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AUTHOR: 
 
 ALEXANDER, REV 
 JAMES WADDELL 
 
 TITLE: 
 
 CHRISTIAN FAITH AND 
 
 PRACTICE 
 
 JrJLjjnL C^ ML • 
 
 EDINBURGH 
 
 DA TE : 
 
 1862 
 
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 Third Tnousand. 
 
 CONSOLATION. 
 
 By the Rev. JAMES W. ALEXANDER, D.D., New Tom. 
 
 Crown 8vo, cloth, price 33. 6d- 
 
 CONTENTS. 
 
 God's Everlasting Mercy a Source of 
 Consolation. 
 
 The Pro\1dence of God a ground of 
 Consolation. 
 
 Tlie Providence of God in its applica- 
 tion to the whole Path of Life. 
 
 4. The Omnipotence of God a Ground of 
 
 Enlarged Christian Expectation. 
 
 5. The Goodness of God a Refuge in the 
 
 Time of Tdwuble. 
 
 6. The Soul stStamM by Hope rising to 
 
 Assurance. 
 
 7. Rest in God. 
 
 8. Christian Joy. 
 
 9. The Uses of Chastisement 
 
 18. All Consolation traced 
 
 3. 
 
 10. The Holy Submission of Chriat's 
 
 Will. 
 
 11. God's Promise never to Forsake. 
 
 12. The Believersustained by the Strength 
 
 of Christ. 
 
 13. The Compassion of Christ to the Weak, 
 
 the Sorrowing, and the Sinful. 
 
 14. Consolation under the Judgments of 
 
 Men. 
 
 15. Consolation derived from a Review of 
 
 Christian Martyrdom. 
 
 16. The Aged Believer consoled by God's 
 
 Promise. 
 
 17. Consolation in regard to Saints De- 
 
 parted. 
 
 up to its Divine SoQiod. 
 
 News of the Churclies. 
 
 " This Is not a treatise on consolation, but a treatise for conaol&tSon ; and the name 
 of its author is a guarantee for its sterling excellence." 
 
 Baptist Magazine. 
 
 '* A choice honeycomb. Sound doctrine is made the basis of solid consolation. Dr. 
 Alexander has always written well, but never better than in the present precioos 
 pages." 
 
 Witness. 
 
 " The author is here in his most congenial work. We commend the volume heartily 
 to our readers." 
 
 The Morning JoumaL 
 
 " In a style that is clear, correct, and enlivened by chaste imagery, he g^ves expres- 
 sion to beautiful, appropriate, and sometimes very profound thought. . . . The 
 reader finds no parade of learning ; but the impression is gradually produced as he 
 proceeds that the author is a scholar, a philosopher, a theologian, and a preacher of 
 no mean rank. " 
 
 Evangelical Witness. 
 
 " The work is the production of a divine who holds no secondary place amongst 
 American theologians, and this treatise on consolation maintains the high reputation 
 of its distinguished author. Indeed, we consider it the best of its class. " 
 
 Dublin Evening Packet 
 
 " He has brought forth a volume— eloquent, often pathetic, always instructive, «nd 
 everywhere worthy of its simple title." 
 
Cmam Sm, Cloth, Price 5»., 
 
 OUR COMPANIONS IN GLORY; 
 
 OR, 
 
 SOCIETY IN HEAVEN CONTEMPLATED. 
 
 BY THE REV. J. M. KILLEN, M.A, 
 
 AUTHOE OF "OUB FRIENDS IN HEAVEN." 
 
 Pabtt I. The Vision of God. 
 
 CONTENTS. 
 
 II. Personal Intercourse with Christ 
 for ever. 
 IIL The Society of the Redeemed in 
 Heaven. 
 
 I Pabt IV. Oar Children who sre In 
 Heaven. 
 V. The Companionship of Angela. 
 VI. The Cherubim. 
 VIL The Ministry of Heaven. 
 
 Extract from Notice of - Our Iiiends in Heaven" in "Ne^ of the Churches- 
 "The work sheds a fresh and peculiar interest on many passages of the Word of 
 God A work dealing with the whole sulyect of Heaven ii the ^e spirit o^holy 
 caution, which honourably characterises the reasonings of our author nerhaDl I 
 desi<UTaiun. Mr. KiUea might do worse than attempt it." ^^ 
 
 CHRISTIAN FAITH AND PRACTICE. 
 
CHEISTIAN 
 
 FAITH AND PRACTICE. 
 
 BT 
 
 JAMES W. ALEXANDER, D.D. 
 
 KEW TOBK. 
 
 SECOND THOUSAND. 
 
 EDINBURGH : ANDREW ELLIOT, 15 PRINCES STREET. 
 LONDON: HAMILTON, ADAMS, & CO. 
 
 1862. 
 
a* 
 
 
 PKEFACE. 
 
 4 
 
 
 
 
 There are, as every one knows, several clever sayings, which 
 set aside the Sermon as a species characteristically dull and 
 unreadable ; and this has tempted not a few, in giving the 
 matter of their preaching to the world, to use some disguise 
 as to the original form. Yet the testimony of booksellers is, 
 that some of the most widely spread publications of the day 
 are collections of Sermons. 
 
 Printing is only preaching in another shape. Provided, 
 then, that people will read, a minister of Christ needs no 
 more apology for putting his instructions into type, than for 
 going into the pulpit. If he is sincere and zealous, his inten- 
 tion will be the same in both. He is only giving vast in- 
 crease to the circle of his influence for good or evil. 
 
 The afi'ectionate and often fondly partial hearers of any 
 preacher are apt to desire the publication of what has been 
 blessed to their spiritual strength and comfort; and such 
 derive a profit from the printed book, which cannot be mea- 
 sured by its intrinsic quality. It is with this view that these 
 pages are more particularly dedicated to the beloved people of 
 my charge. 
 
