tihvavy of ^he t:heolo0ical ^tminavy 
 
 PRINCETON • NEW JERSEY 
 
 •a^^t' 
 
 BR 779 .H83 1867 
 Hughes, J. 
 Welsh reformers 
 
 
 ""^'iJlfcL 
 
'i^ 
 
 
^^jOV 301949 
 il E R S,^.vt 
 
 BIOGRAPHICAL SKETCHES OF 
 EMINENT WELSHMEN, 
 
 FOREJIOSI IN PROMOTING THE CAUSE OF RELIGION IN WALES DURING 
 THE TUDOR AND SIUAET DYNASTIES; 
 
 CONTAINING ALSO 
 
 A MEMOIR OF ROWLANDS, LLANGEITHO, 
 
 INCLUDING HIS SERMONS. 
 
 BY -THE 
 
 REV. J. HUGHES, 
 
 INCUMBENT OF GWEKNAFIELD, MOLD, NORTH WALES. 
 
 " Reformation work is God's work, and good works the fniit." — Henky, 
 
 LONDON: 
 JAMES NISBET & CO., 21 BERNERS STREET. 
 
 MDCCCLXVII. 
 
PREFACE. 
 
 nPHE original object of this publication was 
 simply to furnish a new English edition of 
 Kowlands' sermons ; but at the suggestion of 
 various friends, it was deemed advisable to con- 
 dense the sermons, without sacrificing any 
 matter which they contained, and prefix a brief 
 outline of Kowlands' life, with a few others who 
 had distinguished themselves in all religious 
 movements w^hich materially concerned the 
 welfare of their country, the interest of religion, 
 and the salvation of souls. 
 
 Tillotson, in his lifetime, was regarded as the 
 greatest preacher either amongst the living or 
 the dead, but posterity has not endorsed, but 
 rather reversed, that decision. Whereas Row- 
 lands was the greatest preacher Wales had ever 
 kno^\Ti, whether long since resting from their 
 
IV PREFACE. 
 
 labours, or now occupying their pulpits. Yet 
 from his sermons it would be quite as impossible 
 to arrive at such conclusion as it would be to 
 transform to paper the fire and unction which 
 characterized his preaching. 
 
 The fire of Calvin, the eloquence of Massillon, 
 and the piety of Fenelon, seemed all concen- 
 trated in Kowlands' character. 
 
 It is a source of deep regret that our limits 
 would only admit of an indirect allusion to many 
 eminent and conscientious men amongst both 
 Churchmen and Non- conformists : amongst whom 
 history assigns the foremost rank to such men 
 as Lloyd, Bishop of St Asaph,* who was one 
 of the seven bishops imprisoned in the Tower, 
 Walter Cradock, William Erbury, Eichard 
 Davies the Quaker, and James Owen, a learned 
 dissenter, Stephen Hughes, and Samuel Jones, 
 both ejected ministers, the former an inti- 
 
 * The life of this worthy prelate is delineated by Mac- 
 anlay in a style as singular for its beauty as it is unshaken in 
 the testimony he bears to the Bishop's unimpeachable charac- 
 ter. It is gratifying to learn that the descendants of this 
 Christian hero still live among us, — Charles Spencer Lloyd, 
 Esq., Leaton Knolls, Shrewsbury, ranks first in his claims of 
 lineal descent from this venerable stock. A life-like portrait of 
 Bishop Lloyd was to be seen at the National Gallery about 
 three years ago. 
 
PREFACE. V 
 
 mate friend of the venerable Vicar of Llando- 
 very, the latter a profound divine and accurate 
 scholar ; John Penry,* more commonly known 
 as Martin-Marprelate ; Thomas Llewellyn, who 
 so ably aided the Society for Promoting Christian 
 Knowledge to print many thousand additional 
 Bibles ; the self-denying Hugh Owen ; and the 
 famous Daniel Williams, the noble founder of 
 the Eed Cross Street Institution in London. 
 
 The itinerant character of the Non-comfor- 
 mists generally gives their ministers a world- 
 known celebrity. The stationary character of a 
 parish clergyman is less known, but his work 
 is not less solid. And however much they may 
 differ in opinions on minor points, it is hoped, 
 that both the stationary clergyman and the 
 itinerant minister will find some day that they 
 have been fighting for the same truths, building 
 up the same faith, and trusting in, and resting on, 
 the merits of the same blessed Saviour, Jesus 
 Christ our Lord. 
 
 * Disraeli in his " Calamities and Quarrels of Authors," 
 relates some incidents in Penry's history, which are not gene- 
 rally known. 
 
CONTENTS. 
 
 The Reformation, 
 William Salesbduy, 
 Bishop Davie3, 
 Bishop Morgan, 
 Edmund Pp.ys, . 
 Bishop Parry, 
 Bishop Griffith, 
 John Davies, D.D., 
 Rhys Prichard, 
 Griffith Jones, 
 Rowlands' Memoir, 
 Sermon I., . 
 Sermon II., 
 Sermon III., 
 Sermon IV., 
 Sermon V., 
 Sermon YJ., 
 Sermon VIT., , 
 Sermon VlII., 
 
 Subscribers' Names, 
 
THE REFORMATION. 
 
 IVTUCH misunderstanding generally prevails 
 ^^ respecting the Reformation effected in 
 the Church in the sixteenth century. The 
 Romanists condemn the Reformation as a great 
 schism, which, they say, is also a great sin. 
 During centuries previous to this event, they re- 
 garded the constitution of the Church of Eng- 
 land, in matters of doctrine and of discipline, as 
 being one with the Church of Rome, the latter, 
 as a matter of course, being invested with the 
 supremacy. It is generally admitted, that the 
 constitution of the two Churches remained in 
 unison with each other as long as the doctrine 
 and discipline of Rome remained pure and 
 apostolical; yet this conformity, as long as it 
 prevailed, was at all times an encroachment and 
 an usurpation. When errors and corruptions 
 crept into the Church of Rome, the same 
 errors and corruptions were forced upon the 
 
ti THE REFORMATION. 
 
 Church of England. Both Churches had gone 
 astray. At the Reformation the Church of 
 England returned to primitive doctrine and 
 practice. The Church of Rome, loving dark- 
 ness rather than light, remained in her delu- 
 sions. Therefore the Church of England did 
 not secede from the Church of Rome, but the 
 Church of Rome seceded from the truth. 
 
 The truth of our observation is tested by the 
 evidence of history. We therefore appeal to the 
 history of the Church of Christ from its first 
 establishment in this country. 
 
 It is generally supposed that Christianity was 
 first preached in Britain by one of the apostles. 
 It is certain that the Christian religion flour- 
 ished here at a very early period, which the 
 history of the Christian Church amply testifies.^ 
 
 The signatures of three British bishops^ ap- 
 pended to the canons enacted at the Council of 
 Aries, held about a.d. 314, furnish a strong 
 presumptive evidence that the Christian Church 
 had been established in Britain some consider- 
 able time before that period. This primitive 
 Christian Church, adorned with meekness, sim- 
 
 1 Stillingfleet, Origines Britannicse, Blunt's History of the 
 Eeformation. 
 
 2 Eborius, Bishop of York ; Restitutus, Bishop of London ; 
 and Adelfius, Bishop de civitate Colonia Londinenson, — sup- 
 posed to be Colchester. 
 
THE REFORMATION. O 
 
 I* 
 
 plicity, and truth, was apostolic in its origin, 
 pure in doctrine and discipline, and in every 
 respect independent of the Church of Rome. 
 
 Another proof of its early existence is amply 
 furnished in the history of the martyr, S. 
 Alban, who suffered death during the Diocletian 
 persecution, a.d. 303, when the British Church, 
 in common with the rest of Christendom, 
 experienced the dire calamity of that fatal 
 scourge.^ 
 
 When the Roman Empire was threatened by 
 the fierce incursions of the Goths, the Emperor 
 Honorius withdrew the Roman troops, and re- 
 leased the Britons from Roman sway. This 
 occurred in 410. But no sooner were the 
 Roman soldiers withdrawn, than the Pagan 
 Saxons, aware of the defenceless condition of the 
 country, made a descent upon Britain. The 
 Church they pillaged, her monuments they de- 
 stroyed, her archives they ransacked, and her 
 records they burnt. The Arian and Pelagian 
 heresies were again elements which disturbed 
 her peace, corrupted her doctrine, and threatened 
 her very existence. Yet she survived all these 
 onslaughts, and at a time when she could not 
 longer conceal her weakness, she firmly main- 
 tained her independence. For when Augustine 
 
 1 See an interesting little volume of this subject, by Rev. K. 
 Wilson Evans. — Tales of the Early British Church. 
 
4 THE REFORMATION. 
 
 was sent into Britain, a.d. 1567, by Pope 
 Gregoiy the Great, there were still found British 
 bishops who refused submission to the papal 
 emissary. And although it is willingly admitted, 
 that to Gregory^ and Augustine — whose designs 
 towards this country were actuated by the 
 highest motives and the best Christian spirit — 
 the Church of England owed its vitality and re- 
 storation, yet the independency of the British 
 Church was in no manner affected by this timely 
 succour. The interference of Rome at this 
 time must be looked upon as the friendly 
 succour of a more flourishing sister towards a 
 sister in distress ; — not as the authoritative 
 assistance of a mother towards her daughter, 
 owing existence to her at the first, and bound to 
 pay her due submission and obedience for the 
 future. 
 
 It w^ould not be amiss here to state, that in 
 Great Britain there were two distinct Churches, 
 acting independently of each other, — the British 
 
 1 The doctrines of the Church of Rome ^vere at this time 
 unpolluted. Gregory himself declared " that whoever desired 
 to be styled universal bishop was antichrist, and further 
 averred that none of his predecessors had consented to be so 
 etyled. Augustine, also, though an emissary of Rome, had 
 been ordained bishop by Etherius, Archbishop of Arleate 
 (now Aries), in Gaul. Therefore he received his ordination 
 from Gallic, not Eoman Lands. — Bee Bishop Godwin, de 
 Conversione BritannicsB. 
 
THE KEFOEMATION. 5 
 
 and tlie Anglican Church, both branches of the 
 universal Church, and both acting independently 
 of Eome. " The Britons had churches of their 
 own, built after a fashion of their own : they 
 had their own saints : their own hierarchy : — 
 The British bishops, attending a council as such, 
 held no intercourse with the Angles even in 
 Bede's time, but looked on them as Samaritans. 
 Moreover, the jealousy wherewith the Welsh long 
 afterwards regarded all ecclesiastical interference 
 on the part of England, their resolute assertion 
 of their right to a Metropolitan of their own at 
 St David's, and their actual exercise of that 
 right till the time of Henry I., argues the same 
 difference in the rock from which the English 
 and British Churches were originally hewn." ^ 
 
 But independent of the British Church, we 
 maintain, that from the mission of S. Augustine 
 until the invasion of the Danes, and the reign 
 of King Alfred, the Church of England con- 
 tinued, as she had been from the beginning, a 
 branch of the true Catholic or universal Church. 
 She, in common with many other European 
 Churches, was, doubtless under trials of persecu- 
 tions and corruptions, much indebted to the 
 Church of Eome for counsel, learning, and 
 guidance. Yet she produced divines and his- 
 
 1 Blunt on the Eeformation. — p. 3. 
 
6 THE HEFOEMATION, 
 
 torlans of her own ; was governed for tlie most 
 part by her own native bishops, and framed her 
 own regulations in matters of discipline, — mat- 
 ters indifferent in themselves, but not essentially 
 necessary.^ 
 
 The bishops of Eome, it is true, attempted 
 to exercise dominion over her, and were more 
 or less successful, at different times, and in 
 different places ; but their supremacy was con- 
 tinually protested against, and was evidently 
 not a right, but an usurpation and encroach- 
 ment, which different kings at different times 
 successfully resisted, and which Henry VIII. 
 flung finally away. 
 
 During a long period of friendly intercourse 
 between the Church of England and the Church 
 of Rome, it had not been unusual for the Primate 
 of England to receive, as a compliment, his 
 pall from Rome. By degrees, and in process of 
 time, this custom gave occasion to the Church 
 of Rome to assume an authority, implying 
 primacy as well as supremacy, and indicating not 
 only that the bishops of Rome possessed power 
 and jurisdiction over the clergy and realm of 
 England, but that the Pope's sanction to the 
 appointment of the English Metropolitan was 
 
 1 Things indifferent pertain to discipline, rather than doc- 
 trine. Baptism is essential, the mode of administration is 
 non-essential. 
 
THE EEFORMATION. 7 
 
 absolutely necessary. This assumed authority 
 England always resisted, and never acknow- 
 ledged. As early as the year a.d. 798, the 
 British bishops, with their clergy, addressed a 
 letter to Pope Leo III., protesting against the 
 necessity of their Metropolitan receiving his pall 
 from Kome, because Church records furnished 
 them with ample evidence that some of their 
 archbishops had not received it at all. 
 
 Blunt, in his History on the Keformation, 
 adduces ample evidence to the same effect from 
 Bede, — the honest Anglo-Saxon ecclesiastical 
 historian. *' It is curious," saith he, "to ob- 
 serve, that within two hundred years after the 
 foundation of the Anglo-Saxon Church, Aldfrid, 
 a king of Northumbria, feels himself called 
 upon to resist the interference of the Pope in a 
 case of appeal, and actually refuses to listen to 
 his recommendation."^ 
 
 Pope Alexander furthered William the Con- 
 queror's designs in invading England. Yet, as 
 soon as the Conqueror found his throne firmly 
 established, he not only resisted all interference 
 on the part of Rome, but would not allow his 
 subjects to recognize any one as Pope, of whom 
 he had not himself first approved ; nor to admit 
 ecclesiastical canons not first ratified by his own 
 
 1 Blunt on the Keformation. 
 
8 THE REFORMATION. 
 
 authority ; nor to obey any papal bull without his 
 royal sanction. The Pope intended William as 
 an instrument to inspire the Anglo-Saxon with 
 the same sacred feeling toward himself, wherewith 
 his Holiness was regarded in his own country, 
 admitting that the *' Anglo-Saxon conducted 
 their ecclesiastical government with an acknow- 
 ledgment of primacy in the See of Rome, but 
 without much idea of its title to dominion and 
 authority."^ Yet this very authority the king 
 himself refused to recognize, alleging the in- 
 dependency of the Church of England, and 
 repudiating the encroachments of the Church of 
 Rome. 
 
 The concessions made by King John, 
 when excommunicated by Pope Innocent III., 
 consenting to pay tribute to Rome (known as 
 Peter's pence), were repudiated by Edward 
 III., and when Pope Urban Y. threatened to 
 cite him to the Court of Rome for his refusal 
 and insubordination, the king immediately (a.d. 
 1367), laid the matter before his Parliament. 
 That assembly unanimously declared that King 
 John could not, without the consent of the 
 nation, subject his kingdom to such foreign 
 taxation, and expressed their determination to 
 support their king under circumstances of such 
 illegal pretensions. 
 
 1 Hume,— Vol. I., p. 107. 
 
THE REFORMATION. 9 
 
 Grostete, the Bishop of Lincoln in the reign 
 of King Henry III., protested against papal ag- 
 gression, refused to obey any papal bulls, and 
 actually denounced the Pope as a heretic and 
 an antichrist. 
 
 Again, in the reign of King Edward III., 
 Wycliffe, with a large number of laity and 
 clergy, raised his voice against Komish usurpa- 
 tions and corruptions. He might well be styled 
 the forerunner of the Eeformation, whose name 
 will be known as long as truth will be loved. 
 
 In order to produce another testimony, in a 
 form more tangible and reliable, we refer to the 
 statutes of this realm, and no statute of any kind 
 amongst the annals of its history formally 
 recognizes the power of the Pope in this 
 country. His pretensions are ignored by all 
 constitutional authority, and his claims are not 
 recognized by a single act of Parliament. 
 
 William I. and II., in a manner characteristic 
 of themselves, sternly forbade their subjects to 
 recognize any act emanating from Eome, which 
 had not their sanction and approbation. 
 
 Henry I. firmly resisted the gigantic schemes 
 which Pope Gregory VII. had planned for his 
 own aggrandisement ; but Stephen and John 
 — the one an usurper, the other a coward and a 
 tyrant — with timidity unbecoming royalty, sub- 
 mitted to be swayed by Popes. Their minds 
 
10 THE REFORMATION. 
 
 were haunted by phantoms, and their hearts 
 sank at the sound of excommunication. Yet, 
 notwithstanding the temporary ascendancy of the 
 Pope's supremacy, a statute was enacted in the 
 twentieth year of Henry III., in which it is set 
 forth, that all the canons and decrees of the 
 Church of Rome had hitherto been of no force 
 in England. In the same reign was also en- 
 acted another statute, declaring it ^j^?irt^ to pro- 
 cure any presentations to benefices in England 
 fi'om the Court of Rome, and any person cann- 
 ing an appeal to the Court of Rome would be 
 regarded as an outlaw. These enactments during 
 the reigns of Richard II., Henry lY., Y., and 
 YI., were probably never very rigidly enforced : 
 but still their existence amongst the statutes of 
 the realm of England was bitterly galling to 
 the assumed supremacy of Rome. And Pope 
 Martin Y., in a letter written to Henry YL, 
 threatens, with no milder punishment than 
 eternal damnation, any one who should dare 
 obey them. Notwithstanding these papal ful- 
 minations, the statutes were confirmed from 
 time to time, but probably incompletely exe- 
 cuted : for during the reigns of Edward lY., 
 Richard IL, and Henry YIL, the Pope assumed 
 a supremacy and jurisdiction which were foreign 
 to the constitution of this country, and con- 
 demned by the highest authority iu the land. 
 
THE REFORMATION. 11 
 
 Having thus briefly glanced at the history of 
 the Church, from its first origin and establish- 
 ment in Great Britain, until the time of the Ke- 
 formation, the summary of our evidence leads us 
 to the conclusion, that the supremacy of Rome 
 was only an assumed power, unknown to the 
 constitution, and never recognized by one single 
 act of Parliament. Separation, therefore, could 
 be no schism, and the rejection of Romish errors 
 could be no sin, of the British Church. At the 
 time of the Reformation, the Church, like the 
 prodigal son, only returned, as it were, to her 
 own home, — her ancient doctrine and discipline 
 practised in her early days. Had the Church 
 not then effected her escape, the thraldom of 
 tyranny would be still her lot, and the Council 
 of Trent would have fastened its seal to errors 
 which had their origin in heathen rites, whose 
 idolatrous teaching is a disgrace to rehgion, pro- 
 fanes God's holy temple, and tramples upon 
 the prerogatives of the Most High. 
 
 For centuries things were ripening towards 
 this great event, when, in the dispensation of 
 Providence, the Church of England should finally 
 shake off the yoke of Rome. Amongst the 
 Benedictines there was no peace. The seculars 
 eyed the regulars with envy, jealousy, and 
 hostility, that burned deep in their bosom. 
 When these were wrangling amongst them- 
 
12 THE REFORMATION* 
 
 selves, a new order, assuming the badge of 
 poverty, appeared in the Church. These were 
 the Franciscans. They were divided into four 
 divisions, — the Franciscans, Dominicans, the 
 Carmelites, and the Augustines. No sooner, 
 however, than the four orders became distinct 
 bodies, the camp of poverty was a scene of con- 
 fusion, and the badges of penury had become 
 the butt of ridicule. Amongst themselves there 
 were jealousy, hatred, and malice, so that, in the 
 time of Erasmus and Luther, their rivalry was 
 an object of ridicule, and their whole system 
 was as rottenness to the bones of the Eomish 
 Church. 
 
 All these, and many more circumstances, 
 made the Reformation inevitable ; so that when 
 Henry VIII. wanted the support of his subjects 
 against the interference of the Pope, his subjects 
 wanted the king's support against papal su- 
 premacy. If the fire burnt with unusual rapidity, 
 it was because all the trees were dry. The 
 Church had been consumed, but not destroyed. 
 After being purified from error, and relieved from 
 foreign usurpation, from her ashes she sprang 
 again into life, and in all original beauty she 
 resumed her apostolic form. The Church hav- 
 ing endured many vicissitudes, struggling with 
 poverty, persecution, and ignorance, yet having no 
 sooner emerged from obscurity and insignificance, 
 
THE REFORMATION. 13 
 
 than she again plunged into grievous errors. 
 In every stage she was the same Church, though 
 under various circumstances, but at the Re- 
 formation she became free and pure as at first. 
 And if her temporalities were now taken away, 
 she would be still the same Church, and must 
 still so remain, with her bishops, priests, and 
 sacraments, for what no earthly power originally 
 gave, no earthly power can ever take away. 
 
 To restore the Church to primitive doctrine 
 and practice, the Welsh Eeformers materially 
 effected, when they furnished her with the oracles 
 of divine truth, in a language known as the 
 ancient British tongue.^ 
 
 1 The reader wishing to ascertain further facts relating to 
 acts affecting the Church, is referred to Statute of Merton, 20 
 H. III., cap. 9; Statute 9 E. II., Artie. Cleri. 16; Stat. 25 
 E. III. ; 11 H. IV., cap. 37 ; 3 H. Y., cap. 4 ; 1 H. VII., f. 10. 
 
WILLIAM SALESBURY. 
 
 William Salesbury, — a name as renowned 
 for his patriotism in Wales, as ever William 
 Tell was known to be in Switzerland. Time 
 and distance separated the two patriots from 
 each other. Yet kindred feelings burned in 
 their bosoms and animated their hearts, — a 
 love for their <jountry and their countrymen. 
 Tell displayed his feelings by his bow and ar- 
 row, and wrought deliverance for his countr5% 
 Salesbury manifested his love and zeal with his 
 pen and paper, and chased the gloom of ignor- 
 ance and superstition by the light of knowledge 
 and truth. The mountain-tops of his pictu- 
 resque country, capped with clouds of mist and 
 darkness, were, in Salesbury's eyes, only true 
 emblems of the superstition and ignorance which 
 sat brooding over his countrymen's hearts, to 
 remove which, he devoted the best energies of 
 Lis mind, and ran the risk of his life. The 
 name of Salesbury occupies a prominent position 
 
WILLIAM SALESBURY. 15 
 
 in the history of our country. When Bolinbroke 
 took the king a prisoner at Flint Castle, at first 
 his demeanour was respectful, but he soon 
 changed his tone, and commanded the king's 
 horses to be brought forth, when two wretched 
 nags made their appearance. The king was 
 set on the one, and the Earl of Salisbury on the 
 other. Again, we find that the stewardship 
 of Chester, with Hawarden, was granted to 
 William Montacute, Earl of Salisbury." It 
 continued in his family till the death of his great 
 nephew, John, Earl of Salisbury."^ It is highly 
 probable that William Salesbury sprang from 
 the honourable branches that had grown upon 
 this ancient and venerable stock. For about a 
 century later, several families of distinction, 
 bearing respectively the name of Salishury and 
 Salesbury, resided in different parts of the 
 country; yet most of them traced their pedigree 
 to Thomas Salesbury, of Lleweni, near Denbigh, 
 who was generally aclmowledged as the head of 
 the clan, though himself not improbably a de- 
 scendant of Thomas, Earl of Salisbuiy, who, in 
 the reign of Henry Y., petitioned ParHament for 
 the recovery of estates forfeited to the king after 
 his father's attainder. When Abelard, the illus- 
 trious medisBval philosopher and divine, was de- 
 
 ^ Pennant's Tour in Wales. — pp. 48, 49. 
 
16 WILLIAM SALESBURY. 
 
 livering his lectures in Paris, it is said in his 
 biography, that John of Salisbury was one of 
 his most devoted hearers. Salesbury is a name 
 that stands eminent for literary abilities. 
 
 Whether, then, the Celtic or Teutonic ele- 
 ment constituted William Salesbury's character, 
 is of little consequence, and admits of no easy 
 solution. For in several Welsh MSS.^ he is 
 sometimes called William Salbri, sometimes 
 William Salsbri, but never William Salesbury. 
 What he inherited from his father's side is 
 doubtful. What he inherited from his mother's 
 side is certain. Foulk Salesbury, William's 
 father, married Gwenhwyfar, the only daughter 
 and heiress of Ehys Ab Einion Vychau Plasisaf 
 Llanrwst. Soon after the noble race of Tudor had 
 ascended the throne of Great Britain, William 
 Salesbury was born at Llanrwst. Of his early 
 career little is known. He did not frequent the 
 banks of the Conway for its fish, nor the hill-sides 
 of his country for the chase. His habits were 
 retired and contemplative. His manners were 
 gentle and inobtrusive ; yet, withal, he was very 
 firm. Nothing would easily shake his resolu- 
 ,tions, and his energy in pursuit of knowledge 
 knew no fatigue. Literature was his pleasure, 
 and languages his delight. 
 
 1 Preface to Edeyrn dafod aur, by Ab Ithel. 
 
WILLIAM SALESBURY. 17 
 
 With what honours his academical course was 
 distinguished at Oxford, or with what avidity he 
 afterwards digested the law at Lincoln's Inn, 
 remains amongst the remnants of tradition, and 
 cannot now he stated as facts. But that he was 
 a great linguist cannot he denied. Henry 
 Parry, — a descendant from a very respectahle 
 family in Flintshire, a very learned philologist, 
 and called hy Dr Davies, in his Preface to his 
 Welsh Dictionary, '' Vir linguarum cognitione 
 insiquis," — informs us, that Salesbury was 
 thoroughly acquainted with nine different lan- 
 guages besides English and Welsh, viz., 
 Chaldee, Syriac, Hebrew, Arabic, Greek, Latin, 
 French, Italian, and Spanish. His patriotism, 
 however, is not established upon the extent of 
 his linguistic attainments, but rather from being 
 the author of the first Welsh book ever printed 
 in the Welsh tongue. This was a singular 
 production, and from the variety of its contents, 
 doubtless a very useful book, whose peculiar 
 adaptation for all times and seasons savours of a 
 mixture which humours the imagination, whilst 
 it feeds the mind. It was a species of an 
 almanac, which not merely referred to the days, 
 weeks, and months of the year, but it also con- 
 tained an elaborate treatise upon the great char-, 
 acteristics of the Welsh tongue. We are, how- 
 ever, not left to grope in darkness touching our 
 
18 WILLIAM SALESBUEY. 
 
 spiritual concerns, for it also contained the Creed, 
 the Lord's Prayer, the Ten Commandments, 
 the seven virtues of the Church, and lastly — and 
 perhaps not the least important feature at the 
 time — directions respecting the " usual games" 
 which were much indulged in at a later period, 
 as a sort of Sunday exercise. 
 
 The variety of subjects it embraced naturally 
 needed this extraordinary volume to appear in a 
 quarto form. It was printed in 1546. This 
 publication was soon followed by another : — " A 
 Dictionary in Englyshe and Welshe, moche 
 necessary to all such Welshmen as will speedly 
 learn the Englyshe tongue, thought unto the 
 Kynges Majestic very mete to be sette for the 
 use of his Graces subjects in Wales ; where- 
 unto is prefixed a little Treatyse of the Kngiyshe 
 pronunciation of the letters." 
 
 Again, in 1550, he published another book : — 
 " An Introduction to the Pronunciation of the 
 Letters in the British Tongue," — a second edi- 
 tion of which appeared (revised and improved) 
 seventeen years after the first appearance of its 
 prototypcp. Lord Macaulay somewhere observes, 
 that the English language in Shakespeare's time 
 had acquired that elasticity, power, and mould, 
 that it was inferior to none, the Greek alone ex- 
 cepted. Probably he knew nothing of the ex- 
 haustless resources and the rich diction of the 
 
WILLIAM SALESBURY. 19. 
 
 Welsh language, which is loathe to yield preced- 
 ence to the Greek itself. Which is the eldest, 
 sister is difficult to determine. That they are 
 twin sisters, cognate tongues, can be easily per- 
 ceived. That the old British tongue, even in 
 our day, reckons about four thousand words more 
 than can be found in any English dictionary, is, 
 a fact which cannot be gainsaid. The language 
 is rich, copious, and musical; it gives a soul to 
 the objects of Sense, a spirit to Poetry, and a 
 body to the abstractions of Philosophy. It was 
 a mine of wealth to a mind like that of Sales- 
 bury' s, wherein he loved to dig for its treasures,, 
 that his countrymen might enjoy the fruit of his, 
 labours. But all his works fall into insignifi- 
 cance compared with his self-denying exertions 
 in translating the New Testament into Welsh. 
 It was enacted in 1563, that the Bible should be 
 used in every church in Wales, in the Welsh 
 tongue, by March 1566. The work of translat- 
 ing the sacred volume was entrusted to the 
 Bishops of St David's, Llandaff, Bangor, St 
 Asaph, and Hereford, who, under a penalt}^ were 
 enjoined to see the work properly executed by 
 the specified time, — they, fully aware of Sales- 
 bury' s zeal for the Protestant religion, his 
 philological attainments, and great abilities, 
 unanimously fixed upon him as the best quali- 
 fied person to undertake so important a charge. 
 
20 WILLIAM SALESBURT. 
 
 The result was, that Salesbury's Welsh black- 
 lettered New Testament, so highly prized, and 
 now so rare, was issued from the press in 
 1567, and although three hundred years have 
 well nigh since elapsed, the translation, never- 
 theless, has scarcely undergone any change, and 
 the 2^assages which have since been corrected 
 are not now supposed to be inferior to the ori- 
 ginal, nor a less perfect transcript of the Greek 
 version.^ To accomplish so great a work in so 
 short a time, required intense application, much 
 diligence, and great learning, and the only as- 
 sistance he seems to have received was from the 
 Bishop of St David's, and Thomas Huet, pre- 
 centor of the same cathedral ; the latter trans- 
 lated the Book of Revelation, which bears his 
 initials, T. H. C. M. ;" the bishop, the first 
 Epistle to Timothy, the Epistle to the He- 
 brews, the General Epistle of St James, and 
 the two Epistles of St Peter. Sir John Wynn 
 of Gwydir — a gentleman of eminent abilities, 
 whose writings remained in MSS. for upwards 
 of two hundred years, a contemporary of Sales- 
 bury, and his survivor of more than thirty years, 
 — informs us, that Salesbury was engaged on a 
 translation of the Old Testament, and resided 
 for two years with the Bishop of St David's 
 
 1 Vide Gwladgarwr on Salesbury's Translation. 
 
 2 Cantor Menevise. 
 
WILLIAM SALESBURY. 21 
 
 for that object, daring which time " he was very 
 far onward, and had gone through with it if 
 variance had not happened between them for 
 the general sense and etymology of one word, 
 which the bishop would have one way, and 
 William Salesbury another, to the gi'eat loss 
 of the old British and mother tongue ; for being 
 together, they drew homilies, books, and 
 divers other tracts in the British tongue, and 
 had done far more if that unlucky division had 
 not happened ; for the bishop lived five or six 
 years after, and AVilliam Salesbury about twenty- 
 four, but gave over writing, more was the pity, 
 for he was a rare scholar, and especially an 
 Hebrecian, whereof there was not many in those 
 days." We would fain demur to the statement 
 alleged by Sir John, that Salesbury ceased 
 writing after his rupture with the bishop, for he 
 had now succeeded to his father's estates — his 
 elder brother Robert dying without male issue — 
 which enabled him to take up his residence at 
 the mansion of Plasisaf ; yet it is a well known 
 fact, that during a great portion of this time he 
 lived at a place called Caedu, near the summit 
 of a narrow inaccessible glen on the river Aled, 
 in the parish of Llansannan, about seven miles 
 distant from Llanrwst. This he built as a 
 place of concealment, neccessary during the 
 Marian persecution, from his well known attach- 
 
22 WILLIAM SALESBURt. 
 
 ment to the truth and his zeal for the Protestant 
 religion. In this sechided retreat Salesbury 
 constructed a private chamber, where his writing 
 materials were securely excluded from any in- 
 trusion. An entrance to this private chamber 
 could not be gained either by a flight of stairs, 
 or by the more ordinary means of a ladder, 
 commonly used at that time, and which, to this 
 day, amongst the numerous modern improve- 
 ments, has not been wholly dispensed with on 
 the mountains of Wales, but by climbing inside 
 the chimney, from which a private door led to 
 his private chamber. As late as the year 1857, 
 traces of this bulky chimney, which at one time 
 had emitted clouds of smoke and excluded all 
 suspicion, could be distinctly seen amongst the 
 ruins of Caedu. In many mountainous districts 
 of Wales, coals are unknown as fuel. Peat is 
 used instead. It is burnt on the hearth in large 
 quantities, and gives the kitchen an air of 
 domestic comfort in a manner which our par- 
 lours often fail to furnish. But wherever the 
 custom prevails, the dimensions of the chimneys 
 are constructed on a spacious scale, always in 
 proportion to the amount of peat consumed on 
 the hearth, and the quantity of smoke emitted 
 through the aperture. 
 
 On such a cheerful hearth stood Salesbury's 
 little table, on which were placed his books, 
 
WILLIAM SALI^SBURY. 23 
 
 paper, and pen, but when the barking of his dog 
 outside created the least suspicion of strangers, 
 our aged patriot, plus pen and paper, vanished 
 through the smoke up the chimne}'', and felt 
 the same security in his little asylum in the 
 roof of his house, as the early Christians had 
 experienced in the caves of the rock. It is not 
 impossible but that at this time he translated 
 the Epistles and Gospels used on Sundays and 
 festivals in the Church throughout the year, and 
 that this was the last work which engaged his 
 attention ere he was summoned to relinquish 
 his labour in order to receive his reward. The 
 date of his departare hence remains amongst 
 the uncertainties of time. History, which records 
 the labours of his useful life, did not chronicle 
 the day of his death. Length of days had 
 crowned his hoary head. He lived during the 
 greatest part of the Tudor dynasty, and witnessed 
 the reign of five sovereigns. No monument at 
 this day marks the place of his burial. Yet 
 greater monuments still exist, which testify of 
 him, that, though being dead, he yet speaketh. 
 The genius which excited Salesbury to honour- 
 able pursuits and patriotic deeds, is not extinct 
 in his descendants, and the branches^ which now 
 
 1 E. R. G. Salesbury, Esq., late M.P. for Chester, whose 
 only surviving son is the sole male representative of the two' 
 most honourable names recorded in Welsh biography ; his 
 
^4 WILLIAM SALESBURY. 
 
 flourish, reflect honour and renown upon the 
 source whence they have sprung. In closing 
 our remarks upon the Hfe of this great and good 
 man, we pay him that tribute wherewith genius 
 honours wisdom, and award him that honour 
 wherewith virtue regards sanctity. As long as 
 the Bible will be read in the Welsh tongue, 
 the name of William Salesbuiy wdll be revered 
 by the Welsh nation. As a patriot his country- 
 men were dear to his heart, but as a Christian 
 the truth was dear to his soul. The one he 
 loved with the afiection of a brother, the other 
 he embraced with the simplicity and sincerity of 
 a child. 
 
 Note. — We purposely omitted many other 
 works which emanated from Salesbury's pen, 
 viz., his " Battery against the Pope's High 
 Altar," his "Exemplar of Ehetoric," also 
 certain Prayers, with directions, &c., as space 
 would not admit of any remarks. 
 
 father claims "William Salesbury as his great ancestor, whilst 
 his mother traces her lineal descent to Bishop Morgan. 
 
BISHOP DAVIES 
 
 Richard Davies, generally known by the name 
 of Bishop Davies, was the son of Davydd ab 
 Gronw, curate of Gyffin, who resided at a place 
 called Plas-y-person, near Conway, Carnarvon- 
 shire. After Davies had been elevated to the 
 espiscopal bench, and translated from St Asaph 
 to St David's, his successor at St Asaph bore 
 the same cognomen, so there were two con- 
 temporary Welsh bishops bearing, respectively, 
 the name of Davies. But the illustrious bishop 
 of St David's so far outshone his brother of 
 St Asaph, as to have eclipsed the fame of the 
 latter. These two prelates were born and bred in 
 the same neighbourhood, and if they were not 
 brought up together at the same school, they 
 travelled together at the same time to the same 
 college, and were at length raised to occupy the 
 same prominent and dignified position in the 
 Church. The same year as Thomas Davies 
 was elevated to the see of St Asaph, Richard 
 
26 BISHOP DAVIES. 
 
 Davies was translated to the bishopric of St 
 David's* Yet at the present day there is only 
 one generally known as Bishop Davies, and that 
 distinction we voluntarily yield to the Bishop of 
 St David's. Davies of St Asaph was revered for 
 his piety, gentleness, and charity. His quiet 
 and retired life, by reason of its even and 
 regular course, glided gently along the ordin- 
 ary channel, without attracting any general 
 attention, or creating any peculiar sensation. Not 
 so Bishop Davies of St David's. He was 
 like a great meteor, a comet, or a flood, whose 
 course excites our fear and our admiration, but 
 which leaves on the mind an impression of 
 greatness, and power, and strength. Bishop 
 Davies' early education was conducted under his 
 father's roof, and superintended by his father's 
 care. Whether he quitted this homely seminary 
 for a more public school before he left his 
 father's house for his university career, must now 
 remain amongst the remnants of tradition, and 
 what laurels he won at New Inn, Oxford, must 
 also share the same fate. Little indeed is known 
 of his history before 1550. Before he w^as 
 nearly fifty years of age. King Edward VI. pre- 
 sented him to the Yicarage of Burnham, which 
 he held with the rectory of Maidsmoreton, Buck- 
 inghamshire. The mournful event which wit- 
 nessed the early close of Edward's short reign. 
 
BISHOP DAVIE S. 27 
 
 created tlirongli the heart of England feelings 
 of dismal apprehensions, which were only too 
 soon realized. Mary's Romish predilections 
 were too well known, and her marriage with 
 Philip of Spain coupled her name and her re- 
 ligious creed with all the horrors of the Inquisi- 
 tion. Davies' feelings for the Reformed faith he 
 did not feimi to conceal. When Gardiner and 
 Bonner cried out for the stake and the faggot, 
 it is said that the Queen was of their mind, in 
 opposition even to the papal legate, who re- 
 commended toleration. Under these circum- 
 stances, Davies was not only deprived of his 
 preferments, but had to flee his country in order 
 to save his life. Englishmen, by scores, flocked 
 to Geneva, and amongst these exiles was 
 Davies with his family. 
 
 They had only just made their escape in 
 time, for no sooner had they reached Geneva 
 than the bloody persecution had begun in Eng- 
 land. Bonner, whose brutal and savage nature 
 would not be satiated with anything less than 
 his brethren's blood, executed the Queen's 
 commands with all haste and savage pleasure. 
 He had a keen relish to see those with whom 
 
 * Amongst the many then exiled at Geneva was John 
 Bodley, a descendant of an opulent De-vonshire family, and 
 father of the famous Sir Thomas Bodley, the noble founder 
 •of the Bodleian Library. 
 
28 BISHOP DAVIE S. 
 
 he bad once kneeled before tbe same altar, 
 tortured to death by means of racks and fire. 
 Such odious barbarity, practised indiscrimin- 
 ately, seized the whole country with horror and 
 alarm. Most of these Enolishmen who had re- 
 
 o 
 
 tired to Geneva were persons of substance and 
 wealth, upon wbose charity, it is said, that 
 Davies for some time found means of subsist- 
 ence. But his independency of feehngs, joined 
 with a proper sense of honour, would not allow 
 him, whilst capable of any action, to be a burden 
 even to friends. His was not a proud mind, but 
 a magnanimous spirit. He applied himself 
 wdth indomitable perseverance to master the 
 French tongue. The rapidity with which he 
 overcame all difficulties evinces his great mental 
 abitities, for in a short time he was not only 
 able to understand that language, but to speak it 
 correctly and fluently. He now obtained a cure, 
 in w^hich he preached during the remainder of 
 his exile, which enabled him to support his wife 
 and family w^ithout being a burden to others. 
 During his exile were born to him three sons, 
 Thomas, Peregrine, and Jerson. The Marian 
 persecution, however, soon ceased in England, 
 when he immediately returned to take possession 
 of his churches, which he held in commendam 
 with the bishopric of St Asaph, to which see 
 he was elevated in 1560. And the next year 
 
BISHOP DAVIEg. ^'9 
 
 he was translated to the bishopric of St 
 David's. 
 
 At present it is usual to confer the degrees of 
 doctor in divinity before a bishop is consecrated, 
 whereas it appears that in Bishop Bavies' time 
 the dignity did not always precede, but often 
 followed episcopal elevation, and in this instance 
 the dignity of the degrees was conferred six 
 years subsequent to the dignity attached to his 
 episcopal order. As a scholar he had long 
 merited that distinction which such honours 
 bestow. However distinguished other scholars 
 might be in the general branches of literature, 
 few were found more eminent than Bishop 
 Davies. His learning and proficiency were not 
 unknown to Queen Elizabeth, when Her 
 Majesty should pass by so many English pre- 
 lates, and come to Wales for a gentleman who 
 could translate a few books of the Old Testament 
 from the original Hebrew. His great efforts in 
 this respect had spread his fame far and wide, 
 for he was, doubtless, the first who suggested, 
 and the first that ever attempted, the translation 
 of the Bible into his own native tongue. With 
 this view he invited the co-operation of the most 
 skilful linguists of the age, whom he, with his 
 usual hospitality, sumptuously entertained at his 
 own palace. At the head of this learned con- 
 clave stood pre-eminently the renowned patriot 
 
30 BISHOP DAVIE S. 
 
 and rip© scholar, "William Salesbury. The 
 bishop who had once, in the hour of adversity, 
 succumbed to live upon the charity of friends, 
 now, in the hour of prosperity, acknowledged his 
 gratitude with bounteous and unbounded liber- 
 ality. His establishment at Abergwili was con- 
 ducted on a princely style. The scale accorded 
 with his own taste and character, w^hose mind 
 displayed magnanimity in every action of his life. 
 
 Sons of noblemen were proud to shelter under 
 his roof, and the best families in the country 
 deemed it an honour to see their children's 
 education conducted under the patronage of so 
 distinguished a prelate. 
 
 We may here relate a little incident wherein 
 the bishop is presented in another light than 
 strictly in his episcopal character, yet wherein 
 he displayed all that magnanimity of action so 
 characteristic of his life. Sir John Parrot, who, 
 acting as a friend to the Earl of Leicester — a 
 very extensive landed proprietor in that county 
 — attempted to claim sonie property in favour of 
 the earl, which by right belonged to the bishop. 
 A consciousness of right inspires even the weak 
 and timid with courage and strength, but it 
 invested the bishop with the strength of a giant 
 and the authority of a prince. The prelate con- 
 fronted the baronet, and in few words, more 
 telling than blows, Sir John was awed, and glad 
 
BISHOP DAVIES. 31 
 
 to beat retreat, lest the bishop, wielding both 
 temporal and spiritual power, should execute his 
 threat, and inflict on the baronet, as a mark of 
 his displeasure, such sore punishment as would 
 not merely follow his departure out of the country, 
 but his departure out of the world. This is by 
 no means unnatural, for the superstition of the 
 age, fostered by a blind priesthood, had exer- 
 cised a fearful sway over men's minds, and the 
 country had not yet experienced its emancipa- 
 tion from such baleful influence, which the light 
 of truth can only remove, and which the Bishop 
 of St David's was ever making such noble efforts 
 to disseminate throughout the principality of 
 his native country. 
 
 Syr John Wynne of Gwydir would lead us to 
 infer, that in points of linguistic discriminations, 
 when it came to tests and balances, which 
 required great nicety of skill to give a doubtful 
 sentence its true bearing, a doubtful expression 
 its exact meaning, and a doubtful word its true 
 etymology, Bishop Davies was not equal to 
 William Salesbury. The bishop had pure gold, 
 as well as the skill to beat that gold into such a 
 thin leaf that it appeared to cover massive 
 bullions. His great mind only scanned great 
 things, and, like itself, only admired great objects. 
 He was not an inapt type of the description the 
 great Bobert Hall furnished of his father's 
 
32 . BISHOP DAVIE S. 
 
 character : — '' He appeared to the greatest ad- 
 vantage upon subjects where the faculties of most 
 men fail them, for the natural element of his 
 mind was greatness." Principles and systems 
 he vastly loved, but rules and details he greatly 
 disliked. He could look with unbounded ad- 
 miration through the telesco2)e at the sun, the 
 moon, and the stars, but it was fatiguing to him 
 to examine the leaf, the blade, and the insect 
 even, through the microscope. He could write 
 sermons equal to Tillotson, but he could not 
 examine evidence like Paley. Like Atterbury 
 he icould be first and foremost in every contest, 
 and, at all hazards, win laurels for the day ; but 
 he lacked the discriminating powers of Bently, 
 who could ransack old dusty volumes, collate 
 old manuscripts, and raise a monument to his 
 fame, which excited the admiration of posterity. 
 William Salesbury, who was a great genius, 
 also took great pains. He would not disdain 
 to explore old pits where remained any grains 
 of gold, nor would he cease digging until he 
 brought up the gold in his hand. Bishop Davies, 
 on the other hand, could not sacrifice time to 
 search for trifles — he must have bullions, or 
 none. The two giants, who had hitherto lived 
 on terms of great friendsbip, now confronted 
 each other on a question of etymology. The 
 bishop icould not yield, Salesbury coidd not 
 
BISHOP DAVIES. 33 
 
 concede. Friendship, which before flourished 
 like a palm tree, ceased to exist when the roots 
 were unsettled. The layman retired to his 
 solitude, and lived for many years ; the bishop 
 remained at his palace, but died within six years. 
 
