farewell '. The happy season soon will come, •When saints shflll meet in heav'n, their Iiome ; Eternally with Christ to dwell. Nor ever hear the word — farewell ! Barnard. HAPPY POVERTY* Is poverty the aged Christian's lot ? Content dwells with him in his humble cell ; And by tiiat prudent handmaid's constant care He finds a feast where disconttnt would starve. For daily blessings sweeten daily bread. Little has he to care for in this world. And milch he thinks of that which is to come. It must not be considered that these essays were written exclusirely for those aged persoHis on whom a kind Providence has cast its choicest smiles. The poor will not be forgotten ; for if while a man enjoys the comforts of life under the painful infirmities of age, and needs both instruction and consolation, certainly he who suffers the pinch of poverty in the last stages of human life, must require an additional cordial to refresh his depressed mind. Although the instances of thoughtless persons being brought to know the Lord in old age are very few, it is pos- sible this paper may be read by one who is conscious of his past unprofitable days, feels the importance of having his heart set right with his God before he goes hence to be no more seen, and therefore will cx)rdially receive the least degree of instruction. 45 354 Happy Pomrttf. Besides, who will venture to deny, that the grace o§ God, and the charms of piety, cannot be found in a man's heart, though he lives in an humble cottage, and his table spread with the most simple food; or should he even be altogether dependent for his support in the habitation of charity I Perhaps, in addition to these marks of necessity, he likewise mourns the loss of his friends, labours under sick- ness in addition to the accumulating infirmities of age, and yet ardently thirsts after those sacred con- solations, unknown and undesired by many who abound in afiiucncc. I>avid bears testimony to thB indulgent care of Providence over the needy ; for, said he, J have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed (though) begging bread. Psalm xxxvii. 25. And James assures us, that Crod hath chosen the poor of this world rich in faith, and heirs of the kingdont, tchich he hath promised to tliem that love him. Ch^. ii. 5. Nothing is more common for misguided man than to make a false estimate of the nature and qualities of human happiness; supposing that misery is an inseparable companion with poverty, or that happi- ness can alone dwell with the rich. This is an erro- neous calcufetion, and is not only contrary to fact,^ but to the testimony of that blessed Lord who knows- the state of man, and estimates the qualities both of happiness and misery. He declares that a man^s life consistefh not in the abundance of the things which he possesseth. Luke xii. 15. On the contrary. Happy Povertff. 355 Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God. Psalm cxlvi. 5. It is however true, that some gracious persons, by the force of temptation, are disposed to draw a con- elusion unfavourable to themselves, from the pain, and the indigence which may attend them, and thus deprive themselves of a portion of that internal com- posure and felicity to which they are entitled. Sup- pose, therefore, I endeavour to state to you, that the happiness of God's children is of one and the same kind, whatever may be their station or external cir- cumstances, whether in private or public life, rich or poor, high or low, young or old, bond or free. This, perhaps, may have a tendency to reconcile you to the lot which a wise and good God assigns you on earth, and will excite your gratitude for the share of internal happiness which you may enjoy. The source or fountain from whence the happi- ness of God's redeemed children flows, is precisely the same. It is the same God and Father who hath loved theni^. One Mediator and Redeemer to whom they are united, and who has made one offering of himself upon the cross for them, and who now for ever lives to make intercession for them before the throne of God. And there is one divine Spirit who operates upon all as the spirit of life, and is the only communicator of all the blessings of salvation and grace, which either the rich or the poor can possibly enjoy, and which produces their internal comfort and happiness while here upon earth. The manner in which the personal happiness of tlie soul 356 Happy Poverty. commences, is likewise the same, though different in degree, for it begins with their conversion to God. We all, like sheep, have gone astray ; all have sinned and come short of the glory of God, are under condemnation, and are children of wrath.. The mind is darkened, the heart depraved, the judgment perverted, and the life is vanity and vex- ation of spirit; of course the sinner is without God and without Christ in the world, a stranger to that moral happiness which is essential for the soul to enjoy. Our Lord, therefore, hath assured us, that except a Ttian he born again, he cannot see the king- * doni of God, whether it be in heaven above or in , the church upon earth. As there is but one kind of natural birth for every man born into the world of nature, whether he be the child of a prince or the child of a beggar, so there is but one spiritual birth into the world of grace, let the external cir- cumstances of the man be rich or poor ; and by this new birth he turns unto his God and Saviour Jesus Christ for all his happiness in time and in eternity. The realities which constitute the substantial hap- piness of the soul of a real Christian are exactly the same, let his particular religious denominatioti, age, or condition in the world, be prosperous or adverse. There is one blood of atonement to constitute his pardon, one robe of righteousness for his justification, and one Spirit of adoption, whereby he enjoys communion with his God and Father. There is but one Gospel, and not another, which, while it reveals the unity of God's truth to be be^ Heved by every enlightened mmd, it directs the soi^I Happy Poverty. 357 under all the variety of its wants, changes, and af- flictions, to the one great source, the fuhiess of Christ, from which to receive grace for grace to preserve and increase his happiness. Besides, the grace which God bestows are all of the same kind, faith, hope, peace, love, joy, which diffuse their vir- tues alike in every man's breast who receives them, and becomes more or less operative, according as God seeth he may require. The whole of these truths are not only evident in the Scriptures, but from the experience of every man who has tasted that the Lord is gracious, let his nation, language, tongue, or outward condition, be high or low. These are all the free grace gifts of God to his children, as much so as the sun gives light and joy to all, and as one heaven drops down rain and dew upon all : for what man has ever yet pretended to say, there is one salvation for the rich, and another for the poor \ Christ is all in all. As society pro- motes man's felicity on earth, so the Lord hath established his church, which is called the house of the living God ; and the household of faith, in which all his children, rich and poor, have an equal right, without the shadow of distinction ; the same Gos- pel ministry, one baptism, one supper of the Lord, and one spiritual communion, so that they are all one in Christ Jesus. If the rich man, like king Da- vid, can say, It is good for me to draw near to God, the poorest of God's children can say the same. I may certainly venture to aflirm, that the obedience or services of the Christian poor, are as acceptable to the Lord, when performed in faith and love, as 358 Ha2)py Povjerty^ those of the rich ; therefore Jesus took more ap- proving notice of the poor widow's mite, tlian the abundance which the rich cast into the treasury. There is but one vale of death to pass through from time to eternity, whether by the rich or the poor; for the robes of state, and the tattered garment, must alike be thrown aside. The act of dying, whether upon a bed of down, or upon a bed of straw, admits of no difference to the soul of that man who dies in the Lord. And certainly there is but one heavenly home, where no distinction exists, all are employed in singing praises to God and the Lamb for ever and ever, as the consummation of their happiness. My reader may now contrast the external circum- stances of the rich with those of the poor; strip off the rags of the one, and the costly array of the other, and then form his own opinion where, and with whom, real happiness dwells. You will easily per- ceive, that whatever best resolves the will of man into the will of God, restores the guilty conscience, and preserves it in peace with his ofiended Creator; bears up the mind with fortitude and composure beneath the sorrows of human life, thereby supply- ing the absence of temporal good, refines the pas- sions of the soul, promotes the cultivation of good will towards mankind, and inspires it with a well founded hope of immortality and glory. All these operating on the heart, temper, and life, must be acknowledged, in the scale of reason, to produce what we may venture to call a happy man. All these are described in the Bible,, and all these are Hapjyy Poverty. 359 the fruit of God's grace freely given to man, ac- cording to the sovereign pleasure of his will, whether the receiver be rich or poor, for God is no respecter of persons. It is devoutly wished that the reader, whatever may be his station in life, may now con- template and use these sentiments in application to himself. As all men are in the pursuit of happi- ness, and too many seek it in those paths which disappoint their expectations, and lead them to misery, how desirable is it that he should be prac- tically convinced that there is no true happiness out of a Saviour's bosom! In his favour there is life, and his loving-kindness is better than life, (Psalm XXX. 5,) for it supports under the weight of sorrov? and infirmities of age, while it sweetens all the temporal enjoyments which the world can afford, and gives the cheering prospect of an eternal state of felicity beyond the vale of death.- — I will now in- troduce a few observations, which I hope may have a tenifency to reconcile my reader to the shades of poverty, through which he may be allotted to travel to his long home. I. Persons in needy circumstances have frequently inquired, " How the unequal distribution of riches " and poverty can consist with the universal benevo- " lence of the Almighty V Such ought to bear in remembrance, that as sinners we have forfeited all just claim upon his bounty. Every temporal favour, and every drop of mercy, comes to us through the death and mediation of Jesus Christ our Lord ; and in the distribution of good, and the evil of suffering. 860 HappTf Poverty. God has the wisest purposes to answer among the human family in general, and particularly so among those that fear his name. Under proper feelings of our extreme depravity, however weighty may be the load of affliction, we may truly say with David, He hath not dealt with us after our sins; nor re- icarded us accordiiig to our iniquities. Psalm ciii, 10. This consideration will promote your humility and contentment in your present lot, and hovvever* uncomfortable or bad it may appear, it will in- spire your gratitude that it is no worse ! A little acquaintance with the world will convince you that the different characters, relations, and circumstances of mankind resemble a vast machine, composed of a great number of wheels of various sizes, which, when set in motion, the one operating with the other, the greater with the less, produce the great design of the whole. Thus the poor man, under the pressure of want, may consider himself as the lesser wheel, and should feel, under God, his dependence on the rich to keep him in motion. By this means opposite virtues, as well as opposite characters, be- come visible ; the rich express their sympathy, kind- ness, and Christian charity to the needy, while the poor show their submission and pious gratitude to their benefactors; so that without this mixed state of society, those virtues would never become active and conspicuous. I will venture to say, that the poor old Christian, notwithstanding his penury and want, on cool reflection, will be found to possess some re- ligious advantages above his rich brother. For in- stfincc, when a Christian enjoys, a full table and a Happy Poverty. 