 After all, the controlling reason for publishing as well as 
 preaching, should be a desire to glorify God in the salvation 
 
 177059 
 
r 
 
 IV 
 
 PREFACE. 
 
 of men, by communicating as widely as possible the truth oi 
 the Gospel. When we have done all, we leave miUions un- 
 reached by our endeavours; and if by any means we can add 
 even one to the number of learners, it is worth the labour. 
 Each messenger has some peculiarity in his way of influence. 
 Every man who thinks long and deeply upon the plan of 
 grace has certain favourite views, which have cost him some- 
 thing, which he cherishes with delight, and in which he 
 strongly desires that others may participate. Even truths as 
 old as Christianity itseK strike him in such a way that he 
 flatters himself he can bring them home with a kindred fresh- 
 ness to his neighbours and brethren. Let me avow that 
 there are doctrinal statements in the foUowing pages, which, 
 though in no sense novel, are such as conduce to the very 
 life of my soul, and such therefore as I am exceedingly de- 
 sirous, in my humble measure, to rescue from niisapprehen- 
 sion and inculcate on my chHdren and friends. No speaker 
 or writer is likely to leave a deep mark upon other minds, or 
 in any degree to mould the thinking of his contemporaries, 
 except by the utterance of principles, which not only are held 
 by him in sincerity of belief, but are dear to his heart and 
 operative on his character, as being inseparable from the cur- 
 rent of his daily and nightly thinking. They may be true, or 
 they may be false ; but of him who holds them they are the 
 weapons of warfare. Hence we are sometimes fain to do 
 homage to the earnestness of a man, whose reasonings do not 
 bring us over. For the doctrines here set forth, I claim only 
 this: whether with or without reason, they are my belief. 
 Years fly apace, natural vigour wanes, and opportunities of 
 personal influence become fewer; but my profound conviction 
 
 PREFACE. V , 
 
 of the verities here proposed waxes stronger and stronger, 
 with a corresponding earnestness to diffuse and impress them. 
 No concealment or compromise has been attempted as to the 
 tenets, which belong to a scheme of belie:^ ancient, intelligibly 
 distinct, even singular, long contested, read and known of all 
 men. Yet if there is aught here which shall disturb any 
 evangeUcal mind, it has crept in without a polemical purpose. 
 The field is immeasurably large, in which we may expatiate, 
 without setting foot upon the minor controversies of the 
 schools; and some who are immovably attached to certain 
 theological distinctions, would be the last to lay them among 
 the foundations, or erect them into terms of communion, or 
 set them forth as tests of grace. It is hoped, meanwhile, 
 that humble experienced beUevers will find here in due pro- 
 minence those central truths concerning Jesus Christ and Him 
 crucified, by which all theology and all sermons must stand 
 or fall. 
 
 None of the articles which make up this book belong to the 
 class of Occasional Discourses; one only, intended for the 
 young, was delivered by request; all are such as came up in 
 the routine of a common ministry. They are intentionally 
 miscellaneous, and several of the number are recent, as having 
 been preached during the late blessed awakening. 
 
 It is my humble and hearty prayer, that God would vouch- 
 safe, by his Holy Spirit, to make them useful. 
 
CONTENTS. 
 
 f 
 
 PAGE 
 
 Our Modern Unbelief, • • 
 
 The Divine Perfections in Harmony, . ' . . • 28 
 
 The Providence of God in Particulars, . . . : 42 
 
 The Incarnation, ....•••• ^^ 
 
 The Character of the Worldling, ^0 
 
 The Scorner, 
 
 Salvation traced to God the Father, .... 108 
 
 Dying for Friends, . ^^'^ 
 
 The Blood of Sprinkling, ^^^ 
 
 The Thirsty Invited, ^*' 
 
 The Inwardness of True Religion, 1^9 
 
 New Disciples Admonished, ^^2 
 
 Love casting out Fear, ^®^ 
 
 The Young Christian, ^^^ 
 
 Daily Service of Christ, ^25 
 
 Mirth, . 238 
 
 Believers are Witnesses, ^51 
 
 The Church a Temple, ^^^ 
 
 Strength in Christ, 
 
 293 
 
 Youth renewed in Age, 
 
OUE MODEEN UNBELIEF. 
 
 " For we are not ignorant of his devices." — 2 Cor. ii. 11. 
 
 If Satan has the guile, the experience and the enmity 
 which we commonly ascribe to him, he may be expected not 
 to confine himself to one mode of attack on Christianity, 
 but to bring up new forces and lay siege to new points in 
 each successive age. And if the defenders of Truth have 
 been as successful as we allege, they must make up their 
 minds to see fresh reserves of argumentation, satire and oblo- 
 quy taking the places of those which have been resisted and 
 overcome. These antecedent probabilities are exactly realised 
 in the actual strategy of our powerful antagonist. Christi- 
 anity has been assaulted in every age since the beginning, but 
 with a continual change in the object of the onset and the 
 weapons and manoeuvres of the foe. The objections of Por- 
 phyry and Celsus seemed formidable in their day, and called 
 out early writers in those Apologies, as they are named, which 
 still exist in the libraries of the learned; but their objections 
 would scarcely disturb the faith of a Christian child in our 
 times ; and they have long been laid asleep. A tremendous 
 force was brought to bear against the Church by the English 
 deists, and their successors, the philosophers of France. From 
 the Hterature, the elegance, the occasional wit, the numbers 
 
2 OUR MODERN UNBELIEF. 
 
 aDd tlie skill of these opponents, an undeniable shock wa.. 
 given to the belief of thousands, as we may see m the period 
 anterior to the French Kevolution. There were not wanting 
 men to predict, that Christianity would speedily yield before 
 such talent and daring a^ those of Voltaire, Rousseau, Hume, 
 Gibbon, Diderot, and D'Holbach. The work wrought by 
 these fascinating scholars, in academies, courts and draw- 
 ing-rooms, was carried on lower down in society by such 
 men as Paine, in clubs and pothouses. AU these attacks of the 
 eighteenth century had a common character. Whether scep- 
 tical, deistical, or atheistical, they all belonged to what has 
 since been known as Rationalism. AU denied the Bible, and 
 many of them treated it with scorn, sarcasm, and blasphemy; 
 all set up human Reason as the sole origin of Truth on the 
 points in question. Materiahsts. and immateriahsts sober 
 Lists and blank atheists, they agreed in this family hkeness. 
 There was no elevation, or enthusiasm, or mysticism. -Lvery 
 thing in rehgion was brought to the test of cold calculation. 
 The pretence of close logic was never more vauntmgly 
 put forth. It was by critical dissection and links of reason- 
 ing almost mathematical, that all these unbelievers undertook 
 to demonstrate the falsity of our alleged revelation. This was 
 the form of infidelity which prevailed in France, Prussia^ 
 Scotland, and in certain circles in America, during the youth 
 of our fathers. It may be seen in its best colours m Volney 
 and in the letters of Jefferson. What a sweep it made in 
 France, even of the Romish clergy, is known to all who have 
 ever contemplated the career of a Talleyrand, a Sieyes, or a 
 Fouch6. Some of the worst of the bloody actors were un- 
 frocked priests. It was against this form of opposition that 
 Divine Providence caUed forth such writers a^ Watson 
 Beattie, Campbell, and Robert Hall. Some of our most 
 valuable treatises on the Evidences of Christianity are the 
 fruits of this warfare. Voltaire predicted that in twenty years 
 