 Independent of the bishop's translations of 
 many books of the New Testament, he also trans- 
 lated the Liturgy of the Church of England ; but 
 he is best remembered, and mostly admired by 
 his excellent epistle dedicated to "all the Welsh, 
 especially those within his own diocese, desiring 
 a renewal of the ancient Catholic Faith by the 
 light of the G-ospel of Christ." This breathes 
 the very spirit of the early Christian Church, and 
 fully acknowledges that the ancient catholic 
 faith had been guided by some other light than 
 that of the Gospel of Christ. The renewal of 
 this ancient catholic faith by the light of gospel 
 truth, is the very essence of that reformation 
 which was effected in the sixteenth century, 
 whose fruit we now reap, and whose blessings 
 may we long enjoy. 
 
 Our attention, however reluctant, must not 
 leave unnoticed some unfavourable impressions 
 whereby Bishop Davies has been unsparingly 
 censured ; and ii is a matter of deep regret that 
 so distinguished a prelate should, in the man 
 agement of his diocese, have left room for the 
 breath of complaint to heave its sighs. Yet 
 
34 BISHOP DAYIES. 
 
 when the subject is closely examined, and duly 
 weighed, pro and con., the enormity of the in- 
 justice rapidly diminishes, if it does not wholly 
 disajDpear. It is asserted by his successor, that 
 in order to provide for his numerous family " all 
 his lands, even to his doors, were in lease by 
 his predecessor," &c. It must not be forgotten 
 that even bishops are only men, and the truth 
 that it is " human to err," no one doubts. We 
 must not, therefore, be blind to the fact, that the 
 assertion is made by a successor ^ who, probably 
 from an interested point of view, might be, with 
 a distorted sight, looking through his own glasses. 
 Censures should be less sparing when the law is 
 not violated ; and the act of leasing Church pro- 
 perty was no contravention of law, nor an extra- 
 ordinary act to a man who, in all difficulties, 
 soared above difficulties, yet no stranger to the 
 bitter morsel which the hands of charity could 
 have scarcely made palatable. Those who 
 stigmatize this good man's name with being 
 worldly, would probably, with the same breath, 
 if he had not provided for his family, call him 
 something worse than an infidel. 
 
 Some pieces of his poetry are still extant, but 
 as a poet he is not known, — distinction in this 
 branch of literature he was never destined to 
 attain. His acknowledged abilities as a Hebrew 
 scholar of the first order were duly valued, and 
 
BISHOP DAVIES. 35 
 
 highly honoured when he was appointed by 
 Queen Elizabeth to revise and compare with the 
 original Hebrew the Books of Joshua, Ruth, 
 and the first and second Books of Samuel, at 
 the time Her Majesty had ordered a new trans- 
 lation of the English Bible, commonly known 
 as Parker's Bible. The aged bishop, who had 
 now seen many years, and had experienced many 
 vicissitudes, who had done much in his day, and 
 worked hard for his country, is at length called 
 from his vineyard to receive his reward. He 
 was buried at Abergwili, 1581, aged eighty 
 years, as ripe, we hope, for glory as he was for the 
 grave. He had struggled with many difiiculties, 
 and witnessed many trials. He manfully coped 
 with poverty, and did honour to his affluence. 
 When his clergy, from various parts of his exten- 
 sive diocese, attended his funeral to pay him 
 their last tribute of respect, they all felt that a 
 great man had fallen in Israel. 
 
BISHOP MOEGAN. 
 
 William Morgan, D.D., Bishop of St Asaph, 
 was a man of superior origin, and of highly 
 revered fame. Whilst his deep learning excites 
 our admiration, his great piety commands our 
 deep reverence. Of his personal appearance, 
 whether tall or short, whether of a large or 
 slender frame, we are left to conjecture. His 
 biographers seemed to have unconsciously slid 
 over this, to dwell upon features more endurable 
 and attractive, — the sterling qualities of his 
 mind, which embodied in their action a senti- 
 ment which afterwards assumed her more 
 familiar shape in words, " it is the mind that 
 makes the man." And the monuments which 
 Bishop Morgan left behind him proved the 
 truth of the maxim in imperishable deeds. 
 
 WiiUam Morgan was born at Gwibernant, in the 
 parish of Penmachno, Carnarvonshire. It is by 
 no means singular that a spot so highly favoured 
 by nature as that through which the river Con- 
 
BISHOP MORGAN. 37 
 
 way winds its way from its source to the sea, 
 should have given birth to the greatest geniuses 
 of that age. William Salesbnry, Richard 
 Davies, Bishop of St David's, Thomas Davies, 
 Bishop of St Asaph, William Morgan, the 
 subject of our memoir, and afterwards Bishop 
 of St Asaph, and the great antiquary and 
 historian Sir John Wynne of Gwydir, were 
 all, as youths, familiar with the banks of the 
 Conway and its lovely vale. One great man 
 observes, that there is no place in the world 
 more picturesque and beautiful than North 
 Wales within the small compass it occupies. 
 We would fain say that no spot within that 
 compass is more lovely and beautiful than the 
 vale of Conway. The verdure of its foliage is 
 enriched by contrast with the bareness of its 
 mountain tops, and its loveliness assumes the 
 appearance of nature's most delicate touches, 
 when compared with the wildness and the rug- 
 gedness of its steep-side rocks. Among such 
 scenery was William Morgan bred and born. 
 He did not commence his career with Salesbury 
 and Bishop Davies. He was probably about 
 twenty years younger than either, yet he marked 
 their footprints, and walked in their footsteps, 
 and the light which they shed did not eclipse 
 the brilhancy wherewith he shone. 
 
 Morgan is a name of true Celtic origin, re- 
 
38 BISHOP MORGAN. 
 
 nowned for its antiquity, and not unknown for 
 its heterodoxy; but the good bishop of the 
 sixteenth century inherited nothing but the 
 name of the heretic of the fifth. Morgan en- 
 deavoured to repair the breaches which the 
 Pelagian heresy of nine centuries before had 
 made on the bulwarks of our faith. Morgan's 
 mother's name was Lowry — a name which 
 ranked amongst the titled of that period, but 
 which seems almost extinct in the present age. 
 She was the daughter of William ab John ab 
 Madog ab Evan Tegin, of Bettws. These 
 numerous " abs " denote a person of some dis- 
 tinction ; and Gwibernant, the place of William 
 Morgan's birth, was his father's own freehold 
 property. How this paternal heritage passed 
 into the hands of the Mostyn's, and thence to 
 its present owner, is not easy to solve, but not 
 difficult to conjecture. It is said that Bishop 
 Morgan incurred great personal responsibility 
 in restoring the chancel of his own cathedral, 
 and in order to discharge all his debts, he sold 
 all his property. 
 
 Of his early days and education we know 
 little. Tradition w^ould fain make us record as 
 facts many things which history would scarcely 
 warrant us to presume. We avoid the domain 
 of tradition ; but w^e embrace the truth, and love 
 to investigate facts. Morgan seems as if he had 
 
BISHOP MOEGAN. 39 
 
 been born the genius of religion. He was 
 a man of noble and impressive mein. His 
 countenance indicated an intellect of no mean 
 order, and impressed all around him with feel- 
 ings of reverence and love, — love sanctified by 
 reverence, and reverence intensified by love. 
 He practised no austerity, and assumed no 
 gloomy countenance. He personified religion in 
 her natural garb of unsurpassed loveliness and 
 beauty. Its life was seen in the blade. The 
 early stages of manhood tested its vigour, but 
 it was a full blade. Its fruit was visible in old 
 age ; and in the time of harvest, when it was 
 cut down, it was ripe for glory. "The righteous 
 shall flourish like the palm tree ; he shall grow 
 like a cedar in Lebanon. Those that be planted 
 in the house of the Lord shall flourish in the 
 courts of our God. They shall bring forth fruit 
 in old age." 
 
 Such were the feelings wherewith Morgan 
 was regarded amongst his contemporary under- 
 graduates at St John's College, Cambridge. 
 How long he remained at that place, and with 
 what honours his course was distinguished, are 
 subjects which now elude our search. 
 
 The next steps which we can ti'ace with any 
 certainty lead us to Welshpool, in Montgomery- 
 shire, where William Morgan had been installed 
 as the vicar of the parish. To this living he was 
 
40 BISHOP MORGAN. 
 
 instituted in 1657. As a parish priest at this 
 place, he has not left behind any record of his 
 industry, but of his literary diligence^ we possess 
 abundant evidence. What now occupied his 
 attention was the translation of the Pentateuch 
 into Welsh, not from the Latin Vulgate, as its 
 contemporary into English by Miles Coverdale, 
 nor from any Greek edition, but from the 
 original Hebrew text. However, he only re- 
 mained three years as the vicar of Welsh- 
 pool before he was promoted to the Vicar- 
 age of Llanrhaiadr-yn-Mochnant,^ where he 
 not only completed the work he had under- 
 taken at Welshpool, but also the translation of 
 all the books of the Old Testament. This he 
 had been induced to undertake by Archbishop 
 Whitgift, with whom he had sought an inter- 
 
 1 It is probable that about this time Bishop Morgan be- 
 came acquainted with the eminent antiquary and learned 
 divine, the Rev. David Powel, D.D., Vicar of Ruabon, and 
 who was said by his contemporaries to be " in omni litera- 
 rum genere maxime versatus." Dr Powel was chaplain to 
 Sir Henry Sidney, Lord President of the Marches of Wales, 
 who had in his possession Caradawg History of Wales, whose 
 translation the eminent Humphry Lloyd i had only half 
 completed when he could no longer work. This translation, 
 at Sir Sidney's request, Dr Powel finished. He was also the 
 author of many other works. — See Williams' Life of Eminent 
 Welshmen. 
 
 ' For the life of this eminent antiquary and scholar, see Perry's Cam- 
 brian Plutarch, Pennant's Tours in Wales. 
 
BISHOP MORGAN. , 41 
 
 view, owing to some dispute with his parishioners 
 which required the archbishop's interference. 
 Whitgift conceived a high opinion of Morgan's 
 abilities, and urged him in the prosecution of 
 his labours, pointing out the importance of the 
 work, and the blessing thereby conferred on his 
 country. Whitgift, who opposed the spread of 
 Puritanism with all his zeal, vehemence, and 
 learning, nevertheless encouraged the translation 
 of the Bible into Welsh, and appointed Morgan 
 his chaplain as a mark of his approbation and 
 esteem for the good work he was prosecuting 
 with such dihgence and success. In 1587, 
 Morgan had completed the translation of the 
 whole of the Bible, and proceeded therewith 
 to London, where he remained for more than a 
 whole year superintending and correcting his 
 edition as it issued forth from the press. Dur- 
 ing the whole time of his sojourn in the metro- 
 polis, he was hospitably entertained by Dean 
 Goodman, of whose kindness and generosity he 
 speaks with unbounded gratitude in the dedica- 
 tion prefixed to the work. Gabriel Goodman, 
 Dean of Canterbury, is perhaps better known 
 to Welshmen generally as the founder of the 
 Grammar School at Kuthin, of which place the 
 dean was a native. His father's name was 
 Edward. He married Sisely, daughter of 
 Edward Thelwall, Plas-y-ward, and carried on 
 
42 BISHOP MORGAN. 
 
 the trade of a silk-mercer at Kuthin. He lived 
 about the time when surnames were generally 
 assumed ; and characteristic of his general 
 reputation, he was honourably nick-named 
 Groodman. As Abigail had said of her hus- 
 band, " As his name is, so is he," in a differ- 
 ent sense Edward's countrymen had endorsed 
 the same sentiment, as his name was, so was 
 he — Good-man. 
 
 His ancestors traced their pedigree by the 
 usual conjunctive Ab, viz., Edward ab Thomas, 
 ab Edward, ab Sieneyn Goch Llandyrnog, 
 in the vale of Clwyd. But from this time 
 Edward assumed the surname of Goodman, 
 a name which will reflect honour upon Wales as 
 long as Ruthin will be known among its moun- 
 tains. This Edward Goodman's son, Gabriel 
 Goodman, at that time Dean of Canterbury, an 
 office of high dignity, forgot not his country's 
 claims, and by his means and liberality materi- 
 ally aided in promoting the translation of God's 
 Word into his countrymen's tongue; and the 
 first copy of the entire Bible that was ever 
 published in the Welsh tongue, was printed 
 solely at Dean Goodman's expense. 
 
 Morgan had become a very distinguished man, 
 and promotions, now showered down upon him, 
 did not extinguish his light, or tarnish his re- 
 putation. He was presented now to the rectory 
 
BISHOP MORGAN. 43 
 
 of Llanfyllin, as well as to the sinecure rectory 
 of Pennant Melangell. To these preferments 
 was soon added the sinecure rectory of Denbigh. 
 These were still but inconsiderable, and in- 
 adequate when contrasted with his eminent 
 zeal and vast learning, which had been for many 
 years diligently applied for the purpose of sup- 
 plying a want which the Christian Church in the 
 principality had yearned to possess for upwards 
 of fifteen centuries. 
 
 Some of St Paul's most distinguished fellow- 
 prisoners at Kome were amongst the most 
 honourable members of the British nation. In 
 the land of their captivity they first learnt 
 man's eternal destiny, and within their prison 
 walls they first imbibed the principles of true 
 liberty, — the glorious liberty which is known 
 only to the children of God. As soon as their 
 captivity ceased, they turned their faces home- 
 ward, and planted the banner of the Cross upon 
 British soil. It flourished for centuries, but its 
 history lies buried under the ruins of Bangor 
 is-y-coed monastery, which was burnt to the 
 ground by Saxon invaders. This monastery 
 was originally founded by Lucius, son of Coel, 
 who was not only the first Christian king of 
 Great Britain, but the first Christian king 
 known in Christendon. At the time the Saxons 
 invaded the country, Speed states that this 
 
44 BISHOP MORGAN. 
 
 monastery contained not fewer than 2400 
 monks, 1200 of whom were then massacred. 
 Nennins, the great historian of the first five 
 centuries of the Christian era, was one of the 
 abbots at Bangor is-y-coed. 
 
 The dark ages, with their horrible gloom, 
 soon began to spread over the land the images 
 of desolation and death ; yet, in the meantime, 
 the lamp of divine light was not wholly extin- 
 guished, but lay smouldering under the dust of 
 ages, exhibiting symptoms of life from time to 
 time, which burst into a flame occasionally, as 
 we learn from the life of Sion Cent,^ whose name 
 is so interwoven with the history of the Lollards. 
 Still it seemed destined in the providence of God, 
 that Bishop Morgan should have been the first 
 honoured instrument in bringing the ark of 
 divine covenant, whole and entire, into Wales, — 
 no longer veiled with any mystic symbols, but 
 known and read of all men in the known tongue 
 of his own countiymen. 
 
 The year after Morgan had been promoted to 
 the sinecure rectory of Denbigh, he was, by the 
 express command of Queen Elizabeth, elevated 
 to the Bishopric of Llandaif. At this time the 
 infectious virulence of party spirit swept through 
 the land like an epidemic ; it assumed some- 
 
 ^ Sir John of Ghent. 
 
BISHOP MORGAN. 45 
 
 thing of the austere character of the early 
 Christians, but divested of the great essentials 
 which characterized their lives and governed 
 their actions, viz., love, charity, and peace. 
 Bishop Morgan, who was not infected with the 
 enthusiasm of a party, was nevertheless tried 
 by the maxims of that austere time, and was 
 not found wanting. 
 
 He had scarcely been six years exercising 
 episcopal government and spiritual authority 
 over the see of Landaff when he was translated 
 to the diocese of St Asaph. The removal could 
 not have been otherwise than very gratifying in 
 more senses than one, for his predilections for 
 North Wales were natural and strong; yet he 
 was not destined to meet with that gratification 
 which earthly hopes too often nourish. For 
 the see of Landafi", which mourned his re- 
 moval in 1601, saw the see of St Asaph, which 
 had been blessed with such a good prelate, 
 grieve over his grave in 1604. 
 
 Yorke's " Koyal Tribes of Wales " furnishes a 
 remarkable correspondence between this good 
 bishop and the eminent antiquary. Sir John 
 Wynne of Gwydir. Sir John claimed the merit 
 of the bishop's promotions, owing to the in- 
 fluence which he had exercised in his behalf. 
 The good bishop, not denying the allegation, 
 but qualifying his obligations, stating that Sir 
 
40 BISHOP MORGAN. 
 
 John estimated the favours he conferred far be- 
 yond their vakie, or the benefits accrued there- 
 from. His benefactor, presuming upon his 
 kind offices, wanted to obtain a lease of the 
 rectory of Llanwrst. This, which was too 
 much the custom of that age, met from Bishop 
 Morgan a direct and positive refusal, alleging 
 that his conscience would not allow him to 
 sanction an act which he considered dishonest 
 and sacrilegious. His reply is couched in such 
 strong terms as indicate a mind of unshaken re- 
 solution, fortified by a conscience which frowned 
 upon favours that interfered with his charge as 
 an overseer of God's Church. " Your re- 
 quest," saith the bishop, " is such, that in 
 granting it I should prove myself an unhonest, 
 unconscionable, and irreligious man. — You, a 
 sacrilegious robber of my church, a perfidious 
 spoiler of my diocese, and an unnatural hinderer 
 of preachers and good scholars, the considera- 
 tion of which would be a continual terror and 
 torment to my conscience." Sir John, in his 
 *' Biographical Memoirs," speaks of Bishop 
 Morgan as a superior scholar, w^ell versed in 
 Greek and Hebrew, and alludes to his good works 
 in restoring the chancel of his cathedral, but be- 
 trays some feelings of irreconciliation which had 
 been doubtless occasioned by the bishop's stern 
 refusal. This feeling still lurked in the baronet's 
 
BISHOP MORGAN. 47 
 
 breast when the bishop had reached that goal 
 " where the wicked cease from troubling and the 
 weary are at rest." When, saith the baronet, 
 " he translated the Old Testament into the 
 Welsh tongue, he had the benefit and help of 
 Bishop Davies' and William Salesbury's works, 
 who had done a great part thereof; yet he 
 carried the name of all." ^ 
 
 When King James I. uttered his pithy senti- 
 ment, "No bishop, no king," at the time the 
 leading men of the two Protestant parties held 
 their conference at Hampton Court, whose only 
 good fruit was the translation of the Bible which 
 we now use, the great translator of the same 
 sacred volume into the British tongue rested 
 from his labours, and slept with his fathers. 
 Yet to this day, our country, with much truth, 
 however much shame, may say of this faithful 
 soldier of the Cross what Wolfe sang in honour 
 of the brave soldier of the battle-field, ~ 
 
 " Slowly and sadly we laid him down 
 
 From the field of his fame, fresh and gory. 
 We carved not a line, and we raised not a stone, 
 But left him alone with his glory." 
 
 Bishop Morgan was a man governed by a 
 
 1 Miss Angharad Llwyd's edition of the " History of the 
 Gwydir Family." 
 
 2 The Burial of Sir John Moore. 
 
48 BISHOP MORGAN. 
 
 well-regulated mind, whose zeal for his country 
 was not the feelings of an enthusiast, but the 
 love of a patriot — diligent in the discharge of 
 his duties, conscientious in the care of his 
 church, charitable and benevolent in his deeds, 
 and whose incomparable piety shone above all 
 other qualities, and reflected honour and lustre 
 upon every action of his life. 
 
 What D'Alembert speaks so honourably in 
 praise of Fenelon and Massillon^ — two eminently 
 pious prelates of France — can with truth be en- 
 dorsed respecting Bishop Morgan. He died, as 
 every bishop ought to die, without money and 
 without debts. He was a good man, a great 
 scholar, and " an Israelite indeed, in whom 
 there was no guile." 
 
 Towards the latter end of his life we may 
 safely say that his life was a life of prayer. 
 When often he could pray no longer with his 
 his voice, yet, by lifting up his eyes and his 
 hands, he prayed still. When voice, hands, 
 and eyes failed in their oflice, he still prayed in 
 his heart, and continued praying as long as he 
 continued to breathe. It was the breath of 
 prayer that wafted his soul to the bosom of his 
 God. 
 
 The following verses, placed under Babing- 
 
 * D'Alembert's Life of Massillon. 
 
BISHOP MORGAN. 49 
 
 ton's picture, who was Bishop of Llandaff in 
 1591, might be well applied to Bishop Morgan, 
 who probably succeeded him in that see : — 
 
 " Non melior, non integi-ior, non cultior, alter 
 Vir, prgesul, preco, more, fide, arte fuit : 
 Osque probum, viiltusque gravis, pectusque serenum, 
 Alme Deus, tales prsefice ubique gregi. 
 
EDMUND PRYS. 
 
 Edmund Prys, a man of very distinguished parts, 
 was born about 1541, at a place called Gerddi 
 Bluog, in the Parish of Llandegwyn, Merioneth- 
 shire. After attaining the necessary acquire- 
 ments in his native county, he entered St John's 
 College, Cambridge, where his education was 
 chiefly conducted, and where he obtained his 
 degree of Master of Arts. Soon after he was 
 ordained, he was instituted to the Rectory of 
 Festiuiog, in his native county. He did not re- 
 side in his own parish, but at Tyddyndu in the 
 parish of Maentwrog. Probably the Rectory of 
 Festiniog did not furnish a rectory house. In 
 1576 he was appointed Archdeacon of Merioneth, 
 and as such his name and fame have descended 
 to posterity with a fragrance of sweet-smelling 
 savour. He was a very learned divine and a very 
 eminent poet, and he seems to have been as much 
 loved for the amiability of his character as he was 
 
EDMUND PRYS. 51 
 
 admired for the splendour of liis genius. Bishop 
 Morgan acknowledges the debt of gratitude which 
 he owed to Archdeacon Prys for the valuable 
 assistance the latter had rendered him whilst 
 engaged in translating the Bible into Welsh. 
 The fact of his being consulted by Bishop 
 Morgan on an undertaking of the greatest im- 
 portance, which required all the skill of a philo- 
 logist well versed in Greek and Hebrew — coupled 
 with his elegant poem in Latin written in com- 
 mendation of Dr John Davies' Welsh Grammar — 
 furnishes a conclusive evidence of his great 
 abilities as a scholar, and of his diligence in 
 literary pursuits. His giant intellect remained 
 unimpaired to the hour of death. His mental 
 vigour was in full force, whilst his physical 
 powers were encompassed with great bodily 
 infirmities. Upon this principle Butler so ably 
 establishes, in the first chapter of his "Ana- 
 logy," the very essence of his reasoning for his 
 assertion of the real existence of our "living 
 powers" independent of the perishable body — 
 the earthly house of this tabernacle. The sud- 
 den death of the late Judge Talfourd is adduced 
 by living writers as an evidence of the truth 
 of this principle, ^ which is evidently corrobo- 
 rated in the life of Edmund Prys, whose octo- 
 
 ^ Stock on Butler. 
 
52 EDMUND PRYS. 
 
 genarian poem has excited the admiration of 
 most eminent scholars. ^ 
 
 To see the contrast between his bodily weak- 
 ness and his mental powers was enough to 
 create a deep and solemnly affecting impression. 
 To see the pain-stricken countenance relax, 
 and the contracted frame dilate, under the 
 kindling of intellectual fire alone — to watch the 
 infii-mities of the flesh shrinking out of sight, or 
 glorified and transfigured in the brightness of 
 the awaking spirit — is an awful object of con- 
 templation. Such a mastery of the purely cor- 
 poreal we seldom witnessed as in this remark- 
 ably great man. His individuality was distinct 
 to the last. For his giant mind there was 
 nothing too great, nothing too high or too low. 
 It glanced from earth to heaven, and from heaven 
 to earth, with a speed and a splendour, an ease 
 and a power, which seem almost inspired. 
 
 As a prose writer Edmund Prys was a man 
 of great taste. His diction was full, copious, 
 and rich — it never clogged. It ran smooth, flow- 
 ing, and easy. Yet as an essayist or homilist 
 he never distinguished himself — poetry was 
 his domain. Indeed, the prose literature of 
 Wales is by no means so extensive as the 
 poetical element ; it comprises, however, much 
 
 1 The poem was written when he was eighty-one— he died 
 when eighty-four. 
 
EDMUND PRYS. 53 
 
 that is valuable and curious on historical, bio- 
 graphical, romantic, and moral subjects. The 
 most ancient Welsh prose possesses something 
 of the genuis of poetry. We may say that the 
 language itself is the language of poetry, — more 
 so, perhaps, than any other tongue ever known, 
 especially since the days of Groronwy Owen. The 
 Welsh can now say, what perhaps no other nation 
 can, that they have a poem of eight lines in 
 their language in which there is not a single con- 
 sonant. Often in two couplets there is a three- 
 fold rhyme. This alliterative concatenation of 
 sound possesses a peculiar facination to a Welsh 
 ear. This poetical composition may be found 
 in short, terse, pithy triplets, called the Triads, 
 which are said to be of Druidic origin. * 
 
 Amongst the English public Welsh poets are 
 little known, yet Gray does not disdain, in his 
 " Triumphs of Owain," to paraphrase Gwalch- 
 mai's Poem on Owain, Prince of North Wales. 
 Tennyson, in his "Idylls," grounds his enchant- 
 ing poem on a Welsh legend. Mr Burrows, in 
 his "Wild Wales," generously bestows his duo 
 meed of praise upon a great Welsh genius. 
 Speaking of Strata Florida,^ the ruins of a fa- 
 mous old abbey in Cardiganshire, he says : — 
 " Such broken ruins compose all which remain of 
 
 1 See Morgan's " Aberytwyth, and its Vicinity." 
 
54 EDMUND PEYS. 
 
 that celebrated monastery, in which kings, 
 saints, and mitred abbots were buried ; and in 
 w^iiich, or in whose precincts, was bmied Dafydd 
 ab Gwyhm, the greatest genius of the Cimbric 
 race, and one of the first poets of the world.'' 
 A great deal of Drudical mythology ran through 
 their poetical composition even to a late period. 
 Gruffuth Rhys, a contemporary of Edmund 
 Prys, composed to the Deity, under the name 
 of Hu, these following fine lines, though perhaps 
 more applicable to the univeral Pantheism than 
 to the God of the Christians : — 
 
 If with small things we Hu compare, 
 No smaller thing than Hu is there. 
 Yet greatest of the great is He. 
 ' Our Lord, our God of mystery ; 
 How swift He moves ! a lucid ray, 
 A sunbeam, wafts him on his way : 
 He is great on land, and great on ocean, 
 Of one more great I have no notion. 
 1 dread lest I should underrate 
 This Being, infinitely great. 
 
 Edmund Prys was considered one of the 
 most illustrious poets of his age, and it seemed 
 strange that his poetical compositions — trea- 
 sures so rare, and still surviving — have seen no 
 other light than that which emanates from the 
 pen, and not from the press. Among these 
 numerous manuscripts are fifty-four poems of 
 a controversial character — a paper war in poetry 
 
EDMUND PEYS. 55 
 
 between him and William Cynval, who is said to 
 have died from the effects produced by the arch- 
 deacon's poignant satirical arrows. A man 
 whose natural disposition was gentle and gener- 
 ous felt some exquisite pleasure to torture his 
 antagonist in his critical crucible. He never im- 
 agined that Cynval should ever fall a victim to 
 his lampoonery, nor dreamed that his pen was so 
 steeped in the poison of satire as to cause 
 death. He enjoyed a sort of pleasurable pain — 
 a feeling akin to love of mischief — boyish tricks, 
 which keenly feel for any pains they inflict, yet 
 find exquisite pleasure in the pursuit. When 
 the news of Cj^val's death reached the arch- 
 deacon's ear, the full truth flashed on his 
 mind like lightning, which swept its course 
 with terrible speed, but whose course is strewed 
 with ruins. The archdeacon's conscience smote 
 him. His playful satire had tasted the bitter- 
 ness of remorse. He was much affected, and the 
 elegy he composed on the occasion is full of the 
 most touching pathos, a heart touched with grief 
 — such grief so tender, so sensitive, as true 
 friendship experiences when her best and highest 
 feelings are deeply wounded, — David grieving 
 for Absalom. 
 
 The fame of the archdeacon's name is perhaps 
 after all more warmly cherished by his country- 
 men as the author of the Welsh metrical version 
 
56 EDMUND PRYS. 
 
 of the Psalms, which for upwards of two cen- 
 turies have been consecrated in the praises of 
 successive generations, and sung a thousand 
 times in every church and chapel throughout the 
 Principality. It has grown with their growth, 
 and strengthened with their strength. William 
 Myddelton^ (Gwilym Canoldref) had, before the 
 Archdeacon, composed an elegant version of the 
 Psalms, in the higher kind of Welsh metres. 
 This work Myddelton finished when out in the 
 West Indies, 1595. It was first published in 
 1603 ; and a second edition, after the lapse of 
 more than two centuries, (1827) was re-issued 
 under auspicious patronage;^ yet, notwithstand- 
 ing its higher strain, and all other merits it 
 possessed, it never gained the popularity where- 
 with Edmund Prys' version is generally re- 
 garded. 
 
 Many attempts have been unsuccessfully made 
 to imiorove Edmund Prys' unharmonious con- 
 struction and imperfect rhyme ; but it is fike 
 putting a new piece to an old garment, which 
 in many instances makes the rent worse. 
 In every instance it only makes a patchwork, 
 and in no instance does it increase our venera- 
 tion for its melody and poetry. Wordsworth's 
 poetical sense recognized such faults in Keble's, 
 
 ^ He was an elder brother to Sir Hugh Myddelton. 
 2 Kev. Walter Davies. 
 
EDMUND PRYS. 57 
 
 yet, with all such faults, "The Christian Year" 
 was Wordsworth's great delight. Such senti- 
 ments we endorse respecting the archdeacon's 
 version. With all its rhythmical faults we love 
 it dearly, nay, perhaps the very faults constitute 
 a peculiarity whose absence we associate with 
 that feeling which the organ of taste realizes 
 when the palate assures us that the dish, how- 
 ever delicious, has lost its flavour. Hymns vary, 
 — some are remarkably sweet, some indifferent, 
 some rubbish. In all we recognize a man's 
 hand, but in Edmund Prys' Psalms, if there is 
 no sweetness, there is good substance ; if there 
 is no rhyme, there is still good , matter. As we 
 turn from the best work of devotion — whether 
 it be Thomas A'Kempis, Jeremy Taylor, S. 
 Bernard, or Fenelon — with unabated joy to the 
 Psalms of David, so with the same feelings of 
 pleasure and delight we turn from our sweetest 
 hymns to read the Psalms of Edmund Prys. 
 There is nothing in them of an ephemeral 
 character. They have stood the test of two 
 centuries, and still possess their full flavour. As 
 long as the Church will breathe their spirit, the 
 spirit of true devotion will inspire her mission. 
 
BISHOP PAKKY. 
 
 Richard Parry was the son and heir of John 
 Parry, Esq., PwUhalog, Denbighshire, and is 
 said to have been born at Piuthin about the year 
 1560. His early education was entrusted to 
 the care of Camden, who succeeded Dr Edward 
 Grant as head master of Westminster school, 
 a place where a host of the artistocratic youths 
 of this country first imbibe the elements of 
 classical education. Yet whatever distinction 
 may be generally attached to this aristocrati(> 
 seminary, Camden's name derives no distinction 
 from that position. The sentinel on his guard 
 is scarcely noticed by the common soldiers, but 
 if during his watch he achieves any daring deed, 
 he is no longer an unknown character. West- 
 minster school conferred no honours on Cam- 
 den's memory, but his works written during his 
 mastership have immortalized his name. His 
 *' Grammactices Grecse institutio Compendiaria, 
 
BISHOP PARRY. 59 
 
 in usum Eegise scholse Westmonasteriensis," was 
 received in all the public schools in England 
 as a standard authority of that time. He was 
 also the author of several works which gained 
 much celebrity in their day, but Camden's 
 Britannia" outshines all his other works, and 
 generations yet unborn will not cease to admire 
 its fame. What Pausanias was to Greece, Cam- 
 den is to Great Britain. Under this distin- 
 guished scholar Eichard Parry commenced his 
 classical career, and it appears that he made 
 good use of his time and talents ; for when he 
 was only nineteen years of age, he was elected 
 student of Christ Church, Oxford, 1579. It is 
 difficult to ascertain, at the present time, with 
 what honours his College recognized his literary 
 attainments ; but from his rapid promotion in 
 the Church, and the recognition wherewith his 
 king rewarded his abilities, he was regarded as 
 a man whose talents were of no mean order. 
 From the time Parry left College until the year 
 1592, when he was instituted to the vicarage of 
 Gresford, and also made Chancellor of Bangor 
 Cathedral, his career seems buried in some 
 obscurity, and the researches of the learned are 
 no longer likely to remove the doubts which 
 the accumulated mist of two centuries have only 
 tended to intensify. Some strongly maintain, 
 that at this time Eichard Parry was the head- 
 
60 BISHOP PARRY. 
 
 master of Rutliin Grammar School ; others would 
 lead us to conclude that he was only employed 
 in the cajiacity of a second master at this in- 
 stitution. It is, however, evident, that he was 
 connected in some manner with the school, 
 which honoured his talents, and recognized his 
 authority. 
 
 During this timiO party spirit ran high in the 
 kingdom, and few feigned to disguise their creed. 
 Mary Stuart, the beautiful Queen of Scotland, 
 was now a prisoner at Fotheringay Castle, under 
 the watchful surveillance of her jealous cousin. 
 Mary's crimes we much regret, but Mary's cruel 
 fate we deeply deplore, Mary was a Eomanist, 
 Elizabeth was a Protestant. All in whom ex- 
 isted a hankering after the Komish religion cried 
 shame on Mary's imprisonment, and in no mild 
 terms condemned and cursed the intolerance of 
 the Protestant faith. Few perhaps supported 
 Elizabeth's views with regard to her conduct to- 
 wards her cousin, but in a religious point of 
 view, it made the breach wide, and the line of 
 demarcation distinct. Those who were half and 
 half before, were now on one side or the other. 
 Few maintained a neutral ground. Richard 
 Parry was not idle in the scene. It is not 
 known whose cause he espoused, but it is well 
 known whose creed he embraced. He was not 
 a partisan to any political party, much less a 
 
BISHOP PARRY. 61 
 
 party to any secret plots, but he was a stauncli 
 supporter of the Reformed Church, and a zealous 
 lover of God's truth. Long before he had ob- 
 tained his Doctor's degree in 1598, and long 
 before he had been made Dean of Bangor in 
 1599, he had made the Word of God the sole 
 object of his studies, and the sole charter of his 
 life. He was, in the full force of the expression, 
 a truly good man. Whether we regard him as 
 a scholar, a gentleman, or a Christian, we behold 
 in him a perfect model. When the pious Bishop 
 Morgan (in 1604) rested from his labours, and 
 slept amongst his predecessors at St Asaph, 
 King James I.^ immediately fixed upon Dean 
 Parry as a singularly qualified person to succeed 
 an eminently pious prelate. Morgan and Parry 
 were men of singularly kindred dispositions. 
 Their lives seemed consecrated to the same 
 service, and their studies were pursued to the 
 
 1 Much to the King's credit lie appointed, just about the 
 same time, Lewis Bayley, D.D., native of Carmarthen, to the 
 Bishopric of Bangor. Dr Bayley is best known as the author 
 of a very remarkable small treatise, called " The Practice of 
 Piety, directing a Christian how to walk that he may please 
 God.'' It was translated into Welsh and French, and at one 
 time so great was its popularity that some apprehensions 
 were entertained that by many Bishop Bayley 's little treatise 
 was regarded as of equal authority with the Bible. Scarcely 
 had its pious author been an hundred years in his grave before 
 the fifty-seventh edition of this unequalled little work came out 
 from the press. 
 
62 BISHOP PAERY. 
 
 I 
 
 same end. Morgan translated the whole Bible, 
 Parry revised the whole work ; and the edition 
 which Parry revised continues to remain the 
 standard version of the Welsh Bible to this day. 
 
 Bishop Parry was eminently qualified to un- 
 dertake so important a work, which he so 
 creditably discharged ; and his name as a pa- 
 triot and a Christian will never fail to excite 
 the admiration of every Welshman's heart, when 
 he learns that this good prelate undertook such 
 onerous responsibility solely for the benefit of 
 his own poor countrymen. This Bible, which 
 was printed in 1620, appeared in folio, and the 
 variations which Bishop Parry introduced seem 
 to effect such an improvement upon its prede- ^ 
 cesser, that doubts were once entertained 
 whether it should be called a new version. 
 Respecting the difference between the revision 
 by Bishop Parry and the original by Bishop 
 Morgan, the former says : — " Qufedam cum pre- 
 cessoris laude retinui, qusedam in Dei nomine 
 mutavi atque sic compegi, ut et hie sit a^^/- 
 ^oJo/OrSvoy Uapccdsiy/j^cc, et dictu sit difficile, num 
 vetus an nova, Morgani an mea, dicenda sit 
 versio." 
 
 Bishop Parry presided over the see of St 
 Asaph for nearly twenty years, and resided, 
 during the whole of that period in the pretty 
 picturesque parish of Dyserth, about two miles' 
 distance from St Asaph. The sceneiy in this 
 
BISHOP PARRY. 63 
 
 parish is extremely rich, romanatic, and lovely. 
 Its river, with its foaming fall in the centre of 
 the village, winding its course through the 
 vicarage grounds ; its sweet shadowy glens with 
 its steep perpendicular peaks, its neat looking 
 village, with its Swiss looking cottages, bear 
 such beautiful features as are not often seen, 
 and are seldom surpassed. The same house 
 where lived and died the good Bishop Parry is 
 now worthily occupied by the respected incum- 
 bent of the parish. Before the bishop's death, 
 -,■ he had bequeathed a portion of his property for 
 ever towards the maintenance of poor scholars 
 at Jesus College, Oxford, born either at Ruthin, 
 or anywhere in the diocese of St Asaph. ^ After 
 his death a concio ad clerum appeared as his 
 work, and published in his name. He was buried 
 in his own cathedral, 1623, and his remains 
 share the same fate as his predecessor, no monu- 
 ment marks his resting place, and no inscrip- 
 tion relates his good deeds, or chronicles his 
 happy death. 
 
 Bishop Parry was one of those eight eminent 
 prelates, natives of Wales, who in succession 
 filled the see of St Asaph ; and if that custom of 
 electing natives to vacant bishoprics had ever 
 since prevailed, the old British race would 
 never have been so alienated from the old 
 British Church. 
 
 ^ Ruthin was not then in the diocese of St Asaph. 
 
BISHOP GEIFFITH. 
 
 George Griffith, whether we regard him as a 
 scholar, a tutor, a preacher, or a bishop, was a 
 veiy distinguished persouage. He was a native 
 of a remote part of Carnarvonshire, where its 
 shore is washed by the sea, and its mountain 
 peaks stretch to the clouds. As a youth he was 
 very clever and promising; as a man he was 
 distinguished and great. 
 
 How nearly George Griffith was related to 
 Edmund Griffith, who just about the same time 
 was Bishop of Bangor, or to Syr Khys Griffith, 
 whose son Sir Piers Griffith^ so distinguished 
 himself in the time of Queen Elizabeth when 
 the Spanish Armada threatened the invasion of 
 our shores, cannot now be ascertained with 
 that degree of certainty which would enable us 
 
 1 Sir Rhys Grifl&th is named by Queen Elizabeth in relation 
 to Caerwys Eistedfod held 1568. — See Pennant's Tour in 
 Wales.— Vol. II., p. 89. 
 
BISHOP GRIFFITH. 65 
 
 to record as facts things which only exist 
 among the remnants of tradition. That they 
 sprang all from the same stock is not improbable ; 
 that Greorge Griffith was the son of a very re- 
 spectable family is unquestionable ; and that 
 they were all natives of Carnarvonshire, springing 
 from the same spot,^ is a well-known fact. 
 
 George Griffith went to Oxford at an early 
 age, and was educated at Westminster College ; 
 and w^hen he was only eighteen years of age he 
 was elected student of Christ Church, where, in 
 due course, he became very eminent as a tutor, 
 and very popular as a preacher. His lectures 
 were eminently instructive, and his preaching 
 powerful and attractive. He could bring the 
 most profound truths within the reach of the most 
 ordinary understanding. His delivery was grace- 
 ful and impressive, animated by a hitent fire pecu- 
 liar to the Celtic race. His voice possessed re- 
 markable sweetness and compass, and its singing 
 tones produced a peculiar spell. In 1629 he 
 was appointed chaplain to Dr John Owen, Bishop 
 of St Asaph, and obtained his doctor's degree 
 when he was only thirty-five years of age. Tt 
 is not unlikely that George Griffith during his 
 residence at Oxford became acquainted with 
 another Dr John Owen, who, though bearing 
 
 1 Perrhyr — nrar Tremadoc. 
 
66 BISHOP GRIFFITH. 
 
 the same name, and a contemporary of the 
 bishop, was a very different character. He 
 Wds a warm supporter of Oliver Cromwell, 
 and an unflinching advocate of Independency. 
 Whilst Bishop Owen was imprisoned in the 
 Tower, and old Milles, who kept the post-office 
 of St Asaph, lived in his house and sold his 
 wine, kept his oxen in his church, fed his 
 calves in the bishop's throne, and used the 
 font as a horse-trough, Dr John Owen was 
 l^romoted to the deanery of Christ Church, 
 Oxford. He preached before Parliament the 
 tirst day after the execution of Charles I., 
 and enjoying the Protector's smile, accom- 
 panied him to Ireland. As during the seasons 
 of great floods, when rivers overflow their 
 banks, it is difficult to measure their wonted 
 channels, so in times of anarchy and rebel- 
 lion, when excitement and party spirit run 
 high, it is not easy to estimate a man's true 
 character. Since Dr John Owen believed himself 
 to be actuated by right motives, our province is 
 not to dissect cases of conscience ; and although 
 his character is differently represented, accord- 
 ing to the bias of the writer, yet all admit that 
 he was a great historian, a perfect master of 
 the Latin, Greek, and Hebrew languages, well 
 skilled in polemical divinity, and well read in 
 the civil law. Wood, to whom he was parti- 
 
BISHOP GRIFFITH. 67 
 
 cularly obnoxious, bears testimony, from his 
 own personal knowledge, to his great learning 
 and gentlemanly deportment. ^' He was," 
 saith he, " a person well skilled in the tongues, 
 Eabinnical learning, Jewish rites and customs ; 
 that he had a great command of his ^ English 
 pen, and was one of the most genteel and 
 fairest wiiters who have appeared against the 
 Church of England. His personage was pro- 
 per and comely, and he had a very graceful 
 behaviour in the pulpit, an eloquent elocution, 
 a winning and insinuating deportment, and 
 could, by the persuasion of his oratory, in con- 
 junction with some other outward advantages, 
 move and win the affections of his admiring 
 auditory, almost as he pleased." As a man 
 we have no inclination to discuss his merits, 
 or pursue his chequered course ; but as a 
 Welshman we venture to say that he was the 
 most voluminous writer that ever was born on 
 Welsh soil, or ever sprang from a Celtic tribe. 
 He was the author of seven volumes in folio, 
 twenty volumes in quarto, and thirty volumes 
 in octavo. Owen foresaw the Restoration, and 
 provided against the event ; and when Dr John 
 Owen, Bishop of St Asaph, had been restored 
 to his peaceful possessions in Wales, after his 
 sufterings and imprisonments, Dr John Owen, 
 the Puritan, had retired to Stadham, in Ox- 
 
68 BISHOP GRIFFITH. 
 
 fordshire, an estate which he had purchased 
 during the rebelHon/ 
 
 George Griffith not only witnessed all these 
 scenes, but largely shared in all the calamities 
 and sufferings which a state of anarchy and re- 
 bellion must invariably entail. His chaplaincy 
 had now ceased. The revenues attached to his 
 canonry at St Asaph, which he had obtained 
 in 1631, were now enjoyed by such men as old 
 Milles, the St Asaph postmaster, or Watkin 
 Jones,'^ the Glamorganshire sequestrator. He 
 had exchanged the rectory of Llanvechan, and 
 was ousted from the rectory of Llandrinio, but 
 he is generally supposed to have retained pos- 
 session of Llanymynach. He was not cowed 
 under these frowning signs of the times, nor 
 was he afraid to speak his mind when his 
 person, no less than his property, was often in 
 great danger. Vavasor Powell, a native of 
 Radnorshire, — who acted in the capacity of a 
 curate in Shropshire (though no proof has ever 
 been adduced that he had been ordained), and 
 
 1 There were two Bishops, respectively bearing the name 
 of Owen, viz., Bishop of St Asaph, and Bishop of LlandafF, 
 both very eminently pious men, imprisoned at the same time, 
 and for the same cause. 
 
 2 Watkin Jones, living in the diocese of Llandaflf, who was a 
 strict Anabaptist at Mynyddyslwyn,and a zealous Presbyterian 
 at Bedwas, after he had failed in breaking a very fine stone 
 font, used it, like old Milles of St Asaph, as a trough to 
 water his horses. 
 