361 full purse, while, with his family around him, he may repeat, in the Lord's Prayer, Give us this day our daily bread, he cannot possibly do it, with that faith and feeling, so well as a poor pious man> whose family is destitute, and needs the immediate interposition of Providence for his supply. The rich man's barn being full, he knows where to go for his corn, and it is hoped expresses his gratitude to God for the abundance which he enjoys ; but the poor Christian, while he prays over an empty table. Our Father, give us this day our daily bread, he fixes his faith upon the promise of his God, and anxiously looks for the interposition of Providence, somewhat like the raven who brought flesh to hungry Elijah; or being suddenly directed to a well of water, as was Hagar in the v^'ilderness, to relieve her famishing child. A pious rich man may be rich in the faith of our Lord Jesus for hiis soul, yet it is the poor Christian that feels most the virtues of faith, both for soul and body, and there- fore he has a double advantage. Besides, on read- ing the history of the Bible, a pious rich man may admire the interposition of Providence in relieving the necessitous, and with, peculiar pleasure will re- member the widow's barrel of tneal, and her cruise of oil, yet can make no application of such kind of interposition in favour of himself. When he reads the promises which God hath made to supply the temporal wants of his poor afflicted children, he cannot but see in them the goodness and loving- kindness of the Lord ; but still he does not apply them so much to himself, because he^has a sufiici- 46 S62 Happy Poverty, ency, and is not in immediate need of them. How different then is it with the necessitous Christian ! He exercises personal faith with the word of his God, lives upon the promise, and waits till the raven comes with the meat, or the well of water be dis- covered, and then, O how sweet and welcome the favour I n. If you have such advantage over your opulent brother in the Gospel, I know you will readily be- lieve me when I say, that your advantages are much greater over a rich worldling that fears not God, With all the grades of your infirmities and poverty you would not exchange your state for his. His happiness is in his gold and silver, but he is wretch- edly poor towards God ; you have a share of the unsearchable riches of Christ, which are of more value to you than a thousand worlds ! He may say, " I have much goods laid up for many years," when suddenly the thread of life may be cut, his happi- ness be at an end, and his soul, more poor than your body, passes away in its sins to a state of misery, while you live in the consoling hope, that after death you will be admitted to the inheritance of the saints in light, to be for ever blest I ni. From these considerations you may perceive, that although we here live in a mixed variegated state, some abounding in riches, and others sur- rounded with poverty, it is the duty of every man to examine his character, as accountable to his God, If men at death, and at the day of judgment, are Happij Pomrtij. 363 found in their sins, it will be immaterial whether they had been rich or poor. Therefore it becomes your duty to examine, not so much the marks of poverty under which you may exist, as the state of your soul in the sight of your God. You perceive, that in this paper I have attempted to state in what the happiness of God's children consists, indepen- dent of their external station and circumstances, and you may easily inquire on what your real hap- piness is founded ; from what source it flows ; and to what object it is directed. If you have reason to believe that Christ has engaged your heart and hand; to enjoy peace and communion with God as your heavenly Father ; and although you now walk •in the shades of poverty, it is your meat and drink to do the will of God, looking for the mercy of our Lord Jo«us Christ unto eternal life. If this be the case, you certainly have reason to rejoice in all your tribulations. Let your conversation be tcithout Govetousness ; and be content with such things as ye have : for he hath said, I icill never leave thee, nor forsake tJiee. i^o that we may boldly say, The Lord is my helper, and I icill not fear what man shall do unto me. Hebrews xiii. 5, 6. Remember, also, that riches are not the best things in the world, else God would give the greatest share of them to those who love and serve him. The more a man lives upon in the world, the less of God he feels in his heart, and the less he is prepared to die. As you are advanced in years, your poverty, pain, and in- firmities, can last but a little longer, and it will make very little difference to the safety and happi- 364 Happy Poverty. ness of 3'oiir s^oiil, die when or where you may, oi whether your body be laid in the grave in obscurity, or attended witli a sumptuous funeral. Forg'et not the case of Lazarus at tlie rich man's gate. He had no home ; he was full of sores ; dogs were his only physicians ; the crumbs of the rich man's table were denied him ; none to regard his burial ; yet his soul became the charge of angels, and laid in the bosom of Abraham. If you have no earthly friends, let it teach you the inestimable value of the friendship of Jesus, who is a friend that sticketh closer than a brother. The poor old sinner who wraps himself up in the tattered filthy garment of his ignorance, stupidity, and depravity, despising the tender mercy of the Saviour, is doubly poor, and doubly wretched, demanding your pity and your prayers, while you have reason to rejoice in the treasures of a Re- deemer's grace, more valuable to you than the riches of the globe! And in addition to these sen- timents, designed to reconcile your mind, and pro- mote, what I call your happy poverty, I will close by saying, that a pious poor man has the honour of most resembling the outward appearance of his Lord and Saviour Jesus Christ. Though he is Lord of all, yet while here below, he had no where to lay his head, and was a man of sorrows, and ac- quainted with grief, therefore look above, and hea- ven will make amends for all. TWO IMPORTANT Ctm^^TfOIIT^ On passing through Death to Eternity. Question I. Whether God, consistent icith his truth, law, and justice, coidd not, hy mrtiie of the redemption accomplished by Jesus Christ, receive his redeemed people to his presence in glory, tcithout 2?assing through death ? Question II. What reasons cmt be assigned, ichy God has appointed the passage of death, through which his believing children must enter into tJie mansions of eternal felicity ? To a person who professes a confidence in Christ for his everhisting salvation, the consideration of the vale of death, which leads to eternity, becomes a subject of the most serious importance ; and the more so as sickness or old age may assure him that speedily he may realize the scene. Few, however, consider this subject farther than its being the or- dinary appointment of God, that man, as a sinner, 366 ^wo important Questions on should die, and that the possession of faith in Christ Jesus will afford sufficient support and consolation in the trying hour. But when the same person ad- vances in years, and his growing infirmities give practical admonitions of approaching mortality, he is anxious to receive every word of instruction on the nature, design, appendages, and every thing which may have connexion with the subject of death, so that he may more clearly see the will of his God, and be the more habitually prepared to meet his final change. For these reasons these tico import- ant questions are proposed, presuming that an ex- amination of them may be the means of producing some additional rays of light upon his mind, and strengthen his confidence in Christ, the Conqueror of death. I may venture so far to anticipate the discussion of the questions as to say, that the Chris- tian may perceive some of the rich truths of the Gospel combined with the valley of death, which, like golden lamps, may dissipate the mortal gloom, so that he may cheerfully say with David, Yea, though I loalk through the valley of the shadoic of death, I will fear no evil: for thou art with ine; thy rod and thy staff they comfort me. Psalm xxiii. 4. The First Question. *' Whether God, consistent with his truth, law, " and justice, could not, by virtue of the redemption " accomplished by Jesus Christ, receive his re^ f-^ deemed people to hia presence in glory, without jjasswg tJirovgh Death to Eternity. 367 " passing through death V — On this question we will indulge the following investigation : — 1. The nature of redemption. Man, as a ra- tional being, is bound to the authority of his Creator, by a good, holy, just, and inflexible law, bearing the penalty of death to its transgressors. Mankind have sinned, and are exposed to the penalty of death in all the variety of its forms, and wrathful consequences, in which it can possibly be conceiv- ed. But God, according to the riches of his grace, unfolded his purpose by the gift of his Son .Tesus Christ, who by his assumption of our nature, the substitution of our persons, the imputation of our sins, bearing our iniquities, and making his soul aa offering for sin in death, has thus obtained eternal redemption for us. Hebrews ix. 12. By this great work of Christ, the precepts of God's law, which we had violated, are now magnified ; its penalties, which we had incurred by sin, are satisfied and made honourable ; the penal evil of death is de- stroyed, and wrath, with all its horrible qualities, was borne by Christ, so that ice are saved from icrath through him. Romans iii. 9. This has been accomplished according to the determination of God — / icill ra7isom them from the power of the grave; I icill redeem themfrmn death: O deaths I will he thy plagues ; O grave, I will be thy destruc- tion : repentance shall be hid from mine eyes; (Hosea xiii. 14 ;) that is, the Lord will never repent of his decree, and the accomplishment of the work ; the ransom and cenquest of the Redeemer shall be 368 Tico important Questions on complete ; need not be repeated, and it shall con- tinue for ever. Therefore, when Christ made his soul an offering for sin, he exclaimed, It is finished; and when he was laid in the grave to pay the debt of mortality, and conquer death, God raised him lip, having loosed the pains of death : because it was not possible that he should be holden of it. Acts ii. 24. On this strong ground of the sufficiency of the ransom and the conquest of death by the Son. of God, depends the solution of our question ; and for this reason I dare not but say, were it the pleasure of God, he could justly and honourably receive his redeemed sons to glory without passing through death : For Who now shall urge a second claira ? The law i.o longer can fondemn; Faith a release can show : Justice itself a fi-lend nppears ; Loose him, and let him go. 2. A second reason why God could receive his children to heaven without passing through the grave, is because he has actually done so in two instances ; and by the Scriptures we are assured, that he will do so again. The first was in the case of Enoch, who lived before the flood. This distin- guished prophet ivalked with God, had the testi- tnony tliat he pleased God ; and in the 988th year of the world, and in the 365th year of his age, by faith he was translated that he shoidd not see death; tie was not, for God took him. Compare Genesis v. 21 — 24 with Hebrews xi. 5. The other occurred after the flood, in the year 3108^ recorded in, the passing through Death to Eternity. 369 second chapter of the second book of Kings. This was the prophet Elijah, who, in the presence of Elisha, and within sight of fifty sons of the pro- phets, thci'e appeared a chariot of fire, and horses of fire ; and he went up by a whirlwind into heaven^ and the prophet Elisha saw him no more. As these instances show us that God has received two of his servants to heaven without passing through the grave, we will turn to those passages in the Gospel which assure us that he will do so again. We refer to those saints which shall be alive upon the earth at the second coming of Christ in the last day. The Lord himself shall descend from heaven tcith a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we tshich are alive and remain shall he caught up together icith them in the clouds, to meet the Lord in the air : and so shall ice ever be with the Lord. 1 Thessalonians iv. 16, 17. In the fifteenth chapter of the first Epistle to the Corinthians, you are in- structed in what manner this great event shall be accomplished. Behold, 1 slww you a jnystery ; We shall not all sleeps that is, die and be buried, but we shall be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. So it is obvious, that those who shall be found alive upon the earth at the coming of Christ, shall not pass through the grave, but undergo a change equivalent to death, like that of Enoch and Elijah, and which will suf- ficiently convince us, that were it the will and plea- 47 370 Two important Questions ofi sure of God, he could, through his glorified justice in Christ, take all his children home to glory with- out their entering the grave. 