 % 
 
 OUR MODERN UNBELIEF. 3 
 
 Christianity would be extinct, and Mr. Jefferson seemed to 
 smile in anticipation of an age in which superstition shoiild 
 be no more. Once in a while, and generally among the least 
 educated, especially artisans and operatives who come to us 
 from Great Britain, we find a knot of antiquated scoffers, 
 who pore over these exploded books and shed libations 
 upon the carcass of Paine. That grand army is as tho- 
 roughly disbanded as was Napoleon's at Waterloo ; but Chris- 
 tianity still survives, and some of its greatest triumphs have 
 been made since this very epoch. We have beheld, not 
 the enthroning of the goddess of Reason, but the era of the 
 Bible Society, of Missions, of mighty Revivals, and of in- 
 creased Protestant union. If the citadel of Christianity is to 
 fall, it must be by other weapons than those which lie black 
 and rusty around the fortification, like the spiked cannon and 
 stray balls which mark the spot of former engagements. That 
 campaign of the antichristian war has reached its close ; and 
 he who would bring forth against us the armament of an age 
 utterly left behind, only betrays the simplicity of ignorance. 
 But are we, therefore, to conclude that Satan has desisted 
 from his attempts ? By no means. He has only availed him- 
 self of the pause, to levy forces for a new campaign, and assault 
 positions heretofore unattempted And it is a most interest- 
 ing and needful inquiry, in what shape the infidel incursion 
 of our own day is to be expected ; for the whole line of our 
 defences must be conformable to the dispositions of the 
 enemy. It is my desire, therefore, to ask your attention to 
 some characteristics of the infidelity which we have most to 
 fear for ourselves and our children. And here there is danger 
 lest we make the field of observation too wide, and thus con- 
 tent ourselves with a superficial view. We ought therefore 
 to exclude, however important in their place, all those forms 
 of error which claim for themselves a part in the church foun- 
 dation, and which name themselves Christian. It is no 
 
OUR MODERN UNBELIEF. 
 
 heresy however noxious, which we would now e^"'^"^ 
 Sity Nor must we err so grossly as to assert that d 
 nfidels belong to a single class. Their name as legion. It 
 htten admitted thai here and there a «Pec-en -^^^ 
 found of the old-fashioned calculating unbeliever of^l^^ ^''^^^ 
 riacobin, that is, the rationalistic school Among the 
 r^ma^er ;here are also various degrees. No one is ruined 
 all at once In the awful descent each apostate finds be- 
 Sa hie lowest deep a lower deepf and the precise shade 
 of blackness and darkness which we meet in him must de- 
 pend on the stage of this downward progress at which we 
 ZL our obse^ation. Yet the infidelity of the nineteenth 
 Tntury has characteristics as discernible as that of the eigh- 
 StV and if these are occasionally less distinct, it is because 
 rhetnCuef of our day is forming, but not formed; the pro- 
 cess is incomplete; the development is still going on. We 
 have to examine tendencies rather than results; yet as natu- 
 xalists can detect the poison fruit even in its b ossom, and the 
 ^per in its egg ; and as the premonitions of the earthquake 
 ^volcano gi^^ inarticulate warnings before the earth is clen 
 and the lava boiling over, so we have a right to s;*/" Judg- 
 ment on the falsities beginning to prevaU, even though we 
 know but in part whereunto they shall grow. 
 
 1 The beginnings of this contemporaneous infidelity were 
 ,.ith a show of great learning and science. Assumptions of 
 This sort were inieed made by the Encyclopedists and French 
 atheists ; but their attainments were limited and often supcr- 
 ticiaL Several great sciences, in their new forms have b^n 
 horn since their day. AVe have only to read the "Jews 
 Letters" to learn the ignorance of Voltaire as to some of the 
 most ordinary matters of BibUcal science; -f^^ZTt 
 schoolboy would scout the claim of probability for Volney. In 
 OUT times, if one country more than another has the boast of 
 learning, it is Germany ; and there, if anywhere, Infidehty has 
 
 OUR MODERN UNBELIEF. 5 
 
 made its wildest ravages. It was Lessing who led the way 
 in violent warfare against Christ ; Lessing, the poet, the 
 man of taste, the almost universal genius. Goethe and 
 Schiller are claimed by the infidels ; yet the last age has pro- 
 duced no greater masters of the human heart. The philo- 
 .sopliy which takes its name from Germany, and which has 
 penetrated France, and entered largely into the public in- 
 stitutions of America, was born and nurtured and matured 
 in the bosom of noble universities, founded for the uphold- 
 ing of Protestant religion. The new sciences have been 
 invoked to prove the Bible false. Astronomy has been placed 
 on the rack, to testify that Creation at the scriptural date is 
 absurd. Geologists, scarcely at the threshold of their disco- 
 veries, unsettled in their very nomenclature, and unwilling 
 to wait till they can agree among themselves, have so read the 
 strata of the earth as to give the lie to the books of Moses. 
 Ethnography and Ethnology, puffed up in new-born strength, 
 have uttered oracles showing that the negro and the white 
 man cannot have had common progenitors. All have boasted 
 superior letters and philosophy. But above all, the meta- 
 physical reasoners, one after another, have, spider-like, spun 
 a thread out of their bowels, wherewith to entangle and crush 
 the doctrines of the Gospel. With a show of erudition and 
 acumen never surpassed, one of the most prominent infidel 
 theologians of Germany uttered a " Life of Jesus," undertak- 
 ing to show that all the miraculous histories and most of the 
 ordinary narratives in our four Gospels are poetic figments, 
 mythic fables, innocent or heated inventions, like the story of 
 the labours of Hercules, or the nursery legend of Jack Frost ; 
 pleasant personifications and instructive apologues, with scarce 
 a line of real fact at the bottom. Whole libraries have been 
 ransacked to give basis to this absurd structure, the mere 
 statement of which ought to be its confutation. Let it be my 
 apology for alluding to this poisonous book of Dr. Strauss, to 
 
6 
 
 OUR MODERN UNBELIEF. 
 
 say that it is circulated in English in many editions, and that 
 it has, to my knowledge, entered the house of one of our own 
 persuasion, and perverted the soul of one trained under the 
 truth. Our popular hterary men have in some cases drunk 
 this poison. Certain portions of the Unitarian body, unable 
 to keep foothold on the narrow edge between their attenuated 
 Christianity and Deism, have cast themselves into the gulf of 
 Germanism. If you would know what I mean, consider the 
 teachings of Theodore Parker, Emerson, and their confede- 
 rates. This is, as you perceive, no longer the vulgar infide- 
 lity of the last age ; but it is not less destructive. 
 