BISHOP GRIFFITH. 69 
 
 wlio afterwards embraced the tenets of Ana- 
 baptism, which sect at the time was very 
 unpopular in Wales, in consequence of which 
 he retired to London, where he attracted 
 some notice as a preacher, and became a 
 %vell-known character, — had now returned into 
 Wales, and being protected by the " Act for 
 the Propagation of the Gospel in Wales," 
 in which he was named a commissioner, he 
 was fully determined that not a stone upon 
 another be left of the old established temple 
 in the land. Dr Griffith not only wrote 
 a modest reply to Vavasor Powell's bold 
 challenge, but confronted him face to face. 
 We can partly imagine in what spirit these 
 controversialists met ; but with what decorum 
 the disputation was conducted, and with what 
 result it ended, we have no materials for infor- 
 mation, — probably like most public disputa- 
 tions on religious controversy, which seldom 
 produce any conviction, but often tend to widen 
 the breach. Both disputants create a party, 
 whose respective voices applaud their respective 
 champions. Dr Griffith, however, published 
 his own animadversions, not on the issue, 
 but on the imperfect manner in which the 
 whole disputation had been narrated.^ It evi- 
 
 * It is admitted tliat Dr Griffith was a man of great contro- 
 
70 BISHOP GRIFFITH. 
 
 dently produced no effect on Vavasor PowelFs 
 zeal, for he proceeded to eject a number of the 
 clergy out of their livings, out of which he not 
 only had i£100 per annum, but exacted enor- 
 mous sums from the same sources. It is said 
 that he preached the Gospel with great zeal and 
 success in every nook and corner of Wales. How 
 could the preaching of the Gospel, which breathes 
 love and charity, be made consistent with the 
 heartless manner in which he deprived many a 
 poor family of their bread, leaving them destitute 
 of a home, sounds paradoxical to our sense of 
 honour and sentiments of religion. His admirers 
 declare that he did much good. His detractors 
 protest that he did much harm. In a certain 
 sense, probably, he accomplished both ends in 
 some degree. In his itinerant journeys, he was 
 joined by the famous Walter Cradock, a great 
 Puritan, but not a republican; however, they 
 soon parted. One was in favour of a republic, 
 the other was in favour of monarchy. It is 
 singular to observe that the Christian religion 
 is not exempt from such ruptures. Paul and 
 Barnabas separated on grounds of personal feel- 
 ing. Cradock and Powell separated on political 
 grounds. After the Ptestoration, Vavasor Powell 
 was cast from prison to prison, until at last he 
 
 Tersial powers, accurate in his statements, acute in his reason- 
 ing, and rigid in his deductions. 
 
BISHOP GRIFFITH. 71 
 
 died within their precincts. If he acted cruelly 
 in ejecting the clergy — and it is to be regretted 
 that his zeal for what he believed to be the trntli 
 was not tempered by more of a charitable and 
 gentle spirit — yet it is a sad spectacle to see 
 an old man being made the tool of revenge. If 
 his conduct is to be blamed, his persecution is 
 to be deplored — one inflicted injury, the other 
 inflicted death. Dr Griffith, whilst he contested 
 every inch of ground with his zealous Puritan 
 opponent, conducted himself throughout as be- 
 cometh a man, wise, good, and great. He em- 
 ployed no epithet unbecoming a gentleman, and 
 stooped to no meanness unbecoming a man. 
 The caustic sarcasms, wielded with no ordinary 
 dexterity, issued from a more poignant pen than 
 that of Dr Griffiths. An explanation is here 
 necessaiy, otherwise a confusion may ensue. 
 Vavasor Powell and his adherents were vigor- 
 ously attacked by another able writer of the 
 name of Griffiths. This was Alexander Griffiths, 
 the author of '* Mercurius Cambro Britannicus, 
 Strena Yavasoriensis, or a hue and cry after 
 Vavasor Yowell, Metroplitan of the itinerants, 
 and one of the executioners of the Gospel, by 
 colour of the late Act for the Propagation there- 
 of in Wales." This Alexander Griffiths, after 
 the Restoration, was the vicar of Glasbury in 
 Breconshire, whilst Dr George Griffith was, in 
 
72 BISHOP GEIFFITH. 
 
 tlie year IGGO, promoted to tlie see of St 
 Astiph. After Dr Grifiitlis had retired from ihe 
 field of coiitroversy lie devoted his great powers 
 to the services of the Church, and the hist 
 work which en^a^^eH his attention was the trans- 
 Lition of the New Common Prayer Book into 
 Welsh. The execution of this work, however 
 the translation may appear here and there some- 
 what stiif, not possessing that easy elastic flow 
 of which the resources of the Welsh tongue are 
 so ahundant, displays great skill and judgment, 
 and possesses unquestionable merits. Soon after 
 his elevation to the see of St Asaph we find 
 him an active member of Convocation, con- 
 curring entirely in drawing up the Act of Con- 
 formity, and making certain alterations in the 
 Book of Common Prayer ; and it is generally 
 thought that the Form for Adult Baptism wars 
 Bishop Griffith's own composition. Many may 
 deem such forms unnecessary, but Dr Griffilh 
 regarded them highly expedient, before every- 
 thing in the service of tlie Church could be 
 done '' decently and in order." Those who dis- 
 regard all forms, nevertheless conduct their re- 
 ligious services in an extremely formal manner. 
 We need not despise forms, which are resources 
 of great help, but we should avoid formality, 
 -which is the essence of death. It is a custom 
 in many parts of Wales — a custom which 
 
BISHOP GRIFFITH. 73 
 
 should more universally prevail — on the death 
 of any person in the neighbourhood, to hold 
 religious services at that house on the eve 
 before burial, and it is said that Bishop Griffith 
 composed a most beautiful service, singularly 
 appropriate for such an occasion. However, 
 like his Discourses on the Sacrament, and other 
 sermons, it is feared that this night's watch 
 liturgy was not published for many years after 
 the bishop's death, when its savour was lost 
 under the dust of years. During the short sjiace 
 of six years which Bishop Griffith presided 
 over the see of St Asaph, he laboured hard to 
 promote the interest of the Church, and spread 
 the spirit of Christianity; and the principles of 
 religion which he so much cultivated in life, 
 shed their hallowed influence on the hour of 
 his death. As the autumn leaves fell to the 
 ground, this good Christian bishop was carried 
 to his grave. He died November 1666, and 
 was buried in the choir of his own cathedral.^ 
 
 1 Williams, in his " Dictionary of Eminent Welshmen," 
 Bays that one of Bishop Griffith's daughters married John 
 Middleton, Esq., G',^■aeI!}"nog, where the hishop'e portrait ia 
 still preserved. 
 
JOHN DAYIES, D.D. 
 
 This great man was "born at Llanferres, in the 
 county of Denbigh, about the year 1570. Llan- 
 ferres, which lies midway between Kuthin and 
 Mold, and through which the river Alun pursues 
 its course from the mountains of Denbighshire 
 to the estuary of the Dee, is celebrated from 
 being the parish in which Wilson, the great 
 landscape painter, lived, who might well be 
 styled the Claude of Wales. Llanferres 
 church is dedicated to St Berres (Britius), 
 disciple of St Martin the Hungarian, towards 
 the close of the fourth century. The present 
 edifice owes its existence mostly to the boun- 
 teous liberality of Mrs Catharine Jones, Colo- 
 mendy, who at the time the church was last 
 restored, was the owner of that picturesque 
 residence. Pennant, in his '' Tours through 
 Wales," says : — " The east end of the old 
 church (Llanferres) was repaired in 1650, by 
 Dr John Davies, the author of the Welsh- 
 Latin-Dictionary, a most skilful antiquary, na- 
 tive of this parish." 
 
JOHN DAVIES, D.D. 75 
 
 John Davies' father, though he carried on the 
 trade of a weaver at Llanferres, was, neyerthe- 
 less, respectably connected/ and not improbably 
 a man in good circumstances. The trade has 
 since fallen into disrepute, and at the present 
 day is almost become extinct, even in Wales. 
 But weavers of the early part of the sixteenth 
 century, were the woollen manufacturers of our 
 country, and the gigantic cotton mills of Man- 
 chester were not then in existence. The gene- 
 ral wearing apparel of both male and female, 
 was, at a much later date, manufactured gene- 
 rally in country places, of woollen materials. 
 
 John Davies was, at an early age, sent to 
 Ruthin school, where his education was con- 
 ducted under the care of Dr Richard Parry.' 
 Between master and pupil there sprang up such 
 close intimacy and sincere friendship, which 
 grew with their years, and which, we hope, 
 did not cease with their death. For love is 
 stronger than death. When he was only nine- 
 teen years of age he entered Jesus College, 
 Oxford ; and it is not improbable but that at 
 this time he cultivated the friendship of the 
 learned Bishop Andrewes, than whom a more 
 eminent prelate never lived, and who was then 
 a scholar of the same College. Here Davies 
 
 1 See Dwn's " Heraldic Visitation througli "Wales." 
 ' See Bishop Parry's Life. 
 
76 JOHN DAVIES, D.D. 
 
 remained four years, and gained considerable 
 reputation for learning and industry, for he 
 knew that diligence and perseverance are ele- 
 ments essential to success in pursuits of study. 
 Many great geniuses have laid waste their talent 
 through want of culture, whilst ordinary intel- 
 lects have attained high eminence by diligent 
 application. He now, in 1593, returned to his 
 native countiv; and thouofh he had lost sig^ht 
 of his dear old alma mater, he never lost sight 
 of his books. In order to prevent any desultory 
 reading, from which real advantage is seldom 
 gained, he arranged his studies, which he pur- 
 sued with no languid vigour, under three heads, 
 — Theology, Languages, and Antiquities. The 
 \Yelsh tongue and the antiquities of Wales 
 were first to occupy his attention, but as his 
 acquaintance wdth these native subjects grew 
 familiar, he extended his field of operation to 
 other languages as well as other countries. He 
 was admitted into deacon's orders, and in the 
 same year as Bishop Morgan died, he was pro- 
 moted to the Rectory of Mallwyd, in Meiioneth- 
 fchire, and at the same time was appointed 
 chaplain to Bishop Parry, his former tutor at 
 lluthin school. Mallwyd stands at the upper 
 end of a narrow but sweet valley, whose sides 
 seem chained to a range of lofty mountains, 
 and fastened at the end to a stupendous abrupt 
 
JOHN DAVIES, D.D. 77 
 
 perpendicular peak, under which stands Mallwyd 
 church. The river Dovey, which enriches and 
 runs through the valley, makes the whole look 
 as if let down from Heaven, fastened at the four 
 corners, surpassing in natural heauty the hang- 
 ing gardens of Bahylon. In this sequestered 
 spot, si^Tounded by mountains and mountain 
 shepherds, the very recluse of nature, lived Dr 
 Davies for forty years, with perhaps one in- 
 termittent occasion, when he went to Oxford, 
 and was admitted of Lincoln College, as reader 
 of Bishop Lombard's sentences. He had now 
 become a very distinguished man: and pro- 
 motions, which would have turned and intoxi- 
 cated a weaker head, did not ruffle his equili- 
 brium, except that in the same proportion as 
 his means increased, increased also his liberal- 
 ity and generosity. In 1612 he was made canon 
 of St Asaph, in 1613 he had the rectory of 
 Llanymowddwy, in 1615 he had the sinecure 
 rectory of Darowen, in 1616 he obtained his 
 doctor's degree, and 1617 he was appointed to 
 the prebend of Llanefydd. 
 
 After these whirling promotions had ceased — • 
 allowing a little time for the sediment to settle, 
 and the water to become once more clear — he 
 began to publish to the world the result of nearly 
 twenty years' private study. In 1620 appeared 
 the Welsh Bible, in revising which he rendered 
 
78 JOHN DAVIE S, D.D. 
 
 Bishop Parry most material and invaluable 
 assistance. It is said of the English Bible, 
 considerable portion of which was at the same 
 time revised by the famous Bishop Andrewes, 
 in consequence of his acquaintance with lan- 
 guage and divinity, that its " marvellous En- 
 glish and uncommon beauty" excite the admira- 
 tion even of those who refuse to adopt it. The 
 praise which was so justly bestowed upon the 
 English edition, the conjoint labour of Bishop 
 Andrewes and those appointed with him, might 
 with, equal justice be applied to the Welsh 
 edition, the conjoint labour of Bishop Parry 
 and Dr Davies. Again, the next year (1621), 
 Dr Davies published his Welsh Grammar en- 
 titled, *' Antiquae Linguae Britannicae Kudi- 
 mentae," a second edition of which, under the 
 able editorship of the late Kev. Henry Parry, 
 Vicar of Llanasa, Flintshire, was published in 
 1809, not much less than two centuries after 
 its original prototype. This excellent work, 
 written in Latin, displays an intimate acquaint- 
 ance with the rudimental elements tff the Celtic 
 tongue. About ten years after he published his 
 Grammar, he published his Dictionary, bearing 
 the title of '' Antiquae Linguae Britannicae Dic- 
 tionarium, duplex." This consists of two parts, 
 and would look better in two volumes. The 
 first being Welsh and Latin the second being 
 
JOHN DAVIES, D.D. 79 
 
 Latin and Welsh, which latter part was only 
 revised by Dr Davies. Its actual author waa 
 Dr Thomas Williams, a learned lexicographer 
 and physician ; and it is stated by those who 
 have examined the original, consisting of three 
 quarto volumes in the Hengwrt MSS., that the 
 edition revised by Dr Davies is no more than a 
 bare index to Williams' Lexicon Latino-Britan- 
 nicum, which is the result of deep research ; 
 and its publication, even at the present day, 
 would add to the riches of our philological 
 treasury. Dr Williams sacrificed the interest 
 of his profession to his tastes for literary pur- 
 suits, and it is much to be regretted that his 
 works, on various subjects, should have shared 
 the same fate as his Dictionary, which remains, 
 even to this day, in theii* original manuscript 
 form. 
 
 In the same year as Dr Davies published his 
 Dictionary, which remained in great repute for 
 about two hundred years, until superseded by 
 that of Dr Owen Pughe, he published also his 
 translation of Parson's '' Christian Resolution." ^ 
 This was a very popular work amongst all classes 
 
 1 Dr John Davies' " Christian Kesolution" was translated 
 by Owen Jones, called " Dyhewyd-y-Cristion," This famous 
 "Welshman, Owen Jones, was a native of Llanfihangel- 
 Glyn-y-Myfir, Denbighshire. He went to London at an early 
 age, and accumulated an early fortune, which he employed 
 
80 JOHN DAYIES, D.D. 
 
 and denominations in Wales, especially during 
 the time, which soon followed, when our country 
 was convulsed through its very centre. This 
 valuable little volume proved an anchor to many 
 a soul. It is to his diligent pen we are also 
 indebted for a translation into Welsh of the 
 Articles of Religion, which, however valuable, 
 are little known except amongst the clergy. 
 
 In the Bodleian library and the British 
 Museum are preserved, in MSS., many of Dr 
 Davies' collections of Welsh poems and pro- 
 verbs. Circumstances offered Dr Davies rare 
 opportunities for enriching his collections with 
 such materials. Adjoining his native parish 
 lies Llanarmon-in-yale' — a parish remarkable 
 for its mounds, supposed to be the graves of our 
 Welsh chieftains. Here lived Gvrys, who 
 made the first collection of Welsh proverbs, 
 known by the name of Madwaith hen Gyrys o 
 lal, or the good work of old Gyrys of Yale. 
 The township of Erryrys, in this parish, formerly 
 called Treryris, in all probability derives its name 
 from Gyris, the great collector of Welsh pro- 
 verbs. The treasure-house of Old Gyris, the 
 proverbialist, could scarcely have been unknown 
 
 for literary purposes. The Myfyrian Archaiology, a work of 
 inestimable value, is so called after the name of his native 
 parish. 
 
 1 See an excellent history of this parish in the Gwy- 
 liedydd (1832).— page 257. 
 
JOHN DAVIES, D.D. 81 
 
 to Dr Davies, whose early days were spent in 
 the same neighbourhood, whose taste and feel- 
 ings were in harmony with such pursuits, and 
 in an age when Welsh proverbs were better 
 known — and I fear more appreciated — than the 
 Welsh Bible or the Welsh Prayer Book. Dr 
 Davies is said to have been a man " well 
 versed in the history and antiquities of his 
 nation, and in the Greek and Hebrew languages 
 a most exact critic, an indefatigable searcher 
 into ancient scripts, and well acquainted with 
 curious and rare authors." 
 
 In consequence of his charity, his humane 
 feelings, and, above all, his great learning, 
 coupled with his efforts to improve the temporal 
 advantages of his neighbours, by building 
 bridges, as well as his exertions in preaching 
 the Christian faith, he was in his lifetime much 
 eulogized by the poets of his age, and after his 
 death he was canonized in the metrical effusion 
 of the same fraternity. 
 
 He was married, but left no issue ; when 
 therefore he died, our hopes were buried in his 
 grave. And though no descendants honour his 
 name, still we possess more lasting monuments 
 which record his deeds. He died at Mallwyd 
 rectory. May 15, 1644, and was buried in 
 his own church. On his tombstone was in- 
 
82 
 
 JOHN DAVIE S, D.D. 
 
 scribed the following, which has since been 
 effaced by the hand of time : — 
 
 " Johannes Davies, S. T. P., Rector Ecclesife Parochialis 
 de Mallwyd, Obiit 15 die Mali, et sepultus fuit 19, a.d. 16ii, 
 in virtutis potius quam nominis memoria." 
 
 Whilst our intellect cannot inherit his name, 
 may our hearts imitate his virtues ! 
 
EHYS PPiICHAED. 
 
 Ehys Prichaed, an eminent dhine and sincere 
 Christian, was born in the neighbourhood of 
 Llandovery, about the year 1579. The history 
 of his early career is to a great extent buried 
 amongst the ruins of tradition, yet it is known 
 that his father held a respectable position, and 
 bad a large family. Rhys was his eldest son, 
 who, at an early age,. was sent to Brecon Gram- 
 mar School. Some contend that Prichard was 
 brought up at Carmarthen Grammar School ; 
 but to refute such notions, it is only neces- 
 sary to state that Carmarthen Grammar School 
 was founded by Dr Morgan Owen, who was 
 Bishop of Llandaff, and a contemporary and 
 an intimate friend of Rhys Prichard. In 1597 
 he was sent to Jesus College, Oxford, and 
 about this time it is related of him that he 
 was much addicted to the sin most prevalent in 
 his time, and which, as is too well known, 
 mostly occurs to such as deHght to frequent the 
 
84 EHYS PRICHARD. 
 
 public-house. His general companion, wLich 
 everywhere followed him like a faithful dog, was 
 a fine he-goat. On one occasion he induced 
 this poor animal to drink of the same pot as his 
 master. The effect, produced upon the boon 
 companion can be well imagined. When his 
 master saw him next day, lying full length on 
 the ground, his pitiable condition excited his 
 sympathy ; he raised him from the ground, 
 caressed and coaxed him, but nothing would in- 
 duce him ever after to follow Prichard to the 
 public-house. Prichard's reflections produced 
 very great change. He deemed himself worse 
 than the beasts that perish, and from the effects 
 produced upon the creature, and his subsequent 
 refusal to accompany his master to his haunts 
 of carousals, Prichard was led, by Divine Provi- 
 dence, to repent of his former course, and to 
 lead a new life. 
 
 Nothing is memorably known of his college 
 career; but before he had obtained his degree 
 of B.A., in 1602, he had been admitted into 
 priest's orders 1 by John, Suffragan Bishop of 
 Colchester.^ In the absence of any proof to the 
 contrary, the most reasonable way to account 
 for such irregularities of admitting one to holy 
 
 "■ It appears that by an Act of Henry YIII., Colchester 
 had been created a suffragan see^ though only now an arch- 
 deaconry. 
 
EHYS PRICHARD. 85 
 
 orders before obtaining his degree, is to attri- 
 bute it to his good conduct^ learning, and 
 piety. For the same year as he was ordained 
 by the Suffragan of Colchester, he was appointed 
 to the vicarage of Llandingad by the Bishop of 
 St David's.^ He was by this promotion brought 
 back to his native place; and as it is well 
 known that the parish of Llandingad includes 
 the town of Llandovery, and that he resided in 
 the latter during his lifetime, which accounts 
 for the origin of the general appellation of 
 the "Vicar of Llandovery." 
 
 One of the most distinguished of his parish- 
 ioners was Sir George Devereux, Bart., who 
 was an uncle to the dauntless Earl of Essex, 
 the great favourite of Queen Elizabeth. After 
 the earl had endured the final penalty of the 
 law, and the whims of his imperious mistress. 
 Sir George Devereaux" became the natural 
 guardian of the young earl, to whom Vicar 
 Prichard was appointed as his chaplain, and 
 through whose interest he was afterwards ap- 
 pointed to the rectory of Llanedi, Carmarthen- 
 shire, by his majesty King James I. To this 
 
 1 Dr Anthony Rudd. 
 
 2 Sir George Devereaux married Joan, the daughter of Sir 
 John Price, Brecon, who, after her husband's death, married 
 Thomas Jones, Esq., Fountain Gate, Tregaron, the notorious 
 Twm Sion Cattl — the Dick Turpin of Wales. 
 
86 RHYS PRICHARD. 
 
 rural retreat the vicar often resorted. His 
 kindness and courtesy won the affections of the 
 people, and his powerful mode of preaching 
 attracted their deep attention. The church 
 could not hold his congregation. He was 
 obliged to preach in the churchyard. Dr 
 Anthony Eudd, the excellent Bishop of St 
 David's, rejoiced in his heart at the great suc- 
 cess which accompanied his ministry, and, as a 
 mark of his good pleasure, appointed Prichard 
 Prebendary of the Collegiate Church of Brecon. 
 This preferment, which added little to his 
 labours, added materially to his income. As 
 this was the last preferment conferred upon 
 Prichard by Bishop Rudd, it may not be in- 
 appropriate to remark, that this good prelate 
 greatly admired and encouraged all men whose 
 preaching and practice were of the same stamp 
 and character as that of the vicar of Llando- 
 very. Dr Rudd, who succeeded the learned 
 Dr Middleton, is said to have been not onW a 
 very eloquent and impressive preacher, but also 
 very faithful and conscientious in discharging 
 such duties as related to his office. It is re- 
 lated of him, that whilst preaching before 
 Queen Elizabeth he gave great offence to Her 
 Majesty for reminding her in his sermon that 
 she was getting old. She soon displayed the 
 absurdity of such notions. A miniature engrav- 
 
EHYS PRICHARD. 87 
 
 ing, which could not he distinctly seen except 
 through the medium of a magnifying glass, 
 she read with her naked eyes. After she had 
 thus gratified her vanity, she pardoned the 
 doctor. This excellent prelate died at Aher- 
 glasney, an estate he had purchased in Car- 
 marthenshire, in the year 1615, and was suc- 
 ceeded by Dr Richard Milborne. 
 
 About this time there was a spirit of peculiar 
 licentiousness pervading the mass of the popu- 
 lation ; and this evil, which was encouraged by 
 the king, occasioned such men as Prichard most 
 painful feelings. It was enacted by the king, 
 though strictlj^ forbidden by Dr Abbot, Arch- 
 bishop of Canterbary, that after divine service 
 on Sundays the people should not be dis- 
 couraged from amusing themselves in various 
 kinds of games practised amongst them. The 
 archbishop's spiritual restraint could not curb 
 the spirit of the populace when such a feeling 
 was fostered by the temporal power. This 
 induced the vicar to compose several kinds of 
 spiritual songs, which he directed to be sung in 
 the church. His songs produced the desired 
 effect, and soon induced those engaged in the 
 games in the churchyard, to join in praise in 
 the church. 
 
 In the composition of these songs he adopted 
 an easy colloquial style, calculated to enlist the 
 
88 RHYS PPtlCHARD. 
 
 feelings of the whole mass of the populace, and 
 not a few of the learned. The harmonious 
 metrical verses of the Psalms of Captain William 
 Middleton, edited by Mr Thomas Salesbury, 
 were constructed in strict conformity with all 
 the rules of grammar and the license of poetry. 
 It excited the admiration of the learned few, 
 but it never reached the heart of the general 
 mass. Middleton (Gwylim Canoldref) adopted 
 a style in strict conformity with the letter of 
 poetry. Prichard, regardless of the rules, and 
 adopting an easy style, breathed the language 
 of the voice and heart, which created an en- 
 thusiasm which, after the lapse of centuries, 
 remains unabated. This is what he says : — 
 
 *' Ni cheisiais ddim Cy^vreimvaith, 
 Ond mesur esmwytli perfifaith, 
 Hawdd ei ddysgu ar fyr o dro, 
 Gan bawb a'i clywo deirgwaith." 
 
 It is evident that Mr Prichard had been soon 
 married after he became settled at Llandovery, 
 but of his wife nothing is known except that 
 her name was Gwenllian, and that they had 
 one son. His name was Samuel, and like the 
 Samuel of old he had been early consecrated to 
 the service of God. The beautiful prayer which 
 his father composed in verse, was for the use of 
 his son when he was only ten years of age. 
 
RHYS PRICHARD. 89 
 
 In another incomparably sweet poem, this pious 
 
 father, in a graceful and touching stj^e, pours 
 
 out the deep emotions of his soul in trying to 
 
 impress upon his son the duty and obligation 
 
 laid upon him to lead a moral and Christian life. 
 
 The son, at this time a member of Jesus College, 
 
 Oxford, writes his father a long letter,^ in which 
 
 he expresses his deep regret that his "' prseci- 
 
 pitant courses should haue causde soe many 
 
 stormes of vexation" to his father, and hopes 
 
 ■ " in God that his reformed life shall moue such 
 
 cheerfulness of mind, that those grey haires 
 
 shall re-obtain theire former lustre." Under 
 
 this promise of repentance and change of life, it 
 
 is probable his father allowed him to proceed, and 
 
 be admitted into holy orders. And though Mr 
 
 Samuel Prichard was now married to Frances, 
 
 daughter of Mr Harding, Oxford, and from all 
 
 accounts was a curate to his father, yet it is sad 
 
 to relate that the son would not be guided by 
 
 his father's counsel, but pm-sued his own 
 
 course. When the Court was governed by a 
 
 weak king, and much influenced by a licentious 
 
 boon companion,^ we can easily imagine the 
 
 immorality which prevailed in the country. 
 
 1 This letter alluded to here is now in the possession of 
 the late renowned antiquary, Rev. J. M. Traherne, Coedriglan, 
 near Cardiff. 
 
 2 King James I. and his favourite Buckingham. 
 
90 RHYS PRICHARD. 
 
 Mr Samuel Prichard was on terms of intimate 
 friendship with Sir Francis Lloyd, Maesyfelin, 
 near Lampeter. This gentleman is said to have 
 been steeped in all the profligacy, licentiousness, 
 and recklessness which the vices and sins of that 
 age could be guilty of. Yet at this man's 
 house Mr Samuel Prichard was a frequent 
 guest, and if his host did not become his actual 
 murderer, he became the means whereby young 
 Prichard met an untimely death, and hurled 
 into a premature grave. Many reasons are 
 assigned for this foul deed, but jealousy is the 
 most probable cause. Sir Francis Lloyd, though 
 married to a daughter of John, Earl of Carberry, 
 yet had several children by a woman named 
 Bridget Leigh, from Carmarthen, whom he 
 publicly treated as his concubine ; and in all 
 probability the quarrel originated from a feeling 
 of mortal jealousy arising from this illicit source. 
 Mr Samuel Prichard is said to have been 
 smothered between two feather beds, put across 
 his own horse in a woolsack, and thrown over 
 a narrow bridge (which has long since been 
 replaced by an iron bridge leading into the town 
 of Llandovery), into the river Towy, just as 
 if he had fallen accidentally off his horse, and 
 drowned in the river. When the horse, with- 
 out its rider, reached home, the vicar, under a 
 feeling of well-grounded suspicion, intuitively 
 
EHYS PEICHARD. 91 
 
 apprehending his son's fate, is said to have 
 uttered, inpromiJtu, the following malediction : — 
 
 " Melldith Duw fo a'r Maesyfelin,! 
 Ar bob carreg a phob Gwreiddyn 
 Am daflu blodau tre' Llanddyfri 
 Ar ei ben i Dywi i foddi !" 
 
 Vicar Prichard was a man of undaunted spirit, 
 a brave Christian hero, and, in the full force of 
 the expression, a truly good man. When the 
 great plague was raging in London, the good- 
 hearted vicar left his quiet country town, and 
 hastened to the scene of death. Unmindful of 
 
 ^ Maesyfelin was the property of Sir Marmaduke Lloyd, 
 a well known judge, and a friend of Vicar Prichard. 
 His father was Thomas Lloyd, Treasurer of St David's Cathe- 
 dral, and his mother was the daughter of Dr Marmaduke 
 Middleton, who was Bishop of St David's for upwards of 
 thirty years. Sir Francis Lloyd was therefore Bishop Middle- 
 ton's great gi'andson, and his mother was a Miss Stedman, 
 Strata Florida, Cardiganshire. There is now a monument 
 in the church of Mynachlog Ystrad Flur, to one Ann Sted- 
 man. The family is extinct, but the name is still borne by 
 .one or two miners in that neighbourhood. It is generally 
 believed that the vicar's curse fell heavily upon Maesyfelin. 
 The house and the family fell to wreck and ruin, and it is 
 traditionally affirmed, that in consequence of taking materials 
 from Maesyfelin to build Ffynnon Bedr, the latter shared the 
 same fate. 
 
 " A mynych yr ych oi iau, 
 A bawr lawr ei balyrau. 
 
 D. D. Cwymp Ffynnon Bedr. 
 
92 RHYS PPJCHARD. 
 
 any danger, and regardless of any contact, he 
 rushed, like Aaron of old, amongst the suffering, 
 the dying, and the dead. And whilst the great 
 and wealthy were holding their Parliament in Ox- 
 ford, poor Vicar Prichard was working night and 
 day to alleviate the distresses of London. At 
 the time when this eminent Christian pastor had 
 left his flock and his parish in Wales, to visit 
 the plague -stricken district of London, Bishop 
 Laud took the opportunity to leave London to 
 visit his see in Wales. Dr Laud, who had been 
 elevated to this dignified position through the 
 influence of Archbishop Williams, to whom he 
 is said to have requited this kind ofiice with a 
 piece of courtesy singularly ungracious, was not 
 a man whose religious sentiments were of a 
 kindred nature with the vicar's religious views ; 
 but the vicar's name and fame exercised such 
 powerful influence that he could not be left 
 unnoticed without committing an act of the 
 gravest indiscretion ; and when Mr Baillie re- 
 signed the Chancellorship of St David's, Laud 
 promoted Prichard to the same office, being, it 
 appears, instituted in St David's by an arrange- 
 ment of Bishop Beck, 1287, and an office next in 
 dignity, position, and pow^r to the bishop him- 
 self. After this promotion, the venerable vicar 
 used to preach occasionally at the Cathedral, 
 but the spacious building afforded no adequate 
 
RHYS PRICHARD. 93 
 
 room to hold the vast congregation that flocked 
 therein, which caused him to procure a move- 
 able pulpit, placed in the churchyard, whence 
 his message could reach every ear. For this, 
 and other seeming irregularities, a charge was 
 preferred against him, to v/hich he alludes in 
 the following verse : — 
 
 " Ti ro'ist gennad i estroniaid, 
 Lwyr amcanu ddifa f enaid, 
 A'r sawl nad wy'n nabod etto, 
 Lwyr amcanu fy anrheithio." 
 
 Under these circumstances he committed his 
 case into God's hands, he sought not the coun- 
 sel of the wise, and solicited not the support of 
 the great, but simply relying upon Him whose 
 he was and whom he served ; and without fur- 
 nishing us with any particulars, or the mode he 
 effected his deliverance, he gives all the glory 
 of his escape, in his next canto, to God, which 
 he expresses in a beautiful poetical strain in the 
 following verse : — 
 
 *' Helodd angel i'm dad-ddrysu, 
 Rhoes ei Ysbryd i'm diddanu, 
 Taenodd droswy 'i aden hyfryd, 
 Ac am tynnodd o'm hoU ofid." 
 
 The Rev. John Bulmer, in his preface to his 
 English work called, '' The Beauties of the 
 
94 RHYS PRICHARD. 
 
 Vicar of Llandovey," refers to liim as one of 
 the Pni'itaD poets of Wales. If Mr Buhner 
 imphed Non-conformity, he has erred much, for 
 the vicar, to his dying day, was a staunch Church- 
 man. This is satisfactorily proved by the evi- 
 dence of contemporary writers, who, on friendly 
 terms with the vicar, though Nonconformists 
 themselves, bear ample testimony to his being 
 a true son of the Church. The vicar lived in 
 troublous times, and to many incidents which 
 occurred therein, he frequently alludes in his 
 poetry. The failure attending the matrimonial 
 project which induced the king's son, accom- 
 panied by Buckingham, to go to Spain, was 
 a source of a new life in his heart. The 
 prince's subsequent marriage with a French 
 Roman Catholic princess, he treats with feel- 
 ings of undisguised regret. The intestine broils 
 between Episcopalians and Puritans, which so 
 disturbed the peace of the Church, and marred 
 the cause of his Master, bowed down his spirits. 
 A new publication of the Bible in Welsh, at 
 five shillings per copy, through the noble efforts 
 of Middleton and Heylin,^ he regarded with the 
 
 1 Sir Thomas Middleton was the third son of Kichard Mid- 
 dleton who guarded Denbigh Castle in the reign of Edward 
 VI., Mary, and Elizabeth. They were three brothers ; and no 
 three men ever reflected greater lustre upon their country. 
 William was a famous seaman, and a rare ^Yelsh poet. Hugh 
 
EHYS PEICHAED. 95 
 
 same feelings of joyful enthusiasm as warms the 
 sailor's breast when he beholds the morning's 
 dawn. The civil war which was raging in the 
 country was an iron which entered into his soul. 
 When different factions were attributing certain 
 disasters and calamities which befel his .country, 
 to different causes, he laid all to the charge of the 
 nation's sin. At the bar of the last day our 
 judgment shall be individually and personally. 
 Nations as nations shall undergo no sentence; 
 consequently, nations as nations are here often 
 inflicted with punishment for the sins they 
 commit. When the "Book of Plays " had been 
 commanded to be read after divine service, some 
 of the clergy obeyed, some refused to obey, 
 others half obeyed, for after reading the " Book 
 of Plays," they immediately read the fourth 
 commandment, remarking, at the same time, 
 that one was the word of man, and the other 
 was the Word of God. What course Prichard 
 pursued under these circumstances, there remains 
 
 (the well-known Sir Hugh Middleton, who brought two streams 
 of water to London), displayed eminent engineering talents. 
 Thomas was a Mayor of London. Heylin descended from the 
 ancient family of Pentreheylin, in Montgomeryshire. They 
 adopted the name of Heylin from being cupbearers to the 
 Princess of Powys. Heylin became sheriff and alderman of 
 London. His name is deservedly honoured amongst Welsh- 
 men for his benevolent considerations towards Wales. — See 
 Heylin's '* Life," written by Bishop Laud. 
 
96 RHYS PRICHARD. 
 
 no record. We know that lie viewed any de- 
 secration of this blessed day of rest as a grievous 
 outrage upon the principles of religion, which 
 everywhere teaches us to regard that day as a 
 day distinctly set apart for holy and religious 
 purposes. Much also depended upon the bishop 
 of the diocese ; and as Dr Field, who was now 
 Bishop of St David's, did not regard the king's 
 command on this subject with any great favour, 
 doubtless much laxity was allowed, and what 
 the bishop did not care to insist upon. Vicar 
 Prichard did not care to omit. The vicar, a 
 few years before he died, made two wills. In 
 the first will he bequeaths almost all his pro- 
 perty to his grandson, Eice Prichard, residing 
 at Stroudwater, Gloucestershire; but in his 
 second will there is no allusion to this grand- 
 son, from which it is naturally concluded that 
 he had died in the meantime. His property 
 was left amongst numerous relations, but mostly 
 to Elizabeth, his grand-daughter, who was 
 married to Thomas Mainwaring, son of Dr 
 Eoger Mainwaring, the Bishop of St David's, 
 so well known in history as the author of the 
 celebrated sermon on "Apostolic Obedience," 
 for which he suffered so much persecution and 
 imprisonment. Of his many writings, and nume- 
 rous manuscripts and sermons, only '' Canwyll 
 y Cymru" and one sermon remain of Vicar 
 
RHYS PRICHARD. 97 
 
 Prichard's work in our possession at the pre- 
 sent day. 
 
 On the authority of Anthony Wood, it is 
 stated that the venerated vicar died Decemher, 
 1644, and is supposed to have been buried at 
 Llandingad. Yet it is singular that no more 
 than thirty-eight years after his burial, no one 
 knew where his grave was. Dr Bull, the learned 
 Bishop of St David's, from feelings of great at- 
 tachment and respect to the memory of so emin- 
 ent a servant of God, desired to be buried by 
 his side. But such request could not be complied 
 with, inasmuch as his resting-place was an un- 
 knowm spot. Thus ends our brief sketch of one 
 of the greatest and most popular preachers ever 
 bred amongst the mountains of Wales, whose 
 poetical production, which possesses such force, 
 ease, and rhythm, and which breathes such piety, 
 tenderness, and love, remains to this day, after 
 the lapse of more than two hundred centuries, 
 unmatched and incomparable, and is a source 
 of unspeakable comfort to young and old, rich 
 and poor, in every house, and on every hearth, 
 wherever exists a Welshman's spirit, or wher- 
 ever beats a Welshman's heart. 
 
 RESURGERIT. 
 
GRIFFITH JONES. 
 
 Griffith Jones, more generally known as 
 Griffith Jones Llanddowrwr, was born in 1683, 
 in the parish of Kilrhedin, Carmarthenshire. 
 He was a very promising youth, and his early 
 education, at the Grammar School, Carmarthen, 
 evinced in the boy the future character of the 
 man. However, we must candidly admit that 
 our materials, which furnish the history of his 
 early life, are scanty and uninteresting. He 
 had few contemporaries as eminent men. He 
 stood much alone in the world. The venerable 
 old vicar of Llandovery had been well nigh half 
 a century in his grave before he had been born, 
 and the single-hearted, self-denying Stephen 
 Hughes had rested from his labours when Grif- 
 fith Jones was yet but five years old. Again, 
 he was grown to be man when John Jones, ^ 
 
 1 Jones was the author of several works, which, on his 
 death, were claimed by Dawson, and placed in the Dissenters' 
 liibrary, in Red Cross Street. — See Chalmers' Biographical 
 Dictionary. 
 
GRIFFITH JONES. 99 
 
 native of Carmarthen, better known, perhaps, as 
 curate to the great Dr Young, was in his in- 
 fancy. But the stately old town of Carmarthen 
 furnished ample materials for a mind religioash'- 
 disposed. In a conspicuous part in one of its 
 many streets, there stands a peculiar" looking 
 old tree, upon whose existence the seasons of 
 the year have long ago ceased to produce any 
 efiect. Still it has a life and language peculiarly 
 its own ; for under its shadow the good Bishop 
 Farrar suffered martyrdom.-^ Perhaps the tire 
 
 1 Robert Farrar, the martyred Bishop of St David's, was a 
 Yorkshireman. When a youth, he became a canon regular of 
 the Order of St Austin, and after some residence at Cam- 
 bridge was admitted into St Mary's College, Oxford, the very 
 nursery of that order. He was chaplain to Archbishop Cram- 
 ner, and followed his Grace's example by taking to himself a 
 wife. He was chosen prior of St Oswald's monastery in York- 
 shire, and on the dissolution of that establishment by Henry 
 VIII., in 1540, received an annual pension of £100. In 1548 
 he was consecrated Bishop of St. David's, and finding that a 
 systematic spoliation of the Cathedral was in progress, set 
 himself to check it, and accordingly ordered a commission. 
 The form was left to the chancellor, and appeared in the old 
 papal style, without suflSicient acknowledgment of the king's 
 supremacy. This blunder his enemies took advantage of to 
 accuse him of a prcemunire. An indictment was served 
 against him, containing fifty-six charges — most of which were 
 of the most frivolous nature. On the accession of Queen 
 Mary he was charged with heresy, and was brought, with 
 Hooper, Bradford, Royers, and Sanders, before Gardiner, by 
 whom he was coarsely treated, and remanded to St David's, 
 to be tried by Morgan, his successor. The principal charges 
 
100 GRIFFITH JONES. 
 
 kindled under the bishop's stake singed its 
 leaves, and sapped its life, but the old tree still 
 stands and tells its o'uai tale.^ Such a scene, 
 and relics of suffering and dying for the sake of 
 true religion, must appear to a man of Griffith 
 Jones' religious feelings, a kind of holy ground. 
 In the year 1708 he was ordained deacon by 
 the learned Bishop Bull, scarcely a year before 
 that eminent prelate had been summoned to 
 rest from his labours. Yet this short acquaint- 
 ance proved immensely serviceable to Griffith 
 Jones. For his works, wherewith Wales has 
 
 preferred against him were, that he allowed the priest to 
 marry, denied the bodily presence in the sacrament, and the 
 propitiatory character of the mass, refused to elevate and 
 adore the Host, and asserted that man was justified by faith 
 alone ; but pardon was offered him on condition he would con- 
 form to the Catholic Church, but Dr Farrar refused answer- 
 ing, until he had evidence of the commission of Morgan. 
 After several examinations, Dr Farrar still refused to renounce 
 his faith, whereupon Morgan degraded him from his ecclesias- 
 tical functions, and handed him over to the sheriff for punish- 
 ment. He was burned at Carmarthen on the 30th of March 
 1555. It is recorded that a young gentleman, named Jones, 
 condoled with the bishop on the severity of the sentence, when 
 he got the remarkable answer, "If you see me once stir 
 while I suffer the pain of burning, then give no credit to those 
 doctrines for which I die." He stood perfectly unmoved, 
 until a ruffian, named Gravel, beat him down with a staff. It 
 would seem certain that this prosecution against him was 
 owing to his constancy in avowing the Protestant faith. 
 
 1 The author believes the old tree still remains, as he last 
 saw it some ten years ago. 
 
GRIFFITH JONES. 101 
 
 been so much blessed ever since, are in a great 
 degree owing to this circumstance, for the 
 bishop's writings were Griffith Jones' great store 
 house. In less than three j'ears after he had 
 been ordained, he was appointed to the living of 
 Llandeilo-Abercowyn, and in a few years after- 
 wards he was appointed to the vicarage of 
 Llanddowrwr, where he lived and laboured for 
 forty-four years, and whence he made himself 
 known throughout the whole principality of 
 "Wales. If poets and bards are entitled to the 
 title of immortality in virtue of the merits of 
 their poetical strains, we are under no hesita- 
 tion to conclude that Griffith Jones, upon far 
 higher grounds, can establish an infinitely 
 higher claim to that blessing, in consequence 
 of the sincerity of his profession, w^hich he 
 exemplified in his life, and the purity of doc- 
 trine which he preached from the pulpit. 
 
 To the living of Llanddowrwr he w^as ap- 
 pointed by Sir John Phillips, of Picton, solely 
 on account of his learning and piety, his great 
 abilities as a preacher, and his watchful care as a 
 parish priest. A friendship based upon the high 
 principles of merits, and sustained by the noble 
 principles of virtue, generally attracts to itself 
 such kindred feelings as are seldom extinguished ; 
 and the vicar of Llanddowrwr had not been long 
 his patron's friend before he was married to his 
 
102 GRIFFITH JONES. 
 
 patron's sister. The connection augmented his 
 influence, and extended his usefuhiess. He was 
 \erj zealous for his Master's cause, and very 
 diligent in his Master's work. The Society for 
 the Propagation of the Gospel in Foreign Parts 
 thought him admirahly adapted for an Indian 
 missionary, and, amongst its many honourable 
 offices, offered him a distinguished post. The 
 distant field in a foreign land he expressed his 
 readiness to occupy ; but circumstances occurred 
 which frustrated the design, and thus his valuable 
 services, which would have been spent amongst 
 a foreign race, were happily preserved for his own 
 countrymen. 
 
 It was about this time, whilst serving the 
 church in the parish of Llanllwch, that he be- 
 came acquainted with the warm-hearted and 
 benevolent Mrs Beavan, who is well and deser- 
 vedly known in Wales by her legacy to the cir- 
 culating schools throughout the whole of the 
 principality, and which has proved of inestim- 
 able blessing, especially in years gone by, to 
 thousands of that rising generation, who now 
 heartily acknowledge the blessing, and reap the 
 fruit which their benefjictress so generously be- 
 stowed, and so handsomely conferred. 
 