3. I will add one other reason to aid the reader'^ meditation upon this subject. It is, that there is nothing in the death of the saints which is satisfac- tory to divine justice for their sins. Christ has al- ready satisfied, in his death, for all the criminal evil that death can possess, and by so doing has turned the curse into a blessing. Is sin the sting of deatht Christ has received the venom. Is death an enemy? Christ has subdued him. Is death the king of ter- rors, a reality, a tremendous substance to contem- plate \ Christ, the Conqueror, shines upon death, and nothing but the shadow remains for the good man to pass through. 'Does death stand as a barrier to the gates of heaven X Christ has abolished doath, and brought life and immortality to light by the Gospel. Such an astonishing change has God by Christ produced in the penal substance, and in the features of death ; and horrible as he may appear to an unbelieving wicked person, or however gloomy his approach may be to an unprepared Christian, yet when the eye of a good man's faith is brighten- ed, and he looks at death through the death of Christ, his gloom will vanish, and he will view the passage of death and the grave like a beautiful avenue through a refreshing grove, which will lead him to his Father's heavenly home. When Paul enumerated the blessings and privileges of the righteous, so far from clothing death in a garment of passing through Death to Eternity. 371 terror, lie puts it into the inventory. All things are yours, whether life, death, things j^rcsent, or things to come ; all are yours ; and ye are Christ's : and Christ is God's. 1 Corinthians iii. 22, 23. And as for himself he solemnly confessed, To me to live is Christ, and to die is gain. Philippians i. 21. Mow it appears that God in the arrangement of his designs towards his redeemed people, received Enoch and Elijah without seeing death, and that he will so receive thos,e to heaven that shall be found alive upon earth at the final coming of Jesus Christ at the great and last day, purposely to con- vince us what satisfied justice would allow him to do with the whole number, were it his sovereign pleasure to do so ; but for wise and great purposes he has determined otherwise, in which his glory and the happiness of his children are most intimately combined. From these considerations the devout reader may see the importance of attaining correct views of the nature, quality, and design, of the death of the righteous. Death is by no means any part of an atonement for their sins, that having been amply made by Jesus Christ ; and what is further very ob- servable, that no believer in Christ, recorded in the .Scriptures, has in his dying moments yielded to death for such a purpose, but only by resting his hope of heaven upon the merits of his Saviour. You may and ought seriously to think of death; but it is desirable that you read the Scriptures to attain 372 Two important Questions on correct views of what death is to you. The re- demption accomplished by Christ, and all the rich truths of the Gospel, have a strong connexion with death, and puts a new colour upon all his features, and, as I said, are like golden lamps to illuminate the vale. Pray and seek that you may be taught to view death as God sees him, and then it will strengthen your faith, promote your reconciliation, and produce many other charging effects upon all the powers of your soul, while you are going down to the grave ; nor will you refuse to adopt the fol- lowing pious sentiments of Dr. Doddridge : — I ask not EnoclCs rapt'rous flight. To realiTks of heav'niy day; Nor seek E/iJa/i's fiery steeds To bear this flesh away. Joyful my spirit will congent To drop its mortal load ; And l»ail the sharpest pangs of death. To break its way to God. The Second Question. '' What reasons can be assigned why God ha* " appointed the passage of death, through which '' his children enter into the mansions of eternal " felicity r — Certainly as precious in the sight of the Lord is the death of his saints, important de- signs must be answered by their passing through death, both as to their personal interest and the manifestation of God's glory. I will therefore in- tro luce the following reasons, presuming they may be satisfactory to the reader, and hope they may passing through Death to Eternity. 373 aid his reconciliation to that last change which awaits him. 1. The first design is, that God hereby makes the power and glory of his grace more illustrious in their last hours than they possibly could have known and experienced, whether in their conver- sion, the performance of their duties, or under the pressure of their afflictions in the previous stages of their active life. In approaching death, the person^ the scene, the feeling, with all that appertain to mortals, undergo a most wonderful change, not un- frequently producing very painful sensations, both of body and mind. For this world, with the variety of its objects, now retires as the evening shades fall upon the eye, while the eternal world, with all its vast solemnities, advance every hour. Besides, the mind looses its former tone, and bends beneath the infirmities and pains of the decaying body, and the heart frequently becomes susceptible of temptations and fears, under shapes and feelings unfelt before. For these and many other considerations, former experience of God's grace, and the fulfilment of the divine promises, however charmingly received by faith, and productive of gratitude and love, arc not now found adequate to support us in the last trial. They may indeed create an assurance of interest in God, but new promises and new com- munications of grace become indispensably neces- sary to counteract new and present evils, and also to inspire with consolation and courage. It is therefore a most happy consideration to a Christian, 374 Two important Questions on which should produce unshaken confidence of this nerif thing, that he which hath begun a good work ' in him, will perform it until the day of Jesus Christ. Philippians i. 6. .You have already, in a thousand iustances, proved the faithfulness of God to you, and by his help you are come to old age, and will you not exercise faith upon him to the last ] Besides, the promise of Christ to St. Paul, My grace is suf- ficient for thee : for my strength is made perfect in iveakness, (2 Corinthians xii. 9,) is highly necessary. If this promise were adequate to support the feeble miiid under every piercing thorn of temptation and affliction, it is more so to make his strength perfect under the weakness, infirmities, and piercing thorns of your old age. Let me attempt to explain to you how God, by his blessed Spirit, through the medium of his written word, makes his grace illustrious in the last experience of his saints, when ready to pass through death to glory. — By producing their profound Hu.mility. Not that they had been stran- gers to this virtue, for it is essential to the Christian throughout his whole warfare, but now they receive it in a greater abundance. A just sense oi sin in its malignity, variety, defilement, aggravations, de- merit, sins in the life, and more so the sins of the heart, the whole body of sin so powerfully press upon the mind and conscience, as to produce self- abhorrence. While the recollection of the forbear- ance, goodness, mercy, and love of God in Christ, which have followed the Christian all the days of his life, combine together, and clothe him with what I may call a full suit of himtlity. 1 Peter v. 5. passing through Death to Eternity, 375 So Paul, notwithstanding his abundant talents and extensive usefulness in his old age, acknowledged \\\msQ\^ the chief of sinners. And so the corn, when ripened for the sickle, bows his full ear to the earth, from whence it sprang. Likewise by increasing and strengthening their Faith in Christ Jesus the Lord, in immediate prospect of death and eternity, which is of the greatest consequence ; for while nature sinks, unbelief will rise, and Satan, with his fiery darts, will make his last onset. How necessary at such a time to look, with a full eye and heart, to that exalted Saviour Jesus, who is the author and finisher of our faith, and from him to draw that strength, peace, hope, and joy, which a sight of the swelling of the Jordan of death demands. What holy truths had been learned before from the Bibid by the teaching of the Holy Spirit now become the food and strength of faith, nourishing the soul as with the bread of heaven. The everlasting love of God, the glory of the person of Christ, the com- pleteness of the atonement in his blood, the merit of his righteousness, the inexhaustible fulness of his grace, exhibited .in the Go&pel by the different offices, characters, and relations, which he bears to his people, together with the immutability of the promises of God, all these form a threefold cord which cannot be broken ; and now being more abundantly realized by faith, it holds fast the soul against the fear of death. This is living by faith in Christ, while nature dies ; the making use of him when all around become useless, and even extract- ing a sweetness from the bitterness of death, b}? 376 Two miportant Questions mi believing the merit and the virtues of the death of Jesus. The triumphs of this living faith in a dying hour, has more or less been the privilege of God's saints in every age; for Paul, in his long list of an- cient worthies, assures us that all those died in faith* Hebrews xi. Therefore, while it is a great thing for a man to believe to the saving of his soul, and to live and walk by faith, yet it is best of all to die in faith, when sense, time, and all things else vanish away, and, like Abraham, be strong in faith, giving glory to God; so that, with Dr. Watts, we may sing with unspeakable comfort — ^ 'Tis faith tliat conquers earth and hd). By a celestial power ; This is the grace that shall prevail In the decisive hour. 2. Another reason why man passes through death is, that, on quitting the present scene of action, a strong mark of distinction may be drawn between the character of the wicked and that of the righte- ous. We certainly know that the lines of distinction between these two general characters of mankind are exhibited to us in the sacred Scriptures in a vast variety of shapes and colours, but the contrast is most striking in death, when the last touch is given, and the likeness prepared for eternal judg- ment. David says, When the wicked are cut off, thou shalt see it. Psalm xxxvii. 34. And we do see it, for in their last hours they either express their stupidity, their remorse, or their disregard respect- ing the place to which they are going. In the 37th verse the same inspired writer directs us to passing through Death to Eternity. 377 3Iark the jyerfect man, and behold the njjright: for the end of that man is peace. Solomon describes this last change of human beings in very strong terms. The wicked is driren away in his wicked- ness: hut the righteous hath hope in his death. Proverbs xiv. 32. The one driven out of time into eternity, as by a storm, while his sins, transgressions, and wickedness, cleave to his body and to his soul ; and the other, enriched with grace, having loved and served his God, hath hope in death, that his spirit is passing to the mansions of eternal felicity. If these two opposite characters had passed away to eternity without going through death, the glory of God's grace would not have been admired in the one, nor the fatal consequence of sin and unbelief visible in the other : So that we may, with solemn accent, repeat this sublime exclamation, Great and tnarvellous are thy works, Lord God Almighty; just and true are tky ways, thou King of saints. Revelation xv. 3. 