 2. The Infidelity of our age affects to be religious. This 
 could hardly be said of that which prevailed before. The 
 attempt was, in most, to scout every thing like devotion, en- 
 thusiasm, or inward affection, as superstitious. It was found 
 that this was first impolitic, and then impossible. It was 
 found that man as a religious being must have some outlet for 
 the spiritual sentiments, and would make religions for 
 himself, such as the French Theophilanthropism, or betake 
 himself to the beautiful idolatries of Greece, as both Gibbon 
 and Schiller seemed half disposed to dc. It was found that 
 man, despoiled of all the religious emotions, became a Marat 
 or a Paine, a tiger or a swine. It was necessary therefore for 
 the arch-enemy to remodel his devices and bring in a religion 
 which was better than that of the Bible. This, my brethren, 
 this above all things else, is the grand characteristic of infi- 
 delity, in its present most dangerous form. Your sons and 
 your daughters may be breathing the fatal chloroform of Ger- 
 man transcendentalism, when they seem to themselves sur- 
 rounded by the familiar air of Christianity. They may hear 
 much from popular lecturers of the ideal, the spiritual, the 
 divine, even of God incarnate in humanity, of resurrection 
 of faith, of Christ himself, when the subtle deceiver, annex- 
 ing to these terms his own antichristian meanings, is slowly 
 
 OUR MODERN UNBELIEF. 
 
 and deliciously, but surely and fatally charming from them all 
 that can renew and save the soul. Most of all dangerous is 
 our spiritual enemy when he thus transforms himself into an 
 angel of light. 
 
 You have need to be warned against this new form of error, 
 because it employs almost every term of theology and experi- 
 ence in a false and deceptive sense, often applying the most 
 sacred words of gracious truth to matters of literature, scenery, 
 the fine arts, love, and alas, even to sinful indulgence. Some 
 of the foremost poets of our day are chargeable with these 
 insidious tactics j so that a father has need to look well to the 
 books which lie upon his daughter's table, as splendid presen- 
 tation copies. I do not mean merely the avowed Atheist and 
 convicted blasphemer, Shelley, who maligned Jesus and argued 
 against marriage ; but many seemingly pure and undoubtedly 
 gifted authors, who sing beautifully of Nature and of God.. 
 And here we must remark, that while under the former phase 
 of Infidehty, much was said of Nature, under its present phase 
 as much is said of God. Yet be not deceived, my brethren. 
 If frequent repetition of the Sacred Name could sanctify a 
 cause, theirs would be hallowed indeed. But their God is 
 not our God; not the God and Father of the Lord Jesus 
 Christ ; not the God of the Saints ; not even a personal God. 
 With many varieties of expression, and many modes of veil- 
 ing their horrid purpose, their inward thought is to remove 
 all that we mean by God. The more they talk of God, the 
 less they believe in him. In their disguised atheism the 
 term implies the sum of all things, or the everlastingly un- 
 folding process of causes, or the universal Reason, as existing 
 in all minds. Sometimes, in their glorification of humanity, 
 they utter the scriptural phrase, God is man ; but their in- 
 ward meaning is that man is God. Man is the object of theii 
 adoration. The highest manifestation of God, say they, is in 
 the human mind. This they dishonestly name, at times, the 
 
^'^f^'^tr-^^^^-'^KJf 
 
 8 
 
 OUR MODERN UNBELIEF, 
 
 il 
 
 Incarnation. Indeed, there is scarcely a precious term in the 
 vocabulary of grace which they have not stolen and defiled by 
 their abominable prostitution. This is the form of atheism 
 which now threatens the world, and which has been called 
 Pantheism. Few have gone the length of holding the system 
 in all its parts; many differ as to minute tenets and explana- 
 tions; but towards this vortex all the popular and poetical 
 unbeliefs of the ago are roUing themselves. This maelstrom 
 has already sucked in and engulfed several sickly and half 
 living heresies, among the rest a goodly portion of the Soci- 
 nians. The bloodless humanitarianism of Priestley and Bel- 
 sham was too cold, too reasoning, too deathlike ; their churches 
 were too sombre and empty ; their very ministers could not be 
 kept from becoming authors, statesmen, or diplomatic agents ; 
 their creed was too near Deism. This was discovered by 
 many of the shrewder sort. Hence the new method of recon- 
 ciling opposites which had been discovered in Germany was 
 seized with avidity ; and from this arises the modern philoso- 
 phical, poetical, pantheistical Christian. For a reason above 
 given, such a one may, by dexterous use of scriptural terms, give 
 his discourses a sound which is all but orthodox. But the more 
 sober and rational Unitarian abhors these extravagances 
 scarcely less than we. Never before has the world seen so 
 large a body of infidels, really denying every thing like a pro- 
 per revelation, yet full of great swelling words about the 
 Spirit, the God of History, the union of Virtue and Beauty, 
 and the excellence of Eeligion. 
 
 3. The Infidelity of our age connects itself with freedom 
 and social progress. So far as the infidelity of France was a 
 reaction against hierarchy and the pope, it had the same colours. 
 Hence the very men who murdered the priesthood in the 
 September massacres, were loud in cries of liberty, equality, 
 and fraternity. But this policy of modem unbeHef is much 
 more boldly marked. Hence the cry on every side that 
 
 OUR MODERN UNBELIEF, 9 
 
 Christianity is a failure ; that the Church has not made men 
 happy ; that whatever good the Bible has accomplished, its 
 work is done, and we must have something better. It is a 
 part of this scheme to glory in humanity as such ; to assert 
 the independence and self-sufficiency of man; to deify the 
 creature, and pushing the rights of man to a Jacobinical and 
 impracticable extreme, to instal lawless Freedom in the pulpit. 
 There is something so attaching and gracious in the first 
 aspect of a levelling system, that any scheme of this kind 
 gains multitudes of converts among the oppressed, the suf- 
 fering, the discontented, the aspiring, and the greedy. Even 
 in our own free commonwealth, where every man who de- 
 serves to rise may succeed in it, so far as outward restrictions 
 are concerned, there begins to be more and more every year 
 a half-suppressed hum and murmur among certain large 
 classes ; as if all ranks n:ust be brought to a common level ; 
 as if the capitalist and the transient worker must share alike ; 
 as if the accumulations of industry must become a spoil for 
 the idlest; as if labour with the hands were the only title to 
 enjoyment This being openly and diametrically opposed to 
 the letter of Scripture, these teachers, however they may 
 begin, are pretty sure to end in discovering that the Bible is 
 false. Thus, strange as it may seem, philanthropy, unsanc- 
 tified, may lead unsound minds to unbelief ; and there are 
 no more reckless and bitter opponents of Christianity than a 
 number of writers, lecturers, and editors, whom we once knew 
 or heard of as ministers of Jesus Christ. The truth, however, 
 must be told : just as with European grain we have brought 
 into our fields the weeds of agriculture, so with the unheard- 
 of emigration from foreign countries, we have imported infidel 
 s<xiialism and communism. It is no longer the books and 
 ai-guments of false teachers, only, we have the men themselves, 
 the ready-made disciples, clamouring in our public assemblies, 
 and inflaming a peaceful population from the press. I leave, 
 
I -»~4B.^fcer''-5?^5:~»,-r^ 
 
 10 
 
 OUR MODERN UNBELIEF. 
 
 as not pertaining to the pulpit, the question how far this inilux 
 from corrupt sources may be expected to modify our political 
 institutions. 
 