 The originator of this school system was Mr 
 Griffith Jones. He planted small schools in 
 remote localities, and made a kind of an annual 
 
GRIFFITH JONES. 103 
 
 tour to inspect their condition, and report their 
 progress. On these occasions he was invariably 
 invited by the clergy-man of the parish which he 
 visited, to preach in the parish church, where 
 crowds were seen eagerly catching the words 
 of truth, as they hung upon his lips. These 
 periodical visits were unflaggingly conducted for 
 no less a period than thirty years, and were 
 looked forward to with feelings of great joy. On 
 these occasions Mr Jones was in the habit of 
 publicly catechising a number of adults in the 
 church, either on the Creed, the Lord's Prayer, 
 the Ten Commandments, or sometimes some 
 portion of Scripture fixed upon and prepared 
 beforehand. This mode of instruction, sanc- 
 tioned by the Church, but now almost univer- 
 sally neglected, proved a most effectual means 
 of conveying religious truths, and creating reli- 
 gious impression.^ It is very probable that this 
 missionary kind of labour, which Mr Jones con- 
 ducted with immense advantage and great suc- 
 cess, when he was welcomed by every clergy- 
 man, and hailed by every school, gave rise to a 
 similar course, but doubtless, less regular, as 
 recognized by any ecclesiastical sanction, than 
 the course pursued afterwards by Eowlands of 
 Llangeitho, w^hich eventually led to his ejection 
 
 1 See Archdeacon Bather's " Hints on Catechisms," a most 
 valuable little volume. 
 
104 GRIFFITH JONES. 
 
 from the Church, an event which has ever since 
 been mnch deplored, and even to this day not 
 as lightly felt. 
 
 These schools, for twenty years after Mr 
 Griffith Jones' death, were conducted under the 
 superintendence and directions of Mrs Beavan 
 herself, who, at her death, for their future 
 management and support, bequeathed the muni- 
 ficent sum of £10,000, an act which has ever 
 endeared her name to her native country, and 
 which generations yet unborn w^ill bless and 
 praise. A legacy bequeathed with prudence, 
 foresight, and benevolence, ascends higher than 
 the praises of men, and touches a chord which 
 vibrates in the Eternal Bosom. Such self-deny- 
 ing deeds, exercised in the spirit of faith 
 amongst men, become memorials before God. 
 Education, based on the principles recognized 
 in Mrs Beavan's school, whilst intended for the 
 lower and poorer classes of society, aims at 
 man's highest culture. Griffith Jones was highly 
 gifted as a preacher, and, since the days of the 
 venerable vicar of Llandovery, had drawn larger 
 crowds to attend his ministry than any of his 
 contemporaries or his predecessors. He was 
 no great orator, and never attempted to cultivate 
 oratory as an art, though he never despised such 
 subsidiary means, yet he never relied nor de- 
 pended upon such extrinsic sources. He pos- 
 
GRIFFITH JONES. 105 
 
 sessed higher eloquence than oratory, and spoke 
 a language which all the arts of oratory can 
 neither cultivate nor furnish. We can imitate to 
 perfection the most lovely rose that ever budded, 
 or the most delicious fruit that ever grew ; but 
 to impart to the wax the sweet fragrance of the 
 rose, or endue the imitation with the delicious 
 taste of the grape, is a thing unknown to art, 
 and does not lie within the province of man. 
 The highest gifts of art are nothing but imita- 
 tions. Griffith Jones was real, and in earnest. 
 'He seldom employed any metaphors, and not 
 frequently indulged in any similes, yet, withal, 
 he handled the word of truth with uncommon 
 success. He never left the point whence he 
 started, but gradually unfolded it, enlarging 
 upon it now and then, and continually adducing 
 proofs to support his argument; and then, in 
 masterly manner, he would sum up the whole 
 discourse, illustrating the force of his evidence 
 by appealing to particular instances, and furnish- 
 ing particular examples. He was one of those 
 who rightly divided the word of truth, and 
 whilst handling the truth, he felt its force. The 
 ■ grand secret of his success was a deep-rooted 
 conviction in his own soul. The fire which 
 burnt on that altar which he had consecrated 
 to God, consumed also every true sacrifice which 
 had been brought to the temple. His manner 
 
106 GRIFFITH JONES. 
 
 was SO impressive, Lis clemeanour so solemn — 
 indeed, his whole action bespoke a man ear- 
 nestly and intensely engaged in those momen- 
 tous matters of life and death. 
 
 •' He preached as if he would ne'er preach again, 
 As dying man to dying men." 
 
 Mr Griffith Jones devoted the best energies 
 of a useful life to the interest of his Church 
 and the benefit of his nation. His valuable 
 services, which were buried with him in the 
 grave, had been highly appreciated by his con- 
 temporaries ; and his writings, which survive him, 
 are not less appreciated by his posterity. He 
 worked hard, and wrote much. His " Platform 
 of Christianity," being an explanation of the 
 Thirtv-nine Articles of the Church of Enoland, 
 has been much admired for its simplicity and 
 orthodoxy, but it has never been adopted at any 
 college as a standard text-book. A letter 
 written by a clerg3mian, evincing the necessity 
 of teaching the poor in Wales, only manifests 
 the longing desire to effect their moral and 
 spiritual improvement — a subject that had en- 
 gaged his attention, and employed his head and 
 hand nearly all his lifetime. 
 
 "The Christian Covenant, or Baptismal Vow," 
 recognizes the great principles which the Chris- 
 tian Church has been teaching in all ages. 
 
GRIFFITH JOXES. J 07 
 
 "His Exposition of the Cliiirch Catechism," in 
 Welsh, needs no comment — it is quite a mas- 
 ter-piece, which contains the essence of divinity, 
 and ilkistrates, in a most practical and nsefnl 
 manner, the great truths of Christianity. " His 
 Invitation to the Throne of Grace," and his 
 *' Guide to the Throne of Grace," contain much 
 matter similar to an admirable little book which 
 has met with extraordinary circulation, "Heaven 
 our Home." His " Form of Prayers," for do- 
 mestic and other purposes, has been much 
 admired and much used. His "Free Coun- 
 sel;" his "Encouragement to Praise God;" 
 his " Letter on the Duty of Teaching the 
 Unlearned ;" and his " Collection of Vicar 
 Prichard's Poems," all bear the touch of his 
 pen, the dihgence and sagacity of his hand 
 and head, as well as the goodness of his 
 heart. After a life of active service, diligently, 
 but unostentatiously employed in his Master's 
 service, this good and faithful servant w^as called 
 to rest from his labours in 1761, being seventy- 
 six years of age, and was buried at Llanddowrwr, 
 a church which he had served for forty-five 
 years, and where a monument, erected by Mrs 
 Beavan, marks the place where his ashes rest in 
 peace. 
 
ROWLANDS' MEMOIR. 
 
 Daniel Eowlands, generally known as " Row- 
 lands of Llangeitho," was born at a place called 
 Pant-y-beady, in the parish of Llancwnlle, Car- 
 diganshire, in the year 1713. His father was 
 the incumbent both of Llangeitho and Llan- 
 cwnlle. 
 
 Not much is known of the family, but " the 
 character of the father, though variously repre- 
 sented wdth respect to religion, appears to have 
 been happily decided, at least in the latter part 
 of his life. He then saw the necessity of true 
 religion, both for himself and others. The state 
 of his countrymen excited his compassion, and 
 led him beyond that sphere of exertion which 
 the rules of an establishment had prescribed. 
 To what extent his itinerant labours were car- 
 ried on, or with what success they were blessed, 
 cannot now, perhaps, be ascertained ; but in 
 consequence of his endeavours to do good in 
 this way, he is said to have suffered the loss of 
 
ROWLANDS' MEMOIR. 109 
 
 some preferment."^ This may materially ac- 
 count for the origin of dissent, which, at least in 
 Wales, did not spring out of doctrinal differences. 
 It was the movement of a religious eaj^nestness, 
 chafing against the restraints imposed upon it, 
 as was thought, by cold profession and worldly 
 formalism. Whatever faults we may find in the 
 first I'evolters against ecclesiastical discipline and 
 rule, no one has ever doubted their religious 
 earnestness, and simple conscientious devotion 
 to religious truth, as taught in the standards and 
 formularies of the Church. Many such are still 
 to be found in the ranks of Nonconformists, so 
 they cannot be drawn from thence by any dis- 
 play of activity and diligence which is not mani- 
 festly stimulated by the love of Christ our 
 Saviour, and a desire for the salvation of souls. 
 How long, or to what extent the hostility against 
 the Church, which has of late years shown itself 
 with so much bitterness, will be allowed to pre- 
 vail, God only knows. But let us believe that 
 it can never be overcome by the use of carnal 
 weapons, and let us be on our guard against en- 
 couraging a carnal spirit. 
 
 Such sentiments form a basis, and furnish a 
 key to actions, which appear to some irregular, 
 but which others regard as the work of the 
 
 i Eowlands' "Memoir," by Key. J. Owen.— p. 10. 
 
110 ROWLANDS' MEMOIR. 
 
 Spirit. Upon this hypothesis we proceed to 
 narrate the history of Rowlands' Hfe. Of Row- 
 lands' early career we are not furnished with any 
 interesting particulars. He was educated at the 
 public grammar school at Hereford, where he 
 made rapid progress in learning, especially in 
 the study of languages, and in consequence of 
 his great proficiency, he was admitted as a can- 
 didate for holy orders before the usual age, and 
 was ordained in London, by letters demissor}", in 
 1733, when he was only twenty years old. He 
 became now a curate to his brother John, who 
 had been promoted to his father's livings, upon 
 his father's death in 1731. Rowlands had also, 
 not long after he was ordained, the charge of 
 Ystradffin, Carmarthenshire, where he was highly 
 esteemed by his parishioners, who "admired his 
 ability as a preacher, but were chiefly attached 
 to him because of the brilliancy of his wit, and 
 the sweetness of his disposition. 
 
 A Mr Pugh, an earnest, simple, good man, 
 was living at Blaenpenal, in the neighbourhood 
 of Llaugeitho, as a dissenting preacher, whose 
 ministry met with great success. Whilst only 
 a few attended the church at Llangeitho, crowds 
 were seen wending their way to the little chapel 
 at Blaenpenal. This induced Rowlands to 
 attend Mr Pugli's ministry, and thereby learn 
 the secret whereby his labours were crowned 
 
Rowlands' memoir. Ill 
 
 with so much success. When he found that 
 the mode pursued at Blaenpenal was to alarm 
 the careless, to arouse the shiggard, and to 
 awaken the dead, he hastened back to Lhin- 
 geitho, selecting such texts as were best calcu- 
 lated to produce the same eifect, such as, " The 
 wicked shall be turued into hell;" " These shall 
 go away into everlasting fire," &c. From these 
 he advanced such truths, with such foj'ce and 
 power, as created a deep impression. Crowds 
 were soon seen at the church, and the course 
 which he pursued turned out a great success. 
 At this time an event occurred which gave ^still 
 greater stimulus to his energy, and moved the 
 great depth of his fervour. The Rev. Griffith 
 Jones, Llanddowrwr, the founder of the cu'cu- 
 lating schools in Wales, and an immensely 
 popular preacher in the principality, was in the 
 habit of preaching at different churches, whilst 
 on his tour to visit his schools. In one of these 
 journeys he was engaged to preach at Llanddewi- 
 brefi, where Rowlands, with many others, went 
 to hear him. The sermon produced a powerful 
 effect on his mind, which made him feel no 
 strength in his body. He was much affected, 
 and became mightily humbled. It is said that 
 Rowlands stood in a bold attitude before the 
 preacher, who, in the midst of his sermon, 
 directed his eyes towards heaven, and implored 
 
112 ROWLANDS' MEMOIR. 
 
 a blessing upon that young man, that he might 
 be humbled, and become as a little child. 
 
 On his returning home, he heard the people 
 loudly expressing their approbation of the 
 preacher, when one in the company exclaimed, 
 *' Say what you will of the sermon, I have reasons 
 to thank God for the young minister of Llan- 
 geitho," at the same time advancing forward and 
 tapping Kowlands on the shoulder in an encour- 
 aging manner. " Who knows," said Kowlands 
 to himself, " but that God may still employ my 
 humble service for His great glory." The 
 Sunday games, sanctioned by Laud whilst 
 Bishop of St David' Sj had produced many evil 
 effects. These, which desecrated the church- 
 yard, had become scenes of pitched battles, where 
 oaths and curses were freely mingled with their 
 blood and bruises. After the eifect produced 
 on Kowlands' mind on hearing Griffith Jones's 
 sermon, he, with greater energy than ever, ap- 
 plied all his great talents against these evil 
 practices, and often continued to preach till 
 night, that, by the aid of nature and by the 
 means of grace, an end might be put to such 
 proceedings. Such irresistible power and divine 
 grace accompanied his ministry, that the effect 
 was most astonishing, and the result creating a 
 great moral change. Not only were the churches 
 filled, but the churchyards too. He thundered 
 
ROWLANDS' MEMOIR. 113 
 
 the law in such a terrible manner as created an 
 impression, so awful and distressing, that many 
 saw, as it were, the day of judgment before their 
 eyes, and hell yawning beneath their feet. 
 
 The following circumstances may serve to con- 
 vey an idea of the impression created by God's 
 grace on men's minds at this time. A farmer's 
 wife, living at a considerable distance, came on 
 a visit to her sister at Llangeitho, and as a 
 matter of course went on Sunday to hear the 
 mad preacher. The effect produced on her mind 
 she did not communicate to her sister, but, like 
 Mary, pondered the truth she had heard, deeply 
 in her heart ; for her sister seemed surprised to 
 find her again coming on the next Sunday to 
 her house in order to attend at the same church. 
 This she continued to do for a long time, until 
 at length she prevailed upon Eowlands to go and 
 preach in her own neighbourhood. In that 
 neighbourhood, the country squire was a man of 
 dissolute habits, and often, on the Lord's day, 
 he was seen, with his tenants and dogs, engaged 
 in the pursuits and pleasure of the chase. On 
 the Sunday Eowlands was to preach, he went 
 out earlier than usual in pursuit of his pleasures, 
 that he might go afterwards to hear the preacher. 
 From the field he went to church ; he stood up 
 in his seat, which was opposite the pulpit, and 
 with an air of bold defiance, confronted the 
 
114 ROWLANDS' MEMuIE. 
 
 preacher's powers in a manner that dared the 
 force of his truth. Bnt Rowlands' weapons were 
 not carnal. He dived into his subject with all 
 the energies of his soul. He forgot man, and 
 centred himself in the strength of God- He was 
 awful and terrific. Claps of his thunder, one 
 moment, created an awful dread, and the next 
 minute, flashes of lightning penetrated their 
 dark souls. The whole assembly stood mute, 
 amazed, and confounded, and, behold, the strong- 
 holds of the great man had given way. The 
 defiant eye was cast on the ground. Confusion 
 of face struggled with his former pride. Fear 
 seized his inward soul. He shook like a leaf. 
 He quaked like a tottering old man. He sat in 
 his corner, and wept like a child. When the 
 service was over, the squire hastened to make 
 confessions of his sin to the preacher, and the 
 preacher was ready to administer the balm 
 of consolation to his soul. A bond of union was 
 thus cemented by mutual love, and friendship 
 thus begun continued uninterrupted, nay, wax- 
 ing stronger, through life, and ceased not in 
 death ; for love is not only a tie existing through 
 things present, but a link in the communion of 
 saints, which does not snap asunder in death. 
 Either as long as Rowlands preached, or as long 
 as the squire lived, the squire of Ystradfiin never 
 ceased to attend the ministry of Rowlands of 
 
ROWLANDS' MEMOIR. 115 
 
 Llaugeitlio. So mighty through God are the 
 weapons of our warfare to demolish the strong- 
 holds of Satan. 
 
 It appears that soon after these events Eow- 
 lands began his itinerant preaching, and the 
 great success which attended the ministry of 
 Griffith Jones, in a similar manner, and his own 
 father on several occasions in his latter days, 
 furnished examples which, to him, justified the 
 conduct he pursued, and gave him great encour- 
 agement in the course he adopted. His bowels 
 also yearned over the sad state of his country, 
 and his soul longed to make known unto them 
 the way of salvation. He who, as a boy, was 
 foremost in every species of wickedness, the 
 champion of their Sunday games, and the leader 
 of their Sunday plots, had now put away his 
 childish things, and assumed the leader^ihip of 
 a more worthy cause. With firm step, fixed 
 eye, and undaunted courage, he resorted to 
 these unhallowed meetings, and with a loud 
 voice condemned their sinful proceedings. His 
 eye flashed truth : every word told that he spoke 
 his Master's message. The fire of heaven had 
 touched his heart, and love for his Master's ser- 
 vice, as fire descending upon the altar of his 
 heart— a true burnt-offering — consumed his inner 
 man. These Sabbath-breakers were convinced 
 that God owned His servant. Wherever he 
 
116 Rowlands' memoir. 
 
 went, he struck awe into their assemblies — 
 some ran for their life — others trembled with 
 fear — and all were alarmed and distressed. 
 
 This great change in Rowlands' life many 
 call conversion. But vv'ould not the term con- 
 version be more applicable to a person converted 
 from heathenism and Judaism, to embrace the 
 Christian religion ? AVonld it not be more con- 
 sistent to denote such a change in a person who 
 had been baptized in the blessed name of God 
 the Father, God the Son, and God the Holy 
 Spirit, and brought up in the knowledge of the 
 essentials of the Christian's creed, by repent- 
 ance, renewal, or renovation ? It is to be feared 
 that religious differences often arise from at- 
 taching different meanings to words which con- 
 vey the same religious import. 
 
 Rowlands' preaching had been hitherto, as we 
 have observed, of a very terrifying character, 
 fulminating the thunders of the law, its ven- 
 geance and curses, in such a teriflfic manner, 
 and with such a stamp of reality, as made many 
 feel utterly overwhelmed with despair. At this 
 time, the good old dissenting preacher, Mr 
 Pugh, who had on several occasions re- i 
 turned Rowlands the compliment, and was a 
 great admirer of Rowlands' preaching, now prof- 
 fered Rowlands his advice, telling him "to 
 preach the Gospel to the people, and apply the 
 
ROWLANDS' MEMOIR. 117 
 
 blood of Christ to tlieir spiritual wounds, show- 
 ing them the necessity of faith in the crucified 
 Saviour." *' I am afraid," said Kowlands, 
 *' that I have not that faith myself in its vigour 
 and full exercise." " Preach on it," said Pugh, 
 *' till you find it in that way, no doubt it will 
 come. If you go on preaching the law in this 
 manner, you will kill half the people in the 
 country, for you thunder out the curses of the 
 law in such a teriffic manner that no one can 
 stand before you." Pugh also gave him some 
 judicious counsels touching his manner of 
 preaching, which he much valued, though one 
 habit he never discontinued. He used to stretch 
 out his arm, clenching his fist except one 
 finger, which, in his animated manner of preach- 
 ing, many believed was pointed at them per- 
 sonally, like an arrow planting convictions in 
 their souls — a personal message declaring so- 
 lemnly to each, " Thou art the man." When 
 Eowlands learned the great effect produced by 
 his pointed finger, " I declare," said he " I will 
 never discontinue that useful practice." Though 
 Rowlands at this time had many trials to con- 
 tend with, yet his aged counsellor never at- 
 tempted to make him dissatisfied with his posi- 
 tion in the Church, and bring such an eminent 
 leader to head the ranks of dissent, but exhorted 
 him to remain faithful at his post, and proceed 
 
118 ROWLANDS' MEMOIR. 
 
 in his duties as directed by Providence. It is 
 supposed, though not certainly known, that about 
 the year 1737 Eowlands and Howel Harris met 
 each other, — the one in Cardiganshire, and the 
 other in Breconshire, the latter a layman, the 
 former a clergyman — unknown to each other, yet 
 about the same time, originated and pursued a 
 system which produced similar effects. Ahab 
 regarded Elijah as the one who '^ troubled 
 Israel." Eowlands and Harris were by many 
 regarded as disturbing the peace. Yet nobody 
 can deny but that they were instruments in the 
 hands of God, whereby great changes were 
 effected, and many souls saved. God owned the 
 service of His servants, and made them a bless- 
 ing to His people. They were not animated by 
 any worldly motives, but sacrificed worldly inter- 
 est. They courted no favour, and sought no 
 reward. They lived to serve God, and worked 
 to save souls. 
 
 Clyicch lien delynor Fantycclyn, 
 " Dyma'r pryd daetb Harris fywiog 
 Yn arfogaetli fawr y nef 
 Megis taran annioddefol, 
 Yno i'w gyfarfod ef ; 
 Dyma ddyddian Sylfaen gobaith 
 Dyddian gwewyr llym a phoen, 
 With gael esgor ar ei meibion 
 Newydd wraig yr addfwyn Oen." 
 
 Whilst Eowlands and Harris were creating a 
 new life in Wales, Wesley and Whitfield were 
 
ROWLANDS' MEMOIR. 119 
 
 spreading a new liglit in England.-^ The action 
 seemed a simultaneous combustion. Did not 
 the fire descend from the same source, at the 
 same time, and for the same end '? General 
 corruption had spread over the country, general 
 indifference characterized the nation, and how- 
 ever much writers of the present day ignore 
 the fact," our credibility rests on the unshaken 
 testimony of that age. In 1736, Bishop Butler, 
 in his preface to the *' Analogy," corroborates 
 our assertion. "It has come," says this good 
 bishop, " I know not how, to be taken for 
 granted by many persons, that Christianity is 
 not so much as a subject for inquiry, but that 
 it is now at length discovered to be fiction ; and 
 accordingly they treat it as if, in the present age, 
 this were an agreed point among all people of 
 discernment, and that nothing remained but to 
 set it up as a principal subject for mirth and 
 ridicule, by way of reprisals, for its having so 
 long, as it were, interrupted the pleasures of the 
 world." The united exertions of these cham- 
 
 1 All historians, from Hume the infidel, and Lingard the 
 Koman Catholic, down to Macaulay and Fronde, acknow- 
 ledge the change effected, and the good produced by the 
 preaching of Wesley and \Vhitfield in England, yet Kowlands 
 and Harris were in no degi-ee less successful in Wales, 
 
 ' See remarks by Eben Fardd, Cynddelw, and loan Emlyn, 
 to Tudur's successful poem on Kowlands, Llangeitho, " Yr 
 Eisteddfod."- Nov. 1, 18G4. 
 
120 ROWLANDS' MEMOIR. 
 
 pions of the truth were, doubtless under God's 
 blessing, effectual in stemming this tide of cor- 
 ruption/ We do not know how many had joined 
 Wesley^ and Whitfield in their movement in 
 England : we know that no less than ten clergy- 
 men had joined Eowlauds and Harris in Wales.' 
 They had no idea of causing any divisions in 
 the Church, much less any secession fi*om her 
 communion. " The revival of religion in the 
 Church was their avowed object from the first, 
 and their professed object through life."^ 
 
 Our history now brings us to that period in 
 Rowlands' life which witnessed great changes in 
 his manner of preaching. He now began to 
 preach the Gospel in all its sublime excellences. 
 His manner was moving, winning, and most 
 captivating ; and though he exhibited the dole- 
 
 1 See Buck's " Theological Dictionary."— Vol. II. 
 
 ^ It is singular, that, on the misconception of the mild 
 apologetic reply of Jesus, many amongst Papists and Protes- 
 tants have really considered that to be careless of their dress 
 is an act of piety. Whitfield takes care to^write in his jour- 
 nals, " My apparel was mean — thought it unbecoming a 
 penitent to have powdered hair. I wore icooUen gloves, a 
 patched gown, and dirty sJwes." The description given by 
 Macaulay of that singular character, George Fox, appears 
 more fantastic still. It does not merely provoke a smile, but 
 it is hard to suppress a hearty laugh. 
 
 5 Harris's Letter to Whitfield, Oct. 15, 1742. Morgan's 
 "Life of Harris." 
 
 * Owen's " Memoir of Piowlands." — Page 27. 
 
ROWLANDS' MEMOIR. 121 
 
 ful state of the damned with such reality and 
 life-like colours, that one might have supposed 
 he had seen hell itself, and had been an eye- 
 witness of all the dreadful consequences of sin 
 in another world, ^ yet he enforced the truth 
 with the most melting persuasions, entreating 
 his hearers, with peculiar tenderness, as being 
 himself most sensitively alive to the awful con- 
 sequences, to shun the doomed abyss of sin and 
 hell. The sublimity of that awfulness, which 
 struck terror to every soul, was now so blended 
 with that softness and tenderness of feeling which 
 melted every heart. The awfulness of Mount 
 Sinai seemed heightened by the lovingness of 
 Mount Zion. On the one hand, God seemed 
 invested in all the majesty of His law. On the 
 other, God in His Son, clothed in all the sweet- 
 ness of His love. An immense concourse stood 
 amazed : tears ran down their faces, and groans 
 rose up from their hearts. The thoughtless 
 stood aghast, as on the brink of despair; the 
 proud seemed cast down, nigh to hell : and all 
 wept, most wept for their sins, — a few wept for 
 joy. At this time began that revivalism in 
 Wales which lasted fifty years. The first im- 
 
 1 See Gary's Translation of Dante, whose descriptions of 
 hell seem almost real and life-like. Macaulay instances 
 Gary's translation as one of those rare occurrences where the 
 translation is superior to the original. 
 
122 Rowlands' memoir. 
 
 pulse took place in a remarkable manner. When 
 Rowlands was reading the Litany at church on 
 Sunday morning, his whole soul seemed to be 
 deeply engaged in prayer, and his whole mind 
 wrapped up in divine contemplation, and upon 
 a sudden he felt an overwhelming force, as of 
 a mighty rushing power, filling every faculty of 
 his soul, which breathed into his prayer the 
 breath of life, and stamped every accent with 
 touching reality, as he gave utterance to the 
 following words : ^' By thine agony and bloody 
 sweat, by thy cross and passion, by thy precious 
 death and burial, by thy glorious resurrection 
 and ascension, and by the coming of the Holy 
 Ghost." His whole soul seemed entranced in 
 heavenly raptures, his vigorous frame shook, as 
 tottering to the ground. The shock instantly, 
 like lightning, sent a thrill through the crowd, 
 and many in the congregation fell on their knees. 
 The whole church presented an affecting scene. 
 In a similar manner, as the congregation was 
 deeply affected by Rowlands' preaching, the 
 country was aroused by the effects produced 
 upon the hearers. These were no ephemeral 
 flashes, which spread death and desolation 
 wherever they swept their course, and sped their 
 way. The impression was permanent. It con- 
 tinued to grow during Rowlands* ministry, aud 
 produced effects which lasted for generations, 
 
BOWLANDS' MEMOIE. 123 
 
 and continued to our own day. EeTiTals haye 
 since occurred in this country,^ in Ireland, and 
 in America, but in most instances they were 
 produced by external force, the effect transient, 
 and the result often unfavourable and unsatis- 
 factory. On the contrary, the revival originated 
 by Rowlands was the result of spiritual impres- 
 sions and religious convictions : the truth W'hich 
 he so deeply felt inw^ardly in his own soal, pro- 
 duced an effect which he could not fail to express 
 outwardly in his preaching. It touched the 
 hearts of his hearers, and impregnated the whole 
 principality of Wales. The domestic hearth 
 became a consecrated altar, whence the morn- 
 ing and evening sacrifice of prayer have never 
 ceased to ascend. By the firesides songs of 
 praises were heard, and by death-beds happy 
 scenes were witnessed. The light of divine 
 truth, which at this time shone on Rowlands' 
 mind, continued to shine with increasing bright- 
 ness during his long career : it was burning in 
 
 1 In a shilling volume published by Eoutledge, " Keligion 
 in Wales," the author, speaking of revivals, writes in a note 
 as follows: — " The writer was lately on a visit in Cardigan- 
 shire ; he learned there is now a revival in a part of that 
 country. It commenced in a church not far from Aberys- 
 twyth." The church here referred to was Llanrhystyd, and 
 the revival originated under the powerful preaching of Kev. 
 W. Hughes, now Rector of Caerwys, Flintshire. 
 
124 EOWLANDS' MEMOIR. 
 
 his vessel when he was summoned to meet the 
 Bridegroom; it guided him through life, and 
 led him to glory. 
 
 Rowlands, at an early age, occupied very im- 
 portant positions. In his own eyes he was less 
 than the least of his brethren, but in their eyes 
 he was regarded as by far the greatest, and their 
 leader. At the age of twenty-seven he was the 
 chairman of the great association which has 
 been attended by thousands, and which flourishes 
 even in our own days. Rowlands was much as- 
 sisted in these movements by two well known 
 names in the principality, one for his poetry, 
 the other for his commentary. As much as 
 John Keble was considered eminently the poet 
 of the Christian life of the nineteenth century in 
 England, so we may truly say of Williams, 
 Pantycelyn, that he was the Christian poet of 
 the eighteenth century in Wales. Keble might 
 soar higher, or dive deeper, but he did not sing 
 sweeter, nor touched the heart with a livelier 
 strain. And we venture to say that as long as 
 Keble's poetry wdll excite the admiration of 
 English hearts, the mountains of Wales will 
 
 1 Sir Eoundell Palmer, in his most interesting lecture on 
 Hymnody, alludes to William Williams, Pantycelyn, as being 
 the author of some of our sweetest hymns ; and whoever con- 
 sults his choice collections of hymns will find William Wil- 
 liams' name embalmed in that delightful volume. 
 
Rowlands' memoir. 125 
 
 >resound with the strains of Williams' hymns. 
 The sweet melody of divine truth wherewith 
 William Williams' poetry affected the heart, 
 has, nevertheless, never been more highly 
 esteemed than P. Williams' commentary, which 
 has been so instrumental in enlightening the 
 understanding. These men, who were as ready 
 to lay down their lives for the truth as to give 
 up their livings as regards worldly interest, were 
 of immense assistance to Eowlands. They were 
 to him as Aaron was to Moses — men of great 
 conversational powers. Acquainted with every 
 station in life, they could speak to every member 
 in the Church, in a manner suitable to each, 
 and in a manner edifying to all. 
 
 Rowlands' chequered career cannot be more 
 lively represented than by imagining a clergy- 
 man's son brought up in the best school of his 
 time, and serving his brother's church as a curate, 
 at £10 per annum. When Goldsmith, at a later 
 date, describes a country clergyman " passing 
 rich upon dG40 a year," we cease to wonder how 
 another did not cease to exist upon £10. This 
 generous pittance of a brother, in a twofold 
 nature — by profession and blood — our feelings 
 of resentment cannot spurn with too much in- 
 dignation, but we grieve at heart to find an aged 
 father, who had bravely fought the battle of 
 truth, driven by persecution, and compelled by 
 
126 Rowlands' memoir. 
 
 circumstances, to be liis own son's curate, 
 and finally to be ejected out of that Church 
 wherein he had been born, and in which he had 
 been brought up, and which he had for twenty- 
 eight years served with unfeigned zeal, and 
 which he loved with sincere affection. The 
 ejectment occurred in 1763. The bishop's 
 mandate was handed him immediately after 
 reading the service at Llanddewibrefi. Great 
 consternation seized the congregation, and Kow- 
 lands, not unlike Zacharias, who had been struck 
 dumb in the temple, was so overwhelmed with 
 astonishment and distress that he could hardly 
 speak to the people. The punishment inflicted 
 upon Zacharias was caused by his incredulity, the 
 deprivation inflicted on Eowlands was the result 
 of his faithfulness. The Church of England was 
 thus deprived of the services of one of her most 
 devoted and faithful sons, whom the Church of 
 Rome vvould have hailed with joy as a man of 
 true missionary spirit. The course which was 
 then so severely condemned by the Bishop of 
 St David's, is now pursued under the direction 
 and sanction of the present Bishop of Llandaff. 
 It is true, the bishop remonstrated with his 
 conduct in traversing beyond the boundaries of 
 his own parish, but he believed it his duty to 
 " obey God rather than man," and declared he 
 had no other object in view than the glory of 
 
ROWLANDS' MEMOIE. 127 
 
 God, tlie salvation of souls, and tlie good of the 
 Church. Dr Burgess, who next succeeded to 
 the see of St David's, regretted this act of his 
 predecessor, as the greatest mistake he had ever 
 committed in his life. A chapel was now built 
 for him at Llangeitho ; and from that time until 
 the day of his death, it is emphatically said, 
 that on Sacrament Sundays no less than three 
 or four thousand people attended his ministry. 
 It is within the memory of scores now living, to 
 have conversed with many who had been eye- 
 witnesses of the scene, and partakers of its bless- 
 ings. Hundreds were seen commencing their 
 journey on Saturday night ; and scores travelled 
 no less than twenty miles, not a few forty, and 
 some sixty miles. These crowds were no inapt 
 antitypes of the tribes of Israel, who, at stated 
 periods, resorted to Jerusalem to worship God. 
 That Rowlands became the founder of a new 
 sect, cannot be denied ; that he dearly and sin- 
 cerely loved the Church, admits of no doubt. 
 He used the services of the Church in his chapel ; 
 he exhorted his son, on his dying bed, though 
 he might be exposed to greater persecution than 
 himself, never to leave the Church, nor to secede 
 from her communion ; he could discern the 
 signs of the times ; he anticipated great changes, 
 and his prophecy has, in a great measure, been 
 fulfilled. That he retained these strong feelings 
 
128 ROWLANDS' MEMOIR. 
 
 of affection for the Church is honourably borne 
 out by the testimony of a Nonconformist of our 
 own time.^ We must bear in mind that Row- 
 lands did not leave the Church of his own 
 accord, but was driven therefrom, much against ] 
 his will. The apostle, in allusion to the office 
 of the Christian ministry, teaches us that no one 
 should take upon him this office except he that 
 is called, as Aaron was, yet we cannot close our 
 eyes to the fact, that Rowlands was instrumental 
 to the introduction of the lay element to dis- 
 charge the sacred functions of the priesthood. 
 The members of the Church may complain that 
 they follow not them, nevertheless the Great 
 Head of the Church may see them as working 
 with Him. Many deem themselves as His ser- 
 vants, whose service He will never own. On 
 tbe other hand, many rush into the sacred office 
 with more self-confidence than authority, and 
 with more zeal than knowledge — the strange 
 fire of Korah, Dathan and Abiram. They who 
 establish their authority by an inward testimony, 
 should adduce proofs by an outward evidence ; 
 and they who claim an authority by an external 
 rite, should estabhsh their mission by preaching 
 sound doctrine, and leading a holy life. 
 
 The Roman Catholic Church exalts the rite 
 
 1 Vide Owen Jones's Preface to " Eowlands* Sermons." 
 Printed at Dowlais. 18C2. 
 
ROWLANDS' MEMOIR. 129 
 
 of ordination into a sacrament, and claims it as 
 a badge of unbroken succession, and essential 
 to her priesthood. Yet of what value can be 
 its boasted succession, when she overlays some 
 portions of Scripture with traditions, and removes 
 other portions for her own convenience. The 
 Apostle St Paul seems to demolish the claims of 
 such pretensions, when he says, *Uhough we 
 (apostles), or an angel from heaven, preach any 
 other gospel unto you than that which we have 
 preached unto you, let him be accursed." If 
 this, then, be said of an apostle, surely it might 
 be said of an apostle's successor. And if it is 
 said of an angel, surely it might be said of a 
 man. The testimony of an angel is to be tried 
 by the Scripture, and the preaching of an apostle 
 is to be tested by the Word of God. The rule 
 and standard of our faith can neither be the pre- 
 tensions of man, nor the claims of the Church, 
 but the lively oracles of the living God. Ordi- 
 nation is now a rite generally practised amongst 
 all denominations of Christians, and seems to 
 be a principle which pervades all religions, 
 whether Paganism or Christianity, and whether 
 of ancient or modern times. In the patriarchal 
 ages, heads of families acted as priests. Under 
 the Mosaic dispensation, a particular tribe was 
 set apart for the service of the temple by God 
 himself. Our Saviour selected from amongst 
 
130 ROWLANDS' MEMOIR. 
 
 His followers twelve apostles, also seventy dis- 
 ciples. After His resurrection, He furnished 
 His apostles with the well-known commission, 
 "Go ye," &c. After His ascension, St Peter 
 stated the necessity of appointing an apostle in 
 the room of Judas Iscariot, when the lot fell 
 upon Matthias. It appears, from a variety of 
 authorities, that the ordination of priests and 
 deacons was practised in the early ages of Chris- 
 tianity ; and even Jerome, who was no friend of 
 Episcopacy, acknowledges ordination to be a 
 bishop's office. "What does a bishop do," 
 saith he, " except ordaining, which a presbyter 
 cannot do." 
 
 Ordination, if not always essentially necessary, 
 seems at least always desirable ; whereas succes- 
 sion represents a chain of broken links, for 
 which history supplies no positive evidence, and 
 Scripture prescribes no particular form, save the 
 imposition of hands. This digression in Row- 
 lands' history appears almost necessary, show- 
 ing how the rite of ordination is differently 
 regarded by different people, and how Rowlands 
 departed from a form of ordination which he had 
 himself received. He who made the one Book 
 his sole study, especially the New Testament 
 portion, was more absorbed in the inward truths 
 of the Gospel than the outward forms of Chris- 
 fcianity ; and whilst he became more indifferent 
 
Rowlands' memoir. 131 
 
 as to the externals of religion, his soul clung 
 more intensely than ever to the great essentials 
 of salvation. '' Believe in the Lord Jesus Christ," 
 was his first starting point, and his last goal. 
 
 Our next step will be to treat of Rowlands' 
 preaching. This was not less remarkable than 
 effective, and not only amongst all the preachers 
 of Wales he holds the pre-eminence, but is equal 
 to, and as great as, any that appeared on the 
 platform of Christendom since the days of the 
 apostles. It may not be uninteresting to fur- 
 nish a specimen of his preaching, and manner of 
 addressing in the open air the immense crowds 
 that flocked to hear him whilst visiting different 
 parts of the principality. Once, whilst preach- 
 ing on the following verse from the prophecy of 
 Jeremiah, *' And their nobles shall be of them- 
 selves, and their governors shall proceed from 
 the midst of them, and I will cause him to draw 
 near, and he shall approach unto me, for who is 
 this that engaged his heart to approach unto 
 me, saith the Lord." ^ He dwelt on the excel- 
 lences of the " Prince of Peace " with such sub- 
 limity and magnificence that the whole scene 
 represented a real sight of human nature having 
 reached perfection in all its conceivable grandeur, 
 putting on her eternal robe of divine glory. 
 
 1 See an excellent Sermon on that subject by the great 
 Robert Hall.— Vol. v. 
 
132 ROWLANDS' MEMOIR. 
 
 '' He personified Law and Justice in the most 
 striking and feeling manner, both demanding 
 the infinite punishment the Blessed Surety had 
 engaged, in the everlasting covenant, in order to 
 effect the redemption of sinful men. He ex- 
 pressed himself in the following moving manner 
 as he was setting forth those agonizing truths : 
 "'Be it known unto thee,' said Justice, 'that 
 though thou comest to thine own as their Saviour, 
 yet thou must dwell with the cattle at thy first 
 entrance : a manger shall be thy cradle, and 
 rags shall be thy clothing.' However, the 
 Surety did not shrink in the least at this, but 
 answered, ' I am perfectly willing, for the sake 
 of my people, to undergo even that treatment.' 
 ' If thou goest into a world that is under a 
 curse,' said the Law, * thou shalt not have a 
 place to lay thy head upon, yea, thou shalt be 
 the object of the utmost wrath, malice, and envy 
 of creatures that are supported by thee every 
 moment.' He answers, ' Oh, my pure Law, I 
 am williug to endure all that also.' ' But,' said 
 Justice, ' thou must sweat great drops of blood 
 on a cold night in a garden, and thy enemies 
 shall spit in thy face, they shall scourge thy 
 sacred back, and crown thy blessed head with 
 thorns : yea, thy own disciples, even after seeing 
 thy great miracles, and hearing thy heavenly 
 doctrine, will forsake thee when in the greatest 
 
Rowlands' memoir. 133 
 
 difficulty and distress : yea, one of them will 
 even sell thee, and another will deny thee, 
 cursing and swearing most fiercely he does not 
 know thee.' ' Yet,' exclaims the Surety, ' not- 
 withstanding all this unkindness and cruelty, I 
 will not withdraw from my engagement — no, 
 not on any account : repentance shall be hid 
 from mine eyes.' Law and Justice now testify 
 together, saying, ' thou, the glorious object of 
 adoration and praise of all the angelic heavenly 
 host, and the infinite delight of God the Father, 
 if thou wilt actually enter upon this suretyship, 
 all the powers of hell will be in array against 
 thee to assail thee ; and even the unmixed wrath 
 of Heaven will be poured out upon thy soul and 
 body upon the cross ! yea, to tell thee all, the 
 last drop of thy heart's blood shall be shed ! — 
 the unspeakable agony of all this thou must 
 endure.' And now, my dear hearers," said 
 Rowlands, *' who can — without astonishment 
 think of this gracious Surety engaging, in the 
 face of all these dreadful storms, to undertake 
 the mighty work — think that, in the full view of 
 all these most alarming and painful sufferings. 
 He should exclaim, I am i^erfectly ivilling I " 
 
 Another still more striking instance has been 
 related of Rowlands' preaching powers. In 
 several places which he visited he w^as subjected 
 to incredible annoyance and malicious persecu- 
 
134 ROWLANDS' MEMOIR, 
 
 tions ; but in one place a most diabolical plot 
 bad been conceived and planned. It was an- 
 otber gunpowder plot. The spot where be 
 would be preaching was well known beforehand, 
 and underneath that very place was deposited a 
 quantity of powder, and the whole scheme bad 
 been so an^anged, without incurring the danger 
 which the infatuated Guy Fawkes, in bis blind 
 zeal, had sworn to risk and was ready to sacrifice. 
 However, the discovery of some straw excited 
 suspicions, and frustrated their hellish design ; 
 and whilst declaiming against the vices of the 
 people, and representing to them, one by one, 
 the calamities God would send upon them on 
 this account, he added, in conclusion, in a sten- 
 torian voice, and with an authority which rushed 
 with irresistible force, and *' God will for ever 
 abandon you." Then he resumed in a low, 
 wailing, and weeping tone, extremely penetrat- 
 ing, touching, and pitiable, moving all to tears, 
 when in a supplicatory attitude, he exclaimed, 
 " If thou dost abandon us, merciful God, what 
 will become of us ! " 
 
 The testimony of Charles of Bala, the gi-eat 
 originator of the Bible Society, whose field of 
 operation at the present day extends nearly over 
 the habitable globe, as to the effect produced on 
 bim cannot be omitted. He says, **Iwent to 
 hear Mr Rowlands preach. The text was Heb. iv. 
 
ROWLANDS' MEMOIR. 135 
 
 15, ^For we have not an high priest which 
 cannot be touched with the feeling of our infir- 
 mities, but was in all points tempted like as we 
 are, yet without sin.' A day,*' saithhe, ^' much 
 to be remembered by me as long as I live. 
 Ever since that day I have lived in a new 
 heaven and a new earth. A change which a 
 blind man who receives his sight experiences, 
 does not exceed the change which at that time 
 I experienced in my mind. It was then I was 
 first convinced of the sin of unbelief, or enter- 
 taining narrow, contracted, and hard thoughts 
 of the Almighty. I had such a view of Christ 
 as our high priest, of His love, compassion, 
 power, and all sufficiency, as filled my soul with 
 astonishment, with joy unspeakable and full of 
 glory. My mind was overwhelmed and over- 
 powered with amazement. The glorious scenes 
 then opened to my eyes will abundantly satisfy 
 my soul millions of years hence in the con- 
 templations of them. I had some ideas of gos- 
 pel truths before floating in my mind, but they 
 never powerfully, and with divine energy, entered 
 my heart until now." 
 
 Rowlands, like Robert Hall in his sermon 
 upon the Signs of the Times, deemed any revival 
 in the Church as the brightest prospect, rejoiced 
 with exceeding joy whenever any signs of a 
 new life sprung up in the bosom of the old 
 
136 Rowlands' itemoir. 
 
 Paradise, and when a young clergyman of great 
 promise was cut down in the midst of his use- 
 ful career, "Alas !" cried he, " my right hand is 
 cut off." 
 