3. I cannot avoid stating as another reason why the Lord takes his children home through death. It is by the value of their last testimony that the tmgodly may see the truth and the value of religion, and the godly themselves be encouraged to wait with patience and hope for their last expected change. There is a solemnity and magnanimity usu illy attending the death of the righteoUs, that the wicked cannot but behold with astonishment, while silence seals the very lips of an infidel, and forbids his speaking against the good ways of 4R . 378 Tico important Questions on the Lord. Who can make an estimate of the value of good old Jacob's last testimony to his children while laying upon his dying bed \ What an en- couragement was it to Timothy, and to thousands since, to receive from Paul, just before his death, this composed and cheering assuranccy I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, 1 have finished my course, I have kept the faith : hence- forth there is laid up for tne a croicn of righteous- Qiess, which the Lord, the righteous Judge, shall give me at that day : and not to me only, hut unto all them also that love his appearing. 2 Timothy iv. 6 — 8. The last words of good and pious men are generally more observed, impressive, and longer retained in memory, than the sentiments and ad- vices we received from them when in health and strength. We receive them from their dying lips, as without disguise, under the influence of the God of truth, and as bearing the impressive seal of the Spirit of grace. Whether in the triumphs of faith, or in the language of humble confidence, the dying saint honours his God for the gift of the Saviour, the riches of his distinguishing grace, the stability of his everlasting covenant, the faithfulness of his promises, the perpetuity of his love, the precious- ness of Jesus, and the sure and certain hope of im- mortality and glory. These, with many other great realities, impress the soul, and form the charming subjects for his dying testimony, and his warmest praise. Besides, every dying Christian has some- thing more or less to communicate in relation to passing through Death to Eternity. 379 himself. The history of his life, the manner of his conversion, the bearing of his profession, the scenes of affliction which he has passed, the patience, forbearance, and faithfulness of his God, and like- wise the sins, evils, and infirmities, which have at- tended him ; so that he acknowledges the whole of his salvation to be of the rich, free, and distinguish- ing grace of God in Christ Jesus the Lord. To these may be added, the present state of his mind, the comforts he enjoys, or the temptations he en- dures ; his advices to his family, and his prospects of eternity ; by all these he honours his God, stamps a dignity upon his own character, while his dying testimony forms a more valuable legacy to his sur- vivors than gold and silver! Let the reader duly weigh this answer to our general question, and he will not fail to adore the wisdom and the will of his God, in constituting death as the ordinary passage of his redeemed to eternal life. In this way what honour redounds to his name, how illustrious his. grace, what a conviction of religion, how valuable the benefits to survivors, and how sweet heaven will be to the fleeting, spirit ! The whole of these would have been lost to us if God had opened any other way to pass into eternity. 4. The last reason which I shall assign for the death of the samts is, that the Almighty might pro- duce the great and grand scene of the resurrection ; for this you know pre-supposes the death of the body. This glorious event forms one great link in the chain of his eternal purposes, connected with 1580 Tico important Qiiestions on the resurrection of Jesus Christ from the dead, and is indispens.ably necessary, that the redeemed in body and soul might inherit everlasting felicity. No Wonder, therefore, that the sum and substance of the apostle's preaching was, Jesus and the resur- rection; that we find it connected with the sublime truths of the Gospel, and that it is strongly com- bined with the hope of the righteous, for if in this life only tee have hope in Christ, we are of all men most miserable. 1 Corinthians xv. 19. A Christian, in the strength of his days, may attain some good information, and be able to state and defend this important subject, but the possession of its real sweetness and consolations are reserved till death appears in sight. Then its necessity, cause, man- ner, order, glory, triumphs, with the numberless appendages to the glorious scene, as described in the word of God, become a subject of the deepest interest, and afford exquisite delight ! Our divine Lord and Saviour Jesus Christ, who is the resur- rection AND THE LIFE, and for whom we look from heaven, shall then change our vile body, that it m,ay be fashioned like unto his glorious body, according to the icorklng ichereby he is able even to subdue all things unto himself Philippians iii. 20, 21. And if we can thus rejoice while on this side the grave, what must be the actual scene when millions and millions of the redeemed, by the sound of God's trump, in the twinkling of an eye, shall start from the bed of death, claim their kindred spirits, and mount on high, to be for ever with the Lord ! This is so delightful a part of the subject, that I could passing through Death to Eternity. 381 dwell upon it longer, would the limits of my paper permit; but this is sufficient to confirm and to close my other reasons, in order to justify the way of God to man, in leading him throughout death to glory. Cast tUcn your gloomy fear of death as.i«le. Ye who the Saviour's holy image bear. And for sHlvation trust iu him sdone. And join the song of these triumphnnt saints. He who has conquer'd your first enemy, And of all enemies the very worst. Will alsoj in dug time, destroy the last. * IVIXTER, An Emblem of Old Age. Hail! aged pilgi'im, whither goest thou ? The wint'ry storm beats hard upon thy brow. Fear not, if Csinaan be thj' destin'd home. Thy Saviour will not let thee go alone. When flesh shall fail, thy body drop in death. Thy soul shall then be number'd with the just. How admirably designed are the four seasons of the year to describe the equal stages of human life! The beauties and vivacity of spring remind us of the charming days of youth, vi^hen all was gay, and animated beyond description. Summer is occupied as the laborious time for cultivation, in hope of a golden harvest. In autumn, w^hile we attempt to gather our fruit, we ourselves begin to fade, as the Jeaf changes and trembles on the twig ; and this is suceeeded by the last stage, the winter of old age. The Christian knows how to apply these several seasons to himself, in the various stages of his spi- ritual life ; in each of which he will devoutly confess, that the grace of our Lord Jesus has been abundantly verified. We shall therefore now make an attempt Winter, an Emblem of Old Age. 383 to realize the last stage of his earthly existence, which we will call the wijnter of old age. And may that blessed Saviour, who is said to have been born in the season of winter, condescend to sanctify our meditations, and revive our spirits with his celestial smiles ! I. We acknowledge that the seasons of the year are ordained by the Almighty, who from the begin- ning hath said, While the earth remainethj seed-time and harvest, and. cold. and. heat, and summer and winter, and day and night, shall not cease. Genesis viii. 22. David, when contemplating the works of God, confessed. The day is thine, the night also is thine: thou hast prepared the light and the sun. Thou hast set all the borders of the earth : thou hast made summer and icinter. Psalm Ixxiv. 16, 17. As in the natural world, so is it in the human crea- tion; times, seasons, and periods of existence are fixed, and they cannot pass their bounds ; for is there not an appointed time to man upon earth? are not his days also like the days of a hii'eling? Job vii. 1. One third of the human race are supposed to die in the spring of infancy and youth ; in the summer of active labour multitudes drop in death ; the au- tumn of years carry off many to the dust, as leaves fall from the trees; and comparatively very few survive to reach the winter of old age. Such, therer fore, who have been preserved by the Lord to so great a length of days, have the highest obligation to praise his name for fulfilling his promise ; Even to your old age T am he ; and rrrn fo hoar hairs 384 Winter, an Emblem of Old Age. will I carrif you: 1 have made^ and I will hear ; even I will carry, and will deliver you. Isaiah xlvi. 4. II. Persons in youth or manhood may contem- plate the scenes of old age, and indulge a supposition that they shall live to realize them ; but often death blasts the prospect! Old age, therefore, has the advantage. They have not only seen the length of years, but can retrace the actual scenes which they have passed. The spring of youth, the labours of the summer, and the fruitful time of autumn ; these, with the numerous events which they produced, are as familiar to their mind as though they were of yesterday. In this view, the good man cannot but clothe himself with the garment of humility, while he attunes his heart and lips to sing the praises of his God and Saviour, who hath so many years sup- ported his soul in life, and conducted his steps so near to his journey's end. III. In winter the days are evidently shorter, and little activity and service can be preformed ; and it is equally true, that the aged imbibe an impression, that their days grow shorter, and upon earth there must be few remaining, while the animal and intel- lectual faculties relax so sensibly, that they have little ability to perform what they once would have , called " half a day's work." Happy the reader if he can say, " Well, let the days shorten as God may " determine; the shorter and swifter my days, the " more speedily my journey shall terminate, and I " shall be conveyed to the enjoyment of immortality, Winter, an Emblem of Old Age. 385 " where days and years, summer and winter, shall " be known no more." IV. In winter the days are not only shorter, but it is a time of comparative darkness ; and the natural sight of the aged man so sensibly fails, that objects once contemplated with delight become obscure, loose their charms, and afford little satisfaction. His favourite employment is reading, especially tli© Bible ; in which he must be aided by clearer glasses, and a larger print : And not unfrequently the sight fails so much, that, as Solomon says, The windoics are darkened. Well for such a person, if in his more early days, he followed the example of David, Thy word have I hid in my heart, that I might not sin against thee; (Psalm cxix. 11.) for now, in the dark days of old age, a sanctified memory will aid him to bring to recollection many parts and promises of God's word, which will fortify his faith, enliven his hope, and lead him to more sensible communion with his Saviour. If, therefore, the reader should have made such good use of his Bible, he will, in his dark days, find that the word of Christ dwelling in his heart richly, will support his tottering mind, and afford him the most sublime satisfaction. V. Who knows not that the season of winter is cold? And what aged persons are there whose animal sensibilities do not teach them that the re- duction of their blood, which formerly warmed and animated their system, now becomes languid in its circulation, rendering them more susceptible of the 49 386 Winter, an Emblem of Old Age. chilling air of winter; so that not unfrequently they exclaim, with David, Who can stand before his coldl Frequently the aged are afflicted with rheumatic complaints, or are smitten with palsy, which stiffens the more active muscles, so that they feel somewhat like the stream which, by the effect of cold, is con- gealed into ice, and this produces a sensation, which not improperly may be called, an anticipation of the cold of death. Under such complaints the artificial aid of warmer clothing, and a lively fireside, are scarcely suflicient to keep their persons in any degree comfortable. Medical aid, by various applications, may produce an alleviation, but no cure ; and should not ail these remind the afflicted of his colder grave, and teach him the necessity of habitually preparing for his great and final change? Happy the