 The device of Satan is most apparent in all this. The ex- 
 cesses towards which infidelity drives, are counterfeits and cari- 
 catures of the very blessings which we owe to true religion. 
 For is not Christianity the religion of the poor and the op- 
 pressed 1 Is it not the religion of philanthropy ] Does it not 
 teach the common origin and spiritual equality of all men, in 
 the sight of God ? Does it not seek, and at the safest moment 
 procure, human freedom and social rights 1 Must it not be 
 named pre-eminently the system of true progress ? But when 
 God has launched his vessel, infidelity would board and 
 master it, and, tearing its noble timbers apart, would frame a 
 thousand fantastic and perishable rafts out of the dismem- 
 bered hulk. ISTay, circling around the ancient ship, she would 
 claim for her crazy floats of stolen material, all the safety and 
 all the glory of the original structure. The press of the day, 
 deeply surrendered to the half-religions and mock-religions 
 of the time, is ever and anon jeering at the Church and at 
 Christianity, as not doing so much for mankind as these 
 reformers would do, as jacobinism would do, as common pro- 
 perty and unmarried alliance would do. Thus antedilavians 
 laughed at the Ark. Hiding from view the fact that what- 
 ever philanthropy irrigates the desert of humanity, is the 
 product of this very Church and this very Christianity. They 
 calumniate the mountain spring, and claim all its flowing 
 lakes and rivers as their own. But you will agree with me 
 that the prevalent infidelity assumes to be the benefactor of 
 mankind. ^ 
 
 4. The infidelity of our time is extending itself among the 
 less cultivated classes. Begun in learning, it was almost pro- 
 verbial in ancient times that Christianity was gladly received 
 by the poor, while it was rejected by the learned. Some- 
 
 OUR MODERN UNBELIEF, 
 
 11 
 
 thing of this was true a century ago. The virus of French 
 unbelief was generated among scholars, and fomented in courts 
 and academies. During the progress of the anarchy which 
 preceded Napoleon, the leading spirits were men of educa- 
 tion j the brutal masses, it is true, maddened by long oppres- 
 sion, feverish with the thirst of freedom, and confounding 
 Christianity with the despotism of the priesthood and the 
 confessional, abjured the Eedeemer, and well-nigh ofiered up 
 the idea of God. This was more from false political notions, 
 however, than from any deliberate theory of religious unbelief 
 And. when Deism, or, perhaps. Atheism, came over sea into 
 many minds in America, it was principally among speculative 
 men, who aspired to be philosophers. But our own day has 
 seen a very great increase of this tendency in antichristian 
 systems to popularise themselves. The most capable observers 
 tell us concerning Germany, for example, that the language 
 of unbelief and blasphemy is no longer confined to the schools 
 and universities where it lingered long. The upland waters 
 have broken themselves away, and are flooding the cham- 
 paign. There is reason to fear that in central and northern 
 Europe the masses of the people are rapidly becoming corrupt 
 in regard to the essentials of religion. In lands where it is 
 difficult to find a boy or a girl who cannot read, thousands 
 and myriads are growing up to neglect all public worship and 
 all private prayer. I grieve to say it — but a great number of 
 the foreigners who emigrate to America are grossly infidel 
 It is the solemn and sorrowful testimony of most respected 
 clergymen of their own race. It is attested by the radical, 
 and often antichristian avowals of the numerous newspapers 
 pubUshed among us in that language. Nor is the evil con- 
 fined to one country. The contagion has spread widely among 
 the working-classes of Great Britain, many of whom bring 
 over their scepticism or their impiety. Yet we must not 
 flatter ourselves that our native population, especially in 
 
12 
 
 OUR MODERN UNBELIEF, 
 
 cities and large towns, enjoys an exemption. While the 
 great body, through Divine favour, remains untouched, 
 the new generation has many groAving up without any 
 Sabbath, indifferent to public worship, schooled without 
 the Bible, a ready prey to false religionists in the first 
 place, and thus prepared to take the further step into denial 
 of all revelation. The means of grace do not any longer 
 reach our population in its length and breadth. Churches 
 rise in great numbers, where the truth is preached and 
 honoured; but other places of religious teaching, in equal 
 numbers, draw crowds into Universalism, Socinianism, 
 enthusiastic and fanatical heats, and insane pretensions to 
 mysterious influence and spiritual revelation. And then, 
 what numbers in civic populations frequent no house of wor- 
 ship ! A late writer, of much observation and detail, speak- 
 ing of the street-people of London, assures us that thirty 
 thousand of this single class never enter any place of religious 
 instruction. We have not reached this extreme ; but are we 
 not on the way? It is matter of observation that our churches 
 are generally filled with at least well-doing people. But 
 where are the vastly greater numbers of those who still more 
 need the consolations of the gospel ! I bring no charges, 
 brethren ; indeed, I have the sickening faintness of one who 
 beholds a great malady, but is not prepared to announce a 
 specific remedy ; revived Christianity being the only real cure. 
 For my present argument, it is enough to point to this state 
 of things, obviously increasing, as a proof that the modern 
 irrehgion is widely prevalent among the humbler portions of 
 society. 
 
 5. The infidelity of our times is strikingly immoral in its 
 tendency. All falsehood in religion is by its very nature 
 opposed to virtue ; but in varying degrees, according to the 
 presence or absence, and according to the degree, of the causes 
 already enumerated. Satan does not always display jthe cloven 
 
 OUR MODERN UNBELIEF. 
 
 13 
 
 f6ot. The minister of darkness does not at once disclose him- 
 self» in the colours of the pit. It is the policy of unbelief, 
 while working its way upward into public favour, to assume 
 the garb of purity. Hence there have been many avowed 
 infidels who, out of the very pride of sect, have led lives of 
 scrupulous outward virtue. Lord Herbert of Cherbury is not 
 the only Deist who has seemed to outshine many a Christian 
 professor. But in our day, the evil tree is hung all over with 
 its proper loathsome fruit. The prevailing forms of unbelief 
 in revelation are accompanied with manifest deterioration of 
 morals. When men begin to go astray in conduct, and to 
 indulge any great vice, they gladly embrace such errors as 
 may stupefy conscience, and so enable them to sin unchecked. 
 And then, the effect in turn becomes a cause ; and by an in- 
 verse action the falsehood breeds irregularity and crime. Go 
 where you will, among families, neighbourhoods or communi- 
 ties, where there has been shipwreck made of faith, and you 
 observe a correspondent injury of the moral sense. It is 
 almost an unfailing index of the modern infidel, that he in- 
 veighs against the perpetuity and sanctity of marriage. By 
 an easy process, the sanctions of property are worn away. 
 Inoculate any large class with antichristian opinions, and the 
 contagious influence becomes horribly rife. An angry, relent- 
 less spirit of discontent, mutual distrust, lust of change, revo- 
 lutionary fire, and general disquiet, plays on the features and 
 inflames the language. The great and invaluable gift of free- 
 dom furnishes no safeguard here, unless it be coupled with 
 true religion. Freedom is only a condition under which 
 men's principles act. If those principles are destructive, 
 freedom is but an open door to ruin. The absolute freedom 
 of a thoroughly immoral people, " hateful and hating one 
 another," would be nothing short of hell. Indeed, the instinct 
 of self-preservation does not allow men to remain long in any 
 state approaching this ; for, in dread of one another, they ape 
 
14 
 
 OUR MODERN UNBELIEF. 
 