 Rowlands' peculiar domain was preaching, 
 and in proof of our assertion we adduce our evi- 
 dence. One eminent man, writing in his diary 
 on a certain day, many years after he had heard 
 Rowlands preach, remarks, " Every return of 
 this blessed day is refreshing to my soul. The 
 remembrance of the mercies which I received can 
 never be forgotten. That aged herald of the 
 King of Grlory, D. Rowlands, will be an eternal 
 glory to Wales. I can seldom speak of him in 
 moderate terms. I . love him dearly as my 
 father in Christ. I hope to see him once more 
 before he takes his flight." An aged clergy- 
 man, occupying a well known position, and 
 having heard the most eminent preachers in 
 England and Wales, declared he had only heard 
 one Rowlands, implying, that he vastly surpassed 
 all others. Another saith of him, " His zeal, 
 animation, and fervour surpassed all description. 
 I never in my life saw anything so expressive, 
 it reminded me almost of an angel." Those 
 striking words, " He maketh his ministers a ' 
 flame of fire," seem verified in him. Some 
 describe his words like darts, reaching here, 
 and there, and everywhere, yet effectual in 
 
ROWLANDS' MEMOIR. 137 
 
 every instance. One clergyman, who bad known 
 him for a number of years, thus describes him : 
 — " For forty years he has been a zealous and 
 indefatigable labourer in the Lord's vineyard, 
 and, notwithstanding his great age, he is as 
 active as ever. Unembarassed with worldly 
 cares, and almost unconnected with the world, he 
 lives above it, and is a striking emblem of primi- 
 tive simplicity. Wholly devoted to his Master's 
 work, and treading in his Master's steps, he 
 goes about doing good. The number of his 
 communicants on Sacrament Sundays is seldom 
 less than two thousand — sometimes more than 
 four thousand. He speaks from the heart, and 
 draws his treasures from the sacred oracles, 
 rousing his hearers to a sense of their danger 
 by the thunders of the law and the lightning of 
 Sinai. His soul being deeply impressed with 
 the truth of God's Word, he preached the glad 
 tidings with all the fervour, affection, and real- 
 ity, as one who knew by the experience of an 
 inward testimony their inestimable value." In 
 the very midst of a torrent of eloquence, whilst 
 dwelling on the inestimable riches of Christ, he 
 would turn his eye heavenward, and in a most 
 rapturous and elevated strain, he would invoke 
 God's Spirit to breathe into their souls the 
 breath of life, that they might come to their 
 Saviour and partake of His riches. He illus- 
 
138 ROWLANDS' MEMOIR. 
 
 trated his subject by Scriptural references, and 
 from some object, either well known or visible, 
 he employed such apt similes as must be intel- 
 ligible to the dullest mind. He thus opened 
 their understandings as well as their hearts, and 
 through the instrumentality of Divine grace, 
 which accompanied his preaching, thousands 
 were brought from darkness to light, and from 
 the power of Satan to God. 
 
 His bursts of eloquence resembled the gradual 
 swellings of the sea, when its bosom begins to 
 be agitated by winds, the forerunners of hurri- 
 canes. He commenced calmly, but as he ad- 
 vanced, his manner became more animated, and 
 his matter more interesting — like wave upon 
 wave, swelling and increasing, running with 
 great force, and carrying away everything in 
 their awful currents, and in tempestuous fury 
 meet, clash, and break. Between their yawning 
 gulfs you see the deeps of the ocean, groaning 
 and murmuring as if the elements of heaven 
 were working out its final doom. Again, march- 
 ing in mountainous torrents on the ocean's deep, 
 as if to outrival the clouds which sweep under 
 heaven. Thus Eowlands carried the minds, 
 hearts, and feelings of his audience with him, 
 with such gentleness and sweetness that was 
 captivating and enchanting; then on a sudden 
 he would plunge them into all the horrors of 
 
Rowlands' memoir. 139 
 
 despair, and with a power and force quite irre- 
 sistible, led them to behold the unutterable 
 anguish of the lost, and made them feel the 
 doleful miseries of the damned. What Dante 
 has so awfully described in the language of 
 poetry, Rowlands preached with all the convic- 
 tion of truth : then groans and meanings and 
 lamentations echoed their saddened and doleful 
 notes through a thousand hearts, touched by the 
 spirit of conviction, exclaiming, What shall we 
 do to be saved, — and now, being excited to the 
 highest pitch that religious emotion can burn in 
 a mortal soul, he seemed to scale the pinnacles 
 of glory, and display to their wondering eyes 
 God's amazing love, and from the inexhaustible 
 riches of eternity, bringing out to each, as if to 
 the prodigal son, the best robe of Christ's right- 
 eousness. Then their joy in believing. Their 
 groanings ceased, and their hosannahs and halle- 
 lujahs began. When his voice had reached its 
 climax, it went forth like the bursting of a clap 
 of thunder, and he poured forth his mighty 
 message, with such extraordinary torrents of 
 eloquence as overwhelmed and overpowered his 
 audience. His attitude, his voice, his gesture, 
 his striking manner, his noble and impressive 
 mien, and, above all, his strong religious impres- 
 sion, and his deep religious conviction, his 
 buruing zeal, and his intense love, were rare 
 
140 ROWLANDS' MEMOIR. 
 
 endowments, and such uncommon gifts, as quali- 
 fied this great and good man, in an eminent de- 
 gree, to be the ambassador of the most high 
 God. It was once asked a gentleman who had 
 heard Rowlands preach, in what consisted the 
 peculiar! t}^ of Rowlands' preaching. '* I'll tell 
 you," said he, ^' depth ox^di fervour.'''' 
 
 Like Jacob wrestling with the angel for a 
 blessing, Rowlands had often been seen, espe- 
 cially on Sunday mornings, labouring under a 
 feeling of intense mental agony — actually wrest- 
 ling in prayer — importunately urging his suit 
 before the throne of grace, and had been heard 
 to declare aloud, like Moses of old, " If thy 
 presence go not with me, carry me not up 
 hence." 
 
 Rowlands in his private life was as gentle as 
 a lamb. He received all friends with an open 
 hand and an open heart. For kindness, tender- 
 ness, and sympathy, humanity could not furnish 
 a nobler specimen of her handiwork. Yet, withal, 
 he was as bold as a lion, intrepid as a martyr, 
 and fearless as an angel. Like his great Master, 
 who, in compassion, said, " Go, and sin no more," 
 Rowlands deeply sympathized with all the mise- 
 ries and weakness of human nature. Yet, with 
 all the energy of his amazing powers, he de- 
 nounced all hypocrisy, deceit, and sin, in a lan- 
 guage as fearless as characterized the conduct of 
 
ROWLANDS' MEMOIR. 141 
 
 tbe Pharisees, '' Ye serpents, ye generation of 
 vipers, how can ye escape the damnation of hell." 
 A working man furnished an original idea, 
 when he was asked what he thought of Whit- 
 field's preaching, " he preaches like a lion," said 
 he. Still, when Whitfield's voice was most en- 
 chanting, his matter was less interesting; where- 
 as Kowlands, when his voice had reached its 
 climax, launched forth the pith of his message, 
 like a thunderstorm in the height of its sublime 
 solitude and awful grandeur, shoots down hail- 
 stones amongst its awful cataracts. 
 
 Rowlands' success. 
 
 Independent of any testimony — of the crowds 
 that attended his ministry, of the number of 
 miles they travelled, or the number of years 
 they attended — nothing known is more beauti- 
 fully illustrated than the history of any other 
 preacher, by the following touching story : — On 
 coming over a mountain, having reached its 
 summit, when an extensive landscape and rich 
 scenery opened to his view, and beginning to 
 descend, he seemed unusually downcast — large 
 tears rolled down his face, and his spirit seemed 
 overwhelmed with grief. His friend asked him 
 the cause of such emotions : — '' Alas ! " said he, 
 
142 ROWLANDS' MEMOIR. 
 
 " I see many chimneys emitting smoke, but I 
 see not a single hearth whence the morning in- 
 cense of prayer has ascended up unto God." 
 In coming over the same place many years after, 
 he exclaimed, with a peculiar accent of unmis- 
 takeable joy : — " I see a number of houses scat- 
 tered here and there before me, but not a single 
 habitation where an altar has not been erected 
 this morning unto the Lord of Hosts." 
 
 This famous herald of the everlasting Gospel, 
 having run his course and kept the faith, was 
 summoned hence to receive his reward — that 
 crown of glory laid up for all who love the ap- 
 pearance of their Master's second advent. 
 Having borne much fruit, he was ripe for the 
 great harvest ; having been a blessing to thou- 
 sands, he was now blessed in his own soul ; and 
 having been faithful in his Master's service, he 
 was now ushered in into his Master's joy. At 
 the advanced age of seventy-seven years, Oc- 
 tober 16, 1790, he commended his spirit into 
 the hands of Him who gave it. 
 
 " Blessed are the dead who die in the 
 Lord." 
 
SERMON 1 = 
 
 " Glad tidings of gi-eat joy." — Matth. ii. 8, 9. 
 
 " And he sent them to Bethlehem, and said, 
 go and search diHgently for the young child ; 
 and when you have found him, hring me word 
 again, that I may come and worship him also. 
 When they had heard the king, they departed ; 
 and lo ! the star which they saw in the East 
 went before them, till it came and stood over 
 where the young child was." 
 
 When the Saviour of men was born into the 
 world, the glad tidings of His birth were first 
 announced to poor shepherds, "abiding in the 
 field, and keeping watch over their flock by 
 night." This is not the manner of men. They 
 
 1 These sermons are said to have been originally and prin- 
 cipally translated into English by the Rector of Escourt, 
 whereas Escourt, as a parish, is a name unknown. For this 
 information I am indebted to the learned T. James, F.S.A., 
 F.G.H.S. (Llallawg), the incumbent of Netherthong, Hud- 
 dersfield- 
 
144 SERMON I. 
 
 generally bestow their best things upon the- 
 greatest among them — upon kings and princes 
 of the earth. They give poor things to the poor 
 — such things as would not be acceptable to 
 others. But Jesus Christ, the Pearl of great 
 price — *^the righteousness which looked down 
 from heaven, and the truth which sprang from 
 the earth," was first made known to men of low 
 estate, whereby we are taught that no condition, 
 however humble, poor, and low, is beneath God's 
 notice, or is excluded, on that account, from 
 sharing in the blessings of Christ. This, which 
 subdues the pride of the high and lofty, teaches 
 us that God communicates His grace to the 
 humble and low. Yet, lest men of low estate 
 should establish an exclusive right to Him, He 
 was made manifest to the wise men from the 
 East, whose treasures certainly proved them to 
 be very rich, thus giving a full evidence of His 
 readiness to save all ranks, and omit no degrees 
 amongst the human race. He is the '' tree that 
 was in the midst of the garden " — the centre of 
 grace which diffuses its influences everywhere 
 around. As the tree of life, whose leaves were 
 for the healing of the nations, is said to be ''in 
 the midst of the street," so is Jesus in the midst 
 of His Church, communicating His grace to all, 
 the poor as well as the rich, that all may become 
 partakers of a divine nature. This should make 
 
GLAD TIDINGS OF GEEAT JOY. 145 
 
 all unite together in one common brotherhood, 
 for neither the one nor the other can be saved, 
 but through the merits of Jesus Christ. The very 
 offering which the poor were enjoined to offer 
 by the law of Moses, '' a pair of turtle doves 
 or two young pigeons" — which was the sacrifice 
 of the Virgin Mary and her espoused husband 
 when the Child Jesus was presented in the 
 temple — amply proves their poverty. Yet it 
 pleased the Prince of Glory to assume this form 
 of poverty, that, through His poverty, many 
 might be made rich. Let not the rich despise 
 the poor, for He who was once contemptuously 
 styled the carpenter's son, shall ere long be 
 their eternal judge, and will take from them 
 every talent not employed in his service. 
 Let them remember that money can never re- 
 deem a single soul, or procure the least favour 
 from an offended God. Our blessed Saviour 
 has done more for us, by His poverty, than a 
 thousand worlds can do for us by their trea- 
 sures. *'He has washed us from our sins in 
 His own blood," and " made us kings and priests 
 unto God." 
 
 Having before alluded to the wise men from 
 the East, let us remember that the narrative is 
 more immediately connected with them, and 
 on this occasion more immediately interesting 
 to us. The shepherds were Jews ; the wise 
 
146 SERMON I. 
 
 men were Gentiles. These were early intima- 
 tions, that the prophecies foretold — that "all the 
 nations of the earth he blessed " — would soon be 
 realized, that " unto Him should the gather- 
 ing of the people be," and that God should 
 enlarge Japheth, and dwell in the tents of Shem. 
 The delivering of the law on Mount Sinai, in 
 An;bia, a Gentile land ; the building of the 
 temple on the threshing floor of Araunah, a 
 Gentile ground, and the chief superintendence 
 of the erection entrusted to Hiram, a Gentile by 
 birth ; — all very clearly show that the salvation 
 which was originally confined to the Jews, 
 should become also the inheritance of the Gen- 
 tiles. These wise men were not only Gentiles, 
 but doubtless men who feared God. The great 
 distance did not debar them from undertaking 
 the journey, nor did their great wealth render 
 them careless about the salvation of their souls. 
 This should instruct us that the wise and opu- 
 lent have as much need of Jesus Christ as the 
 ignorant and indigent. High and low must 
 equally come to Him for salvation, for " there 
 is no other name given amongst men whereby 
 they can be saved." Princes, .as well as their 
 subjects, must go in through the same gate, or 
 both perish without. The poor shepherds from 
 the fit'd, and the wise men from the East, 
 came to pay their homage to Him who is the 
 
GLAD TIDINGS OF GREAT JOY. 147 
 
 Prince of Peace and the friend of sinners. What- 
 ever be your condition — whether rich or poor, 
 learned or unlearned — go, and search diligently 
 for Him — lay hold on His righteousness and 
 sti'ength, and be ye saved through His media- 
 tion and merits. Here rich and poor meet to- 
 gether ; both must have recourse to the same 
 sacrifice. Under the law it was said, ^' the rich 
 shall not give more, and the poor shall not give 
 less, than half a shekel, when they give an 
 offering to the Lord to make an atonement for 
 their souls." There were other offerings in 
 which the rich were required to give more than 
 the poor, but in this — their daily offering — the 
 amount was the same ; the atoning sacrifice 
 admitted neither increase nor decrease. This 
 sacrifice was always the same, and to all persons 
 it made no difference, a type — of Him who was 
 the salvation of all men. " The same yesterday, 
 to-day, and for ever." 
 
 I shall now consider w^hence the wise men 
 came ; where they came to ; the end of their com- 
 ing ; the zeal and diligence in surmounting all 
 difficulties ; and the success wherewith it pleased 
 God to crown their persevering researches ; also 
 the season of their coming. And may the Holy 
 Spirit impress the truth of Christ coming upon 
 our hearts, and be a guide to our souls, to lead 
 us to our Saviour ! 
 
148 SERMON I. 
 
 1. Whence the wise men came ? They came 
 from the East, a far distant country, and a jour- 
 ney not easy to undertake, but their coming was 
 in accordance to the prophecies, which had fore- 
 told " that the Gentiles should come to His 
 light, and kings to the brightness of His rising." 
 God also himself had declared, ^' that many 
 should come from the east, and from the west, 
 and should sit down with Abraham, Isaac, and 
 Jacob," and that the Gospel was to be preached 
 to them who were afar off, as well as to those 
 who were nigh. Gentiles, as well as Jews, were 
 to be gathered into one fold, under one shepherd ; 
 and, behold, the gathering begins, for bringing 
 us nigh who were once afai* off, for admitting us 
 who were aliens to the commonwealth of Israel 
 into a share of their privileges, and for making 
 us who had no hope and without God in the 
 world, partakers of the rich blessings of the 
 Gospel, — for all these we should give Him eter- 
 nal praise. All now may come unto Him, that 
 they may receive forgiveness of sin through 
 faith in His name. 
 
 The wise men coming from a far country 
 should teach us to spare no pains to seek Jesus, 
 that we may be also found in Him. Though 
 we should spend and be spent, though obstacles 
 be in the way, and weariness in our journey, 
 yet, if we can but find Jesus, and lay hold on 
 
GLAD TIDINGS OF GREAT JOT. 149 
 
 Him for our eternal life, our labour shall never 
 be in vain. Every toil in the pursuit, and 
 every effort in our search, if haply Christ be 
 formed in our hearts, shall receive its due 
 reward. Take heed lest the queen of the 
 south should rise in judgment with this gene- 
 ration, and condemn them, because there is 
 greater than Solomon here. Solomon was the 
 wisest of men, but here is the Wisdom of God. 
 Many who mind no distance, and regard ro 
 weather, to seek provision for the body, make 
 no effort, and stir not a step, to seek salvation 
 for their souls. They seek the bread that 
 perisheth, but disregard the bread of life. It is 
 sad to consider that these wise men — heathens 
 in a distant country — should travel so many 
 miles to seek Him who was born King of the 
 Jews ; whilst you, who call yourselves Chris- 
 tians, will not move or stir to seek the Saviour 
 of your souls, who is the King of Glory. We 
 show forth the Lord Jesus, not as the wise men, 
 lying in a manger, bleeding in the garden, or 
 dying on the cross, but sitting in unclouded 
 majesty on His lofty throne in glory. May God 
 remove every veil from off your heart, that you 
 may see Him as He is, — more excellent than 
 His angels, who excel in might. 
 
 2. We consider the place where the wise men 
 came to. They came to Jerusalem, not by the 
 
150 SERMON I. 
 
 direction of the star, but by the guidance of 
 their own reasoning. They naturally supposed 
 that He who was to be bom King of the Jews 
 would be best known in their chief city, Jeru- 
 salem. But here they found Him not. They 
 had been guided by the light of nature, when they 
 should have been led by the light of the Spirit. 
 Reason is a great and noble gift; it achieyes 
 great ends, and does that which is right, but it 
 will never come to seek Jesus except drawn by 
 the grace of God. " No man," saith our 
 blessed Saviour, '^can come unto me, except 
 the Father who hath sent me, draw him." 
 So long as the wise men followed the star, they 
 steered their course aright. When they listened 
 to the voice of reason, they lost the light of 
 heaven. If the blind lead the blind, both shall 
 fall into the ditch. "We are blind by nature. 
 Christ hath set up His Spirit to be our guide : 
 may His light guide you through life, and at last 
 bring you to your Saviour's presence, at whose 
 right hand there are joys for evermore. 
 
 3. Our next inquiry is. What end the wise men 
 had in view ? Their object was to seek Jesus, 
 and see Him. The wish was natural. He is 
 the desire of all nations. Of old the same feel- 
 ings have been expressed. Abraham did ear- 
 nestly desire to see His day. " If I have," said 
 Moses, '^ found grace in thy sight, show me, I 
 
GLAD TIDIXCxS OF GREAT JOY. 151 
 
 beseech thee, thy glory. We cannot see God 
 and live." This is true, as He is God : but we 
 may look upon the face of the Anointed of the 
 Father and live — yea, live for ever. God sent 
 forth His Son in the likeness of human flesh, 
 and in Him our most earnest desire of seeing 
 God may be fully realized. He is the express 
 image of His person. *' God said. Let us make 
 man in our image" — that is, in the same 
 image as He should afterwards appear in human 
 form : and as He once made clay and applied it 
 to the eyes of the blind man that He might see, 
 even so He assumed human form, made of the 
 dust of the ground, that He might be seen. 
 Once to see Him, it is enough. Our souls are 
 satisfied. We long to look upon no other object. 
 "Lord, now lettest thou thy servant to depart 
 in peace, for mine eyes have seen thy salvation." 
 Let the worldly seek their gain ; the covetous 
 their wealth ; and the libertine his pleasure ; 
 but seek ye Christ in your soul by faith. It 
 was delightful to hear the angel say, " I know 
 that ye seek Jesus." He seeks you. " The 
 Son of Man is come to seek and to save that 
 which was lost." Seek ye Him. As pants 
 the hart for the cooling streams, so let your 
 souls pant for the living God. " It pleased the 
 Father that in Him should all fulness dwell." 
 Seek ye Him, that ye may receive of His ful- 
 
152 SERMON I. 
 
 ness, and grace for grace. No efforts would be 
 spared to go and see an estate left us by another, 
 — so " run that je may obtain." He is the great 
 prize of your salvation ; rest not until you gain 
 possession of your inheritance. 
 
 See the efforts which the wise men made. 
 They came to Jerusalem, but they were disap- 
 pointed. Their efforts met with no success. 
 The priests of the temple and scribes of the 
 law could furnish no information. The council 
 of the Sanhedrim, and their glorious city — " the 
 joy of the whole earth" — could form no attrac- 
 tion when Jesus was not to be found. Where 
 He was not, they could not remain. This 
 teaches us, that neither the indifference of the 
 learned, nor carelessness of our superiors, should 
 ever furnish an excuse for our negligence. Dili- 
 gent in our duties, striving in our efforts. 
 " our eyes" should never cease to "wait upon 
 the Lord our God." Not for a day, nor for 
 any particular time, but until He should have 
 mercy upon us." ** Though it tarry, wait for 
 it ; because it will surely come, it will not 
 tarry," for " in due season we shall reap, if we 
 faint not." The example of the wise men 
 leaving Jerusalem should teach us to bid adieu 
 to every place where the favour of God is not to 
 be found, and where the things of God are not 
 known. As they withdrew themselves from the 
 
GLAD TIDINGS OF GREAT JOT. 153' 
 
 celebrated city of Jerusalem, when they could 
 not find Jesus there, so should each of us, 
 whatever may be our condition in life, withdraw 
 from the tents of the ungodly and the seats of 
 the wicked, however inviting their appearance, 
 or alluring their temptations. Rest not in your 
 duties, nor place any confidence in your per- 
 formances. Go on to seek the Lord until He is 
 formed in your souls, and with a single eye look 
 to Jesus as your hope of glory. Seek Him in 
 His temples here below, that you may dwell 
 with Him for ever in His tabernacle above. 
 
 Mark the success wherewith the Lord was 
 pleased to crown the efforts of the wise men. 
 Though they had received no instructions at 
 Jerusalem touching the object of their mission, 
 yet they had not gone far, ** when, lo ! the star 
 which they saw in the east went before them, 
 and stood over where the young Child was." 
 Here we are encouraged to put ourselves entirely 
 under the guidance of God's Spirit — to watch 
 His motions, and quench not His strivings. The 
 Lord will always accomplish that which He hath 
 begun. Wherever He is the author of our faith, 
 He is also the finisher. As we advance in the 
 divine life. He unfolds the mystery of His grace. 
 The stream may be small at its source, but it 
 swells as it flows. Fresh springs flow in as we 
 journey on. *^ To him who hath shall be given, 
 
154 SERMON I. 
 
 and he shall have more abundance." God is 
 ready to bless the efforts of His people, and 
 quicken into life the work which the Spirit had 
 begun in the soul. 
 
 4. We hasten now, in the last place, to make a 
 few remarks on the time in which the wise men 
 came. It was when Herod was king. This 
 reminds us that Christ's kingdom was not of 
 this world. He aspired not to Herod's throne, 
 and though truly a Idng, was not of Herod's 
 blood. Their inquiry was, *' Where is he that 
 is born King of the Jews ;" and when He was 
 asked, *'Art thou a king?" His answer was, 
 " To this end was I born, and for this cause 
 came I into the world." **His kingdom is 
 not of this world." Not a temporal, but a 
 spiritual kingdom. This teaches us to moderate 
 our wishes after earthly things — not to " receive 
 honour one of another, but to covet that honour 
 which Cometh from God only." It should be 
 our aim, not to be great in this world, but useful 
 in our generation — not to be distinguished by 
 wealth and splendour, but by meekness and 
 lowliness of heart. Lazarus, covered with sores, 
 was far dearer in the sight of God than the rich 
 man in his power and glory. The hungry He 
 fills with good things, the rich He sends empty 
 away; the mighty He takes down from their 
 seat, the humble He exalts many degrees. 
 
 I 
 
f 
 
 GLAD TIDINGS OF GREAT JOY. 155 
 
 It seems in accordance with God's will that 
 He should not appear in His power, in His 
 goodness, or in His might, until things have 
 reached some extremity. He would not go to 
 Bethany till '' Lazarus had been dead four days." 
 He would not go to His disciples, toiling all 
 night, in danger, in the midst of the sea, until 
 the fourth watch ; so it was not His time to come 
 into the world until the sceptre had departed 
 from Judah, and matters reduced to great dis- 
 tress. He was to be the brother born for adver- 
 sity. When the wine was all spent, He magni- 
 fies the power of His might. When we have a 
 father or a mother to provide for us, He often 
 passes by, but *' when father and mother forsake 
 us, the Lord will take us up." He is the Father 
 of the fatherless, and God of all mercy. He 
 loves His people at all times, but peculiarly 
 manifests that love in the hour of distress. We 
 will now conclude by the following remarks. 
 Behold God's goodness in directing His people. 
 He sent an angel to preach the Gospel to the 
 shepherds, and directed a star to guide the wise 
 men to Jesus. Blessed be His name. His Word 
 is not only a star to guide our path, but a lamp 
 to guide our feet. Faithful ministers direct our 
 course, and God's Holy Spirit leads us to all 
 truth. May we all be subjects of His teaching, 
 and under His guidance may be brought to the 
 
156 SERMON I. 
 
 knowledge of Him whom to know is eternal life. 
 Labour also to know whether we love the Lord! 
 Jesus Christ* Do we sing His glory with the 
 angels, or publish the glad tidings with the 
 shepherds, or rejoice with the wise men, and 
 glad that we have felt the power of His grace 
 in our hearts ? Or are we, with Herod, troubled 
 at the idea of His birth, and filled with anger at 
 the mention of His name ? These are tests. 
 Do you exult in the prosperity of Christ's king- 
 dom, or are you uneasy at its progress in the 
 world ? When religion comes near home, and 
 offers to lay its restraints on our hearts — to in- 
 jure our worldly interests, or endanger our 
 personal care — do we rejoice, or are we troubled ? 
 Let us not crucify the Lord of glory, but wel- 
 come Him to our souls. Let us not put Him 
 to open shame by our sins, but magnify Him as 
 the Prince of Peace, and establish His throna 
 in our hearts. 
 
SERMON II. 
 
 •' Christ is all in all."— Hebee-ws i. 9. 
 
 " Therefore God, even thy God, hath anointed 
 thee with the oil of gladness, ahoye thy fel- 
 lows." 
 
 By the phrase, *' God, even thy God," we are 
 to understand God the Father. Such expres- 
 sions are often employed in Holy Scripture. 
 "The Lord said unto my Lord;" and again, 
 '' The Lord rained upon Sodom and Gomorrah 
 brimstone and fire from the Lord out of 
 heaven." 
 
 By " the oil of gladness" is here meant the 
 Holy Spirit. That this should be so, is pro- 
 phesied in the Old Testament, and confirmed 
 in the New. " The Spirit of the Lord is upon 
 me, because He hath anointed me to preach 
 the gospel to the poor ; he hath sent me to heal 
 the broken-hearted, to preach deliverance to the 
 captives, and recovering of sight to the blind, to 
 set at liberty them that are bruised, to preach 
 the acceptable year of the Lord." Sometimes 
 
158 SERMON II. 
 
 the operation of God's Holy Spirit is compared 
 to water, which cleanses ; at other times, to fne, 
 which purifies ; in this place, to oil, wliich 
 softens the heart, and makes our yoke easy. 
 
 By " gladness" is to be understood the fruit 
 of the Spirit, such as, ''love, joy, peace, gentle- 
 ness, goodness, and faith. It is a foretaste of 
 greater things to come. *' Well done, thou good 
 and faithful servant, enter thou into the joy of 
 thy Lord." " In thy presence there is fulness 
 of joy ; at thy right hand there are pleasures for 
 evermore." By "thy fellows" is signified all 
 those true Christians who have been made 
 kings and priests unto God, partakers of the 
 same Spirit, recipients of the same joy ; in 
 nature the same, in degree less. He, having 
 all fulness ; they, only by measure. By His 
 divine nature. He was equal with the Father. 
 •'* Awake, sword, against my Shepherd, 
 against the man who is my Fellow, saith the 
 Lord of Hosts." Again, by His human nature, 
 He was truly man. " Forasmuch as the 
 children are partakers of flesh and blood, so 
 also himself likewise took part of the same." 
 A wonderful union of blessed Trinity. God the 
 Father had anointed thee, God the " Son, with 
 the oil of gladness — God the Holy Ghost — ■ 
 *' above thy fellows." This is Christ's Church. 
 
 Let us here inquire : — 
 
CHKIST IS ALL IN ALL. 159 
 
 I. ^Yllat is meant by the anointing spoken 
 of — " God hath anointed thee." 
 
 II. The end for which our Lord was anointed. 
 
 III. The lesson it teaches, and the blessings 
 we reap. 
 
 Under the law the ceremony of anointing 
 consisted of three essentials : — 1. Being set 
 apart by God. 2. A meetness for the office. 
 3. Having holy oil actually poured on the 
 head. 
 
 I. So our blessed Saviour was set apart for 
 the great work of redemption. He had been 
 chosen from all eternity, by " the determinate 
 counsel and foreknowledge of God," to effect the 
 salvation of man. He did not thrust Himself 
 into the office as an usurper, but assumed it 
 according to the express appointment of the 
 Father. As no man should take the honour of 
 the priesthood unto himself, except he who was 
 called of God, as Aaron, so also Christ glorified 
 not himself, to be made an high priest, but He 
 who said unto Him, " Thou art my Son, this 
 day have I begotten thee," also ordained Him to 
 the office. He did not take it by force, but 
 assumed its sacred functions in accordance to 
 the Divine will. Christ himself thus saith, *' I 
 am not come of myself, but He who sent me is 
 true, whom you know not." In the same strain^ 
 soon after His death, St Peter lets " all the 
 
160 SERMON II. 
 
 house of Israel know assuredly that God had 
 made that same Jesus, whom they had cruci- 
 fied, both Lord and Christ," That He who was 
 Christ the Lord should not undertake so import- 
 ant a charge, so great and necessary a work, as 
 the salvation of lost souls, until duly commis- 
 sioned of the Father, teaches us to be cautious 
 how we should engage in the like service, unless 
 directed from the same source. In one place 
 we read of a person who came to Christ, request- 
 ing Him '' to divide the inheritance between 
 him and his brother," and He said unto him, 
 *' Man, who made me a judge or a divider 
 among you?" He could have discharged the 
 office of a judge, as well as that of a physician ; 
 to decide cases of law as easy as to remove the 
 disease of the body. But this was not His com- 
 mission. No one could taunt Him, insolently ask- 
 ing, " Who made thee a ruler and a judge over 
 us." He kept within His allotted sphere, and 
 exceeded not the bounds of His own province. 
 With a gentle reproof He condemns this spirit 
 in others, saying, '' What is that to thee, follow 
 thou me," — cease to pry into other's concerns,be 
 diligent in thine own calling. When a river 
 gently glides along its wonted channels, its 
 waters are clear and wholesome, but when it 
 overflows its banks, it often commits great 
 damages. Whilst we keep within the limits 
 
CHRIST IS ALL IN ALL. 161 
 
 assigned us, we prosper and succeed. When we 
 stray from the path of duty, and exceed the 
 bounds of our own calling, we generally go 
 wrong, and do great mischief. It would be 
 well were all to follow our blessed Saviour as 
 their ensample, as well as their teacher, to be 
 contented with their lot, and useful in their 
 stations. 
 
 God's people of old, whose deeds are recorded 
 to their honour, and whose efforts were every- 
 where crowned with success, would never engage 
 in any undertaking unless they were first truly 
 convinced of their calling, evidenced by a divine 
 testimony. This, which accounts for their great 
 success, accounts also for our failures. " God 
 said unto Moses, thus shalt thou say unto the 
 children of Israel : The Lord God of your 
 fathers, the God of Abraham, the God of Isaac, 
 the God of Jacob, hath sent me unto you." 
 David had been assured that "God had made 
 him the head of the heathen." Jeremiah, 
 speaking of himself, declares, " As for me, I 
 have not hastened from being a pastor to follow 
 thee." Amos is not ashamed to own before the 
 king, " I was no prophet, neither was I a pro- 
 phet's son ; but I was an herdman, and a 
 gatherer of sycamore fruit : And the Lord 
 took me as I followed the flock, and the Lord 
 said unto me, Go, prophesy unto my peojile 
 
162 SERMON II. 
 
 Israel." This plain shepherd was far more suc- 
 cessful in his ministry than all the priests at 
 Bethel, and why ? — Because he had been sent 
 of God. 
 
 2. The anointing under the law signified that 
 the persons so anointed were worthy and fit for 
 the ofiice, and endowed with every gift and 
 grace to discharge their duties thoroughly and 
 effectually. So Jesus is called Christ the 
 Anointed. The gifts and the graces of the 
 Spirit had been poured upon Him without mea- 
 sure. He was mighty to save. One saith in 
 Isaiah, " Make me not a ruler of the people, for 
 in my house is neither bread nor clothing." 
 Princes should be rich. If they are poor, they 
 will oppress their subjects, and wrest them of 
 their possessions. Our help was not laid upon 
 one faint with toil, or weary with fatigue, but 
 was on Him in whom all fulness dwelt — irre- 
 sistible in power, triumphant in victory, and 
 more than a conqueror. As Samson rose at 
 midnight, and carried the gates of Gaza to 
 the top of a high hill, even so our victorious 
 Redeemer arose from the grave, and having 
 spoiled the territories of death and hell. He 
 ascended in triumph into heaven. " Where- 
 fore, He is able to save them to the uttermost 
 that come unto God by Him, seeing He ever 
 liveth to make intercession for them." Our 
 
CHRIST IS ALL IX ALL. 163 
 
 I 
 
 great High Priest is not like the high priests of 
 old ; though touched with the feelings of our 
 infirmities, He has no infirmity of His own. 
 His word is faithfulness and truth. Before 
 Him the powers of darkness flee abashed ; sin 
 and destruction are conquered foes. What a 
 source of joy to every believer, that his Saviour, 
 who is Christ the Lord, can accomplish what 
 He hath undertaken, and finish what He hath 
 begun. The leper's consolation sprang from 
 Christ's power, — " If thou wiltjtjiou canst make 
 me clean." Soul, thou hast a God worthy of thy 
 trust. His willingness to help thee is as great 
 as His power to save thee. Seeing He is 
 almighty, rest on His all-sufficienc}^, and put 
 your whole trust in His mercy. Let men run 
 here and there for support in their trials, and 
 comfort in their disappointments ; but let true 
 Christians trust in Christ, bow with cheerful 
 resignation to His will, rest with implicit con- 
 fidence on His merits, and shew to the outward 
 world the true source of their inward joy. In 
 every trial trust in Him ; He can preserve 
 Moses in an ark of bulrushes, as well as save 
 Noah in an ark of gopher-wood. He can deliver 
 by means, without means, and against means. 
 " If He be for us, who can be against us ? " Our 
 salvation is in His hand, we are kept by His 
 power. In the time of man's innocency, Adam's 
 
164 SERMON II. 
 
 happiness was entrusted to bis own charge, but 
 lie forfeited the charge, and lost the privilege. 
 Now our salvation is placed in One who is 
 mighty, yea, almighty to save, and who can 
 pluck it out of His hands ? Believer, all thine 
 enemies, which disturb thy peace, and distress 
 thy soul, shall be destroyed for ever. They 
 shall be broken ''with a rod of iron," and be 
 dashed "in pieces like a potter's vessel," and 
 thy refuge is beyond the reach of their darts. 
 
 3. Under the law it was customary to anoint 
 with material oil. " Samuel took a phial of oil, 
 and poured it upon the head of Saul." "The 
 young prophet poured oil on the head of Jehu." 
 The Captain of our Salvation was not anointed 
 with material oil, but with the Holy Ghost — 
 the oil of gladness, of which material oil was 
 only a type and shadow. This is the true oil, 
 which humbles our pride, subdues our sjnrits, 
 and stamps divine impressions on the heart. 
 "When this oil is poured on our consciences, it 
 awakens our souls, and quickens our deadness, 
 making us " fervent in spirit, serving the Lord." 
 Of Samson it is said, that when "the Spirit of 
 the Lord came mightily upon him," he per- 
 formed some wonderful deeds. Of the disciples 
 we read, that when " the Spirit appeared unto 
 them like cloven tongues, as of fire, and sat 
 upon each of them," they were instantly pro- 
 
CHRIST IS ALL IN ALL. 165 
 
 claiming the wonderful works of God in divers 
 languages, as the Spirit gave them utterance. 
 ye " slow of heart," who can neither hear this 
 fire of conviction, nor yet escape the force of its 
 truth, pray God that His Spirit's influence may 
 touch your heart, and your souls, " hefore you 
 are aware, shall be made like the chariots of 
 Aminadah." This oil cheers the soul more 
 than anything else under the sun. The world- 
 ling may rejoice in his gains, and the sensual 
 revel in his lust, hut the pleasures of both are 
 momentary, and are often attended with sorrow 
 and shame ; but he who receives this oil expe- 
 riences that inw^ard joy and '' gladness of heart, 
 more than in the time " their schemes pros- 
 pered, and " their corn and wine increased." 
 When the eunuch had tasted of this oil, *' he 
 went his way rejoicing." When Samaria had 
 received it, the city " was glad." Paul and, 
 Silas, having richly partaken of this oil of glad- 
 ness, sang praises at midnight in the dungeon. 
 Ye who are merry, and rejoice at the public- 
 house, but downcast and drowsy in the house of 
 prayer, come and partake of this Spirit, that 
 your lives may be changed and your souls may 
 be saved. 
 
 II. The end for which our Lord was anointed. 
 This unction shadowed forth the nature of 
 
1G6 SERMON II. 
 
 His office. Under the law, prophets, priests, 
 and kings were anointed with oil. Some had 
 filled two offices together, as Melchisedec, who 
 was both king and priest. David was a pro- 
 phet and a king. Jeremiah was a priest and 
 a prophet. But He who had been anointed 
 with the oil of gladness above His felloics, 
 was invested with the three offices of prophet, 
 priest, and king — a prophet to teach us, a 
 priest to intercede for us, and a king to rule 
 over us. 
 
 As a prophet He was to teach us His Father's 
 will. This had been early foretold of Him ; 
 " for Moses truly said unto the fathers, a pro- 
 phet shall the Lord your God raise up unto you 
 of your brethren, like unto me; him shall ye 
 hear in all things whatsoever he shall say unto 
 you." Other prophets only in part, but He 
 hath declared unto us the whole counsel of God. 
 Hence He is called "the Great Prophet" of 
 His Church, mightj^ in word and in deed. 
 Attend to His instructions, treasure them up 
 in your hearts, for the " soul that will not hear * 
 Him shall be destroyed from among the people." 
 To Him we should "give the more earnest 
 heed, for if the word spoken by angels was sted- 
 fast, and every transgression and disobedience 
 received a just recompense of reward, how shall 
 we escape if we neglect so great a salvation." 
 
CHRIST IS ALL IN ALL. 167 
 
 " He is tlie way, the truth, and the life ; " walk 
 ye therein, and he ye saved." 
 
 Jesus was also anointed to he a priest. The 
 Lord hath sworn, and will not repent : '' Thou 
 art a priest for ever, after the order of Mel- 
 chisedec." As a high priest, His office con- 
 sisted of two things, viz., making atonement for 
 sin, and making intercession for man. Under 
 the law, when any one sinned, he was to bring 
 an offering unto the priest, who was to offer it 
 for him. When we have sinned against heaven 
 and earth, our sins can only he expiated by the 
 sacrifice which Jesus offered for sinners. " By 
 one offering He hath perfected for ever them 
 that are sanctified." And if our sins be not 
 cleansed in His blood, there "remaineth no 
 more sacrifice for sin." The priests of old would 
 not part with one drop of their own blood for 
 the best of the people, but He shed the blood 
 of His heart for the vilest of men. 
 
 The other part of the priestly office consisted 
 in making intercession. This He is well quali- 
 fied to discharge, seeing He ever liveth to inter- 
 cede for us. " We have an Advocate with the 
 Father, Jesus Christ the righteous." Many 
 are unfaithful to their trust because they are 
 not righteous in their ways, but He who is our 
 great High Priest is righteous in all His ways, 
 and faithful in all His promises — all creatures 
 
168 SERMON II. 
 
 are tender to their own nature. The bear will 
 not be easily robbed of her young. Our great 
 High Priest took upon Him our nature, that He 
 might be touched with a feeling of our infirmi- 
 ties." He loved His own, and loves them to 
 the end. They are one with Him and He with 
 them, members of His body, children of His 
 Father, co-heirs and joint heirs with himself. 
 For their sake He endured the penalties of sin, 
 the pains of sin, and the agonies of the cross. 
 Though now exalted to the right hand of the 
 Majesty on high, yet He hath still His eyes 
 upon His people, and His ears open to their 
 prayers. He sympathizes with the weary, and 
 feels for the heavy laden. 
 
 Of His kingly office there can be no doubt. 
 God declares of Him, " I have set my King 
 upon my holy hill of Zion." This had also 
 been foretold of Him in a very explicit man- 
 ner by the angelic annunciation, "He shall 
 be great, and shall be called the Son of the 
 Highest ; and the Lord God shall give Him the 
 throne of his father, David, and He shall reign 
 over the house of Jacob for ever, and of His 
 kingdom there shall be no end." His kingdom 
 was not of this world. In this world there must be 
 subjects before there can be a sovereign, but in 
 the kingdom of Christ it is not so. He chooses 
 His people, and not the people their king. He 
 
CHRIST IS ALL IN ALL. 169 
 
 hath not one subject who is not drawn by the 
 power of His grace. " Other sheep," saith He, 
 "I have who are not of this fold; them also 
 I must bring, and they shall hear my voice, and 
 there shall be one fold and one shepherd." 
 Were we to find a kingdom free from all inconven- 
 iences, and abounding with all advantages, who 
 would not force his way to enjoy its privileges ? 
 We know that the kingdom of Christ is full of 
 all such blessings as pertain to life here, and 
 immortality hereafter, yet years elapse before 
 we are wdthin the true fold. He waits to be 
 gracious. His long-suffering, tenderness, and 
 compassion, yearn for our adoption. Though 
 He often finds us asleep, yet He comes and 
 awakens us ; He leads us through the iron gates 
 of difficulties, delivers us from thousand dangers, 
 and never rests, until, through Him, we reach the 
 eternal city — His kingdom in heaven. Often 
 we are betrayed to fear, but as long as He 
 reigneth, everything shall work together for its 
 good ; and whether of dominion, power, extent, 
 or duration, " of His kingdom there shall be 
 no end." In a clock there are several wheels, 
 which run counter to one another, some move 
 slowly, others whirl about with great quickness ; 
 yet all unite in keeping the clock in motion, and 
 contribute their share to make a true index of' 
 tb^ flight of time. Even so is every event, 
 
170 SEEMON II. 
 
 however opposite it may seem, disposed by the 
 secret, impelling hand of God, to promote His 
 glory and further the salvation of His people. 
 This is wonderfully illustrated : ' ' When our Lord 
 was entered into a ship. His disciples followed 
 
 ' Him, and, behold, there arose a great tempest 
 in the sea, insomuch that the ship was covered 
 with the waves : but He was asleep. But when 
 He awoke. He rebuked the wind and the waves, 
 and there was a great calm." The disciples 
 
 ■ seemed so astonished at the effect produced, 
 that it is said " they marvelled, and said, What 
 manner of man is this, that even the winds and 
 the sea obey Him?" Jacob once complained, 
 " Joseph is not, and Simeon is not ; and ye will 
 take Benjamin away : all these things are against 
 me." Yet, though old, it was not so, for he 
 saw them all again in comfort and prosperity, 
 which made his heart rejoice. 
 
 Our blessed Saviour is a King who protects 
 His people, and fights for His subjects. *' Gird 
 thy sword upon thy thigh, thou most Mighty;" 
 and in the vision granted to St John, He is 
 described " as clothed with a -vesture dipped in 
 blood." Angels are amazed at this sight, and 
 ask in astonishment, " Who is this with dyed 
 garments?" These garments He wears as a 
 badge to His people. When they rest. He 
 fights ; when they are mourning over your sins, 
 
CHRIST IS ALL IN ALL. 171 
 
 He is conquering principalities in their behalf. 
 He not only fights with them, but also for 
 them. " Fear not, stand still, and see the salva- 
 tion of the Lord, for He fighteth for you." 
 This consideration, which affords sweet comfort 
 to the godly, should strike terror into the heart 
 of the wicked ; if sinners resist His will, saying, 
 "we will not have this man to reign over us," 
 they shall be suddenly destroyed, and that with- 
 out remedy; if they continue their cry, "let us 
 break His bands asunder, and cast His cords 
 from us," there will come a day, when He 
 will "break them with a rod of iron, and dash 
 them in pieces like a potter's vessel." " Kiss 
 the Son, lest He be angry ; " bow the knee to the 
 sceptre of His grace, lest ye be consumed in the 
 midst of your sins. 
 
 When we, through sin, were cut off from the 
 favour of God, He took upon Him our nature, 
 that He might reconcile us unto himself, and 
 now, by His Spirit, applies that reconciliation 
 to our souls. Under this dispensation of grace 
 He appears under three different characters, 
 still it is the same God, rich in mercy and infin- 
 ite in love. This is one of the deep mysteries 
 of the Gospel-divine essences which can no 
 more be separated than heat, light, and air: — 
 the three great essentials of fire. Human wisdom 
 can never comprehend this truth, yet human 
 
172 SERMON II. 
 
 souls believe through faith on the eternal I 
 Am, who hath revealed it. To maintain this 
 doctrine in all its essentials is a matter of the 
 greatest consequence, as our eternal salvation 
 stands or falls therewith. We must insist upon 
 this grand peculiarity of the Christian religion, 
 as it is the foundation of all our hopes. Let 
 others triumph in the notion of their superior 
 knowledge, we will simply adhere to the doc- 
 trines of the Bible, and not presume to be wise 
 above what is written. Let our sole aim to be 
 like this triune God. Nothing can make us 
 resemble Grod more than having God's grace, 
 " to love our enemies, to bless them that curse 
 us, and do good to them that hate us." A 
 mother will leave for a moment her dying child, 
 to rescue a beast from perishing. God, who pre- 
 fers mercy before sacrifice, will dispense with 
 His own worship, while a sheep, fallen into a 
 pit, is lifted out. 
 