man, under all these icy painful infirmities, who hath his hope fixed alone on Christ, and smiles in prospect of immortality and gloiy ! Besides, as these com- plaints are common appendages to the winter of old age, the rich, who enjoy abundant means to alleviate their pain, should be excited to gratitude to the Lord, and indulge benevolent feelings towards the numerous aged poor, perhaps more loaded with infirmities than themselves, and contribute bounti- fully to their relief: For blessed is he that considcr- eth the poor and needyy the Lord will strengthen him upon his bed of languishing ; and make all his bed in his sickness. Psalm xli. VI. Winter is invariably attended with high winds, storms, cold rain, and frequent damp fogs, Winter, an Emblem of Old Age. 387 all which have a great effect upon the animal spirits and the debilitated constitution of the aged. If such inclement weather compels the old man to keep within doors, let me remind him, that it is not un- usual for the Lord to reserve new and unexpected afflictions for his people to endure in the last stages of life, and that each should lead him nearer to his Saviour. So it was with David, for just as he was about to exchange his earthly throne for a Paradise above, his sons harrowed his soul by contending for his crown. Winter storms, however disagreeable to our feelings, have their important uses ; the bend- ing of the trees affect their roots, loosen the earth, and aid the fibres to take a fresh spring, and faster hold, so that their growth is thereby increased. And the storms of life, and more especially those which happen to us in declining years, produce an astonish- ing good effect upon the Christian's heart, loosening his attachment to this earth, so that instead of being blown down, or torn up by the roots, he is, by the grace of God, more firmly rooted in Christ, and eventually bearing more abundant fruit to the hon- our of his Lord. Fear not then, O Christian, these storms are icorking together for the good of those who love God, and tcho are the called according to his purpose. Romans viii. 28. But these damp wintery fogs not only contribute to make winter still more dreary, but they sensibly depress the animal spirits, and are painfully annoying to the in- firmities of age. Disagreeable as they are, they still are monitors, and teach you to deplore the still more depressing fog which unbelief and other evils 388 Winter, an Emblem of Old Age, create within your mind and heart. Under such despondency the good man will frequently exclaim, Is his mercy clean gone for ever ? will he be favour- able no more ? and, like Job, I go mourning without the sun. When will this dark cloud and this heavy fog disperse, that I may see and feel the Sun of Righteousness arise with healing in his beams'? Remember, aged friend, with you it is winter, and no winter is without its fogs and storms ; and every aged man has found it so. And while this con- sideration may aid in cultivating your submission to the will of God, who maketh the winter as well as the summer, measureth the length of our days, and ruleth our storms, and who also is able to dis- perse the oppressive fog from the mind ; look for- ward to that eternal state of repose where no such evils can possibly exist. VII. Most climates on the globe exhibit the SNOW of winter ; their hills, vales, and trees, are covered with this exquisitely white mantle, present- ing a scenery in direct contrast with the beauties of spring, and the abundant fruitfulness of summer. Nature then appears in a state of comparative death, covered with her white shroud. But let us ask, " Why hover snows and wanton in the air, " Fall by degrees, and clothe the hoaiy year ?" Certainly, among other lessons of instruction, to teach the aged those subjects of interest which are adapted to the last stages of their existance. Who produceth this wonderful phenomenon in nature^ Winter, an Emblem of Old Age. 389 David assures us, that God giveth snoic like wool: he scattereth the hoar-frost like ashes. Psalm cxlvii. 16. God preserveth the life of man to old age, and at this late period it is usual to perceive the colour of the hair to be changed, and their heads covered with locks white as snow. Happy if the conduct of such persons should exhibit a purity of temper, and amiableness of manners, more valuable than the snow which cometh down from above, for the hoary head is a crown of glory, if it he found in the way of righteousness. Proverbs xvi. 31. When the aged man, under depression of mind, brings to recollection the sins of his youth, the greater transgressions of his ripened years, and then pene- trates the secret evils of his heart, the descending snow teaches him the holy perfection which the law of his God requires, and which indeed he wishes to possess. But in like faith with David, this humble consciousness of sins leads him to contemplate the virtues of his Saviour's blood, and with that royal penitent to pray. Wash me, and 1 shall he ichiter than snoic. Psalm li. 7. No longer able to combat the fleecy storm without doors, the good man, by looking through his window, and contemplating the scene, every flake of snow he perceives becomes a monitor, which sends him to his Bible to learn that most charming lesson. As the rain cometh down, and the snow from heaven, and returneth not thither, hut watereth the earth, and maketh it bring forth and hud, that it may give seed to the sower,, and bread to the eater: so shall my icord he that goeth forth out of my mouth : it 390 Winter, mi Emblem of Old Age. shall not return unto me void, hut it shall accom- plish that which I please, and it shall prosper in the tiling whereicnto I sent it. Isaiah Iv. 10, 11. This excites his faith, and aids his prayer, that in his wintry days of old age he may more frequently read and abundantly enjoy the influence of the word and promise of his God, to be food for his soul, and make him more animated to honour the Lord the residue of his days. Snow is usually but a transient visiter in our climate ; the rays of the sun, the return of mild and damp air, or descend- ing rains, cause it to melt and disappear. Just emblem this of the sudden changes which have occurred in the history of the Christian's own long life, which, independent of the goodness of God, has been too much like vanity and vexation of spirit. And even now the short continuance of snow, and the variableness of the weather, afford a strong comparison with the fluctuation of his health, and the powers of his mind, convincing him of the great felicity and safety in confiding for eternal salvation upon the merits of his great Redeemer, with whom there is no variableness nor shadow of turning. VIII. Gloomy and uncomfortable as is the season of winter, it is not without its necessary employ- ments. The fisherman, while the waters are bound in icy chains, is industriously employed in making and mending his nets. The husbandman, although the frozen clods of the field resist the action of his plough, can thrash his grain in the barn for the use of his family, or to be in readiness for the market. • Winte7% an Emblem of Old Age. 391 So the aged Christian, if by his natural infirmities he be incapable of exercise vvitliout doors, finds it necessary to employ his time in whatever may eon- tribute to keep up the circulation of the few animal spirits which remain, lest he become a burden to himself: for notwithstandinsf an inclination to ease, nothing is more injurious to a person in the decline of life than the want of some means to keep up a degree of energy in the mental and animal system. As some winters are less severe than others, so in the history of the aged, we see many persons sup- port their infirmities with less inconvenience and pain, while others shrink beneath their weight, and are rendered almost inactive. Still in this last sea- son of life the mind of a gracious man will find good employment in reading, in examination, and in prayer, looking to the Lord to enable him to cul- tivate his faith and patience, which may be called his winter graces. Besides, as out of the abundance of the heart the mouth speaketh, a pious aged per- son may occasionally instruct his domestic circle, and his visiting friends, for it is said. With the aged there is icisdom; at any rate, this would make a pleasant " winter's evening at home." Indeed it is to be lamented, that an aged person, who has for many years made a profession of religion, to occupy his chair by the fireside, provided he retains his senses and his speech, and yet has no disposition to speak of the goodness of his God, the charms of his Saviour, and the hope of felicity beyond the grave ! Let the pious reader duly weigh these sen- timents, and it is presumed he will be convinced of ^92 Winter, an Emblem of Old Age. their propriety, as means to make his latter days more cheerful to himself and useful to others. You, as well as other aged persons, must be con- vinced that in the ordinary course of nature your animal frame must soon wear out; but 1 recommend you to make every prudent exertion by such small degrees of exercise as your strength may permit, which will not only produce many advantages, but after your decease, will prevent any one from writ- ing upon your grave-stone, " This old man died of " indolence." IX. Barren and unfruitful as is the winter season, it bears upon its cold bosom the strong marks of the Creator's beneficent hand, who reserveth for us the fruits of the harvest, so that corn and wine re- plenish our table. This will certainly teach us that the Lord is not unmindful of his infirm people in the winter of their old age, for they then must need the kindness of his hand to administer to their ne- cessities. Not unfrequently he so blesses the labour of their hands in the more active portion of iheir days, as to allow them a surplus to lay up for their use when the infirmities of age shall forbid their labour- ing any longer. Supplies thus produced, must cer- tainly give a relish to the food on the table, and create devout thankfulness. This, however, is not an invariable rule in the providence of God; mnny have but a scanty subsistence in their last days, while perhaps the greater number of the Lord's poor endure a severe winter in abject poverty. It is certainly true;j that in old age we need those Winter, an Emblem of Old Age. 39S iittle refreshments and comforts which, in more active days, were not so necessary. Under such privations, how happy must be thfe good old man, who, by faith and love, can live upon his God and Saviour. Well may such an one say, I have meat to eat which the tcoi'ld knows not of; my meat is to do the will of my Father who is in heaven. Paul said, I have learned, in ichatso ever state lam, there- with to be content. And however difficult this lesson may be to learn in the frost and snow of poverty, tlie same divine Teacher can so instruct the mind, and enrich the poor old man's heart, as to produce a serenity which few even of the pious rich may bfi said to enjoy, while, at the same time, he can look forward to the bliss of eternity, where he shall hunger and thirst no more* X. After all that can be said of the uncomfortable and stormy state of winter, as descriptive of the last stage of this mortal life, we may certainly add, that it is a time of expectation. Were we not to antici- pate a returning spring, which keeps alive the de- pressed mind and feelings, winter would be little better than one continued scene of sorrow. O how pitiable is that old man's case> that endures the inconvenience, the pains, and the miseries attendant on this wintry period, without hope in a Saviour, or a sincere concern for a future state of happiness beyond the grave ! Not so the pioUs old Christian* Though himself a sinner, deserving an exclusion from the bliss of heaven, and meriting only the shades of misery, yet by the faith which the Lord 50 394 Winter, an Emhlem of Old Age. hath given him, he rests alone upon the blood and righteousness of Jesus the Son of God, as the only foundation of his salvation, from whom he draws the consolations of peace and hope, smiling upon death as his friend to open the consecrated passage to Imraortalitj and glory. Therefore this aged servant of the Lord can say with David, My soul, wait thou Q7ily upon God: for my expectation is from him, Psaim Ixii. 5. On the truth and promises of God, we may rest our future blessedness with certainty, as the winter shall be