 OUR MODERN UNBELIEF. 
 
 15 
 
 1 1't 
 
 ■ I 
 
 ii I 
 
 fain to take refuge mider the protective shadow of military 
 domination or imperial tyranny. 
 
 Blessed be God, the religion which fled to this new world 
 for an asylum, is still spared to us ; and there are wide agricul- 
 tural districts which have not been reached by more than the 
 rumour of philosophic infidelity and disorganising wrong. 
 Yet, so far as this religious guard has been impaired, the con- 
 sequence has been a relaxation of public morals. 
 
 It is not perfectly easy to declare how far we may trace to 
 this source the increase of crime, which is matter of every-day 
 complaint. Some think that breaches of mercantile confi- 
 dence are less rare than fifty years ago. The journals of every 
 morning familiarise us to the record of murder. And suicide, 
 the special crime of those who deny a future retribution, is 
 committed with a frequency which often robs the gibbet of 
 its prey. I might note other crimes, but your memory and 
 observation will supply what it might be inconvenient to 
 describe from this place. It admits no denial, that while 
 individual exceptions occur, the usual result of disbelief in 
 the EvangeUcal Scriptures, is an open declension of morality, 
 and that this result is especially remarkable at present. 
 
 II. In the opening of these remarks it was admitted that 
 the period of Infidelity in which we are living has not reached 
 its term, and that to judge it fully we must wait till the 
 causes now in action shall have worked out their full results. 
 For there is a growth in opinion as truly as in the rise, pro- 
 gress and end of a himian being ; and though in both cases 
 there may be further consequences, it is rather by lineal 
 descent than by the continuance of indi\4dual life. There is, 
 moreover, a wide extent in the prevalence of great falsehoods. 
 Beginning in one comer of the world, they spread themselves 
 from country to country ; and just as the harvest comes at a 
 different month in Canada, in Maryland, and in Mississippi, 
 
 so the full crop of infidelity is not seen at one and the same 
 time in all lands. In some it has begun to scatter its 
 narcotic seeds, while in others there is but the tender blade 
 emerging from the furrow ; but this very gradation enables 
 us to study the character of the growth. If in certain 
 places we find the mature plant, with its poisonous juices 
 thoroughly concocted, we thereby learn what we may ex- 
 pect from the young and perhaps attractive flower which 
 blooms among ourselves. There are countries where infidelity 
 may be said to have run its race and displayed all its stages 
 of insidious promise and eventual desolation. Such was 
 France under the Revolution. There are others in which it 
 is only beginning. Dreadful as it is, it is nevertheless true, 
 that the presses of New York and Philadelphia have issued 
 thousands of copies of the last century's infidelity, in the 
 works of Voltaire, Volney, Rousseau, and Paine, in Spanish 
 translations for the South American market. And, as if the 
 malignity of Satan could have no rest, some of these same 
 books have been laboriously and widely circulated in the native 
 languages of the East Indies, to corrupt the ignorant and be- 
 sotted Hindoo, and to close his mind against the gospeL 
 Such states of opinion are widely diff'erent from that which 
 exists among ourselves, as indeed our own state difi'ers from 
 that of some European nations, where vaster strides have 
 been made towards the denial of all moral distinctions and of 
 God himself Thus the giant pestilence of our day, which 
 circumnavigated the globe, began in Asia and traversed Europe 
 before it showed its ghastly visage on our western shores 
 twenty years ago. But this gradual accession of the plague 
 allowed and encouraged medical skill to examine the nature of 
 the disease long before the treatment of it became a practical 
 question. We have been considering a more fatal malady 
 which is traversing the earth, and of which the symptoms are 
 not deathly coldness and spasms of bodily pain, but mental 
 
16 
 
 OUR MODERN UNBELIEF. 
 
 OUR MODERN UNBELIEF. 
 
 17 
 
 m 
 
 delusion, palsied conscience, and a heart ossified by godless 
 falselioocl. We have seen it seizing men of learning, taste, 
 and civilisation, and then stealing like an infection into the 
 crowded haunts of labour, and the hovels of want. We have 
 described in it a type differing from the infidel deceptions of 
 a former generation. We are old enough to remember its 
 beginnings under this new form among ourselves ; and we 
 open our eyes to its more consummate virulence in countries 
 where it has more deeply corroded the vitals of Christianity. 
 We are alarmed at daily indications of its stealthy but effec- 
 tual expansion in the literature and society around our doors. 
 We begin to tremble for our children and successors. Unless 
 the whole picture has been overcharged, we read in all this 
 a lesson, which may cast a sober hue over the thoughts of 
 even the most selfish and worldly. 
 
 1. We are loudly admonished to be on our guard. When 
 pestilence is in the air, wise householders look well to the 
 symptoms of their family. When enemies are in a land, true 
 generalship throws out its parties of reconnaissance, and keeps 
 a sharp eye on every suspicious wayfarer and every sign of 
 treachery and ambush. When the freedom of a kingdom is 
 endangered, patriots are awake to every sign of increased 
 power. These are not tremours of cowardice, but salutary pre- 
 cautions of pnidence and benevolence. It is because we are 
 not i^^norant of Satan's devices, that we maintain an equal 
 vigilance against our spiritual adversaries. Snares are harm- 
 less when discovered, and " in vain is the net spread in the 
 sight of any bird." 
 