 2. Consider the inestimable blessings and the 
 liigh privileges to which Christians are entitled 
 tiirough this anointing. They assume Christ's 
 name, and through Him become partakers of 
 the same blessings. They too are anointed. 
 *' As the precious ointment which was poured 
 upon the head of Aaron ran down his beard, and 
 went down to the skirts of his garments," even 
 so the oil of gladness, wherewith our Lord Jesus 
 
CHRIST IS ALL IN ALL. 173 
 
 was anointed, ran, and still continues to run 
 down, to bless and enrich the meanest of His 
 people. May we be so united by faith to our 
 living Head, that, being " His fellows," we may 
 not only be called after His name, but be made 
 partakers of His grace. May the oil of glad- 
 ness, distilling from His anointed head, drop by 
 drop, be poured into our souls, until, having 
 received of " His fulness, and grace for grace," 
 that we may not merely profess His name, but 
 bear His image. 
 
 Seeing, then, that the Father hath anointed 
 the Son, we should also anoint Him. We may 
 anoint His feet with our tears. It is said of one 
 that " she washed His feet with her tears, and 
 wiped them with the hair of her head." Tears 
 of true penitents are precious in God's sight, so 
 precious, indeed, that it is said of Him, " Thou 
 puttest my tears in thy bottle." Many complain 
 of hard times — few complain of hard hearts. 
 Many weep for the losses they sustain — few 
 mourn for their souls which perish. Christ shed 
 the blood of His heart for the sins of others — 
 will you not weep for your own ? Tears which 
 spring from a broken and a contrite heart procure 
 peace which the world cannot give, and inherit 
 a blessing the world cannot bestow. "Blessed 
 are they that mourn, for they shall be comforted." 
 
 We may anoint His head with the affection of 
 
174 SERMON II. 
 
 true love. "Love is the fulfilling of the law." 
 It is the richest treasure which God bestows, 
 and the sweetest grace which we can possess. 
 Other persons and things we may love too much, 
 but He who is anointed of the Father may love 
 too little. '' Mary loved much," but not too 
 much. Angels cannot sufficiently love Him who 
 is love. The Church, unable to recount His 
 manifold excellences, sums up the whole in this 
 brief summary, " He is altogether lovely." The 
 more we love Him, the more we shall continue 
 to love Him. It is the essence of the Godhead, 
 for " God is love." May this love be shed abroad 
 in our hearts, and transform us to the likeness 
 of His Son. May it kindle in our souls a flame, 
 that we may love Him who is the " chief among 
 ten thousand," with an ardour which many waters 
 cannot quench, and the floods of persecution 
 cannot drown. When we truly love Him who is 
 anointed of the Father, we shall also love them 
 who are anointed of Him, and be kindly afifec- 
 tioned one to another. 
 
 We should also, like Nicodemus, anoint His 
 body. This is done by compassion, pity, and 
 tenderness, shewn towards those who are "His 
 fellows,'' — being true Christians. This is the 
 most fragrant ointment that can be poured on 
 Him. They are flesh of His flesh, and bone of 
 His bone. Neither distance, poverty, nor time, 
 can dissolve the union cemented by love, centred 
 
CHRIST IS ALL IN ALL. 175 
 
 in Him, still subsisting between Him and His 
 people. He weeps with them that weep, and re- 
 joices with them that rejoice. Every wrong done 
 unto them He deems as an injury inflicted upon 
 himself, — '' Saul, Saul, why persecutest thou 
 me ?" ^' Inasmuch as ye have not done it unto 
 them, ye have not done it to me." In proportion 
 as God hath blessed us we should prove a bless- 
 ing to others, and though without faith no work 
 can be pleasing in His sight, yet our faith must 
 be seen by our works, appear in our life and 
 conversation. The woman who poured ointment 
 on His head will have the deed proclaimed "for 
 a memorial of her, wheresoever the Gospel shall 
 be preached." He who counts up your tears, 
 also reckons in His book your good works and 
 godly deeds. On that august and awful theatre 
 of the last day. He will proclaim to a whole uni- 
 verse all the secrets of your hearts, every mite 
 you have given to His service, every journey you 
 have taken to His house, every back j^ou have 
 clothed, every need you have allayed, every tear 
 you have shed, and everj'' prayer you have offered. 
 If you have tasted of the oil of gladness in your 
 souls, you will honour the Lord with your sub- 
 stance, and anoint His body, His members in 
 need, with the first-fruit of your increase. May 
 it please Him who was anointed of the Father, 
 through His Holy Spirit, to bless your life, and 
 save your souls ! Amen. 
 
SERMON III. 
 
 " Moreover, if thy brother shall trespass against thee, go 
 and tell him his fault between thee and him alone : if he shall 
 hear thee, thou hast gained thy brother." — Matth. xviii. 15. 
 
 Our blessed Saviour, having before warned His 
 disciples against giving offence, here directs 
 them how to deal with those who have offended 
 them. If th}^ brother trespass against thee, 
 either by falsehood or injury, damaging thy 
 reputation, or insulting thy person, or in any 
 manner that hurts thy feelings, or grieves thy 
 soul, then the rule is, " go and tell him his 
 fault." Never reproach him in his absence, or 
 speak ill of him to others. Let no hatred root 
 in thine heart, nor any malice rancour in thy 
 bosom. "Go not forth hastily to strive, lest 
 thou know not what to do in the end. Debate 
 thy cause with thy neighbour himself, and dis- 
 cover not a secret to another." 
 
 Here we propose, with the divine assistance, 
 to shew : — 
 
BROTHERLY LOVE. 177 
 
 I. W/i077i we are to reprove — " If tliy brother." 
 
 II. Why we are to reprove — " Shall trespass 
 against thee." 
 
 III. How we are to reprove — '' Go and tell him 
 his fault." 
 
 IV. The object of our reproof — " If he shall 
 hear thee, thou hast gained thy brother." 
 
 I. Whom we are to reprove — our brother. In 
 a general sense, every man;is our brother. "God 
 hath made of one blood all nations of men, for 
 to dwell on all the face of the earth." God also 
 highly resents every breach of brotherly affection, 
 and promises signal blessings on brotherly love. 
 Through the prophet Amos, God declares, ^' For 
 three transgressions of Edom, and for four I will 
 not turn away the punishment thereof, because 
 he did pursue his brother with a sword, and did 
 cast off all pity, and his anger did tear perpetu- 
 ally, and he kept his wrath for ever." Thougli 
 " brother" implies every individual, yet there is 
 a peculiar sense in which the term is still em- 
 ployed, and in which the word " brother" is yet 
 to be understood. By " brother," our Saviour 
 might probably here mean one of His own dis- 
 ciples, one bound to Him, and united to us by 
 stronger ties than that of blood. Having been 
 created by God the Father, begotten again to a 
 new life by God the Holy Ghost, our blessed 
 
 M 
 
178 SERMON III. 
 
 Saviour is not ashamed to call such His brethren, 
 and any kindness done to the least of them He 
 reckons as done to himself. *' We are one body 
 and one spirit, even as we are called in one hope 
 of our calling." We have *^ one Lord, one faith, 
 one baptism," holding the same views, sharing 
 in the same privileges, and look forward to the 
 same inheritance, the same rest, and the same 
 joys." " We," saith the apostle, '' are the body 
 of Christ, and members in particular." As in 
 the natural body, the members have the same 
 care one for another, that when one member 
 suffers, all the members suffer with it. When 
 the foot is hurt, the eyes examine the wound, the 
 ears attend to the orders given, and the hands 
 apply the remedy prescribed. We should rescue 
 our brother from all dangers, bear his burdens, 
 and relieve his necessities. Connive not at his 
 sin, warn him freely, and, if it be necessary, 
 rebuke him sharply. Pursue the path of duty. ' 
 "Be stedfast, unmovable, always abounding in 
 the w^ork of the Lord," and your labour shall 
 never be in vain. 
 
 II. We are to shew u'hy, or for what, we are 
 to reprove our brother. " If thy brother trespass 
 against thee." This seems to characterise tbe 
 offence, yet the offence is very grave, for it in- 
 cludes not only personal offences and temporal 
 
BROTHERLY LOVE. 179 
 
 disadvantages, but likewise every sin committed 
 against God, and every evil done against our 
 neighbour. Every true Christian seems far more 
 concerned for the honour and glory of God than 
 for any insult levelled against himself, and feels 
 for others as much as he feels for himself. 
 Moses was as much grieved at Israel's sins, as 
 if he had himself been guilty of their crimes. 
 " If thou wilt not," said he, " forgive their sin, 
 blot me, I pray thee, out of thy book." And St 
 Paul declares the same truth. " Who is weak, 
 and I am not weak, who is offended, and I burn 
 not? Our brother's trespasses, when allowed 
 to go unreproved, not only dishonour God, injure 
 our neighbour, wound ourselves, but also threaten 
 to involve us in his punishment. For Achan's 
 sin thirty- six men were slain. For the sin of_ 
 Eli's sons many in Israel fell, and the ark of 
 God was taken. For David's sin in numbering 
 the people, no less than seventy thousand died 
 of the pestilence. The sins of individuals affect 
 the whole community, it leavens the whole lump, 
 and at length ruins the whole fabric. It shuts 
 the windows of heaven, clouds drop not their 
 fatness, the earth yields not her increase, fam- 
 ine begins her work, judgment begins to fall, 
 and terrible desolation sweeps through the 
 land. Seeing, then, these fearful consequences, 
 which ensue from our negligences, ought we 
 
180 SERMON III. 
 
 not to reprove our brother's trespasses? '* Go 
 and tell him his faults between thee and him 
 alone ? " 
 
 III. How we are to reprove — " go and tell 
 him his fault." This is no easy task, and needs 
 great wisdom and much grace. A few rules for 
 our guidance, both in the exercise and discharge 
 of our duty, we shall here lay down. 
 
 1. Ascertain, beyond all doubts, that the per- 
 son whom we are to reprove is actually guilty of 
 the sin laid to his charge. Until you have 
 obtained the clearest evidence of his guilt, in- 
 trude not with any proftered services. This the 
 text implies — "if thy brother trespass against 
 thee." Let the charge be first proved. Let 
 -no idle report prejudice thy judgment, and let 
 no prejudice bias thy mind. Evil tongues carry 
 evil tidings. When the accused is found inno- 
 cent, the accusers rather grieve he is not guilty, 
 than rejoice at his innocence and acquittal. Such 
 are '' witnesses against their neighbours without 
 a cause." If you would reprove with propriety, be 
 cautious how you condemn hastily. Remember 
 that " love thinketh no evil." Use no harsh- 
 ness, nay, take heed lest you fall. Weigh well 
 the evidence, examine the test of its truth, con- 
 sider long the charge, the nature of the fault, 
 and the degree of its malignity, and let the 
 
BROTHERLY LOVE. 181 
 
 gentleness of your reproof be tempered with all 
 the tenderness of love. 
 
 2. The prophet, when he proclaims, '* that 
 the soul which sinneth shall die," does not 
 specify any particular sin, knowing that every 
 sin deserves death. Yet when we compare sins 
 together, some appear light, others seem aggra- 
 vated, and marked with great enormity. This dis- 
 tinction is shewn in our Lord's testimony before 
 Pilate, '^ he who delivered me unto thee hath the 
 greater sin;" and the same sentiment is ex- 
 pressed in the text, " thou hast gained thy 
 brother." He could not have been gained un- 
 less he had been lost. One is not lost when he 
 yields to natural infirmities, to which we are all 
 subject, and which are inseparable from our 
 imperfect state. " In many things we all 
 offend." The sin for which we should dare 
 reprove our brother should not consist of those 
 small offences, or of light nature, but of an ag- 
 gravated character, as needed severe discipline, 
 such as Church censure and Church excoai- 
 munication. 
 
 3. The physician seldom administers his 
 medicines when all hopes of recovery are past, 
 much more should he forbear when he knows 
 they would do more harm than good. You 
 should likewise spare your reproofs when more 
 likely to prove injurious rather than beneficial. 
 
182 SERMON III. 
 
 It is better not to labour than to labour to no 
 purpose. To reprove some persons is worse 
 than lost labour. It only serves to confirm 
 their prejudice, to establish their resentment, 
 and rekindle their anger. An enraged madman, 
 or a blasphemous scoffer, j'ou do wiser to avoid 
 than attempt to reprove. Abigail never reproved 
 Nabal for his rash and scornful reply to David's 
 young men. She knew that to admonish his 
 enraged bosom at the time would be only adding 
 fuel to the fire, and rekindling the spark, just 
 allayed, to burn with greater force and fury. In 
 some instances the best efi'orts utterly fail. 
 Hence we hear the complaint in Ezekiel's pro- 
 phecy, '* Son of Man, the house of Israel is to 
 me become dross ; all they are brass, and tin, 
 and iron, and lead, in the midst of the furnace." 
 There they lie melting, and if the heat of the 
 furnace remove not the dross, nothing can. 
 We should then seek wisdom from above, and 
 pray for the Spirit's teaching that you may know 
 whom and how to reprove, lest you injure the 
 cause you are endeavouring to serve. " Grive_ 
 not that which is holy unto the dogs, neithei 
 cast ye your pearls before swine: lest theyl 
 trample them under their feet, and turn again, 
 and rend j'ou." To reprove profitably, needs all] 
 the work of a cool head and a gracious heart. It] 
 is the peculiar province of a good man, for none] 
 
BROTHERLY LOVE. 183 
 
 but a good man will truly feel and really grieve 
 for the wickedness of the wicked. When you 
 reprove, go to your brother in the spirit of meek- 
 ness, and deal as tenderly with him as if you 
 were going to probe an instrument into a deep 
 wound. It needs the utmost delicacy, and re- 
 quires the truest sympathy. When Elijah was 
 concealing himself from the vengeance of Jezebel, 
 in a cave on Mount Horeb, a spirit of despair 
 embittered his soul ; the persecution he was 
 suffering caused a cry of complaint, and in a fit 
 of despondency he spoke unadvisedly with his 
 lips. His zeal had been great for the Lord, 
 but now his soul had sunk in despair, and he 
 longed to die ; at this time he felt the gentle 
 touch of an angel's hand, and heard the gentle 
 reproof of his voice, saying, ^' What doest thou 
 here?" Go forth and stand upon the mount 
 before the Lord, and, behold, the Lord passed 
 by, and a great wind rent the mountains, and 
 brake in pieces the rocks, and after the wind an 
 earthquake, and after the earthquake, fire, and 
 after the fire, a still small voice." 
 
 Thus God shewed that He had many means, 
 both terrible and awful, whereby He might de- 
 stroy the strongest, and make the stoutest tremble, 
 to humble the mind and bow the heart ; but in 
 this instance He calmed the prophet's ruffled 
 spirit by His tender pity — the still small voice — 
 
184 SERMON III. 
 
 rather than by the loud and alarming displays of 
 His majesty. 
 
 Some men's reproofs are violent and vehement, 
 like a whirlwind, tearing all to pieces, and by its 
 force driving the brother to greater ruin. Others 
 are so sudden and cutting, like an earthquake, 
 they rend the conscience, and inflict wounds 
 with fresh sores, exposed and unhealed. Others, 
 again, having more zeal than knoAvledge, 
 like fire, consume the very existence of hope, 
 rather than enlighten the mind and save the 
 soul. But God is in none of these. His reproofs 
 come with a gentleness and tenderness, blended 
 with meekness and compassion, which move all 
 the inner feelings, and by the load of a brother's 
 sympathy draws out a brother's soul. Be wise 
 in your admonitions, and gentle in your reproofs. 
 May God's Spirit lead you to the Ivnowledge of 
 all truth, and direct you in the performance of 
 all duty ! 
 
 When you are about to reprove a brother, do 
 not send for him, nor write to him, or wait for 
 him, but go to him. This will convince your 
 brother that your heart is not estranged from 
 him, nor your sympathy closed against him. 
 Seek an opportunity for the occasion in the same 
 manner, and from the same source as you seek 
 wisdom for the work. 
 
 God did not call our first parents to an account 
 
BROTHERLY LOVE. 185 
 
 of their transgression till the cool of the day — 
 till they saw their nakedness, and the miserable 
 condition to which sin had reduced them — not 
 until then did He appear amongst the trees of 
 the garden, to reason with them for their con- 
 duct, and to reason with them for their sin. As 
 ** there is a time to speak, and a time to keep 
 silence," so there is a time to reprove, and to 
 forbear reproving. There is a time in which the 
 transgression of the wicked may be manifold, 
 and their sins mighty ; a time in which they may 
 afflict, take a bribe, and turn aside the poor in 
 the gate from their right ; in that time the pru- 
 dent will keep silence, for it is an evil time. It 
 is never wise to draw a sword against a madman, 
 nor venture to sea in a storm. When the spies 
 brought back an evil report respecting the land 
 of promise, there was a great tumult created 
 in the camp, and great indignation expressed 
 against Moses and Aaron ; but they *' fell on their 
 faces before all the assembly of the congregation 
 of Israel," and while they were thus prostrate on 
 the ground, their fury ceased, and their rage 
 cooled down. There are, therefore, seasons for 
 reproofs, and all unseasonable reproof will be an 
 inefiectual reproof. 
 
 " Tell your brother his fault between you and 
 him alone." If his trespass was secret, do not 
 make it public : bury his sin in your own bosom. 
 
186 SERMON III. 
 
 Try to heal his soul without wounding his fame. 
 When Josei^h's bowels yearned to make himself 
 known to his brethren, gently reproving them of 
 their unkindness, he suftered none to be present 
 but his brethren and himself. When God re- 
 proved Aaron and Miriam for their murmuring 
 against Moses, he called them into the taber- 
 nacle, causing them to withdraw from the open 
 eye and the open ear. Private faults should have 
 private hearing ; expose not his weakness, and 
 publish not his faults. Let the glory of God, the 
 hatred of sin, and the salvation of your brother's 
 soul, be your chief aim. Stimulated by such 
 motives, and guided by such a spirit, " go to him 
 and tell him plainly, unfold his crime before him, 
 point out its nature, its aggravation, and its 
 awful consequences, and with unmistakable 
 earnestness, blended with unfeigned compassion, 
 ask him, is not this sin ? Is not this crucifying 
 again the Son of God ? Does it not wound the 
 conscience, endanger the soul, and dishonour 
 God ? A milder course, and softer accents, 
 would too much resemble Eli's conduct, who 
 only said to his sons, '' Why do ye so ? " Spare 
 not your reproofs when the truth is in danger. 
 Paul withstood Peter to his face. Nathan shewed 
 no favour to David. Elijah told Ahab, "where 
 the dogs licked the blood of Naboth, shall dogs 
 lick thy blood." Nehemiah charged Sanballat, 
 
 I 
 
BROTHERLY LOVE. 187 
 
 '' Thou hast," said he, touching Sanballat's 
 falsehood, *' feigned them out of thine own 
 heart." Such intrepid reprovers are not often 
 found. Such reproofs are valuable and whole- 
 some. They restrain had actions, they encourage 
 good works ; they stem the tide of sin, and 
 further the salvation of man ; they promote the 
 glory of God, and extend the kingdom of Christ ; 
 they secure peace on earth, and goodwill amongst 
 men. 
 
SERMOX IV. 
 
 " And he said unto Jesus, Lord, remember me when thou 
 comest into thy kingdom. And Jesus said unto him, To-day 
 shalt thou be with me in paradise." — Luke xxiii. 42, 43. 
 
 In this, as well as in many other instances, we 
 possess abundant evidence of God's free grace, 
 as manifested towards mankind. The woman 
 of Samaria furnishes a wonderful instance of 
 divine grace. She had nothing to deserve the 
 least favour. She neither offered to draw the 
 water from the well to quench His thirst, nor 
 made the least effort to refresh His weary limbs. 
 Yet, by God's grace, this person, once lost in 
 infamy and sin, tasted of the living water, and 
 was the first to proclaim the glad tidings in the 
 city of Samaria. 
 
 Also, Mary Magdalene and Saul of Tarsus 
 were remarkable instances of divine grace. Yet 
 one probably had witnessed many of the Lord's 
 miracles, and the other had seen a light from 
 heaven ; but of the thief on the cross, he had 
 
FREE GRACE. 189 
 
 seen uo miracles, and heard no voice from 
 heaven. He was nailed to the fatal tree, and, 
 drawing near the end of his fatal course, had 
 nothing presented to his view but a crucified 
 Saviour — a mangled body, and a pierced side, 
 yet in a few minutes he was converted — con- 
 verted from a thief to a martyr, and taken from 
 the gallows into paradise. What wonders of 
 grace ! A man sentenced to the cross, in the 
 twinkling of an eye, is changed into a saint — 
 makes public profession of faith in his Kedeem- 
 er expiring on the same tree, and is for ever 
 absolved from all his sins. The Preacher saith 
 that *' there is a time to be born, and a time to 
 die : a time to plant, and a time to pluck up 
 that which is planted : a time to kill, and a time 
 to heal : a time to break down, and a time to 
 build up : a time to weep, and a time to laugh." 
 Now, all these contrary schemes God's wisdom 
 unite into one, and centre together in the con- 
 version of the thief. At one and the same 
 time, behold, he is born into Christ, and is 
 djdng to the world. Grace is planted in the 
 soul, and sin is taken up by the roots. The 
 Son of God expiring on the cross gives life to 
 the dying thief. With Christ's stripes, then 
 received, the sins of his heart were for ever for- 
 given. When the body of death was broken 
 down, the work of grace was built up. When 
 
190 SERMON IV. 
 
 he was weeping for his sins, he was rejoicing 
 that he should be soon with Jesus in paradise. 
 St Chrysostom declares this to be the greatest 
 of miracles. The darkening of the sun is not 
 so great as enlightening the understanding. 
 The cleaving of the rocks is not compared to 
 the softening of the heart ; the rending of the 
 veil of the temple, with the removal of the veil 
 of darkness, which keeps the soul in the shadow 
 of death. Moses' rod, the authority of his 
 divine mission, well confirms this truth. Every 
 creature seemed subject to its authority —it 
 divided the sea, it smote the earth — light was 
 under its control, and darkness felt its sway; 
 but on Pharaoh's heart it produced no effect, 
 and exercised no control. It is easier to tear the 
 rock in pieces than make one heart, — hardened 
 in sin, — contrite, broken, and penitent. Satan 
 might say, that in the hour of temptation 
 he had seduced the twelve disciples, yet 
 Christ shews that He can rescue in the hour 
 of death. It is said that Solomon fought 
 against the Egyptians with their own horses. 
 So doth the Church confound the enemies of 
 the cross of Christ, and make their death re- 
 dound to His glory. Here is a triumph, where 
 the Captain of our salvation was more than a 
 conqueror, and victory which none but Jesus 
 could achieve. 
 
FREE GRACE. 191 
 
 Here we also perceive amazing humility. It 
 was an astonishing act of condescension that he 
 should " take upon him the form of a man," but 
 greater that he should assume "the form of a 
 servant ;" greater still, that he became " a worn^ 
 and no man;" but greatest than all, that he 
 should die like a thief between two thieves. 
 Behold the love of Christ ! he accepts the tongue 
 of a thief to proclaim His divinity, and permits 
 it to establish His innocency. An angel's voice 
 or a prophet's tongue he might employ to pro- 
 claim His glory, but he chose a thief's tongue, 
 that, from the meanness of the instrument, His 
 power should be more apparent and His glory 
 more exalted. See also here infinite compassion. 
 Behold the Lord of Life pouring out the blood 
 of His heart amongst two thieves, that He might 
 expiate the guilt of one of them. When a tree 
 has grown crooked, leaning altogether to one 
 side, it is likely, in the end, to fall in that direc- 
 tion. But here is a man, whose downward 
 course all his life-long pointed strongly towards 
 hell, yet when he comes to be cut down, things 
 are reversed, and he is taken up to heaven. Not 
 only are his crooked ways made straight and 
 his perverse will subdued, but his soul is sanc- 
 tified, and made fit for the inheritance of the 
 saints in light. In an instant this man was 
 conducted through every operation of grace, and 
 
192 SERMON TV. 
 
 brought not merely to lay hold by faith on the 
 promises, but into actual possession of eternal 
 life. 
 
 Saving one thief, and leaving the other to perish, 
 savours much of election by grace ; but God's 
 judgments are very secret and unsearchable. 
 We should neither doubt nor dispute about 
 them, but rather reverence His ways, and hallow 
 His most holy name. Pharaoh and Nebuchad- 
 nezzar were equally blessed with the means of 
 grace, but the same means produced different 
 effect. The one was hardened, the other was 
 humbled. They were both men of the same 
 nature, occupying the same station; being kings, 
 and guilty of the same crime, both had led the 
 children of Israel into captivity. Both were 
 visited with plagues from heaven, and both were 
 alike admonished to know the rod, and Him who 
 appointed it. One said, ** Who is the Lord that 
 I should obey him ;" the other cried out, '*I 
 praise, and extol, and honour the King of 
 Heaven." God loves to display His sovereign 
 will. ** I will," said He to Moses, " be graci- 
 ous to whom I will be gracious, and will shew 
 mercy on whom I will shew mercy." He will do 
 what seemeth good in His sight. Where *' two 
 are in the field, one shall be taken, the other 
 shall be left." Men who wish to do as they 
 please, are often found disputing about the ways 
 
FREE GRACE. 193 
 
 of God. Let lis acknowledge only His name, and 
 bow always to His will. 
 
 From the mercy extended to the one and with- 
 holden from the other, we learn that our safest way 
 to heaven lies between hope and fear. Fear is the 
 cable which lays hold on hope, and hope is the 
 anchor which makes fear firm. Fear removes 
 all self-confidence, knowing how unworthy we 
 are of the least of God's mercies. Hope, again, 
 inspires with confidence, knowing the goodness 
 of God, how boundless He is in mercy, how 
 matchless in His love. Upon these graces doth 
 the Lord confer His blessing, and bestow His 
 gifts. " He taketh pleasure in them who fear 
 Him, in those who hope in His mercy." be- 
 liever, the w^ay that leads unto life is safe, lying 
 between hope and fear. The one preserves thee 
 from presumption, the other keeps thee from 
 despair. We fear lest we enter not into our 
 rest; we hope, waiting for the coming of our 
 Lord. These are two strong bulwarks, to fence 
 us on each side, and to keep us in the narrow 
 path. The one is the thief who was left to perish, 
 the other is the thief who found favour with the 
 Lord ; the former should teach you to fear, the 
 latter should teach you how to hope. Some may 
 appear near heaven, while they stand on the 
 brink of hell. Others seem to be verging on 
 destruction, while God is drawing them to 
 
194 SERMON IV. 
 
 heaven. '' Take heed to yourselves, watch and 
 pray." Christ can deliver at the eleventh hour, 
 and '^ save to the uttermost those who come unto 
 God by Him." 
 
 St Ambrose saith that despair is the greatest 
 of all sins, not as an offence against God, but as 
 most dangerous to men. It bars their blessed- 
 ness, and cuts off their salvation. It is the 
 blackest on the list, and the worst in existence. 
 Judas' sin in selling his Saviour was not equal 
 to his guilt of despair, which made him think 
 God like unto himself, without a will to change, 
 and without a power to forgive. *'Woe unto 
 such, for they have gone into the way of Cain," 
 imagining " their iniquity to be greater than can 
 be pardoned." Wonderful, indeed, is God's grace ; 
 it brings life out of death, light out of darkness, 
 and salvation of sinners from the condemnation 
 of the Saviour. His mercy knows neither mea- 
 sure nor end. Despair not of His goodness, 
 fear His wrath, and hope in His salvation. 
 
 Let us consider the great change which God's 
 grace wrought in this man. His hands and feet 
 were nailed to the cross, but all that he had 
 he gave unto the Lord. Only his heart and 
 tongue were at his disposal, and these he freely 
 devoted to his Master's service. With his 
 tongue he vindicated Christ's innocence, sajnng, 
 **This man hath done nothing amiss ;" and in 
 
FREE GRACE. 195 
 
 his heart he loved his Eedeemer, wishing to be 
 with Him in paradise. Herein are confession 
 and faith, and herein consists man's salvation. 
 " If thou confess with thy mouth the Lord Jesus, 
 and shalt believe in thine heart that God hath 
 raised Him from the dead, thou shalt be 
 saved." 
 
 He also bore witness against himself, saying, 
 " We receive the due reward of our deeds." This 
 is the penitent's true token of deep contrition. 
 *' They confess their transgression unto the 
 Lord, and their iniquity they do not hide." 
 How much better would it have been for Judas 
 to admit his guilt, than asking *' Is it I," for- 
 feiting God's favour by seeming to be innocent. 
 Acknowledging our guilt, and condemning our 
 own deeds, are precious gifts of grace. Calling 
 heaven and earth to witness against our sins, 
 expressing our unworthiness to claim God as 
 our Father, or call ourselves as His children, 
 smiting upon our breast, and suing for mercy, 
 have once opened the Father's ai'ms, and will 
 again open the doors of paradise. " If we con- 
 fess our sins, He is faithful and just to forgive 
 us our sins, and to cleanse from all unrighteous- 
 ness." Again, we find that he prayed, ^' Lord, 
 remember me when thou comest in thy king- 
 dom." With tears in his eyes, with death in 
 his face, and with eternity before him, he turns 
 
196 SERMON IV. 
 
 to his Redeemer, and with true, yet touching 
 words, he pours out his heart, saying, " Lord, 
 rememher me.''' Here is deep humility. He 
 does not pray, remove my pains, and let my suf- 
 ferinofs cease ; thouorh I have not the honour to 
 die for thee, yet I die with thee ; he asks not for 
 the martyr's crown, nor seeks he for the honour 
 of sitting on the right hand in glory ; he does 
 not assume the burning zeal of St John, saying, 
 " Come, Lord Jesus ; " nor, like the spirits under 
 the altar, cry out, '' How long, how long." 
 Whether it be soon, or w^hether it be yet a long 
 time, all his prayer is, " Eemember me." 
 
 He had also strong faith. It might be said 
 to exceed that of Abraham, Moses, or Isaiah. 
 Abraham had received many, great, and pre- 
 cious promises. Moses had witnessed His pre- 
 sence in the burning bush, and Isaiah had seen 
 the Lord sitting on His throne in glory. Of 
 some it is said, that great was their faith, but 
 great also were the miracles which they had 
 witnessed ; but the thief saw not the Lord on 
 His throne, nor God in the bush, — witnessed not 
 His miracles on earth, nor sat in His presence 
 on the mount. It is said that he knew how 
 He had been sold by Judas, and forsaken by 
 His disciples. He heard their blasphemy, and 
 understood their danger. Yet he believes in 
 Jesus, in the face of every obstacle, and pro- 
 
FREE GRACE, 197 
 
 claims His glory in the depth of His humiliation. 
 Some, who had seen the Lord raising the dead, 
 were afterwards shaken in their faith ; but this 
 man beheld him nailed to the cross, and sinking 
 under the pains of death. He believed in the 
 resurrection of the dead, and prayed for that 
 life in the hour of death. See how grace exceeds 
 nature. His fellow-thief knew of no life but the 
 present, and that life was all he wanted. "If 
 thou be Christ," said he, " save thyself and 
 us." If Thou hast any power, exert it in res- 
 cuing us from the cross, and restore thyself to 
 liberty. On the contrary, the penitent thief 
 believed that " his kingdom was not of this 
 world," and earnestly prayed, that, when Christ 
 should come to reign in His own kingdom, he 
 might be graciously remembered. 
 
 Whilst hanging between heaven and earth, 
 having no rest for his body, yet he trusted entirely 
 in Christ. Daniel was calm in the lions' den, 
 but he knew that God had sent His angels to 
 close their mouths. David was full of confidence 
 in the midst of Saul's army, but he knew that 
 the Lord preserved him. But this man, when 
 all circumstances seemed to conspire against 
 him in the agony of death, when his Lord was 
 expiring by his side, was full of hope, and re- 
 posed a calm, stedfast confidence in his redeem- 
 ing God. Lastly, we perceive in this man that 
 
198 SERMON IV. 
 
 love which is strong as death. Though the 
 Lamb of God was " dumb as a sheep under the 
 shearer's hand," and though all His disciples had 
 feared and fled, yet he rebukes his companion, 
 admits the justice of their punishment, and makes 
 a confession of Christ as the Son of God. Our 
 Lord said to Peter, the greatest of the apostles, 
 " Whither I go, thou cTanst not follow me now;" 
 but to this man He saith, " This day thou shalt 
 be with me in paradise." A testimony of his title 
 to paradise, and a meetness for heaven, he in an 
 instant receives. It pleased the Lord that Paul's 
 conversion should be almost an instantaneous 
 act, suddenly he was struck to the ground, sud- 
 denly he heard a voice from heaven. Yet some 
 days passed between his conversion and his 
 preaching ; but this man was a confessor and 
 martyr at the same time, confessing Christ before 
 men, and preaching to his fellow-eompanion in 
 death, saying, " Dost thou not fear God, seeing 
 thou art in the same condemnation?" Thou 
 needst not fear the law, thou neeclst not fear 
 the Jews, more neither can do. But, oh, dost 
 thou not fear God, He can yet do more. He 
 hath still power to cast thy body and soul into 
 hell. Learn hence, that all who possess that 
 fear which is the beginning of wisdom, wish the 
 same impression to be made on all men's souls. 
 Knowing that there is bread enough in their 
 
FREE GRACE. 199 
 
 Father's house, they urge all to partake thereof, 
 that they should nourish their souls, and pre- 
 serve them to eternal life. Having tasted the 
 sweetness of divine life in their own souls, they 
 long that others also should become partakers 
 of the same blessing. '•' Come," say they with 
 the Psalmist, ''and we will declare what the Lord 
 hath done for our souls." The just receive 
 often more than they ask for. The thief on 
 the cross desired only to be rememherecl, and, 
 behold, immediately paradise is promised him. 
 The thief, who had not been working in the vine- 
 yard, yet at the eleventh hour received his re- 
 ward, what, then, shall they receive who have 
 borne the burden and heat of the day? This 
 man on the day of his new birth was admitted 
 into the region of bliss. Grace and glory flowed 
 in upon him so rapidly, that, like a full tide, they 
 at once brousjht him to the haven where he 
 would be safe. Through God's grace a desire is 
 excited in the soul for heavenly things, and by 
 God's mercy the desire is at once realized. This 
 man no sooner said, " Remember me," than all 
 the riches of paradise were conferred upon him. 
 happy man ! thy Judge not only released thee 
 from thy bondage, delivered thee from thy fears, 
 but bestowed upon thee, from the abundant riches 
 of His grace, the reward of eternal life. This is 
 God's way of dealing with men. Abraham asked 
 
200 SERMON IV. 
 
 only for a son, but God gave a son from whose 
 loins, " as concerning the flesh, Christ came, who 
 is over all, God blessed for ever." Solomon 
 asked for so much wisdom as would enable him 
 to discern between the good and the bad, but 
 God gave him great riches and honours besides. 
 The servant who owed his Lord "ten thousand 
 talents" onlydesired a longer time, saying, "Have 
 patience with me, and I will pay thee all. But 
 his Lord had compassion upon him, and for- 
 gave him the whole debt." Well doth the 
 Church pray in the collect for the twelfth Sun- 
 day after Trinity, " Almighty and everlasting 
 God, who art wont to give more than either we 
 desire or deserve." 
 
SERMON V. 
 
 " And we know that all things work together for good to 
 them that love God, to them who are the called according to 
 His purpose." — Eomans viii. 28. 
 
 As if the Apostle had said, besides the 
 many consolations already imparted unto you, I 
 have this also to add, that all things shall 
 work together for your good. Holy Scripture 
 is fall of sweet consolations, and for every sea- 
 son of need there appears some promise of relief. 
 *' Many are the afflictions of the righteous, but 
 the Lord delivereth him out of them all." He 
 hath a deliverance for every distress. He will, 
 with the temptation, make also a way to escape, 
 ; that they may be able to bear it. God *' in- 
 creaseth our consolations in proportion as the 
 sufferings of Christ abound in us." He is not 
 sparing of them to His people, but gives them 
 '^ good measure ; pressed down, and running 
 over." 
 
 '^ We hiow,'" — the Apostle limits this know- 
 
202 SERMON Y. 
 
 ledge to the people of God alone. It is a 
 privilege to which the ungodly have no claim. 
 '' The natural man receiveth not the things of 
 the Spirit of God, for they are foolishness unto 
 him, neither can he know them, because they 
 are spiritually discerned." The real blessings 
 of the Christian religion are known only to those 
 who possess them. This world's treasures may 
 appear most valuable to them who possess them 
 not, but the hidden treasures of Gospel truth are 
 only known to those who have found them. "The 
 hidden manna and the new name" are things 
 known to none " save to them that receive them." 
 Spiritual joys the worldling cannot understand, 
 and the Christian's privileges he does not ap- 
 preciate. The beast of the field can form no 
 conception of man's rational enjoyments ; if it 
 can have plenty of corn and hay, it cares for 
 nothing more. So the natural man can form 
 no notion of the believer's sweet joys, his 
 heavenly pursuits, and heavenly pleasures. If 
 he can secure Esau's inheritance, the fatness 
 of the land, the increase of his corn and wine, 
 he is contented. Having no eyes to look to- 
 wards heaven, and no heart to seek those things 
 which are above, he grovels in the dust, and is 
 under the serpent's curse. May God remove 
 this veil, open their eyes, and bring them to the 
 knowledge of the truth ! 
 
THE HAPPINESS OF THE GODLY. 203 
 
 " We know,'' &c. — This is the parent of spiritual 
 courage. A real persuasion that all things work 
 together for our good is a most encouraging 
 source. The hope of victory emboldens the 
 soldier ; the prospect of gain encourages the 
 sailor : yet neither knows the end. Blind as 
 to the future, they cannot tell the result ; but 
 believers do not run with such uncertainty. 
 Among all sorts of men which can be named, 
 none have the like promises. When David had 
 been deprived of all his prosperity, " he still 
 encouraged himself in the Lord," and soon all 
 things were restored to him. Learn we from 
 hence, that, when true believers have been de- 
 prived of all their worldly goods, they have still 
 a God to trust. To Him they may pour out 
 their complaints, and from Him they expect de- 
 liverance ; and whilst they can approach Him as 
 their God, they will lack no good thing. Under 
 their greatest losses, and in their greatest dis- 
 tresses, they have a promise, that, in their 
 severest trials, they shall not be forsaken. 
 *' Though they fall, they shall yet arise." In 
 their utmost straits, God is their refuge, and a 
 very present help in trouble. His presence goes 
 with them, and wherever they are there He is 
 also. To such as are Israelites indeed He 
 saith, " I will go with you, and give you rjest." 
 *' Them that are meek shall He guide in judg- 
 
204 SERMON V. 
 
 ment; and such as are gentle, shall He learn 
 His way." He will **lead them forth by the right 
 way, that they may go to a city of habitation." 
 Sometimes they are led by His Word, which is 
 *' a lamp unto their feet, and a light unto their 
 paths." At other times, by His providence ; 
 " our way is hedged in with thorns," lest we 
 wander in the way, and be lost on our journey. 
 Doubts about the w^ay are often more perplexing, 
 and more to be dreaded than dangers on the 
 way. If assaulted by temptations on the way, 
 our hearts should be thankful that we meet them 
 tlierej as it would be death to meet them else- 
 where. He will conceal us from dangers, and 
 protect us from the enemy's darts. " Thou art 
 their hiding place, thou shalt preserve them 
 from trouble." Moses well knew the value of 
 God's presence when he said, " If thou wilt not 
 go with us, carry us not up hence." From this 
 we learn that Moses chose rather to abide in 
 that wilderness with his God, than go to 
 Canaan, however rich and pleasant that country 
 might be, without Ihe presence of his God. 
 " But," saith he, " if thy presence go with us, 
 we will go." Favour us with tliy presence, then 
 we will march whichever and whatever place 
 thou mayest command. If onr journey lies 
 through the land of Moab, or if our course runs 
 along the borders of Amalek, with thy presence 
 
THE HAPPINESS OF THE GODLY. 205 
 
 we are ready to advance. Canaan itself would 
 be more desolate than this dreary desert, if thy 
 presence smiled not on our faces, and shine not 
 on our paths. This presence is the saints' por- 
 tion ; it makes '' all things work together for their 
 good." Every instance of Providence, every ac- 
 cident of life, our crosses, our sorrows, and our 
 troubles, work in our favour. " If God be for 
 us, who can be against us?" Jacob once cried 
 with anguish of heart, " Me have ye bereaved 
 of niy children, Joseph is not, Simeon is not, 
 all these things are against me." Yet old as 
 he was, he lived long enough to see that all 
 these things were for him. The lost having 
 been again found, and the long absent having 
 again been restored, his heart experienced 
 greater joy than if they had never been removed 
 from inside the patriarch's tent. 
 
 *' All things work together for good." Who- 
 ever truly believes this sentence may overcome 
 all his fears, and fear no dangers. Joseph's 
 history furnishes a remarkable instance of its 
 truth. His father sent him to his brethren. 
 They conspired to slay him. He is rescued by 
 Eeuben, and thrown into a pit. He is taken up 
 by Judah, and sold to the Ishmaelites. He is 
 falsely accused by his mistress, and thrown into 
 a prison by his master. Again, he was recom- 
 mended to Phai'aoh, and was made a ruler over 
 
206 SERMON V. 
 
 the land of Egypt. Here many means were 
 used, and many men employed. None of them 
 saw Grod's design, yet, unknown to them, and 
 contrary to their intentions, God made them work 
 together with His counsel, and contribute their 
 share to Joseph's advantage. 
 
 Not one thing, nor few things, but all things, 
 are here said to work together for our good. 
 God sometimes appears as an enemy, that He 
 might prove our eternal friend. *' Before I was 
 afflicted," says the Psalmist, " I went astray, 
 but now have I kept Thy word ;" and here we 
 may exclaim, *' the depth of the riches both 
 of the wisdom and knowledge of God, how un- 
 searchable are His judgments, and His ways 
 past finding out." His glory is seen when He 
 works by means, without means, but most of all 
 when He works in opposition to means. To 
 open the eyes of the blind was a wonderful act, 
 but more wonderful still when clay was used as 
 means — matter more likely to destroy than re- 
 store the sight. Awful darkness of unspeakable 
 dread filled Abraham's soul at the very time 
 when God was about to communicate unto him 
 the greatest light. He struck Paul with blindness 
 when He was about to open the eyes of his soul. 
 " All God's ways are mercy," and ^' all things 
 work together for the good of those who love 
 Him." 
 
THE HAPPINESS OF THE GODLY. 207 
 
 Afflictions also are wonderful means whereby 
 this truth is verified. The cross is the way to 
 the crown. " Through much tribulation we 
 must enter into the kingdom of God." " Thou 
 broughtest us to the net : thou laidest affliction 
 upon our loins : thou hast caused men to ride 
 over our heads : we went through fire and water : 
 and thou hast brought us to a wealthy place." 
 The road to victory lies often along the valley 
 of the shadow of death. The falling into the 
 net leads to liberty, and the boasting of enemies 
 is often a prelude to the deliverance of the saints. 
 If this, say the enemies, is the way to life, they 
 shall remain in it long enough : if by this means 
 they are to raise their heads to glory, our feet 
 shall remain on their necks yet a while. The 
 proud man's ways shall come to the dust, and 
 end in death. The path of the humble leads to 
 honour, and ends in life. The journey to Canaan 
 lay through the Red Sea, and was retarded by 
 many provocations ; on our way home we must 
 pass through many tribulations, and have our 
 faith exercised by many trials, yet " all work 
 together for good to them that love God." 
 
 Afflictions are also profitable to us. The 
 prodigal son had no thoughts of returning to his 
 father before he had been humbled with the husk 
 of the swine. Hagar's pride had not been sub- 
 dued until she was dying of despair in the wil- 
 
208 SERMON V. 
 
 derness. Manasseh's heart had not been turned 
 to the Lord, until he found himself bound with 
 chains in the prison at Babylon. The ground 
 which has not been ploughed and harrowed 
 brings nothing but thorns and thistles. The 
 heart which is not broken and contrite, can 
 never be a pleasing sacrifice unto God. 
 
 The finest gold is purified in the fire — the 
 best houses are built of hewn stones. We can 
 never be vessels of honour in our Father's 
 house unless purified in the furnace of affliction, 
 nor be lively stones in the walls of the New 
 Jerusalem, until our sins are cut ofi" by the hand 
 of God. The ungodly, '' because they have 
 no change, fear not," '* Moab hath been at 
 ease from his youth, and he hath settled on his 
 lees, he hath not been emptied from vessel to 
 vessel, neither hath he gone into captivity, there- 
 fore his taste remaineth in him, and his scent is 
 not changed." God, rather than this savour 
 of death should rest upon us, let thy hand be 
 upon us, to awaken us from our death-sleep, to 
 purify us from our di'oss, and to cleanse us from 
 all our sins. 
 