succeeded by the beauties of the spring. Most assuredly the compassionate Sa- viour will bear his aged servants through their win- try storms. When their body shall go down to the grave, it shall rest in hope, and the soul shall wing its way to the bosom of its God. On the morning of the resurrection, their vile bodies shall be raised like unto the glorious body of their Saviour. Soul and body will then be re-united, and both be received into inconceivable bliss! The mysteries of Provi- dence will then be unfolded, while the riches of grace will appear in their fullest lustre. These dwelt in the society of the just, made perfect in peace, holiness, and love, all uniting in harmonious praises to God and the Lamb for ever. Delightful prospects! charming excitements these to an aged Christian to enable him to endure his last conflicts, and, as he journeys, to hail the time when he shall exchange his winter for an eternal spring. END OF THE ESSAYS. SIX SHORT SERMONS ADAPTEB TO THE AGEB. SERMO]^ I, Christ the Bearer of his People. ISAIAH xlvi. 4. To your old age I am he, and even to hoar hairs will I carry you : / have made, and I will bear; even I will carry, and will deliver you. Tt is an indisputable fact, that mankind are so absorbed in sin and in affliction, that unless some one con)petent to the task bear them up, in this \'\^e, and dehver them from tlie wrath to come, they must inevitably perish. Such an interposing, all-sufficient friend, nature nor reason could possibly produce. But the Bible points us to Jesus, Emmanuel, God with us, as the bearer of the persons, the names, the GUILT, and the infirmities of his people. By so doing, he takes them up, carries them through life, and lands them safely in everlasting bliss. I will, therefore, in this discourse assist you to contemplate Jesus as the bearer of our souls, with all their im- portant concerns. And I sincerely wish it may be a mean to establish your faith, and raise your hop© of immortality. ^9B Christ the Bearer of his People. i. Jesus is the bearer of the persons of his peo- TiM. The first mao Adam bear his wife Eve in his own bod}% before she had a visible existence ; and, God's charge to Adam, to be fruitful and multiply^ was given to him when as yet his wife was not ac- tually formed. From the history of creation it may^ therefore, be truly said, Adam bear his wife in his- own body. Now, the Gospel informs us, that Adam was a figure of him that was to come^ rucI that Christ is the second Adam^ the Lord from heavjen. Adam was first in the world of natnre : Christ is first in the world of grace. The spouse of this second Adam is his Church, chosen in hint before thefami^ dation of the world. And as certainly as Adam bore the elect rib in his natural body, so surefy doth Christ bear his elect spouse in his ov/n person ; who 3s, therefore, said to he fiesh qfhisficsh,and hone of his hotie. This subject is not named to you as a matter of indifFerence ; it is of the highest import- ance. This very union between Christ and his church is the foundation of redemption and grace : for, as Adam suffered justfy for tlie sin of his wife, so Christ became responsible, and suffered for tFie sins of his bride. That Christ bears the persons of his people, is also taught us under two of ihe most expressive emblems — Christ is the foundation laid in Zion, on which rests the whole superstruc- ture of the ch,urch, with all its vast and various con- cerns for time and eternity- and when the building is complete, the top-stone shall be brought forth with shouting, crying, Grace, grace unto if! — The 'Bine bears the branches^ and is the cause of their Christ the Bearer of his People. 399 existence, preservation, and fruitfulness. And, who that ever read the 15th chapter of John, but must clearly see, that Christ, the true Vine, bears his people, who are iiis branches, that they may bear fruit unto eternal life! Both these emblems teach the important trutli of Christ bearing his people. What is the building without a foundation 1 or what is the branch, if separated from the vine? May* that adorable Spirit, who is the bond of union with Christ, make you to enjoy the comfort of being built upon Christ, the life-giving rock, and, as a branch of the true vine, make you abundantly fruitful ! II. Jesus bears the names of his people. Theij are written in the LamVs hook of life. — By this we may assuredly conclude, that their persons, birth, course of life, death, and eternal happiness, are made more certain than if engraven upon mountains of brass. I have called tliee hij thy 7iame, thou art mine, saith the Lord. The foundation of God standcth sure, having this seal, the Lord knoweth them that are his. The Lord Jesus, therefore, can never mistake the objects of his love, nor regenerate one man instead of another. No blessing, nor even a cross of afflic- tion intended for one can possibly fall undesigned upon another. While this affords a consoling argu- ment for those who have found grace in the sight of God, that their names are written in heaven, it should equally reconcile them to all the paths of life, however afflictive ; for the Lord is too wise to be mistaken, and too good to be unkind. How charmingly was the Hebrew nation taught this 400 Christ the Be(X)-er of his People. truth, when they beheld Aaron, their high priest/ bearing their names upon his breast-plate, and upon his shoulders, for a memorial before the Lord ! And with what greater joy may every real Christian look to Jesus, the great High Priest of our pro- fession, who has engraven the names of his people upon the palins of his hands, and who appears in the presence of God for us ! III. What is still more important for us to knovv is, that Jesus is the sin-bearer of his people. It is an indisputable fact, arising from the justice of God, as well as from reason, that man, as a sinner^ must bear the demerit of his own crimes, or a sub- stitute must advance in Ms favour. There is no possibility of a middle state. The office of Jesus as a sin-bearer, is therefore as necessary as it is beneficial, and certainly makes a material part of the Gospel. The council of Jehovah decreed, My righteous servant shall justify many, for he shall hear their iniquities. He shall hear the sin of many. - — Christ was once offered to bear the sins of manif. His own self hare our sifts in his own body on the tree. If it be asked. How Christ became charge- able with our guilt I we reply. Not only as Christ is the Head, and justly smitten for the trespasses of the members of his body; and as he is the Bride- groom, and so responsible for the debts of his bride j but we are informed. The Lord hath laid on him the iniquity of us all. This transfer, making over, or imputing the sins of many to Jesus, is an act of God'« sovereign grace ; and ajs JesuS; God-man^ Christ the Bearer of his People, 401 had an infinity of merit, the transaction was equally righteous. Christ bore \\\q guilty the sense, and the punishment of all the sins of those for whom he died. The natural consequence of which is, the certainty of their justification, pardon, and eternal happiness. Thus, he hath horn our griefs, and car- ried our sorroics. He icas wounded for our traras- grcssions, and was bruised for our iniquities. The chastisement of our peace teas upon him, and icith his stripes we are healed. He was delivered for our offences, and arose again for our justification. This is the rock of salvation, the only foundation on which we can possibly stand before God, and raise the superstructure of our hope for immortality. Christ bore our guilt, and we bear the robe of his immaculate righteousness. He carried our sorrows, and therefore our guilty breasts bear the blessings of full pardon and divine peace ! {Since this is the primary truth of revelation, and inseparably con- nected with the experience of salvation, no wonder it was taught by the institution of sacrifices under the Hebrew law. The Paschal Lamb, and the Scape Goat, clearly taught Messiah, as the sin- bearer of men, to the believing Uraelites ; and we look to the same divine Person as having completed his work, and now passed into heaven, there to appear in the presence of God for us. Most affec- tionately do I wish that the reader may obtain faith to behold the Lamb of God that taketh away the, sin of the world. For you, in your own person, to bear the guilt, the punishment of your numberless sins, O how dreadful the thought, how awful th(> 51 402 Christ the Bearer of his People. consequences ! Yet it must certainly be so, or Christ must bear them for you. Remember, there is none other name ujider heaven given among men, whereby we must he saved. Acts iv. 12. Interested in Jesus, you have peace with God, boldness at the throne of his grace, and shall triumph in prospect of acceptance in final judgment. Possessing the least faith in this great Redeemer, we gladly unite with an honourable believer now in glory, and say — And wast thou for transgressors given ? And did th' incarnate King of heaven For us, his foes, expire ? AinazM, O earth, the tidings hear! He bore, that we might never bear. The Father's righteous ire. IV. We now enter one other interesting part of the office of Jesus, as the bearer of his people, through all the sorrows of their lives. Tho journey of the Israelites is a striking emblem of the progress of Christians to the land of rest in glory. Moses declared to that people, The Lord thy God hear tJiee, as a 7nan doth bear his son. Not an enemy, nor a slave, but a son; that is, with all tenderness, affection, and care. Be assured, that such is the love and faithfulness of the Lord to the children of his grace, that he will bear them through the sor- rows of their lives, and crown them with glory. The same preservation is taught by an instance in natural history. As an eagle stirreth up her nest, fluttcreth over her young, sprtadeth abroad her wings, takeih them, bear eth them on her wings ; so the Lord leadeth and beareth us, to prove that there is no strange god with us. Deuteronomy xxxii. 11, Christ the Bearer of his People. 403 12. The support of God may not bo alike sensible to us, whether it be under outward atflictions or the deeper exercises of the heart ; but either in the conflict, or after it, we certainly shall find that Christ, by his secret grace, hath kept us from de- struction, and brought us safely through. Trust, then, the protection of the Lord. On the wings of his faithfulness and love he will assuredly be£[r you safely through, above the reach of every foe. The words of our text are admirably adapted to console the heart in old age. Even to hoar hairs, the Lord hath said, he will carry, and will deliver you. When the aid of the most skilful physician fails, and all the enticing scenes of nature vanish, the Lord will afford the most ample support and supreme joy. How wretched must be that aged person, loaded with infirmities, and borne down to the dust with sins and transgressions, and who yet knows not Jesus as the sin-bearer of the guilty ! Who but must feel an ardent disposition to warn all such aged peo- ple, and pray that they may know, and be lead to the Saviour, before they finally sink in death ! It is presumed, however, that the aged Christian reader can review the text with peculiar gratification. He has brought you to good old age ; and although the hoar hairs upon your head are as light as they are grey, yet they are accompanied with burdens which would be unsupportable, did not the Lord hear you in his hand. Let this be an excitement to cast your daily burdens upon the Lord, for he will carry you, and finally deliver ijou, and then receive you to himself, to be for ever blessed, ilow adequate a 404 Christ the Bearer of his People. Saviour, therefore, is Jesus, to bear our persons, our NAiMES, our SINS, and our souls, through the sorrows of this world, the valley of death, and finally to receive us to heaven ! Glory be to the Saviour ! we will praise him for all that is past, and trust him for all that is to come. V. Upon the whole, it is no wonder that we find it prophesied by Zechariah (vi. 13,) that this Saviour should hear the glory. The glory of nature, provi- dence, and grace, devolves on Christ : For hy him, and for him, were all things created. Christ is the gloiy of his church ; all his ordinances, his word, and his ministers, unite in bringing glory to the Lord Jesus. Every mercy we receive, every victory we obtain over sin, sends us with