 But it is not enough to be aware of danger in general ; we 
 must know from what quarter and in what particular form to 
 expect it. If infidelity made its first demonstrations in all 
 the dark and bloody colours of downright atheism and licen- 
 tiousness, it would never show a convert. It is the very insi- 
 diousness of the approach which magnifies our peril Henoe 
 
 our first duty is to know the enemy, and if possible to know 
 his most covert advances. We must learn to pull off masks 
 and see through disguises, to distrust honeyed words, and fear 
 our foes even when they come bearing gifts. This implies a 
 sufiicient acquaintance with the whole system of positive truth 
 to know when any part of it is attacked, and then informa- 
 tion as to the ways in which those attacks are likely to be 
 made. Among the multitude of books, public journals, ora- 
 tions, lectures, sei'mons, poems, and common talk, in which 
 we live, there are every day some which propose antichris- 
 tian opinions. As truth is one and error manifold, no hu- 
 man faculty can foresee the precise mode in which falsehood 
 will be presented by a wily foe j and therefore the grand 
 safeguard, as we shall see, is a knowledge of the truth. But 
 subsidiary to this is a watchful scrutiny of every principle 
 which assaults or undermines any particular doctrine of God. 
 These false teachings often begin far away from the point at 
 which they really aim ; but such is the contexture and har- 
 mony of the Divine system, that it begins to give way upon 
 the surrender of any leading propositions. Those wretched 
 persons who, from being speculative Christians, have become 
 atheists, arrived at this catastrophe by a series of acts. Nemo 
 repente fuit turpissimus. Hence the need of watching the 
 earliest, slightest symptoms of the disease. Our danger is all 
 the greater in proportion as we have allowed the close and 
 thorough religious instruction of households to fall into desue- 
 tude. There are many among us who read abundance of 
 books, but among them so little of Christian theology, that 
 they do not even recognise the deadly sentiments of the worst 
 systems, if offered to them with prettiness of diction, cant 
 I phrases, pretension to philosophy, and the rounded voice of 
 a popular lecturer. 
 
 The devices of falsehood are Protean. Let me cull out of 
 [a wide field of tares a handful for a sample. And for reasons 
 
 B 
 
•'f 
 
 18 
 
 QUE MODERN UNBELIEF. 
 
 OUR MODERN UNBELIEF, 
 
 19 
 
 already given we must include errors which echo from pulpits 
 as well as from liberal clubs. Be on your guard, then, bre- 
 thren, against the doctrine of man's irresponsibility for his 
 belief. As soon as you have opened your mind to this preg- 
 nant tenet, you have admitted within your walls a Trojan 
 horse, fraught with enemies to consume both hearth and altar. 
 For such is the blinding influence of sin, that you have only 
 to make a man wicked enough, to make him capable of be- 
 lieving anything, even that there is no harm in murder and 
 voluptuousness, or that there is no God. Yet this is a po- 
 pular doctrine of the age, the entering wedge which shall rend 
 the entire evangelical fabric. Keep a watch against the absurd 
 dogma, that man is the creature of circumstances ; so that 
 every human soul is in opinion and character just what the 
 things around him necessitate him to be, and hence not re- 
 sponsible for the vileness or the crime which he could by no 
 possibility prevent or remove. In this article of current un- 
 belief, we have fatalism with a vengeance. 
 
 Shun, as you would sugared arsenic, the slightest sugges- 
 tion that there are no essential moral distinctions. Your arch- 
 poisoner is too crafty to tell you outright that there is no dif- 
 ference between right and wrong. But he will sweeten the 
 cup of death with such forms as these, that Virtue has no 
 essence but its tendency to promote happiness ; or that sin 
 is a very different affair when viewed from the side of man 
 and from the side of God ; or that God can no more make a 
 universe without sin than two mountains without a valley 
 between; or that vice is no otherwise vice than as it is judged 
 such by the conscience. ThcfUgh the unsuspecting youth 
 often receives these, from incapacity to reason far enough, 
 he is actually preparing himself for the denial of eternal 
 morality. 
 
 Recognise your antichristian enemy, though in gown and 
 bands, when he whispers to you that there is no punishment 
 
 after death, a doctrine which is spreading like a contagion in 
 city and country. We may trace to it the relaxed morals of 
 millions, and the manifest increase of self-murder, since many 
 a villain would fly to the rope if he were delivered from the 
 dread of a hereafter. 
 
 Guard your soul against the fallacy that there are no mys- 
 teries in religion, or that no man can believe what is above 
 his understanding. 1ft another place, it might be proved that 
 this is as contrary to philosophy as to religion ; but here we 
 are simply denouncing traitors in our camp. 
 
 Above all, fix your eye with detestation on every attempt 
 to deny or impair the Inspiration of the Scriptures. This it 
 is, in which all schools of infidelity, ancient and modern, join 
 hands. So long as a man admits the plenary inspiration of 
 these books, we have some ground common to us and him, 
 and some admitted medium of proof ; and even though he be 
 in grievous error, we may hope to reclaim him. He may be a 
 Papist, but so was Martin Luther ; he may be a Socinian, so was 
 Thomas Scott. "While a man listens to God speaking in this 
 Word, the case is not desperate. But how can we argue from 
 Scripture with one who holds only so much of Scripture to be 
 authoritative as he could have discovered himself, who selects 
 the parts which he shall reject as fable, and who is a Scripture 
 to himself ? When these, or kny of these, or any like these, pre- 
 sent themselves for your belief, know ye, that your enemy is 
 at your door ; be on your guard, and be not ignorant of his 
 devices. 
 
 2. The existence of such snares should urge us to seek 
 protection against the invasion of falsehood. It is not enough 
 to know our enemy even in his feints and subterfuges ; to 
 this we must add positive means to escape from his devices. 
 All these means come at last to a single one, belief of the 
 truth. This, being the exact opposite of Infidelity, is incom- 
 patible with it, and exclusive of it. Large and intimate 
 
20 
 
 OUR MODERN UNBELIEF. 
 
 knowledge of divine verities, and strong faith in tlie same, 
 arc the only protection ; and this is infallible and sovereign, 
 which ought to be comforting to those overtasked, feeble, or 
 unlettered disciples, who cannot read many books, and who 
 might otherwise be confounded at the sight of an enemy 
 spread on every side, changing his martial columns at every 
 instant, and seeking entrance at every avenue. Thanks be 
 to God ! in order to be an instructed and firm Christian, it 
 is not necessary to answer all the objections of the freethinker, 
 or even to know them. You are not required to soar into the 
 metaphysic of Hegel, or plunge into the sty of Ej)icurus. 
 Divine Truth is its own defence. Its system is so compact, 
 ordered, symmetrical and harmonious, that it proves itself; 
 and the more you learn of it, the more you find each portion 
 demonstrative of every other. " He that believeth hath the 
 witness in himself." But for this, the humble, unschooled 
 believer would be left to the implicit faith of the Papist, for 
 it is obvious he could not traverse the encyclopedia of scien- 
 tific evidence. The engines of defence are sublime and im- 
 pregnable, and have proved mighty in the hands of teachers 
 and learned champions, to stop the mouths of adversaries. But 
 they are not indispensable to the private Christian. His de- 
 monstration lies nearer home. Cowper felt this, when he 
 contrasted Voltaire with the pious lace-weaver, a happ}', 
 humble woman, who 
 
 " Just knows, and knows no more, her Bible true, 
 A truth the brilliant Frenchman never knew." 
 