 It is not said that all things shall, but that 
 all things do, work together. Not only the 
 angels, who are our guardians, and the saints 
 who pray for us, but that our very enemies shall 
 minister to our profit. They have no such 
 
THE HAPPINESS OF THE GODLY. 209 
 
 tlionghts. This is uot their aim. They medi- 
 tate our destruction. It is said of that Assy- 
 rian *' whom the Lord sent to punish an hypo- 
 critical nation, and to purge the wheat from the 
 chaff, howheit he meaneth not so, neither doth 
 his heart think so ; but, saith the Lord, though 
 he hath no such views, yet he is only carrying 
 on my designs." All the seeming accidents of 
 life subserve to the same end, and centre in the 
 same point. All tend to promote the glory of 
 the Father, and the salvation of the children. 
 Every reproach you suffer, every loss you sus- 
 tain, every scorn that makes you blush, and 
 every grief that makes you sad, every pain that 
 tears your heart, and every shame that bows 
 your head — your days of joy and days of sor- 
 row — your plenty and your want — your health 
 and sickness, your life and death — all combine 
 to work together for your good. The text is a 
 harvest of blessedness. The seed is sown. 
 The Lord is at work. The whole creation is 
 employed, — men and angels, friends and foes, 
 are all engaged in promoting its growth, fencing 
 its bounds, and ripening its produce. God, 
 how amazing is thy love ! 
 
 If sinners purpose to extinguish the spark 
 of fire which the Lord hath kindled in the be- 
 liever's heart, their purposes shall never succeed. 
 It is a fire from heaven, and the more the rain 
 
210 SERMON V. 
 
 descends, the more it burns. It may burst into 
 a flame, bat it cannot be quenched. There are 
 stars which shine brightest when the night is 
 darkest. The evil intended against them is 
 overruled for their good. Your malice is as 
 weak to force them as your virtues are to draw 
 them ; yea, your very curses are converted into 
 blessings. Everything works together for good 
 to them that love God. All true believers will 
 at last say with Joseph, *' You thought evil 
 against us, but God meant it unto good." The 
 Philistines, envying David's growing fame, 
 commanded him to return from the war, with 
 the view to disgrace him. But the Lord turned 
 their spite to David's advantage. Had he gone 
 to battle, he would have been guilty of shedding 
 his brethren's blood, and turning his hand 
 against the Lord's anointed. Thus circum- 
 stances concurred to frustrate the intention of 
 his enemies, and make their malice work for 
 his good. The ungodly are often permitted to 
 kill the body. They may wound unto death, 
 but they cannot hurt the soul. God knows 
 that the body is only a corruptible raiment, 
 which must be soon put off, but He will pre- 
 serve the soul. "Fear not them that can kill 
 the body, but fear Him that can destroy both 
 body and soul in hell." "Though the earth be 
 removed, and the mountains be carried into the 
 
THE HAPPINESS OF THE GODLY. 211 
 
 midst of the sea; though the waters thereof roar, 
 and be troubled, and the mountains shake with 
 the swelling thereof, yet there is a river which 
 maketh glad the city of God." 
 
 Now let us inquire who are the persons for 
 whose good God makes everything to work 
 together — " those that love God." They are 
 such as have been " called out of darkness into 
 marvellous light, and translated from the king- 
 dom of Satan into the kingdom of God's dear 
 Son." ''The love of God hath been shed 
 abroad in their hearts." " They are a peculiar 
 people," who shew forth the praises of Him who 
 loved them with an everlasting love, and called 
 them according to His purpose. These are 
 they — the highly-favoured of the Lord — whose 
 good is consulted in every dispensation of His 
 providence, and in every purpose of His grace. 
 
 That all these things proceed from God is a 
 truth everywhere acknowledged. The Psalmist 
 saith, "I became dumb, and opened not my 
 mouth, for it was thy doing." The patriarch 
 Job expresses himself in the same strain, " The 
 Lord gave, and the Lord hath taken away, blessed 
 be the name of the Lord." Believers are not 
 only patient under tribulations and sufferings, 
 but grateful for them, grateful not only for God's 
 mercies, but grateful for His judgments. As the 
 Gospel aUots many trials to the godly, so also it 
 
212 SERMON V. 
 
 administers them many comforts, and strong 
 supports. Their Great High Priest was tempted, 
 that He might he able to succour them that are 
 tempted. BeUevers know not their strength for 
 victory, till they are tried in the day of battle. 
 When they are surrounded with the sins which 
 so easily beset us, they find that greater is He 
 who is in them, than he who is in the world ; as 
 the prophet saith, Greater is He w^ho is with you, 
 than he who is in the world. Indeed, God's 
 presence is always needed, but in the hour of 
 danger it is truly sweet. This is his support 
 under difficulties, and his solace under their 
 crosses. Be faithful unto the end, your suffer- 
 ings need your patience, God's grace will be best 
 seen in the dark days of adversity, and God's 
 support will be most truly felt in the hour of 
 death. God's grace, engrafted in the heart, 
 is a plant which neither the tares of the field 
 nor the thorns of the roadside can break its 
 power or choke its growth. Be strong, then, in 
 the Lord, and in the power of His might. This 
 will enable you to endure the heat of persecution 
 as well as the hardness of unbelief. See that 
 your grace is a plant which can maintain its 
 ground against the smiles of the world, as much 
 as against its frowns. Let not the storms of 
 temptation put out your light, nor the flood of 
 many waters cool the ardour of your zeal. Be 
 
THE HAPPINESS OF THE GODLY. 213 
 
 stedfast in your profession, and be established in 
 the truth. Beware lest Satan touch the white 
 stone in your bosom, or the white robe of Christ's 
 righteousness. Keep your conscience void of 
 offence, and your life free from the world. '' Fol- 
 low the Lord wholly," in spite of all persecutions, 
 and " live godly in Christ Jesus," in spite of all 
 oppositions. Suffer not the sun to fade your 
 flowers, but to ripen your fruits. Let your spark 
 kindle into a flame, and your mustard-seed grow 
 into a tree. Grow in grace, and press toward 
 the mark, for the prize of your high calling, until 
 you come to the "fulness of the stature of Christ." 
 Let the sense of your great weakness make you 
 draw near unto the God of all strength. Let the 
 use of all the means of grace, like so many brooks, 
 swell your current, till your little stream becomes 
 a river, and your river as Jordan in the time of 
 harvest, overflowing its banks. Let your path 
 be as the shining light, that shineth more and 
 more unto the perfect day. Let the blessings 
 which have descended upon you from above, drop 
 in the way as you go, and enrich the track you 
 take, that you may minister grace to the hearers, 
 and bring forth works meet for repentance, that 
 men, seeing your good works, may glorify your 
 Father which is in heaven. For your good, God 
 hath engaged to make all things work together. 
 He hath undertaken your cause, and promised 
 
214 SERMON V. 
 
 His support. Therefore invite your fellow-men 
 to partake of your privileges, and taste of God's 
 goodness. Being thus instruments in God's 
 hands to arouse the careless, to awaken them 
 that sleep, to raise up them that are fallen, you 
 will find yourselves to be working together for 
 your own good, and for the glory of God. 
 
SEEMON VI. 
 
 •' Behold, I stand at the door and knock." — Rev. iii. 20. 
 
 Behold ! This expression stands in Holy Scrip- 
 ture as a star directing our attention to matters 
 of weighty importance and deep significance. 
 It is used on several occasions, and for various 
 purposes. Sometimes to awaken our faith, — 
 *' Behold ! a virgin shall conceive, and bear a 
 son, and shall call his name Immanuel." To 
 arouse our hopes, — " Behold ! I come quickly, 
 and my reward is with me." To excite our 
 love, — '^ Behold ! What manner of love the 
 Father hath bestowed upon us that we should 
 be called the sons of God." To alarm our fear, 
 — " Behold ! He cometh with the cloud, and 
 every eye shall behold Him." To stir up our 
 joy, — " Behold ! I bring you good tidings of 
 great joy." To enliven our gratitude, — *' Be- 
 hold ! Bless ye the Lord, all ye servants of the 
 Lord." To move our compassion, — Behold! Is 
 there any sorrow like unto my sorrow ?" and at 
 
216 SERMON VI. 
 
 other timeSj as in the text, to draw our attention 
 to some momentous truth, — ''Behold! I stand 
 at the door and knock." 
 
 Who can contemplate this scene without 
 feeling a thrill of joy and wonder penetrating 
 his inward soul, seeing God, " who is of purer 
 eyes than to behold iniquity," should seek to 
 enter man's heart, the source of all corruption, 
 and to dwell therein, which would be the source 
 of all blessing and peace. 
 
 Distance seems here annihilated, and happy 
 reconciliation effected. God and man brought 
 under the same roof, and sit at the same table ; 
 God comes down to dwell with man, not armed 
 with thunder, nor clothed with thick darkness, 
 as when He descended on Mount Sinai, when 
 the sight was so terrible that Moses said, '^I 
 exceedingly fear and quake," but "in the form 
 of a servant made in the likeness of men." He 
 '' could break in pieces the gates of brass, and 
 cut the bars of iron asunder." With one 
 breath He could tear up the mountains from 
 their roots, and burst open the portals of hell. 
 Yet He does not come to lay waste our dwell- 
 ings and level us with the ground, but stands at 
 our doors humbly seeking for admission. 
 
 It would have been an amazing condescen- 
 sion to see here one of the " saints made per- 
 fect in glory," one of the prophets of old, or 
 
THE redeemer's VOICE. 217 
 
 one of the angelic host ; but it is the Prince of 
 Peace, the King of Glory, the Lord of Hosts. 
 He stands to manifest His readiness to enter 
 in, and His patience in waiting for admission. 
 
 When we '' consider the heavens which God 
 hath made, the moon and stars which He hath 
 ordained, at whose presence the heavens drop, 
 and whose voice rends the rocks, yet seeing 
 him standing at our doors, we are ready to ex- 
 claim, "What is man that thou are mindful of 
 Him, and the Son of man that thou visitest 
 Him." Here let us consider three things : — 
 I. AVho is said here to stand — God. 
 II. His attitude—" I stand." 
 
 III. His employment — " I knock." 
 
 The glorious Being who stands at the door of 
 our hard hearts is no other than the mighty 
 God, the creator of heaven and earth. He is 
 before all, above all — the great and everlasting 
 God. Neither the sun in the firmament of 
 heaven, nor myriads of angels in glory, can in 
 any degree approach Him who is Light of 
 lights, and very God of very God, yet bone of 
 our bone, and flesh of our flesh. God of His 
 father — man of His mother — the true Melchi- 
 sedec. View Him in His birth. He who in- 
 habiteth eternity, having neither beginning nor 
 end of days, condescends to be born in our 
 
218 SERMON VI. 
 
 world. The Father everlasting, an infant of a 
 few days old — the Word unable to speak. He 
 who upholdeth all things is himself upheld. The 
 invisible Jehovah is seen by poor shepherds. 
 The Lord of all disdains not to be the servant 
 of all. At the creation man was made in the 
 image of God, but now God appears in the form 
 of a man. To see the sun stopping in its 
 course, and its shadow turning back ten degrees, 
 was an extraordinary sight, but it sinks into 
 nothing when compared with the Sun of Right- 
 eousness coming down from heaven to earth — 
 from the Father's bosom to the virgin's womb — 
 from the height of glory to sojourn here below, 
 — and from the mansions of the blessed to taber- 
 nacle amongst men. We may well then say, 
 with one of the ancient fathers, "I shall no 
 longer wonder at the extent of the earth, the 
 increase or decrease of the moon, or the bound- 
 less dimensions of the sky, through which 
 unnumbered worlds revolve, but I will wonder 
 and adore to see God in the flesh, and the 
 Almighty in a cradle. This is an astonishing 
 event — the cause of great rejoicing. Rejoice, ye 
 of the seed of Adam, for the promised seed is 
 come. Rejoice, ye of the seed of Abraham, for 
 ** the day which he did earnestly desire to see " 
 is come. Rejoice, ye who "sit in darkness," 
 for " the Sun of Righteousness is risen." Re- 
 
THE redeemer's VOICE. 219 
 
 joice, ye sinners, and be exceeding glad, for a 
 Saviour is born into the world. Sing praises to 
 God in the highest, for His goodwill towards 
 men. Hear Chrysostom's melodious strain upon 
 this joyful occasion : "0 the height and depth 
 of God's mercy, the bowels of Jesus' love. 
 Thou art the lovely plant of the heavenly 
 paradise. What attractions could draw thee 
 thence? What force could draw thee out of 
 thy Father's bosom — the palace of thy glory ? 
 Nothing but thine infinite love and infinite 
 goodness." 
 
 Consider for what end He came. Not to 
 increase His happiness, but to do us good, and 
 make us happy. His happiness no more de- 
 pends upon His creatures than the sun's bright 
 rays are illumined by the earth's dark vapours. 
 " Our goodness extendeth not unto Him." Be- 
 fore the heavens were made, He was infinitely 
 happy. The Father rejoicing in the Son, and 
 the Son rejoicing in the Father, and both rejoicing 
 in the Holy Ghost. God has no more need of 
 our service to make Him great and glorious, than 
 the sun of the glow-worm to make it bright and 
 genial. Were we all to perish in one day, our 
 death, as regards God, would be only the same 
 as the death of a thousand lepers who depend 
 upon a rich man's alms. God created us that 
 He might communicate His goodness, impart 
 
220 SERMON VI. 
 
 His happiness, bestow His blessing, and increase 
 the human race. 
 
 Behold, tills love is not shewn unto angels, 
 but unto men, who are the enemies of the cross 
 of Christ, whose garments are filthy rags, whose 
 God is their belly, and whose end is destruction ; 
 who hate Him in their thoughts, in their words, 
 and in their actions. Truly we may say that 
 God's ways are not like our ways ; for He still 
 waits to be gracious, and continues to knock. 
 
 II. Consider His attitude, — He stands. This 
 implies His readiness to help, and His willing- 
 ness to assist. Stephen, in • the hour of his 
 martyrdom, " saw the heavens opened, and the 
 Son of Man standing at the right hand of God." 
 Often He is represented as sitting on God's 
 right hand, but when the trials of His Church 
 are stained with the blood of martyrs, the great 
 Captain of our salvation, having His eye fixed on 
 the conflict, and having His sword girded upon 
 His thigh, stands, as if ready to rush into the 
 midst of the battle, and in the very jaws of death, 
 to proclaim an eternal victory. Thus, in the 
 text. He is represented as standing — ready to 
 take possession of our hearts, and confer upon 
 us the privileges of eternal life. In very moving 
 and touching terms He solicits entrance. " 
 that there were such an heart in them that they 
 would fear me, and keep my commandments, 
 
THE redeemer's VOICE. 221 
 
 that it might be well with them, and their chil- 
 dren for ever." To Jerusalem He saith, weep- 
 ing, '' How often would I have gathered thy 
 children together, even as a hen gathereth her 
 chickens under her wings, and ye would not." 
 And in another place He bewails the hardness 
 of our heart, " Ye will not come unto me, that 
 ye might have life." Though we spurn His 
 grace and despise His goodness, yet He still 
 stands at those doors, that have never yet been 
 opened to Him. He hath the power in His 
 hand to burst open every door by force, but He 
 hath the patience in His heart to stand and wait 
 for admission. He could devour us in a flame 
 of His fury, but He would rather soften us with 
 the dew of His Spirit. Many times hath He 
 come. Long has He been standing. "Forty 
 years was He grieved with that generation." 
 Slow is His anger to kindle, long is His patience 
 to endure." But the longest day has an end. 
 The brightest sun will ere long be set. Open 
 your hearts to receive His message. " Kiss the 
 Son lest He be angry," for w^hen His wrath is 
 kindled but a little, ye shall perish from the 
 way." We furnish many excuses. Some have 
 their farms and their oxen, others have their 
 cares, and no " convenient season," The world 
 hath its share. Sin enters in. Care and plea- 
 sure sit on the throne, evil imagination continu- 
 
222 SERMON VI. 
 
 ally there do dwell, but the Saviour of men yet 
 stands without. my soul, answer Him whilst 
 He calls, open whilst He knocks. Open not 
 only the door of our lips to sing His praises, but 
 the door of our hearts to welcome His presence. 
 "My son, give me thine heart." Your alms 
 will have their promised reward. Your good 
 deeds will not lose their crown of glory. Your 
 prayers, like incense, ascend with a sweet 
 savour before the throne of grace, yet without 
 the heart they are but solemn mockeries and 
 sad delusions. As the temple sanctifies the 
 gold, and the altar sanctifies the gift, so our 
 heart sanctifies our prayers, consecrates our 
 alms, and renders our good works acceptable in 
 the sight of God. A broken and contrite heart 
 is the most acceptable sacrifice we can ever ofi'er. 
 God created it, it is His workmanship, surren- 
 der it unto Him, and give Him the glory. 
 
 in. And lastly, we consider our Lord's em- 
 ployment, — He knocks. This He does by the 
 ministry of His word, and this is a very power- 
 ful means. " The weapons of our warfare," 
 saith the Apostle, " are not carnal, but mighty, 
 through God, to the pulling down of strongholds, 
 casting down imaginations, and every thought 
 that exalteth itself against the knowledge of 
 God, and bringing into captivity every thought 
 to the obedience of Christ." When God's word 
 
THE redeemer's VOICE. 223 
 
 *' shall drop as the rain, and His speech distil as 
 the dew, as the small rain upon the tender herb, 
 and as the showers upon the grass," then mighty 
 effects are instantly produced. The strongholds 
 of unbelief totter to the ground ; the hard heart 
 is a broken sacrifice ; the barren land brings 
 forth her increase ; the raging sea of persecution 
 ceases ; the swelling tide of pride ebbs ; and the 
 sea of tumultuous passion is calmed. Peace 
 reigneth in the heart, and a thrill of joy in be- 
 lieving penetrates through every faculty of the 
 soul. So mighty is the Word of God. 
 
 God knocks also by His mercies. This is a 
 subject for angels to dwell upon, and a worthy 
 theme for their eternal praises. Hear how they 
 sing, and let your heart join in the chorus." 
 The Lord is gracious, and full of compassion; 
 slow to anger, and of great kindness ; yea, His 
 mercy is over all His works." It extends to 
 the stars, and *' reaches unto the heavens;" it 
 pervades universal nature, and sweetens every 
 spiritual grace ; it is the penitent's prayer, '' Lord 
 have mercy upon me;" it is the saint's song, 
 " for thy mercy endureth for ever." 
 
 He knocks by afflictions. These are God's 
 messengers. Their solicitations are earnest, 
 close, and pressing. By them we are earnestly 
 invited to come to God, and by them God seeks 
 to come to us. They brought Naaman to the 
 
224 SERMON VI. 
 
 prophet in Israel, and made the lepers come to 
 Christ. Afflictions made the prodigal remem- 
 ber his father's house, and j^revented the apostle 
 to be *' lifted up above measure." By them the 
 wicked often cease from troubling, and believers 
 are drawn nearer to God. Ephraim, unaccus- 
 tomed to the yoke, lifts up his heel against 
 heaven; Israel, smitten and slain, "returned 
 and inquired after God ; David's sweetest songs 
 were composed in David's greatest troubles; " our 
 -ight affliction, which is but for a moment, 
 worketh for us a far more exceeding and eternal 
 weight of glory." 
 
 He knocks by His judgments. The prophet 
 exclaims, " in the way of thy judgments have we 
 waited for thee ; in trouble have we visited thee ; 
 we poured forth a prayer, when thy chastening 
 was upon us." Often He strikes at our neigh- 
 bour's door, warning us, '' except ye repent ye 
 shall likewise perish." The clouds, which are 
 gathering at a distance may soon break over our 
 heads. Happy is the man who learns from the 
 corrections of others, how to correct himself. 
 When God's judgments are upon the earth, may 
 the inhabitants learn righteousness. 
 
 He knocks by the law. This shows sin in its 
 true nature and real features. It was originally 
 given amongst thunder and lightning. It still 
 strikes with irresistible power, and cuts its way 
 
THE BEDEEMER'S VOICE. 225 
 
 with awful force. It reveals God's wrath, and 
 declares God's justice. The apostle saith, '' I 
 was alive without the law once " — that is, I had 
 a good opinion of the state of my soul, and saw 
 myself in no danger ; but when the law, in all its 
 convincing power, reached my soul, " I died," 
 all my hopes vanished, all my high thoughts 
 withered, and all my previous notions died. 
 You are lost, you perish, and in this state you 
 will also die, and remain for ever, as long as you 
 keep Jesus Christ out of your heart, and refuse 
 Him admission when He knocks. 
 
 He also knocks by the Gospel. This sets 
 forth our blessed Saviour as the only means of 
 our salvation — it exhibits the riches of His grace, 
 the fulness of His redemption, and the sweetness 
 of His love. To the weary He offers rest — the 
 heavy-laden He will refresh. The naked He 
 will clothe, the hungry He will feed. Sight He 
 will give to the blind, and upon the poor He 
 will pour tho riches of His grace. If you refuse, 
 you make Him weep ; if you harden your hearts, 
 you grieve His Spirit. The greatest misery He 
 can remove, and the greatest compassion He is 
 ready to shew. 
 
 Some may say, " we can do nothing ; and 
 why should we be required to perform that which 
 is not in our power to do ? " It would be well 
 if this was really believed. This is the great 
 
226 SERMON VI. 
 
 obstacle in the way of happiness. As long as we 
 think that we have some strength of our own, we 
 will not go to God for help. If we have lost the 
 power of obeying, still God hath not lost His 
 authority to domand. A sum of money lent, 
 and afterwards lost, would not invalidate the 
 claim. So we received and lost all in Adam ; 
 and though having lost the power to obey, yet 
 Ood still claims the authority to demand, and 
 nothing is impossible with God. By His word 
 He heals the broken and contrite heart ; and by 
 His Spirit He now quickens souls dead in tres- 
 passes and sins. May this be " the hour in 
 which the dead among you shall hear the voice 
 of the Son of God, and live." May His voice 
 reach you, as it reached Lazarus in the grave, 
 saying, *'Come forth;" and may His Holy 
 Spirit quicken your life and sanctify your souls. 
 Some may plant, and others may water ; but it 
 is God alone who can give the increase. 
 
 In conclusion, consider for what purpose, and 
 to whom, jovL are to open your hearts. It is to 
 Him who gave your lives, and shed His blood to 
 •save your souls. As the prophet prayed for his 
 servant, that the Lord God would open his eyes, 
 so it is my earnest petition that God should 
 open your hearts. Receive Christ, and reserve 
 no room for self and sin. If you open to Him, 
 you shall have God and His fulness. You shall 
 
THE redeemer's VOICE. 227 
 
 have on earth the riches of His grace, and in 
 heaven an eternal weight of glory. He will 
 be with you here. He will support you in death ; 
 and, oh! on that awful day, when heaven and 
 earth shall pass away, and the whole system of 
 the universe be dashed to thousand atoms, then, 
 yea, then He will own you. Open to Him now, 
 and this blessedness you will realize hereafter, 
 through Jesus Christ our Lord. Amen. 
 
SERMON VII. 
 
 " Yet Michael the archangel, when contending with the 
 devil, (he disputed about the body of Moses), durst not bring 
 against him a railing accusation, but said, The Lord rebuke 
 thee." — JuDE 9. 
 
 The apostle, after uttering his complaints 
 against those filthy dreamers who despised 
 dominion, and spake evil of dignities — great 
 men whom God had raised in His Church — pro- 
 ceeds to compare their conduct towards men 
 with the conduct of the archangel towards the 
 devil. If Michael, who w^as by nature so excel- 
 lent, and by office so exalted, when he was dis- 
 puting with the devil, an evil and impious spirit, 
 treats him wdth such leniency, how dare they, 
 who are such mean, wretched creatures, treat 
 with insolence and contempt persons placed in 
 eminent stations, and invested with sovereign 
 power ? If the archangel, when engaged in a 
 good cause, refrained from bringing any charges 
 against the very devil himself, how dare they 
 vent their rage, and curse men far superior and 
 
GREATER THE HUMBLE THAN THE HIGH. 229 
 
 better than themselves ? The sum of the whole 
 is this, if an angel of such worth and dignity re- 
 frained from bringing any railing accusation 
 against the worst of beings, how dare bad men 
 presume to revile those whom God hath put in 
 authority either in Church or State. Having 
 thus shewn the apostles' mode of arguing, I pro- 
 ceed to consider the words more particularly, 
 and to draw therefrom such words of instruction, 
 as may, under the guidance of Divine grace, not 
 only inform your understandings, but improve 
 your hearts. The word " Michael," means, 
 who is like unto God ? The learned differ in 
 their opinions touching this exalted being. 
 Some suppose him to be the second person in 
 the ever-blessed Trinity. Others maintain that 
 he is a created being of the highest order, whose 
 station is near the throne of God, ready to re- 
 ceive and excute His maker's supreme com- 
 mands. This supposition is strongly confirmed 
 by a passage in the prophecy of Daniel, where 
 he is styled " one of the chief princes." As 
 Beelzebub is called the chief of the devils, so 
 Michael is supposed to be the chief of the angels. 
 The word " devil " signifies an accuser or slan- 
 derer. His first act after his fall was falsehood, 
 and even denying that death would be the fruit 
 of disobedience, and stating that God was afraid 
 that our first parents should taste of the tree, 
 
230 SERMON VII. 
 
 lest they should become like unto Him, " for 
 He doth know that in the day ye eat thereof, 
 then your eyes shall be opened, and ye shall be 
 as gods, knowing good and evil." 
 
 This work he still persists to do. Sometimes 
 he slanders God's justice, insinuating that He 
 will never inflict the punishment denounced 
 against sin in His holy law. At other times he 
 represents God as utterly devoid of mercy, and 
 with cunning malignity, softened and concealed 
 under the cloak of sympathy, suggests, even to 
 the penitent, that their sins are greater than can 
 be forgiven. He employs every stratagem which 
 falsehood, envy, and malice can effect, and uses 
 every art which wickedness, treachery, and 
 jealousy can devise, for cutting off those whom 
 God only intended to humble, and frustrate 
 God's design in their salvation. He is also 
 called in the Book of Kevelation, the accuser of 
 the brethren, who accuseth them before God 
 day and night. He withstood Joshua the high- 
 priest, standing before the angel. He charged 
 Job with the love of self-interest, and not with 
 the love of God, insinuating that if his wishes 
 were once removed, his love would soon grow 
 cold, and his service would soon cease. He 
 makes every effort to condemn those whom the 
 Lord hath acquitted. But the venom which he 
 throws at them recoils upon himself, and the 
 
GREATER THE HUMBLE THAN THE HIGH. 231 
 
 stratagems he employs for their destruction are 
 overruled for their protection. "With fearful 
 audacity, he dares accuse the brethren before 
 Him who sees through his falsehood, baseness, 
 and injustice, and who will hereafter judge the 
 accuser and pity the accused. He excites jealousy 
 amongst men, and envy between brethren. By 
 him Elijah is accused of troubling Israel, and 
 our Saviour of being an enemy to Caesar. Ke- 
 sist, then, the devil, and trust in the Lord, ^'for 
 He shall bring forth your righteousness as the 
 light, and your judgment as noon day. Christ 
 is beyond his reach ; but those who resemble 
 Him the most, Satan tries to ensnare on their 
 way home, and however much he succeeds, he 
 can never prevent them reachiug their journey's 
 end. 
 
 He is also a deceiver, and often leads man to 
 deceive himself. Every kind of deceit is both 
 hateful and dangerous, but self-deceit should be 
 most dreaded. " Be ye doers of the work, and 
 not hearers only, deceiving your ownselves." 
 The Syrians imagined they were going to Dathan, 
 whilst they were actually marching towards 
 Samaria. There are still thousands imagining 
 themselves going along the narrow path to 
 heaven, whilst they are on the broad road to 
 destruction. They use every means to hide all 
 sins in themselves ; and in others, whom they 
 
232 SERMON VII. 
 
 hate, they delight to mark what is done 
 amiss. 
 
 From the conduct of Michael, as shewn on this 
 occasion, we should learn that the higher we 
 are exalted the more humble we should he. No 
 creature is higher than the archangel, and yet 
 no creature is so low. None so vile as the devil, 
 and yet none so proud. Humility is the orna- 
 ment and the glory of the angels, but pride is the 
 disgrace and deformity of devils, and if heaven 
 would not retain a proud angel, it will never re- 
 ceive a proud soul. The more numerous are the 
 gifts you receive, the greater should be the depth 
 of your humility, for all you have you received 
 from God ; pride not yourselves upon the gifts, 
 but give glory to the Giver — of this He is 
 jealous, and declares that His glory He wdll not 
 give to others, nor His praise to graven images. 
 "Watch and pray," lest your pride be your 
 destruction, and your glory end in shame. 
 
 From the archangel's contending with the 
 devil about the body of Moses, we may learn 
 that there is a contest between good and bad 
 spirits concerning both temporal and spiritual 
 matters. Good angels contend about the safety 
 of the saints in this world, and, like a troop of 
 armed soldiers, " encamp round about them to 
 deliver them." They keep them in their ways, 
 and " bear them in their hands, lest at any time 
 
GREATER THE HUMBLE THAN THE HIGH. 233 
 
 they dash their foot against a stone." They 
 encamped around Elisha when he was sur- 
 rounded by his enemies. And when " the Lord 
 opened the eyes of the young man," he beheld 
 " the mountain full of horses and chariots, round 
 about Elisha." When Daniel had been cast 
 into the lions' den, an angel closed the lions' 
 mouths. When Jezebel sought Elijah's life, 
 angels supplied his wants and cheered his soli- 
 tude. But, on the other hand, Satan, with a 
 host of evil spirits, goes about '' seeking to de- 
 vour " God's people, and hurl them to eternal 
 destruction. His whole aim is to corrupt men's 
 hearts, and to ruin their souls. He is their 
 great enemy. It is his greatest pleasure to 
 undermine their character, and injure their re- 
 putation. He stirred up Jannes and Jambres to 
 withstand Moses. He became a lying spirit in 
 the mouth of Baal's prophets. He sowed tares 
 in that field where good seed had been sown. He 
 hindered Paul on his journeys, and cast saints into 
 prison. In every age, and in everyplace, this con- 
 test between Christ and the devil — between holi- 
 ness and sin — is going on. Angels are engaged in 
 the conflict, and men are interested in the issue. 
 With man it is often an inward struggle, with 
 angels a continual contest ; good angels carolled 
 the Messiah's birth, when evil spirits sought to 
 slay Him in his infancy. The devil tempted 
 
234 SERMON VII. 
 
 Jesus in the wilderness, but angels came and 
 ministered to His wants. They desire to look 
 into the mysteries of the Gospel, and rejoice in 
 the conversion of one sinner. The contest which 
 is fiercely waged between these armies of the 
 sky, exists also between the graces of the one and 
 the crimes of the other, virtue and vice are con- 
 trary to each other, and sin and holiness can 
 never co-exist — sin hates holiness, and holiness 
 cannot endure sin. Sin is as loathsome to grace, 
 as grace is hateful to sin. It is ^' the flesh lusting 
 against the spirit, and the spirit against the flesh, 
 and they are contrary the one to the other." 
 
 Believers may hence learn that as long as they 
 continue holy, they can expect no rest. In the 
 world they shall have tribulation. They must bear 
 with insults, slander, and persecution ; they must 
 not be discouraged at the reproaches of men, nor 
 be dismayed at the attacks of Satan ; — neither is 
 a bad symptom. It was the treatment which 
 angels received, and the very same reception was 
 given unto the Son of God. Let them alone ; 
 their scoft' is no scandal, and Satan's buff'ettings 
 are no signs of God's hatred. "When he salHes 
 forth in his great strength against us, the Arch- 
 angel will enter into the contest, and the great 
 Captain of our salvation will stand up in our de- 
 fence. " If God be for us, who can be against 
 us ? " The heavenly hosts rank on our side, 
 
GREATER THE HUMBLE THAN THE HIGH. 235 
 
 and their service they have always rendered unto 
 the children of God. " Take heed that ye de- 
 spise not one of these little ones, for I say unto 
 you, that in heaven their angels do always be- 
 hold the face of my Father who is in heaven." 
 These may be little in faith, little in their own 
 esteem, and little in the eyes of the world, yet 
 they are great in the sight of the angels of God. 
 They see in them the heirs of salvation, and 
 esteem it all honour to render them any service, 
 for, " are they not all ministering spirits, sent 
 forth to minister for them? " It is not said they 
 were, but they are, even now encamping around 
 God's people, as faithful sentinels, to guard their 
 charge, and continue their watch till all dangers 
 finally cease, and until they safely reach their 
 home. 
 
 Michael disputed about the body of Moses. 
 The only account recorded of Moses' burial is 
 found in Deut. xxxiv. 6, where it is said, '* He 
 buried him in a valley, in the land of Moab ; 
 but no man knoweth of the sepulchre unto this 
 day." From this passage it is evident that the 
 Lord buried him. Whether He commanded the 
 angels to dig his gi-ave, or the earth to open its 
 mouth to receive Ms body, is not known ; yet it 
 is certain that he was buried ; and it is supposed 
 that the devil was desirous to be present, that 
 he might see where the corpse was deposited, in 
 
236 SERMON VII. 
 
 order that the Israelites might be induced to 
 resort to the spot, and make him an object of 
 idolatry ; but Michael withstood him, and 
 frustrated his intentions. Hence we may learn 
 that the devil's sole object is to lead men astray, 
 in the paths of sin. As it is our Lord's design 
 to promote our growth in grace, so is it Satan's 
 aim to ruin our souls, and make us more like 
 unto himself. His object in the case of Job was 
 to lead him to impatience and distrust. He was 
 not so much for depriving him of his wealth, as 
 he was for sifting his grace. '^ Satan," saith 
 Christ to Peter, " hath desired to have you, that 
 he might sift you as wheat ; but I have prayed 
 for thee, that thy faith fail not." He aims at the 
 Christian's deeds more than at his person or 
 possessions. He employs every artifice to check 
 the Christian's growth in grace, and nothing is 
 so sweet to him as the death of souls. As the 
 best of men are the objects of his attacks, so the 
 best thing they have — even their graces and their 
 souls — are the objects of his gain. 
 
 When Michael disputed with the devil about 
 the body of Moses, he durst not bring a railing 
 accusation against him. When by accident or 
 temptation we are thrown in the devil's way, it is 
 yet a great blessing to be kept from sin. Michael 
 contends with the devil, yet he is still holy. 
 Our Saviour was tempted by him in the wilder- 
 
GREATER THE HUMBLE THAN THE HIGH. 237 
 
 ness, but He remained still undefiled. The 
 strength of God's grace is made more mani- 
 fest when yon remain untainted amongst cor- 
 ruption, than when you shun the society of the 
 wicked. It is a great blessing if you can mix 
 with the world, and yet not being of the world. 
 To do this ejffectually, first examine your own 
 faults, and inspect your own heart. The nearest 
 enemy is the worst enemy — ^your sins lie in your 
 bosom. Let them also be the most odious in 
 your sight. May also God's love influence your 
 hearts, for as '' love thinketh no evil," so truly 
 it speaketh no evil. Envy and malice invent 
 mischief; but *^ love covers a multitude of sins." 
 Entreat the Lord "to set a watch over your 
 mouth," and resolve, with David, "not to offend 
 with your tongue." " Recompense to no man 
 evil for evil," but "bless, and curse not." Let 
 the door of your lips be so sealed that it cannot 
 be open by any provocation ; and let your neigh- 
 bour's name be regarded as your own. If you 
 permit his name to be slandered in your pre- 
 sence, your reputation will share the same fate, 
 for with "what measure ye mete, it shall be 
 measured to you again." 
 
 " He durst not." From this expression we 
 may learn that the grace of God is not only a 
 restraint from sin, but a strong defence against 
 sin. As long as you fear God, you need not 
 
238 SERMON VII. 
 
 heed man. Sanctify the Lord wholly in your 
 hearts, and He will he your tower of defence in 
 the day of evil. Choose rather to suffer every 
 ridicule for your sanctity, than to he condemned 
 for your sin, *' The fear of the Lord is to hate 
 evil," and this fear constrains us not only to 
 abstain from outward sin, but inwardly to hate 
 sin. It will not only bind our hands, but it will 
 also change our hearts. The fear of man may 
 make us hide our sins, but the fear of God makes 
 us to loathe them. They who tremble at God's 
 word, shall ever smart under God's rod. Godly 
 fear is the spring, whence, through God's grace, 
 issues the Christian's hope. Noah, through 
 fear, built the ark, and rested in the days of 
 trouble. A railing accusation is a sin strictly 
 forbidden in the word of God, and it was severely 
 punished in the time of the prophet Elisha, 
 when ''there came two bears out of the wood 
 and tore forty and two children in Bethel." By 
 railing at others we injure our ownselves. 
 Railing is a deadly poison, which produces fatal 
 mortification, causing division and hatred amongst 
 even brethren — who, before the tale-bearer came 
 in, dwelt together in peace and unity. The 
 railer sins against God, injures his neighbour, 
 and is a sad enemy to himself. Whilst he wounds 
 others, he poisons his own soul ; and in blasting 
 his neighbour's fame, he exposes his own folly. 
 
GREATER THE HUMBLE THAN THE HIGH. 239 
 
 Solomon saith, tliat " he who uttereth slander is 
 a fool," and seems utterly inconsistent with the 
 spirit of true religion, '^ If any among you seems 
 to be religious, and bridleth not his tongue but 
 deceiveth his own heart, that man's religion 
 is vain." ''The poison of asps is under his 
 lips, and with his tongue he cuts as with a 
 sharp razor." 
 
 It is probable that Satan roared, his mouth 
 being full of blasphemies, for it is said, that *' he 
 opened his mouth in blasphemy against God, to 
 blaspheme His name, and His tabernacle, and 
 them who dwelt in heaven." But Michael was 
 of another spirit. He avenged not himself, but 
 left it to Him to whom it belonged. *' Vengeance 
 is mine, and I will repay it, saith the Lord." 
 This should teach us patience and meekness 
 under all provocations. "For even hereunto we 
 are called ; because Christ also suffered for us, 
 leaving us an example, that we may follow His 
 steps, who did no sin, neither was guile found 
 in His mouth ; who, when He was reviled, re- 
 viled not again ; when He suffered, He threaten- 
 ed not, but committed himself to Him who 
 judgeth righteously." Learn hence, meekness, 
 for Jesus does not require of you to learn to 
 create a world, to walk on the sea, to feed thou- 
 sands with a few loaves and fishes, to cleanse the 
 lepers, to give sight to the blind, to hush the 
 
240 SERMON VII. 
 
 wind, to heal diseases, or to cast out devils, but 
 to learn meekness. " Learn of me," saith He, 
 *' for I am meek and lowly in heart." He was 
 " the Lamb of God," so ought we to be — lambs, 
 not lions ; sheep, not wolves. If we " bite and 
 devour one another, we should take heed that we 
 should not consume one another." 
 
 Michael delivered Satan into the hands of 
 God, that He might rebuke him ; and his con- 
 duct conformed with the spirit of the Scripture, 
 which enjoins us not to say, " I will recom- 
 pense evil ; I will do unto him as he hath done 
 unto me ; " but to " wait on the Lord, and He 
 will save us." Pray for thine enemy, and for- 
 give thy brother." Remember our Saviour's 
 prayer on the cross, *' Father, forgive them, for 
 they know not what they do." Return good for 
 evil, and love them that hate you. Weary them 
 with your patience, and follow the example of 
 your God. 
 
 I 
 
SEEM ON VIII. 
 
 "As new born babes, desire the sincere milk of the word, 
 that ye may grow thereby." — 1 Petee ii. 2. 
 
 This Scripture contains an affectionate address 
 to believing Jews, entreating tliem to grow in 
 faith, and give due attention to God's Word, as 
 the means whereby that growth is promoted. 
 The apostle exhorts them to hunger and thirst 
 for that Word of God, which is the food and 
 nourishment of the soul, in the same manner as 
 babes cry for their mother's breast, whose milk 
 feeds and nourishes them. The words allude to 
 two kinds of birth, one earthly and natural, im- 
 plying that birth from our first parents, through 
 whom, original sin, like the poison of an asp, 
 hath defiled the whole human race : the other 
 is heavenly and spiritual, implying that birth 
 which is of God, through whom grace and holi- 
 ness nourish and sanctify our souls. In this 
 last birth, God is our Father to beget us, the 
 
242 SERMON VIII. 
 
 Church is our mother to give us birth. The 
 Word of God is the means ^\'hereby we are be- 
 gotten ; the ministers of the Gospel are they who 
 feed us, and the Gospel itself is that breast which 
 yields nourishment to our souls. We shall 
 here state — ■ 
 
 I. The qualification required of those who 
 wish to grow in grace, *' They must be as new 
 born babes." 
 
 II. The first act of the mind in babes, " They 
 desire." 
 
 III. What are we to desire, '* The milk of the 
 word." 
 
 IV. What kind of milk, " The sincere milk 
 of the word." 
 
 Y. The object in view for desiring this milk 
 of the word, " That we may grow thereby." 
 
 I. We know that babes are innocent, simple, 
 and harmless. This also should be the charac- 
 ter of all who would be instructed in the Word of 
 God, or be enlightened and comforted by the 
 preaching of the Gospel. We must be converted, 
 and become as little children, before we can ever 
 enter into the kingdom of God. They who would 
 have the Lord Jesus to reveal unto them His 
 will, must be cleansed from all iniquity and sin. 
 For as Satan will not dwell in a house where 
 
THE SINCERE MILK OF THE WORD. 243 
 
 true religion reigns, so the Spirit of God will 
 not long dwell in any habitation which is not 
 swept, cleansed, and garnished. As long as we 
 do not desire new hearts, we cannot expect new 
 blessings, our preaching and your hearing will 
 be all in vain, unless the veil of sin be removed, 
 and the light of the Gospel shine in our hearts. 
 If you wish that the Lord would bless your hear- 
 ing, and give success to our preaching, you must 
 cast off the dregs of sin which sour your souls, 
 and the rust of sin which corrupts your heart, 
 lest, instead of a blessing, you receive a curse, and 
 lest the Word of God, which should be a savour 
 of life unto life, should be the savour of death unto 
 death. As the unbelief of the Jews prevented 
 Christ from working many miracles among them, 
 so the bosom sins of your hearts quench His 
 Spirit, and close, as it were, His mouth. The 
 prophet's counsel was "to break up the fallow 
 ground, and not to sow among thorns," that is, 
 among those worldly cares that spring up and 
 choke the plants of instruction and truth. To 
 see the diligence of the husbandman, and per- 
 ceive the carelessness of the Christian, causes a 
 good man to be grieved in his inmost soul. He 
 may see many going up to the house of God 
 with an evil spirit in their hearts, and many 
 coming out with the curse of God upon their 
 heads. Many spend more time to adorn their 
 
244 SERMON YIII. 
 
 bodies, to appear before men, than they employ 
 in prayer to sanctify their souls, and prepare to 
 come before God. Abhor these sinful practices, 
 and long to be, not only as little children, but as 
 little babes, having new hearts, new members, 
 new desires, and a new life ingrafted in your 
 souls. Abstain not only from one sin, but from 
 all appearance of evil, so as to become other men, 
 or new creatures in Christ Jesus. If you be 
 attentive hearers, put away from you your lusts 
 and passions, and come as little children to hear 
 the Word of God. And if you would hear pro- 
 fitably, be simple as little children, free from all 
 prejudices, and separated from all sin. Be re- 
 newed in the spirit of your minds, and, like new 
 born babes, desire the sincere milk of the Word, 
 that ye may grow thereby. 
 