shouts of praise to our adored Emmanuel ; and it is hoped that the reader has a large tribute of praise to oflTer for the multitude of blessings he has received throughout the length of his days. And to which we may add, all the spirits of the just made perfect in heaven bow before the throne, and with united voices exclaim. Unto him that washed, us from our sins in his own blood, to him he glory and dominion for ever and ever. Surely Christ thy griefs bath borne. Weeping souls no longer mourn : View him bleeding on the trte. Pouring out his life for thee ; There thy ev'ry sin he bore, Wepping souls lament no more. A. 31. T 8ERMON II. AgCf bright as Noon-day. JOB xi. 17. Thine age shall be clearer than the noon-day : ibou shall shine forth, thou shall be as the morning. The history of Job is highly interesting, and some passages in it are admirably adapted to con- sole and animate those who are advanced in years. The address I have selected was made by Zophar to Job, at the time he was in the dark night of affliction. Zophar, however, mistook his case, and indulged an apprehension, that he was chargable with hypocrisy, personal sins, and domestic evils, or God would not have visited him with such com- plicated distresses. Under these impressions he ex- horts Job to prepare his heart, and stretch forth his hands to God. If iniquity be in thy hand, said he, put itfaraicay, and let not wickedness dwell in thy tabernacles. For then shalt thou lift up thy face without spot; yea, thou shalt be steadfast, and shalt not fear : and thine a^e shall be clearer than th& 406 -4gc, bright as Noon-day. noon-day : thou shalt shine forth, thou shalt he as the morning. Certainly if Job had been the sinful man which his friend supposed, he stood in need of repentance and reformation, for there is an inseparable connexion between a virtuous life and a happy old age. Of the correctness of Job's moral conduct, however, we can indulge no sus- picion, for God acknowledges him as his servant, that there was none like him in all the earth, a per- fect and an upright man, one that feareth God, and escheweth evil. Chap. ii. 3. To a person of this description, though covered with the dark cloud of affliction, this address of Zopliar to Job must be highly desirable, and the beautiful figures of which it is composed, cannot fail to be instructive to a person advanced in years. Perhaps the reader, of this discourse, in addition to the infirmities of age, may be under the pressure of outward affliction, or that his mind is depressed by the [)0wers of unbelief, aided by temptation, which covers him with a dark cloud, and deprives him of that light, peace, and composure, which are so desirable to every Chris- tian, especially when advancing to the end of life. In order, therefore, to contribute to the relief of such a painful case, I will attempt to explain the ex- pressive figures of which this text is composed, and at the same time indulge the hope, that the Lord of light and love will grant you a sonse of the blessings which they so admirably describe. You will readily perceive that the text will apply to the natural age of a good man, and the renewal of his animal strength. — To a desirable change from afflic- Age, bright as Noon-day. 407 tion to comfort and prosperity — and also to the renewal of that happy experience in the enjoyment of God, which is so desirable before we pass away from time, to return no more. I. We will apply the figures of the text to the debilitated age of man, and as an encouragement for a restoration to health. Job was now extremely reduced by sickness, and of that kind which pro- duced an eruption, and his body became full of biles, so that he frequently wished to be hidden in the grave. Persons in age are subject to various dis- eases, and they have a peculiar time of life to pass, which, if they survive, their health is frequently re- newed like the eagle's, and ihey enjoy a sort of second spring. It was so with Job; and according to the assurance of Zophar, his health was restored, and his animal spirits so revived, that his age became clearer than the noon-day, and he shone forth in health with brightness and vigour, as the sun, which, after a dark night, produceth a bright morning. Such a revival of health was also granted to king Hezekiahf and the Lord added to his days fifteen years beyond his expectation of living. If, there- fore, the health of my reader be impared, he hath strong encouragement to look to the healing hand of the Saviour, who is the physician of value, and who also is the glorious sun of righteousness to shine upon him with healing in his wings, so that his age likewise may be clearer than the noon- day, and shine forth as the morning, full of liofht and animation, joy and gratitude to the Lord for 408 -4^6, bright as Noon- day. the abundance of his mercy. It also admirably de- scribes that cheerfulness with which the animal spirits shall be assisted to bear the infirmities of age, as well as to render the temper and conver- sation agreeable to those who kindly afford him attention while closing the last stages of his pil- grimage on earth. For whenever an aged person indulges a sourness of disposition, it seldom fails to deprive him of consolation from his friends, and makes him a vexation and a burden to his family. Besides, as friction in a wheel soon wears out the machinery, so an irritable disposition in an aged person has a baneful effect both upon the mind and the constitution. It is therefore of the greatest consequence that he should enjoy a noon-day light wnder the infirmities of decaying nature, that he may possess an amiable disposition and submission, while the bounties of Divine Providence be received with thankfulness. II. This address was admirably calculated to en- liven the depressed mind of Job, under the severity of his complicated afflictions, prompting him to look forward for a happy change, which should be as welcome and cheering to him as the brightness of the morning after a tempestuous season. It fre- quently happens that the best of men have their greatest afflictions reserved for them until heart and flesh begin to fail beneath the weight of years ; like Job, they lose their children, their worldly pro- perty is removed, friends are unkind, diseases at- tack them, and a disponding spirit presses them Age, bright as Noon-day. 409 down to the very dust! It was so with David in his latter days, and this, possibly, in some degree, may be the case with you who read this discourse ; and it is very natural for you to wish a little revival in your bondage, or, as Zophar expresses it, that your age may be clearer than the noon-day, and that you may shine forth as the morning, in health and prosperity. The Lord granted such a favour to good old Jacob, who, after more journey ings and afflictions than fell to the common lot of other patriarchs, was permitted to spend his last seven- teen years in peace and comfort with his once lost beloved son Joseph, in the fertile land of Goshen, so that his age was indeed clearer than the noon- day. And certainly Zophar's wish for Job was eventually verified, for the Lord turned his captivity, and made his latter end twice better than its be- ginning. Let this (?ncourage your hope, and at the same time be assured, that if such earthly comforts shall comport with your best interest, the Lord is able to do so to yoi/, and more also. There was one other circumstance in the changes of Job, which deserves to be remembered, and to which Zophar'a assurance happily applies. Reading the twenty- ninth chapter, I indulge the impression that he had been a public character, whether a teacher, magistrate, or judge, of very high respectability; and he exercised equal benevolence to the poor and to the afflicted widow. But now he was so reduced in circumstances, and so absorbed in affliction, as to be incapable of performing his public duties, and his hand of charity was empty. Tliis 3ometimes 52 410 Age, bright as Noon-daij. occurs in the life of good men, of magistrates, and of the ministers of the Gospel, and which seldom fails to produce a more pamful feeling than many other afflictions. Their work seems to be ended, their harp is hung upon the willows, and they drop the tear in solitude ! Thus heaviness in the heart of man maketh it stoop : but a good word maketh it glad. Proverbs xii. 25. And what word more suitable under such a painful suspension from public duties, than those of Zophar \ Thine age shall be clearer than the noon-day : thou shalt shine forth> thou shalt be as the morning. Christ, the great Head of his church, can revive the heart by the Spirit of his grace, and so unfold the doors of use- fiilness in his providence, as to produce a bright morning, and another day of successful labour, be- fore the days of human life be filled. And although such labour be what the husbandman calls, " Ga- " thering the latter harvest," still it is generally a delightful work, and the harvest abundant in mercy. Should this be read by any minister of the GosJDel, or other public officer, suspended by affliction from the performance of his duties, and under serious depression of mind, I sincerely wish that these ob- servations may prove a refreshing cordial to his heart, and excite his faith and hope in the Lord of the harvest ! III. We will apply this encouraging address of Zophar to the revival of the mind and heart of an aged Christian in his near advance to the scenes of mortality. It is indeed too often the case, that Age, bright as Noon-day. 411 while infirmities bear down the animal system, the mind and heart fail through the influence of temp- tation, and doubts arise whether the soul is prepared to meet its God. Former experience of divine grace is sensibly reduced ; the body of sin and death becomes more corrupted and more weighty to bear; faith is feeble, and unbelief is strong; very little sense of the love of God is enjoyed ; and communion with him, whether in meditation, reading, or prayer, is much interrupted ; so that with Job, this aged Christian exclaims, O that I knew where I might find him ! that I might come even to his seat ! In a state like this, how necessary and desirable is a renewal of spiritual light, peace, and joy ! and how charm- ing the rays of the Sun of Righteousness breaking into the soul, scattering the clouds of uncertainty, and producing an assured hope of immortality and glory! This enjoyment may be said to be the ulti- mate wish of Zophar in favour of afflicted Job. The good man's age, however advanced, will be clearer than the noon-day; the work of God's grace upon his soul, his evidence of interest in the person, blood, and righteousness of Jesus his Lord and Sa-Jiour; all the conduct of God to him through the various scenes of his long life; the rich truths and promises of the Gospel ; his view of death as dis- armed of his sting, and the hope of eternal life ; all these become clearer to him than the surrounding objects of nature at noon-day, through the light of the Spirit of Christ shining upon his heart. Happy revival this ! This is not all ; lie shall shine forth, Jte shall be as the morning. Like the days of his 412 Age, bright as Noon-day. spiritual youth, lively and joyful in the salvation of the Lord, the amiableness of his temper, the holi- ness of his conduct, the warnath of his devotion, the ardour of his love to the Lord his Saviour, the testimony which he bears to the truth and loving- kindness he has so often received, with his patient waitinof for the corning of the Lord to receive him to the mansions of glory; in a!ll these he shines forth to the honour of his God, and the encourage- ment of all around him. Thus the Lord proves the truth of the perpetuity of the work of his grace in the soul of man ; and also that whom he loveth, he ■loveth unto the end; and likewise that he is faithful to his promise, that they shall still bring forth fruit in old age ; they shall be fat and flourishing ; to show that the Lord is upright: he is my rock, and there is no unrighteousness in him. Psalm xcii. 14, 15. I will close these observations by encouraging the reader, notwithstanding his fears and depres- sion, to place his full confidence in his great Re- deemer, remembering his faithfulness to Job, and verifying the truth of Zophar's wish in his favour, The address was not in the form of a probability, but as a certainty. Thou shalt shine forth, thou shalt be as the morning, and it was so. And the history of the event now shines forth in the Bible, to give you the most gratifying encouragement. Job shines forth as a subject of God's grace, tried in the furnace of affliction, to show you the conflicts of a good man's heart in the day of sufTecing and. Age, bright as Noon-day. 413 despondency, and, at the same time, to convince you that God will never leave nor forsake his chil- dren in their deepest sorrows. As there never was a dark night without being succeeded by a morning sun, so the Lord thy God will visit you : For the Lord God is a sun and shield; the Lord will give grace and glory; no good thing will he withhold from them that walk uprightly. O Lord of hosts, blessed is the man that trusteth in thee. Psalm Ixxxiv. 