 II. The first act of the mind in babes — to 
 desire. We are not to be like wavering children, 
 ^' tossed to and fro, and carried about with every 
 wind of doctrine," neither are we to be children 
 in knowledge and understanding. ''Brethren," 
 saith the apostle, ''be not children in under- 
 standing, howbeit, in malice be ye children, but 
 in understanding be ye men." Neither, then, in 
 understanding nor knowledge are we to be chil- 
 dren, but as new born babes we are to desire the 
 sincere milk of the Word. " Blessed are they 
 
THE SINCEKE MILK OF THE WORD. 245 
 
 who do hunger and thirst after righteousness, for 
 they shall be filled." God satisfieth the hungry 
 with good things, and the rich He sends empty 
 away. When we are fervent in spirit, and feel 
 an actual desire and thirst after God's Word, 
 we may certainly conclude that we have a new 
 life and a new spirit in us, and that every spark 
 of religion is not utterly gone out, and that we 
 are not wholly dead. It would he the same 
 thing to desire the dead to quit their graves, as 
 to see those dead in trespasses and sin — desiring 
 not the Word of truth — leave their sins and save 
 their souls. Many imagine the Word can give 
 life of itself, and hence seek not the Spirit of 
 God, who creates the new birth and nourishes the 
 new souls. They complain of the length of the 
 service, and are best pleased with the shortest 
 prayer, forgetting the sentiments of those saints 
 who " delighted in the law of the Lord, and in 
 His law meditated day and night," who *' de- 
 parted not from the temple, but served God with 
 fastings and prayers, night and day;" they have 
 no relish for God's Word, and evince no anxiety 
 for the salvation of their own souls. As new born 
 babes cry for the mother's breast as soon as they 
 are born, so should Christians, as soon as they 
 hear of a new and another life, hunger and thirst 
 after the milk of the Word. A child who was 
 not fed could not live for three days, much less 
 
246 SERMON VIII. 
 
 can our faith subsist without being fed and 
 nourished by the bread of life. Our Lord 
 commanded that something should be given 
 to eat to Jairus' daughter, as soon as He had 
 raised her from the dead, intimating that in 
 vain we be revived by God's finger unless we 
 are fed by the Word of His grace. When 
 God quickens us by His Spirit, and we ex- 
 perience His grace implanted in our hearts, 
 we should water it, lest it be scorched up like 
 the seed which fell on the rocky ground, and 
 withered away. We deem it a great miracle 
 that Elijah lived forty days without food, but it 
 is a matter of greater astonishment that souls 
 should exist forty years without tasting of the 
 bread of life. As our Lord was sent for to heal 
 the ruler's daughter when she was at the point 
 of death, so many will not seek the prayers of 
 God's ministers until they are arrested by the 
 hand of death. They wish to die the death of 
 the righteous, though they have lived the lives 
 of the wicked ; they now seek for repentance 
 whose offers they had before despised ; they 
 delay building the ark until they are overtaken 
 with the deluge. Lot tarried in Sodom, until, 
 in a manner, the angels forced him to depart; 
 and in truth, if God does not pluck us as brands 
 out of the burning fire by His grace, and by His 
 Spirit remove the veil of ignorance and darkness 
 
THE SINCERE MILK OF THE WORD. 247 
 
 from our souls, none can be saved. Wherefore, 
 if ye have been planted in the true faith, see 
 that ye are also watered, for the best ' gifts will 
 soon decay if they be not moistened by the dew 
 of heaven. As children, eager for food, are deaf 
 to all excuses until they are satisfied, so, in like 
 manner, it is not enough for you to desire the 
 the Word, but you should be earnest and im- 
 portunate in your prayers, that it should be 
 ingrafted in your hearts that ye may grow there- 
 by. " The word of Christ should dwell in us 
 richly." It is not enough that it should remain 
 for a while, and then to depart, but it must 
 abide daily and continually in our hearts. It 
 should be the food of our souls, morning, noon, 
 and night. Though the ground may be good, 
 yet it still needs the former and the latter rain, 
 before it can ever bring forth much fruit. Some 
 imagine that one shower, one sermon, or one 
 prayer, will abundantly water their souls. Not 
 so, brethren, ye must strive to enter in at the 
 strait gate. As new born babes, ye must desire 
 the sincere milk of the Word, immediately, 
 ■without delay ; incessantly, without weariness ; 
 cheerfully, without murmuring; constantly, with- 
 out ceasing ; and perseveringly, unto the end. 
 
 III. What we are to desire — the milk of the 
 Word — that is, our food and sustenance in 
 
248 SERMON VIII. 
 
 Christ Jesus. For this we are to labour more 
 than for any other food. Thus our Saviour 
 commands. "Labour not," saith He, "for 
 the meat which perisheth : but for that meat 
 which endureth unto everlasting Kfe." And 
 although " the "Word of God endureth for ever," 
 and is the " incorruptible seed " which preserves 
 from famine and death, yet we desire many 
 things before it. There is a carnal desire 
 which wars against the soul — there is a desire 
 of money, which is the root of all evil. There 
 is a desire of retaliation, which springs from the 
 spirit of revenge, and a desire of praise, which 
 springs from pride ; but few have the real 
 desire for the sincere Word of truth. Among 
 the many blessings wherewith the land of 
 Canaan abounded, the chief was, " that it 
 flowed with milk and honey;" but the Word of 
 God abounds with far greater treasures, bears 
 higher titles, and holds out far greater pro- 
 mises. It is a "lamp to guide our feet, and a 
 light unto our path." It is a medicine to heal 
 our wounds, and a bridle to check our pride. 
 It is a milk to nourish, and a wine to cheer. It 
 is a sword to defend us on our journey home, and 
 a key to open to us the gate of heaven. And 
 as Elisha said unto Naaman concerning Jordan, 
 "Wash in it and be clean," so may we say to 
 all respecting the Word of God, " Feed on it. 
 
THE SINCERE MILK OF THE WORD. 249 
 
 and live for ever." It is the golden chain 
 which brings God and man together. It gives 
 hope to the cast down, and imparts strength to 
 the weary. It refreshes the heavy-laden, and 
 gives eternal life to all believers. It speaks 
 peace to the conscience. It gladdens the heart, 
 it consoles the spirit, and gives inexpressible 
 joy in believing. Despise not the "Word of 
 God, for by it you now live, and by it j'ou will 
 be judged in the last day. 
 
 IV. Its nature and quality. It is called the 
 " sincere milk of the word." It is as milk in its 
 natural state — not mixed with any error, nor 
 soured by any prejudice. And as our Saviour ad- 
 monishes us ^'hoiv we hear," so the apostle warns 
 us *^to take heed what we hear." For as there is 
 a doctrine full of purity and truth, so also there 
 is a doctrine full of leaven and malice. There 
 is a communication which ministers grace to 
 the hearers, and there is a communication that 
 corrupts good manners. There is a word that 
 edifies, and there is a word that eats like a 
 canker. There is a teaching of God, and there 
 are doctrines of devils. And as it was once 
 said, " There is death in the pot," so it may 
 be also said, there is death in the food ; and 
 for this reason, we are so often enjoined in 
 Scripture to " beware of false prophets, who 
 
250 SERMON VIII. 
 
 come to us in sheep's clothing, but inwardly 
 not better than ravening wolves;" and not to 
 '* believe every spirit, but that we try the spirits, 
 whether they be of God." Many, like the 
 prodigal son, feed upon the husks of the swine : 
 hear they do, but to no good : driven about by 
 many winds of doctrine, but neither grow in 
 grace nor increase in knowledge. Truth can 
 have no fellowship with error. Take heed lest 
 unscriptural doctrines corrupt your heart, and 
 ruin your souls. To pretend to be worshipping 
 God at church in the morning, and carousing at 
 the public-house in the evening, cannot less 
 than produce a canker in your bosom which 
 must end in your death. 
 
 V. And last place. We will consider the end 
 in view for thus desiring the sincere milk of the 
 Word, — that we may grow thereby. The design, 
 then, is, that we may grow in grace, grow in 
 faith, and grow in righteousness. 
 
 Believers are called '' the trees of righteous- 
 ness," intimating that they grow. They are 
 also called faithful servants, who trade with their 
 Lord's talents, that they may receive their own 
 with usury. We are not always to be children, 
 but we must henceforth '' increase in stature, till 
 we come to the fulness of Christ. We ^ should 
 walk forward in the path of duty, until we come to 
 
THE SINCERE MILK OF THE WORD. 251 
 
 the full fruition of God. We must advance from 
 grace to gi*ace. We must not only go and hear 
 the Word of God, but we must needs profit by 
 our hearing. We should be more zealous, more 
 faithful, and more active for the truth, than we 
 have been in the past. We must be more holy, 
 more fervent, and more diligent in religion in 
 the future. It is to be feared that many who 
 have long ago heard the Word, are yet still of 
 little faith, of little love, of little patience, and of 
 little humility, that they have not yet seen Christ. 
 Nay, several are still as dishonest towards their 
 neighbours, as they are negligent in the service 
 of God, as proud in their hearts, as hypocriti- 
 cal at their church, and as sinful at their home, 
 as they have ever been. The reason is, they 
 hear the Word, but they do not grow thereby. 
 But be assured, brethren, that it would have 
 been better for you not to have heard, than not 
 to profit thereby. If the servant who hid his 
 talent in the ground, was cast into outer dark- 
 ness, of what punishment shall they be counted 
 worthy, who spend their talents upon their own 
 pleasure ? We should take heed what we hear, lest 
 we receive the grace of God in vain. We should 
 not only hear, read, mark, and learn, but in- 
 wardly digest it, that we may grow thereby. If 
 ye are desirous of a blessing on the Word of God, 
 be sure to look up unto the Lord, and direct 
 
252 SERMON VIII. 
 
 your prayer unto Him, to preserve you in the 
 spiritual conflict in which you are about to en- 
 gage. Separate yourselves from sinners whilst 
 you seek for light to walk the narrow road; and 
 when circumstances call you into their society, 
 let your conversation resemble that of the two 
 disciples. You may then hope that Jesus may 
 be in your company. Do not deem it sufficient 
 to be found within the walls of the church, but 
 seek also to see Jesus there, that the word of 
 salvation may effectually come to your heart. 
 Beware, lest, while " ye tread His courts," you 
 bring vain oblations — an incense which is an 
 abomination unto the Lord. Take heed that 
 the sacred flame which hath been kindled in 
 your heart be not put out by your sin, but let 
 your prayer be a real burnt- offering unto the 
 Lord — a service acceptable in His sight, im- 
 prove your talents. Be ye doers of the Word, 
 that may you grow in grace, and may your graces 
 be multiplied through Jesus Christ our Lord. 
 
SUBSCEIBEKS' NAMES. 
 
 H. R. H. P. W., 6 copies. 
 
 The Right Rev. the Lord Bishop of St Asaph, 
 
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 The Right Hon. the Earl of Shaftesbury, 4 copies. 
 The Right Hon. Lord Dynevor, 4 copies. 
 The Right Rev. the Lord Bishop of St David's, 
 
 4 copies. 
 The Right Rev. the Lord Bishop of Bangor, 2 copies. 
 The Right Hon. Lord Boston, 4 copies. * 
 The Right Hon. Lord ELury, 4 copies. 
 The Right Hon. Lord Richard Grosvenor, 4 copies. 
 The Right Hon. the Earl of Powis, 4 copies. 
 The Right Hon. Lord Llanover (late), 2 copies. 
 The Right Plon. the Countess of Lisburne, 2 copies. 
 The Right Hon. Earl Vane, 4 copies. 
 The Hon. Lady Wiiloughby De Broke, 3 copies. 
 
 Adami, John George, Esq., Albion Hotel, Man- 
 chester. 
 Ainger, Rev. Dr, Principal of St Bees College. 
 
254 subscribers' names. 
 
 Andrews, Kev. E., Vicar of Llandyfeilog, Carmar- 
 then. 
 
 Aslibury, James, Esq., 9 Sussex Place, Hyde Park 
 Gardens. 
 
 Barbour, R., Esq., Bolesworth Castle, Tattenhall, 
 
 4 copies. 
 Barnard, Mrs C, Brocklesby Rectory, Ulceby. 
 Barnes, Thomas, Esq., M.P., Quinta, Chirk, 2 
 
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 Bazley, Thomas, Esq., M.P., 5 St James Square, 
 
 2 copies. 
 Bass, Messrs & Co., Burton-on-Trent. 
 Bellingham, William, Esq., Wrexham. 
 Bevan, Mr (Caradawc y Fenni), Abergavenny. 
 Biddulph, Col. R. Myddleton, M.P., Chirk Castle, 
 
 2 copies. 
 Birch, Mr T. E., Chemist, Mold. 
 Blake, T. Jex, Esq., Brighton, 2 copies. 
 Blackie & Sons, Messrs, 44 Paternoster Row, E.C. 
 BlackwallTJ., Esq., Hendre House, Llanrwst. 
 Boulger, Rev. J. Pennant, Llanrwst. 
 Bowker, William, Esq., Mayor, Manchester. 
 Brassey, Thos., Esq., Westminster, S.W., 2 copies. 
 Brereton, Mr (Andreas o Eon), Mold. 
 Bright, John, Esq., M.P., Rochdale. 
 Bromley, N., Esq., High Street, Manchester. 
 Bruce, Right Hon. H. Austin, M.P., 2 copies. 
 Buddicom, W. B., Esq., Pembedw Hall, Mold. 
 Burgess, Mrs, Chesworth, 6 Trafford Road, Old 
 
 Trafford, Manchester. 
 Buxton, C, Esq., Fox-warren, Cobham, 2 copies. 
 
SUBSCRIBEES' NAMES. 255 
 
 Cadman, Mrs, Handsworth Grange, Sheffield, 2 
 
 copies. 
 Carne, Dr Nicliol, St Donat's Castle, Cowbridge, 
 
 2 copies. 
 Castree, Josiah, Esq., College Green, Gloucester. 
 Charles, Rev. D., Abercarn, Newport, Mon. 
 Conway, Wm., Esq., 1 Chapel Walks, Manchester. 
 Clemense, Captain, Parc-Arthur, Mold, 2 copies. 
 Creed, J., Esq., Whiddon House, Newton Abbot, 
 
 2 copies. 
 Creed, W., Esq., Solicitor, Newton Abbot. 
 
 Dalton, Rev. W. H., Lloyd's House, Wolverhamp- 
 ton, 3 copies. 
 
 Darby, C, Esq., Brymbo, Wrexham, 2 copies. 
 
 Dargue, Mr T., 62 Benshaw Street, Liverpool. 
 
 Davies, D., Esq., Llandinam, 4 copies. 
 
 Davies, J. C, Esq., M.D., Holywell. 
 
 Davies, Miss, Penmaen-Dovey, Machynlleth, 2 copies. 
 
 Davies, Rev. W., Yicarage, Llanwonno, Pontypridd. 
 
 Davies, Thomas, Esq., Towy Villa, Llandeilo. 
 
 Davies, Rev. W. Smith, Tonge, Middleton, Man- 
 chester. 
 
 Davies, Rev. W., Penydarren, Merthyr Tydvii. 
 
 Davies, Mr, St David's Church, Liverpool. 
 
 Davies, Henry, Esq., Harley Lodge, Cheltenham. 
 
 Davies, Richard, Esq., Penarth, Conway, 2 copies. 
 
 Davies, Rev. Octavius, Aberystwyth. 
 
 Davies, Mr T. Jones, George Town, Merthyr- Tydvii. 
 
 Davies, Captain Francis, Pershore, 2 copies. 
 
 Davies, James, Esq., Solicitor, Hereford. 
 
256 subscribers' names. 
 
 Davies, Rev. D., Castle Rectory, Welshpool, 2 copies. 
 
 Davies, Rev. W., Llangadeyrne, Carmarthen. 
 
 Davies, Rev. Thomas, M.A., Vicar of Dihewyd and 
 Llanerchaeron, Cardiganshire. 
 
 Davies, Mr, Schoolmaster, Llanddarog-Kidwelly. 
 
 Davies, David, Esq., Castle Green, Cardigan. 
 
 Davies, W., Esq., (Gwilym Teilo), F.G.H.S., Llan- 
 deilo. 
 
 Dyos, Miss Heyward, Garthderwen House, Welsh- 
 pool. 
 
 Dixon, Rev. Alexander, Higham Ferrers, Northants, 
 2 copies. 
 
 Dobie, Miss, Gyleburn, Lockerbie. 
 
 Drummond, Rev. Spencer R., St John's, Brighton. 
 
 Dodd, Robert, Esq., East-Gate, Chester, 2 copies. 
 
 Douglas, J. K., Esq., Bangor. 
 
 Edmunds, Rev. W., Lampeter. 
 Edwards, Rev. H. T., Vicarage, Aberdare. 
 Edwards, Rev. Edward, Eglwysfach, Aberystwyth. 
 Edwards, Rev. D. E., Pentre Broughton, Wrexham. 
 Edwards, Charles, Esq., M.P., Dolserau, Dolgelly, 
 
 2 copies. 
 Edwards, Rev. J., Cefnygwyn, Taliesin, Shrewsbury, 
 
 2 copies. 
 EUertou, William, Esq., Tranmere, Birkenhead. 
 Erskine, The Dowager Lady, Conway House, Torquay, 
 
 2 copies. 
 Evans, Rev. Daniel, L.T.D., Llansantffread-ar-Ogwr, 
 
 Bridgend. 
 Evans, Rev. E., Vicar of Pyle, Bridgend. 
 Evans, Rev. D., Vicarage, Bala. 
 
subscribers' names. 257 
 
 Evans, Captain, Walwan, Holywell. 
 Evans, Rev. W., Incumbent of Ehymney. 
 Evans, Mr, National School, Gwernafield, Mold. 
 Evans & Co., Messrs, Eastgate Buildings, Chester. 
 Evans, Eev. Lewis, B.A., Principal of Ystradmeurig 
 
 School, 4 coi^ies. 
 Evans, Rev. J. (Eigrad) Talyhont, via Shrewsbui-y. 
 Evans, John S. H., Esq., Fron Don, Rhyl. 
 Evans, Rev. Evan T., Tredegar. 
 Evans, Rev. Edward, Dowlais, Merthyr Tydvil. 
 Evans, Rev. J. B., Vicarage, St Hermon, Rhayadar. 
 Everett, Mr R. P., Draper, Mold. 
 Ewing, Charles, Esq., Golden Grove, Chester. 
 
 Faithfull, Mrs, Llanwenarth Rectory, Abergavenny, 
 
 4 copies. 
 Farbridge, R. J., Esq., Greenway, Cheltenham. 
 Farish, James, Esq., 26 Upper Hamilton Terrace, 
 
 N.W., 2 copies. 
 Farmer, George, Esq., Surveyor, Montgomery. 
 Ffoulkes, Mr I., 41 Peter Lane, Liverpool, 2 copies. 
 Ffoulkes, Mr, 3 Alder Street, Liverpool. 
 Francis, W., Esq., Holway House, Holywell. 
 Francis, Mr, Piccadilly, Manchester. 
 Francis, John, Esq., Town Hall, Manchester. 
 Friend, A. 
 
 Frimstone, Mr, Friday Street, Manchester. 
 Frodsham, Frederick, Esq., Solicitor, Livei*pool, 2 
 
 copies. 
 
 Games, Dr, Highfield Street, Liverpool. 
 
 R 
 
258 subscribers' names. 
 
 Gee, Mr, Publisher, Denbigh. 
 
 Geldart, Thomas, Esq., 51 Piccadilly, Manchester. 
 
 Gladstone, Robertson, Esq., Court Hay, Liverpool, 
 
 2 copies. 
 Glynne, Rev. H., R. D., Hawarden Rectory, 2 copies. 
 Gower, Rev. J., Home Missionary, Tondu, Bridgend. 
 Green, Francis, Esq., Solicitor, Carmarthen. 
 Griffith, Rev. A., Vicar of Llanelly, Abergavenny, 
 
 2 copies. 
 Griffith, Mr John, Eastgate Street, Chester. 
 Griffith, Rev. J., M.A., Vicarage, Merthyr Tydvil. 
 Griffith, Miss Conway, Garreglwyd, Holyhead, 2 
 
 copies. 
 Griffith, Thomas Lloyd, Esq., Tunbridge Wells. 
 Griffith, Rev. D., Resolven Vicarage, Neath. 
 Griffith, Rev. John, B.D., Vicar of Llandeilo. 
 Gwyn, Howell, Esq., Dyffryn, Neath, 2 copies. 
 Guest, Edwin, Esq., LL D., F.R.S., Gonville and 
 
 Caius, Cambridge, 2 copies. 
 
 Hall, Thomas, Esq., 6 Commercial Street, London. 
 Hanmer, Sir John, M.P., HanmerHall, Shi'ewsbury, 
 
 4 copies. 
 Harris, Rev. J. J., Amlwch. 
 
 Havard, Rev. L., Roman Catholic Church, Brecon. 
 Haworth, R., Esq., High Street, Manchester. 
 Hengoed, Mr, Llangadeyrne, Kidwelly. 
 Herbert, Colonel Hon. P. E., M.P., Berkley Square, 
 
 2 copies. 
 Herbert, Rev. Edward, Rector of Llandyfrydog, 
 
 Anglesey, 2 copies. 
 
SUBSCEIBERS' NAMES. 259 
 
 Holland, Rev. T. A., Rector of Poynings, Hursts- 
 pierpoint. 
 
 Hopkins, Miss, Kermington, Ulceby. 
 
 Howell, A., Esq., Mayor, Welshpool, 2 copies. 
 
 Howell, Rev. G., Rectory, Llangattock. Crickhowell 
 
 Howell, Rev. D., St John's, Cardiff. 
 
 Howell, David, Esq., Solicitor, Machynlleth. 
 
 Hughes, H. R,, Esq., Kinmel Park, Abergele, 4 copies. 
 
 Hughes, Rev. Dr., St John's Rectory, London, 4 
 copies. 
 
 Hughes, Rev. Joshua, Vicarage, Llandovery. 
 
 Hughes, Rev. Richard, Bodedern, Anglesey. 
 
 Hughes, Rev. J., Myrtle Hill, Llandeilo. 
 
 Hughes, Rev. J., Collierley, Gateshead-on-Tyne. 
 
 Hughes, J., Esq., Middleton, Manchester. 
 
 Hughes, W. Bulkeley, Esq., M.P., Plascoch, Angle- 
 sey, 3 copies. 
 
 Hughes, Rev. Alfred T., Vicarage, Aberavon. 
 
 Hughes, Rev. M., Vicar of Pentraeth, Anglesey. 
 
 Hughes, James, Esq., Manchester. 
 
 Hughes, Rev. W., Caerwys Rectory, Holywell. 
 
 Hughes, R. W., Esq., Bank, Beaumaris. 
 
 Hughes, Miss, Aberdare. 
 
 Hughes, Rev. David, Tredegar. 
 
 Hughes, Mr H., A.C.R.G., Anglesey. 
 
 Hughes, R. Jones, Esq., Plas-yn-llangoed, Beaumaris. 
 
 Hughes, Rev. R., Edge Hill, Liverpool. 
 
 Hughes, Miss, 7 West Bank Road, Liverpool. 
 
 Hughes & Son, Messrs, Wrexham. 
 
 Hughes, Thomas, Esq., Ystrad, Denbigh. 
 
 Hughes, Rev. H. P.,'Shuttleworth, Bury. 
 
260 subscribers' names. 
 
 Humplireys, Thos., Esq., High Street, Manchester. 
 Hunt, John, Esq., Abercarn, Newport, Mon. 
 
 Ingman, A. B., Esq., High Street, Manchester. 
 
 James, Eev. Dr., Panteg Eectory, Pontypool. 
 
 James, Kev. Jas., Llanbadarn Trefeglwys, Cardigan. 
 
 James, Kev. T., F.S.A.,F.G.H.S. (Llallawg), Nether- 
 thong, Huddersfield. 
 
 James, Kev. D. Lloyd, Pontrobert Vicarage, Welsh- 
 pool. 
 
 James, Rev. E., Rhys, Prestatyn, Rhyl. 
 
 James, Mr, Irewell House, Eccles. 
 
 James, Miss, Stoke Ferry, Brandon. 
 
 James, Rev. T., Marsh Gibbon, Bicester. 
 
 Jarret, Griffith, Esq., Glasfryn, Harrow-on-the-Hill, 
 N.W. 
 
 Jenner, Mrs, Brjmgarn, Bridgend, 2 copies. 
 
 Jenkins, Rev. R., B.A., Trefdraeth, Bangor. 
 
 Jenkins, Rev. John, Abbey Square, Chester. 
 
 Jenkins, John, Esq., Mayor, Ruthin. 
 
 Jenkins, Rev. W., Michaelstone-y-Vedw, Cardiff. 
 
 Jenkins, Peter R., Esq., Llangeitho, Lampeter. 
 
 Jenkins, Rev. J. D., St Fagan's, Aberdare. 
 
 Jones, Venerable Archdeacon, Liverpool. 
 
 Jones, Venerable Archdeacon Wynne, Anglesey. 
 
 Jones, Venerable Archdeacon W. Basil Tickel, York. 
 
 Jones, Rev. J., (Idrysin), Llandysilio, New Quay. 
 
 Jones, Rev. J. M., Incumbent of Rhos, Ruabon. 
 
 Jones, Rev. J., Rectory, Kilypebyll, Swansea. 
 
 Jones, Rev. T., Rector of Llanengan, Pwllheli. 
 
SUBSCRIBEBS' NAMES. 261 
 
 Jones, Eev. T., Pentraeth, Anglesey. 
 
 Jones, Rev. Evan, Bodedern, Anglesey. 
 
 Jones, Rev. Charles, B.D., Chaplain to Lunatic 
 
 Asylum, Bridgend. 
 Jones, Rev. Lewis, Almondbury, Huddersfield. 
 Jones, Rev. J, D. Colwyn, Conway. 
 Jones, Mr William, Glantraeth, Anglesey. 
 Jones, Hugh, Esq., Bodfeirig, Anglesey. 
 Jones, Richard, Esq. (Derfel), Spring Gardens, 
 
 Manchester. 
 Jones, Rev. Ed., P.C, Bistre, Mold. 
 Jones, Rev. D., Brvnffordd, Holywell. 
 Jones, Rev. D., Curate of Upper Bangor. 
 Jones, Mr Morgan, Manchester. 
 Jones, Rev. D., Ynysmudw, Swansea. 
 Jones, W., Esq., Pendre House, Mold. 
 Jones, Thomas, Esq., Manchester. 
 Jones, Rev. J., Curate, Brecon. 
 Jones, John, Esq., Westminster Buildings, Chester. 
 Jones, Rev. H. H., M.A., Llanidan, Anglesey. 
 Jones, Rev. R. Harris, Vicarage, Llanidloes. 
 Jones, Rev. Goodman, Rectory, Llangristiolus, 
 
 Anglesey. 
 Jones, Robert, Esq., Bridge Street, Chester. 
 Jones, Mr Evan, Eastgate, Chester. 
 Jones, Mr J., National School, Gravesend. 
 Jones, Maurice, Esq., 7 St James Sq., Manchester. 
 Jones, John, Esq., 78 Richmond St., Manchester. 
 Jones, Robert, Esq., Clapham Common, London, 
 
 2 copies. 
 Jones, Sir Willouglibv, Cranmer Hall^ Fakenham. 
 
262 SUBSCRIBElis' NAMES. 
 
 Jones, Edward, Esq., Camden Street, Birmingham. 
 
 Jones, Bev. J., Vicarage, Llanarmon-yn-yale, Mold. 
 
 Jones, Eev. R., Llanarmon-yn-yale, Mold. 
 
 Jones, Hugh, Esq., Solicitor, Carnarvon. 
 
 Jones, J. Williams, Esq., Mold, 2 copies. 
 
 Jones, Messrs & Sons, Publishers, Aberdare. 
 
 Jones, Mr J., Nanty Plas, Llanbadrig. 
 
 Jones, Ellis, Esq., 6 Park View, Manchester. 
 
 Jones, W. 0., Esq., Bowden, Manchester. 
 
 Jones, Miss, Ty'nllwyn, Corwen. 
 
 Jones, Rev. L. Price, Aberyscir, Brecon. 
 
 Jones, Rev. J. D., Blaengwenin, Llannon, Aberayron. 
 
 Jones, Rev. Thomas, Llandysul, Carmarthen. 
 
 Jones, Rev. John, Ystradmeurig, Tregaron. 
 
 Jones, Rev. John, Brynmawr, Newport, Mon. 
 
 Jones, Rev. J., Curate, Aberystwyth. 
 
 Jones, Rev. W. Jones, High Street, Tredegar. 
 
 Jones, Rev. John, Vicar of Abergwesin, Builth. 
 
 Jones, Rev. J. Powell, Vicarage, Llantrissant, 
 
 Pontypridd. 
 Jones, Rev. J., Vicar of Llanfihangel-gene'r glyn, 
 
 Aberystwyth. 
 Jones, Thomas, Esq., President of the Cheetham 
 
 Library, Manchester, 2 copies. 
 Jones, William, Esq., Llwynygroes, Lampeter. 
 Jones, Rev. Joseph, Garmoyle Street, Belfast. 
 Jones, Thomas, Esq., Park Lane, Denbigh. 
 Jones, Rev. J. R., Kilsby, Glen vie w-Llanwrtyd, 
 
 Builth. 
 Jones, Edward, Esq., Pendre House, Holywell. 
 Joseph, Joseph, Esq., Bank, Brecon, 2 copies. 
 
subscribers' names. 263 
 
 Kay, Mrs, Crumpton C«astle, Clieetliain Hill, Man- 
 chester. 
 Kelly, T. T., Esq., Solicitor, Mold. 
 
 Lang, Kev. Ernest A., Rector of St Mary's, Man- 
 chester. 
 
 Laugharne, Rev. T., Llanbeulan, Anglesey. 
 
 Law, Mrs, Oxton, Birkenhead. 
 
 Lewis, Grriffith, Esq.,Alltacham, Pontardawe, Swansea. 
 
 Lewis, Rev. J., Llansadwrn, Anglesey. 
 
 Lewis, Rev. J. Haddon, Hunt. 
 
 Lewis, David, Esq., Picadilly, Manchester. 
 
 Lewis, Rev. L. Woodward, Vicar of Leysdown, Kent. 
 
 Lewis, John, Esq., Glynisa, Llangeitho, Lampeter. 
 
 Lewis, William, Esq., Snell St., Everton, Liverpool. 
 
 Lewis, Rev. E., Vicarage, Dolgeiley. 
 
 Lewis, L., Esq., Nelson Emporium, Carnarvon. 
 
 Longcroft, C. R., Esq., Llanina, Aberayron, 2 copies. 
 
 Lloyd, Charles Spencer, Esq., Leaton Knolls, 
 Shrewsbury, 3 copies. 
 
 Lloyd, Sir T. D., M.P., Bronwydd, Cardigan, 4 
 copies. 
 
 Lloyd, T. W., Esq., 112 Market Street, Manchester. 
 
 Lloyd, Rev. M., Llanylltyd, Dolgeiley. 
 
 Lloyd, John, Esq., Bryngwran, Brynygors. 
 
 Lloyd, Bennett, Esq., 157 Snell Street, Everton, 
 Liverpool. 
 
 Lloyd, Rev. Yarburgh Gamaliel, Sewerby House, 
 Bridlington, 2 copies. 
 
 Lloyd, J., Esq., The Brow, Ruabon, 2 copies. 
 
 Lloyd, Rev. D., Trefonen Rectory, Oswestry. 
 
264 subscribers' names. 
 
 Lloyd, Mr John, Glascow House, Mold. 
 Lloyd, Kev. T. K., Strata Florida, Tregaron. 
 Luxmore, Miss, Bryn-Asaph, St Asaph, 2 copies. 
 
 M'Alister, Mr, 14 Great George Street, Liverpool. 
 
 Mackenzie, W., Esq., Glasgow, 3 copies. 
 
 M'Neile, Eev. Dr, Toxteth Park, Liverpool. 
 
 Manley, Miss E., Hatchford Parsonage, Cobham. 
 
 Meredith, Rev. T., Newborough, Anglesey. 
 
 Meredith, Joseph, Esq., Hagley Road, Birmingham. 
 
 Michaelis, W., Esq., 10 Fountain St., Manchester. 
 
 Middleton, Rev. J. E., St Bees College. 
 
 Minshull, Mrs, Abergwynant, Beddgelert, 4 copies. 
 
 Morgan, Rev. D., Rector of Llanbadarnfawr, Rad- 
 nor, 6 copies. 
 
 Morgan, G. Osborne, Esq., Lincoln's Inn, 2 copies. 
 
 Morgan, Rev. J., Glanogwen, Bangor. 
 
 Morgan, Rev. J. W., Beaufort, Newport, Mon. 
 
 Morgan, Rev. M. Price (Melancton) Vicarage, Llan- 
 samlet, Swansea. 
 
 Morgan, Rev. E., Syston, Leicester. 
 
 Morgan, Rev. H., Rhyl. 
 
 Morgan, J. W., Esq., Bolgoed, Brecon, 2 copies. 
 
 Morgan, Thomas, Esq., Manchester. 
 
 Morgan, Mr James, National School, Llanwi'in, 
 Machynlleth. 
 
 Morice, Rev. Thomas R. (Fellow of Jesus College, 
 Oxford), Aberystwyth. 
 
 Morris, Rev. J., Llanallgo, Moelfra, Anglesey. 
 
 Morris, J. G., Esq., The Abbey, Grassandale, Liver- 
 pool, 2 copies. 
 
subscribers' names. 265 
 
 Nathan, Rev. J. F., Brynmawr, Newport, Mon. 
 Nicliol, John, Esq., MerthyrMawr, Bridgend, 2 copies. 
 Nixon, T. Jones, Esq., Birkenhead. 
 
 Oldi&eld, Benjamin, Esq., White Bear Inn, Man- 
 chester. 
 
 Openshaw, J., Esq., High Street, Manchester, 
 
 Overton, Wm,, Esq., ex-Mayor, Wrexham, 2. copies. 
 
 Owen, Richard, Esq., 22 Bridge Street, Carnarvon, 
 2 copies. 
 
 Owen, T., Esq., Trefeilir, Anglesey. 
 
 Owen, Rev. Dr, Rectory, Trefdraeth, Anglesey. 
 
 Owen, Rev. H. D., Llangadwaldr, Anglesey. 
 
 Owen, Rev. D., Eglwysfach, Conway. 
 
 Owen, Rev. J., Christ Church, St Albans. 
 
 Owen, T. L., Esq., Regent House, Carnarvon. 
 
 Owen, Rev. H., Llanerchmedd. 
 
 Owen, Rev. J., Erryrys, Mold. 
 
 Owen, Mr Robert, Slate Merchant, Llandudno. 
 
 Owen, Mr Edward, Bryngoleu, Llanfairmathafarn- 
 athaf, Anglesey. 
 
 Owen, Owen, Esq., Solicitor, Pwllheli. 
 
 Owen Edward, Esq., Upper Northgate St., Chester. 
 
 Owen, Rev. Owen, Tredegar, Newport, Mon. 
 
 Owen, R. Baugh, Esq., Turf Square, Carnarvon. 
 
 Owen, Mr George, Tea Merchant, Carnarvon. 
 
 Palmer, Sir Roundel, 6 Portland Place, London, W., 
 
 2 copies. 
 Parry, Rev. D. (Dewi Mochryn), Tredegar. 
 Parry, T. T., Esq., Bod-difyr, Bangor. 
 
266 subscribers' names. 
 
 Parry, Cain, Esq., Mold, 2 copies. 
 
 Parry, Jolin, Esq., Mercer, Bangor. 
 
 Parry, Kev. Henry, Llanllecliyd, Bangor. 
 
 Peel, Edmund, Esq., Brynypys, Rhuabon, 4 copies. 
 
 Philips, Captain, Rhual, Mold, 4 copies. 
 
 Philips, Sir Thomas, Temple, London, 2 copies. 
 
 Philips, Piev. E., Aberauell, near Builth. 
 
 Philips, Eev. E. Owen, M.A., Vicarage, Aberystwyth. 
 
 Philips, Rev. John, Fron, Bangor, 2 copies. 
 
 Pierce, Hugh, Esq., 47 Sefton Square, Liverpool, 
 2 copies. 
 
 Pierce & Thompson, Messrs, 57 Caryl St., Liverpool. 
 
 Pickmore, John Richard, Vyrniew Mount, Llanfair, 
 Welshpool. 
 
 Poole, Rev. J. W., Rector of Aberfraw, Anglesey. 
 
 Powell, Mr Thomas, 13 Dean Street, Aberdare. 
 
 Powell, Evan, Esq., St Mary's Yilla, Newtown, 
 Montgomery. 
 
 Preswell, Miss M. Jardine, Totness. 
 
 Price, Owen, Esq., Cafna, Llanfechell. 
 
 Price, Mrs, Rhiwlas, Bala. 
 
 Price, WilHam, Esq., Solicitor, Glan-nant-y-Uan 
 Llanffoist, Abergavenny. 
 
 Price, Rev. H. F., College, Cheltenham. 
 
 Price, Rev. Dr, Box Cottage, Aberdare, 2 copies. 
 
 Prichard, Rev. Rees, Vicarage, Llandyfodwg, 
 Bridgend. 
 
 Pring, William, Esq., Mold. 
 
 Pring & Price, Messrs, Mold. 
 
 Pryce, Rev. James, St Thomas, Groeston, Car- 
 narvon, 
 
subscribers' names. 267 
 
 Proctor & Ryland, Messrs, Saltney, Chester, 2 
 
 copies. 
 Pugh, Mr D. a., Registry Office, St Asaph. 
 Pughe, Rev. E., Rectory, LbT^ilrisant, Holyhead. 
 Pughe, J., Esq., F.R.C.S.J.P.,Brynawel,Aberdovey. 
 
 Randies, J., Esq., 10 Meal Street, Manchester. 
 
 Reece, W. H., Esq., Oakfield Cottage, Edgebaston, 
 Birmingham. 
 
 Rees, Mr Edward, Medical Hall, Machynlleth. 
 
 Rees, Rev. Thomas, Vicarage, Llanishen, Cardiff. 
 
 Rees, R. 0., Esq., Chemist, &c., Dolgelly, 2 copies. 
 
 Rees, Rev. W., D.D., 80 Elizabeth St., Liverpool. 
 
 Remison, R. C, Esq., Alma Place, Headingly, 
 Leeds. 
 
 Reynolds, Dr, Friars, St Michael's Hamlet, Liver- 
 pool, 2 copies. 
 
 Richards, C, Esq., Bank Buildings, Llangollen. 
 
 Richards, Rev. H., St Fagans, Aberdare. 
 
 Richards, Rev. R., Horwich, Bolton, Lancashire, 
 3 copies. 
 
 Richards, Mr D., Penydarren, Myrthyr-TydviL 
 
 Richards, Mr Morgan, High Bailiff, County Court, 
 Bangor. 
 
 Roberts, R., Esq., Royal Bank Buildings, Liverpool, 
 2 copies. 
 
 Roberts, Dr, Mosley Street, Manchester, 2 copies ^ 
 
 Roberts, T. F., Esq., Portland Street, Manchester. 
 
 Roberts, Mr Griffith, Coventry House, Carnarvon* 
 
 Roberts, Rev. D., Coity, Bridgend. 
 
 Roberts, John, Esq., Glandwr, Carnarvon. 
 
268 SUBSCEIBERS' NAMES. 
 
 Roberts, John, Esq., Garston, Liverpool. 
 
 Roberts, David, Esq., 65 Ho-pe Street, Liverpool. 
 
 Roberts, Edward, Esq., Liverpool. 
 
 Roberts, J. E., Esq., 104 Mill Street, Liverpool. 
 
 Roberts, R., Esq., Bodran, London House, High 
 Street, Rhyl. 
 
 Roberts, Mr John, Relieving Officer, Mold. 
 
 Roberts, R., Esq., Registry Office, St Asaph. 
 
 Robert, T., Esq., 15 Mount Street, Alton Hotel, 
 Manchester. 
 
 Roberts, William, Esq., Firgrove, Lydiate, Orms- 
 kirk, 2 copies. 
 
 Roper, G. T. E., Esq., Solicitor, Mold. 
 
 Rowlands, Rev. J., Incumbent of Pwllycibau, Llan- 
 fyllin. 
 
 Rowlands, H., Esq., 10 Meal Street, Manchester. 
 
 Rowlands, Rev. Daniel, Llanidloes. 
 
 Rowbotham, A., Esq., Alexandra Buildings, Liver- 
 pool. 
 
 Sadler, Wm., Esq., 22 Fountain St., Manchester. 
 
 Salisbury, E. R. G., Esq., Glan-Aber, Chester, 2 
 copies. 
 
 Salisbury, T., Esq., Jackson Street, Tonge, Middle- 
 ton, Manchester. 
 
 Salisbury, Rev. E. E., Baylee, B.D., Thundersley 
 Rectory, Raleigh, Essex. 
 
 Salisbury, Hon. and Rev. L. S., Llanwern, Newport, 
 Mon, 2 copies. 
 
 Sandbach,H. R., Esq-.Halodunos, Llanwrst,2 copies. 
 
 Sandwith, Dr B. C, Llanrhaidr Hall. Denbigh. 
 
SUBSCRIliEKS' NAMES. 269 
 
 Schabe, Mrs, Khodes House, Manchester, 2 copies. 
 Salter, Jackson, Esq., Mayor, Oswestry, 2 copies. 
 Shaw, J. G., Esq., The Cross, Chester. 
 Sisson, R. J., Esq., Talardy, St Asaph. 
 Smallpiece, Rev. T., M.A., St Bees College. 
 Smith, Mrs, Stanley House, Eccleshall, 4 copies. 
 Smith, Martin, Esq., Parklane, Denbigh. 
 Smith, Mr James, Trefdraeth, Bangor. 
 
 Thirlwall, Rev. T. J., Rectory, Nantmel, Rhyader. 
 
 Thomas, Rev. W. B., Steynton, Milford Haven. 
 
 Thomas, Rev. D., H. M. Inspector of Schools, Angle- 
 sey. 
 
 Thomas, Rev. W., M.A.,Llwynrhydowen,Llandysul. 
 
 Thomas, Rev. D. W., St Ann's, Bangor. 
 
 Thomas, Rev. CD., Bettws, Llanrwst. 
 
 Thomas,. Rev. D. R., Rectory, Cefn, St Asaph. 
 
 Thomas, Rev. D., Rector of Margam, Bridgend. 
 
 Thomas, Mr Thomas, 8 Dean Street, Aberdare. 
 
 Thomas, Rev. Thomas, Rector of Disserth, Builth. 
 
 Thomas, Rev. Thomas, Pontypool. 
 
 Thomas, John, Esq., Architect and County Sur- 
 veyor, Carnarvon. 
 
 Thomas, Rev. T., Tredegar. 
 
 Thomas, W. R., Esq., (Jesus College, Oxford), 
 Tregaron. 
 
 Thornycroft, Rev. J., Thornycroft, Congleton, 2 
 copies. 
 
 Tomlinson, E., Esq., Eccles, Manchester. 
 
 Tracey, The Hon. C. M., M.P., 2 copies. 
 
 Traherne, Mrs, St Hilary, Cowbridge, 2 copies. 
 
270 subscribers' names. 
 
 Turner, Llewellyn, Esq., Mayor, Carnarvon. 
 Twentyman, Eev. J., Edge Hill, Liverpool. 
 Tynte, Col. Kemeys, M.P., Cefn Mably, 2 copies. 
 
 Walker, W., Esq., Bank, Mold. 
 
 Walmsley, Gilbert G., Esq., 50 Lord St., Liverpool. 
 
 Whalley, J. Hammond, Esq., M.P., Plasmadoe, 3 
 
 copies. 
 White, Eev. Dr, Islington, Liverpool. 
 Williams, Sir Hugh, Bodelwydden, Rhyl, 4 copies. 
 Williams, Eev. J., Hope Yicarage, Mold, 2 copies. 
 Williams, Eev. Thomas, Eectory, St George, St Asaph. 
 Williams, Eev. D., Dilyfe, MachjTilleth. 
 Williams, Eev. T., Brockleshy, Ulceby. 
 Williams, Yen. Archdeacon, Carmarthen. 
 Williams, H. 0., Esq., Trecastell, Beaumaris. 
 Williams, Owen, Esq,, 32 Castle Street, Liverpool. 
 Williams, Eev. Chancellor, Basaleg, Newport, Mon. 
 Williams, Mr Thomas, Brynmeilir, Anglesey. 
 Williams, W. Maysmor, Esq., ex-Mayor, Chester. 
 Williams, Eev. J., Eglwysfach, Conway. 
 Williams, Mr J. Prydderch (Ehydderch o Fon), Ehyl. 
 Williams, Eev. D., Nannerch Vicarage, Mold. 
 Williams, Mr Benjamin, Fron, Mold. 
 Williams, Eev. J. H., Llangadwaldr, Anglesey. 
 Williams, Eev. Canon Wynne, Menaifron, Anglesey. 
 Williams, Mr Phillip, Bridge Street, Aberystwyth, 
 
 2 copies. 
 Williams, Eev. J. (Glanmor), Whitehaven. 
 Williams, Eev. Eobt., Eectory, Llanfaelog, Anglesey. 
 Williams, John, Esq., Penyback, Kidwelly. 
 
subscribers' names. 271 
 
 Williams, Rev. D., Rhydybont, Lampeter. 
 
 Williams, Richard, Esq., Trebar, Bryngwran, An- 
 glesey. 
 
 Williams, Rev. D., Penmaenmawr, Conway. 
 
 Williams, Rev. Thos., G-rammar School, Cowbridge. 
 
 Williams, Joel, Esq., Mold. 
 
 Williams, Llewellyn, Esq., Felinheli, Holyhead. 
 
 Williams, Rev. W., Tyddjm, Pentraeth, 2 copies. 
 
 Williams, Watkin, Esq., Fig Tree Court, Temple, 
 4 copies. 
 
 Williams, Rev. L. E., Pontyberun, Llanelly. 
 
 Williams, W., Esq., Plasgwyn, Pentraeth, 2 copies. 
 
 Williams, J., Esq., Coal Merchant, Gloucester. 
 
 Williams, The Hon. Lady Sarah Hay, Rhianva, Ban- 
 gor, 2 copies. 
 
 Williams, Dr, Mold. 
 
 Williams, Mr Thomas R., Sculptor, 48 Welcombe 
 Street, Hulme. 
 
 Williams, Mr David, 1 George Street, George Town, 
 Merthyr-Tydvil. 
 
 Williams, Robert, Esq., Ty-ucha, Mold, 
 
 Williams, Rev. D., St David's College, Lampeter. 
 
 Wilcox, Rev. H. Menevensis, Aberdare. 
 
 Winstone, Rev. W., Llwyncyntefin, Sunny Bridge, 
 Brecon. 
 
 Wood, Mrs, Hailing Grove, Penkridge, 4 copies. 
 
 Wright, Clifford, Esq., Mount Torrel, Loughborough. 
 
1 1012 01199 
 
 3880 
 
 Date Due 
 
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