11, 12, Praise to the Lord of boundless miglit, With uncreated glories bright ! His presence gilds the worlds above; Th' unchanging source of light and love; Shine, mighty God, with vigour shine^ On this benighted heart of mine ; And let thy glories stand revealed, As in the Savioui-'s face beheld. My soul, reviv'd by heav'n-born day, Thy radiant image shs>ll display, While all my faculties unite To praise the Lord, who giv^s me light. Doddridge'. 8JERMO:^ III. The welcome Harvest JOB V. 26. Thou shall come to thy giave in a full age, like as a shock of corn Cometh in, in its season. Although Eliphaz, like Zophar, mistook the character of Job, and indulged an impression tliat the afflictions which he suffered were the fruit of his insincerity, there are many excellent sentiments which he delivered in his address. In a pleasing variety of ways he states to him the benefits attach- ed to that man whom God correcteth, whether in his person, his family, or in his death. — Pressing the application of these to the case of Job, he, in the expressive language of the text, assures him of corn- ing to his grave as a shock of corn is gathered in its season. I will therefore attempt to offer you a few reflections upoa this very expressive passage. The character intended — Hi)w such come to their grave — The comparison by which it is described- The welcome Harvest. 415 I. The character intended may easily be perceived by adverting to the seventh verse of the preceding chapter. Rcmcmhcr, Ijtray thee, who ever perished, being innocent ? or where were the righteous cut ojf? So then, the character is, the righteous, innocent person. Where, among the children of men, shall we find a person of this description? The word of God, which bears testimony to positive fact, and which draws the true character of mankind, declares, There is none righteous, no, not one: for the Lord looked down from heaven upon the children of men, to see if there were any that did wnderstand, and seek God. They are all gone aside, they are alto- gether h ecome filthy : there is none that doeth good, no, not one. Romans iii. 10. Psalm xiv. 2, 3. Hu- militating as this may appear to the ignorance and pride of mortals, it nevertheless perfectly accords with the facts of their own history, both in principle and practice; the habit of education only forming the grades of difference between one man and an- other. But if this may be admitted, where then shall we find the righteous and innocent whom Eliphaz recorded I How can these subjects be re- conciled 1 and how can the righteous and innocent character be produced out of the corrupt mass of fallen beings ? The solution is to be found only ia the Gospel. That ichich is impossible with woti, is possible with God. Though by sin man has lost his original righteousness, God, by an act of his own grace, provided a Justifier in the person of his Son Jesus Christ, adequate to the precepts of his violated law, and the demands of his provoked 416 * The welcome Harvest. justice. By the virtue and merit of the life, obedi- ence, sufferings, and atoning death of this Saviour, for us and in our room, we are justified, and made righteous in the sight of God. To produce the per- sonal knowledge and benefit of this great truth, God, by the influence of his Spirit upon the soul of man, first convinces him of his unrighteousness, and then grants energetic faith to rest in Christ, as the Lord our Righteousness. Nor is this all, the spirit in the same soul forms a new and righteous nature, fraught with principles of truth, holiness, and love, by which it is, in heart and life, adorned icith the fruits of righteousness, which are hy Jesus Christ, unto the glory and praise of God. This, therefore, is God's gracious work, and this forms the righteous and innocent character, find such where you may. Blessed is he whose transgression is forgiven, ichose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile. Psalm xxxii. 1,2. Adverting to the figurative language of the text, it will aid us to a few additional remarks upon this part of our subject. It points to a well ripened har- vest. We all know, that unless the grain is sown, there cannot possibly be a harvest to reap; neither, unless the seeds of grace be sown in the heart, and ripened in the life, can we expect a harvest of joy in glory. Our Lord, therefore, in one of his most plain and familiar parables, teacheth us, by the growth of corn, the origin, growth, and perfection Th" tceJcome Harvest. 417 of thi." nghteous and Christian person. And he fend. So is the kingdom of God, as if a man should cast eed into the ground; and should sleep, and. rise night and day, and the seed shoidd spring and grow np, he Icnoicefh not how. For the earth bring- eth forth fruit of herself; first the blade, then the ear, after that the fidl corn in the ear. But ichen the fruit is brought forth , immediately he putteth in the sickle, because the harvest is come. Mark \v. 26 — 29. How perfectly consonant is this parable to the subject of the text, and it n,ay be received as a most valuable explanation of it. The good seed of divine grace is sown in the heart of a sin- ner ; gradual is its advances; its stages are strongly marked ; and the fulness of its perfection clearly ascertained by the heavenly Husbandman, who ap- plies the sickle of death, and gathers the soul to his bosom for ever! This may be considered a practi *al explanation of the subject, and I sincerely wish that the reader may realize it in his own ex- perience. 11. How such righteous, innocent persons come to the grave, is the next inquiry. Thou shalt come to thy grave, said Eliphaz. The ancients were par- ticular in preparing and preserving family burial places; and although, on many other accounts, it is immaterial where a corpse is deposited, I cannot but commend that ancient practice, as it is an ex- pression of their family union and affection while living. Whether Job had such a family burial place, which might have dictated Eliphaz to say, TAz/ grave, 53 418 The welcome Har^6t>^, or not, is to us immaterial : For as by Sin. came death, so death and sin are the procuring cause o€ preparing a grave, the house appointed for all lit' ing ; and of course, eventually a grave will be ready to receive us all. To come to the grave is the com- mon lot both of the righteous and the vt^icked ; and the same class of diseases or casualties may be the means of terminating their earthly course. But the assurance of Eliphaz to Job has something in it of a peculiarly interesting nature, as immediately connected with a righteous character. Not like the wicked, who are driven away in their icickedness, as with a storm, but with gradual, cool, deliberate, pious steps, they pass down the hill of life, antici- pating the delightful composure of David, though I walk tJtrough the valley of the shadow of death, I will fear no evil: for thou art with me, thy rod and thy staff they comfort me. — The time of his coming to his grave is said to be in a full age. If this be taken naturally, according to Moses in the 90th Psalm, it means three score years and ten, or four score years. But Job lived 140 years. Long life, like the grave, is equally common to the evil and to the good ; it must therefore mean much more than length of days and years. The text is unquestion- ably connected with a godly character; and the similitude is that of corn, which is not fit for the harvest until it be fully ripe ; or, as our Lord ex- presses it in his parable, the fidl corn in the ear. This is what Paul calls walking icorthy of the Lord, being fruitful in every good work, and increasing in the knowledge of God. Colossiana i. 10. David The welcome Harvest. 419 died in a good oU age, and full of days, when he arrived only to<^>s seventieth year. There is there- fore a visible and intrinsic difference between being merely Z*^^ of days, and arriving to a good old age, filled ^P with personal and active piety. All this pe»4e state, and looses nothing but its cumbrous mo.tabty, The corn is not cut down with a scythe like grc^s, and laid upon the earth, but with the sickle tht husbandman separates the sheaf, lifts it up, as the word in the text signifies, infolds it in his arm, and presses it to his bosom. Thus the Lord separates the spiritual part from the mortal, till the final time of lifting up in the morning of the resurrection, when body and soul shall be re-united to inherit everlasting felicity, while saints and angels with united voices shall shout the harvest home ! — It cannot but be consoling to every pious Christian, whether in sickness or under the weakness of age, to remember that it is the same divme Husband- i^an, who with one hand applies the sickle of death^ and with the other clasps the sheaf to his bosom, to be for ever blessed. May such consolation be granted to the reader! Let it be recollected that when a shock of corn is gathered, it leaves a vacancy behind; still the husbandman contemplates another season, when seed shall be sown, and a new crop produced. Thus one generation followeth another; and al- though the father be cut down by the sickle of death, the son arises and fills up the vacancy. The righteous are taken away like the full corn in the ear, yet the Lord will never want a seed, nor a gem- The welcome Harvest. 421 ration to serve him. Psalm xxii. 30. , Whatever station we muy now fill, whether in the family, the world, or the church of God, the Lord cfn nise up others to occupy our places. When Mos^.s was g^thei'gd to the heavenly garner, a Joahti was found 10 be his successor; and this certaiily is a corrforlable consideration, especially to the aged, vvhaever may be his station in society, for the Lord will lot fail to accomplish his own designs. Aftr Eliphaz had presented to Job the prospect of anhappy death, he, in the next verse, made to him f very necessary application. Lo this, we have searaed it, so it is, hear it and know thou it for thy gooo. Ver 27. This forms a necessary directory for us to improve the subject for our personal benefit. Indeed, the diffierence between sincerity and decep- tion, virtue and vice, the death of the wicked and that of the righteous, are subjects of such vast im- portance, that they have been searched into from age to age ; and so it is, and cannot be disputed but by those who criminally abandon themselves to every degree of stupidity and hardness. The salvation of the sinful soul, the change of a man's depraved heart, the practice of religion and virtue, are in- separably connected with an honourable life, a peace- ful death, and a glorious immortality ! These we ought to know for our good; for certain it is, all the earthly good we may possess is but a deceiving shadow, when compared with a good hoj)e through grace, the bearing of good fruit, and eventually, being found amongst that number of whom it is re- 422 The welcotne Harvest, corded — Uessed are the dead who die in the Lord. Let the leader, therefore, be more earnestly em- ployed in searching the truths and evidence of the Gospei in application to himself, and accortiing to Eliphsz, he will be more practically convinced that so it ii the word of God. This you will certainly know ^or your good, that while the thoughtless in- consicerate man is taken by surprise, and cut (own as griss, your faith may be established in Cirist^ your fruits of righteousness abound, and, as good corn, be ready for the heavenly Husbandman's jckle, and thus meet the final harvest with peace aid joy« Amen. Let those that sow in sadness wait Till the blest harrest come ; They shall confess their sheaves are great. And shout the blessings home. Warn. SERMON IV. Support in the last Conflict. PSALM lx:iii. 26. My flesh and my heart faileth : but