 The divine method of arming the soul against sceptical attacks, 
 is to shed into it belief of the revealed word by the Holy 
 Ghost sent down from heaven. This is accomplished every 
 day in those who never so much as spelled out the names of 
 the great unbelieving authors. Indeed, even in the case of 
 accomplished theologians, who are called professionally, and 
 
 OUR MODERN UNBELIEF. 
 
 21 
 
 often with gi-eat pain to themselves, to turn over volumes ot 
 sophism and impiety, in order to frame a reply, the solid con- 
 fidence of which they are conscious is not founded so much 
 on these replies, as on that inward demonstration of the Spirit 
 which is common to them and the most unlettered hind 
 Every experienced Christian has proofs of the truth of Chris- 
 tianity, which no external science can shake. He is more 
 sure that this Bible is the very word of his redeeming God 
 and Father, than he ever can be that such or such an asser- 
 tion of Geology or Astronomy is true. And to this interior 
 citadel he continually resorts, under aU the temporary shocks 
 produced by the ever changing tactics of infidel discovery. 
 The same is true of objections founded on doctrinal difficulties, 
 on Scriptural interpretation, on alleged absurdities or contra- 
 dictions in the revealed Word. His conviction and assurance 
 of the great mass of divine truth is such, that he can wait for 
 the resolution of particular doubts, as being certain that they 
 admit a solution even if unknown to him. True piety teaches 
 him, as clearly as does true philosophy, to acquiesce m that 
 golden maxim of all healthy minds, not to let doubts about 
 what is difficult disturb his belief of what is plain. Some 
 indentations of the coast he may never have sui-veyed, he 
 may have found them laid down on no chait ; but those great 
 liahts and forelands which have guided all his voyage, he will 
 not surrender or deny, because they cannot be descried through 
 the clouded glass of the scoffer. Such is the protective power 
 of faith under infidel assault. 
 
 Confirmation of tliis is afforded by a fact, known to all who 
 are familiar with conversions of unbelievers, that these trans- 
 formations are not commonly ^vrought by the slow Process of 
 taking down the infidel structure doubt by doubt, and buUd- 
 ing in it^ stead the Christian structure proof by proof ; but 
 that the scoffer is pierced by conviction of his guilt, like any 
 common sinner, and led to the Lord Jesus Christ in childlike 
 
22 OUR MODERN UNBELIEF. 
 
 faith It is often long before his doubts, in their entire series 
 are severally resolved, but the blow has been struck which 
 prostrates the capital unbelief of the heart 
 
 A deep and thorough acquaintance, therefore, with the 
 positive truth of Scripture, followed by cordial and evangelical 
 acceptance of it, is the sure bulwark against the operations ot 
 antichristian error on our own hearts. 
 
 There are, however, as was suggested before, some subordi- 
 nate precautions to be observed. If it is necessary to have 
 the mind possessed by the truth, it is all-important for this 
 end to shut out the inroads of error. There is such a thing 
 as foolhardy adventure into an enemy's country. Keligious 
 falsehood sometimes comes in such a shape as to stimulate the 
 curiosity of the unwary, as the fruit of the Tree of Knowledge 
 tempted Eve. Sometimes it is the vehicle which is attractive. 
 It may be elegant style, it may be romance, it may be closely- 
 knit argumentation, it may be popular eloquence. The union 
 of several such fascinations may invite the youthful student 
 to taste the poisonous clusters, and acquire the taste for doubts 
 and cavils The most seductive and cunning argument against 
 future retribution, which our age has produced, is contained 
 in a poem of high talent, which you will find in every shop. 
 The name and fame of some great heretical preacher, or some 
 orator who delivers infidel sermons under the guise of lec- 
 tures to the people, summon numbers of half-mstructed 
 people, who admire and acquiesce, and go again, not knowing, 
 in their simplicity, that the new doctrines which they drink 
 in will presently unsettle all the religious belief of their cliild- 
 hood Happier far is the faith of the vulgar, than literary 
 advancement, bought at such a price. It is a plain maxim of 
 common sense, not to tamper with infection ; and he is a fool 
 who for the mere sake of proving his boldness and freedom 
 from bigotry, rushes uncalled into the miasmatic influence of 
 false teaching. "Cease, my son," says the wise man, "to 
 
 OUR MODERN UNBELIEF. 
 
 23 
 
 hear the instruction that causeth to err from the words of 
 knowledge." Prov. xix. 27. "Take heed," said Incarnate 
 Wisdom^ " what ye hear." The caution which is good for 
 yourself,' is good for your children and dependents. A Httle 
 mineral admixture in their daily bread, a little morbific quality 
 in their daily milk, would be justly dreaded, as tending to 
 wear away the health ; yet the daily journal enters your doors 
 distilling by little and little false, latitudinarian and radical 
 opinions'! No marvel if you find your old age surrounded by 
 sons who have made shipwreck of the faith. Christian 
 parents and teachers, it is impossible to watch too affection- 
 ately the literature which comes into the hands of the young. 
 If you desire them to be guarded and manly Christians, their 
 pabulum must be truth. It is as certain of the mind as of 
 the body, that whatsoever is taken into it should tend directly 
 to its growth or strength; aU that is otherwise, is noxious. 
 Nutrition, moreover, is a gradual process, the result of re- 
 peated acts. If, then, the mind and cliaxacter are to make 
 procrress, and acquire firmness, there must be not slight and 
 occasional, but regular and extensive study of God's revealed 
 will Nor is there a household among us which does not 
 need reformation in this particular. Thus, by promoting 
 knowledge of truth, and discouraging familiarity with false- 
 hood, we may, under God's blessing, do much to protect our- 
 selves against abounding infidelity. 
 
 3 In such a time of prevailing error, it becomes us to pre- 
 vent its diffusion in society. Let me not be considered an 
 alarmist. There are ten thousand good things of which we 
 are altogether undeserving, and for which we ought to be 
 giving thanks ; and among these we must reckon numberless 
 Christian churches, comprising a host of God's people. Yet 
 I tell you no new thing, my hearers, when I repeat that there 
 is a mixed multitude, especially in our towns, who have made 
 terms with the enemy and sacriiiced their faith. If frank 
 
24 
 
 OUR MODERN UNBELIEF. 
 
 Deists and open-moutlied Atheists are less common than they 
 were about the beginning of the century; if, as is undeniable, 
 it is disreputable for a man to attend no place of worsliip ; if 
 society shudders when one distinctly condemns or ridicules 
 the Bible; it is still true that disbelief in revelation prevails 
 among a large part of our people, including men of letters and 
 science, journalists and authors. And the danger is not les- 
 sened but much increased, when such persons, by a new 
 device of Satan, profess to war by our side under the standards 
 of Christianity, and even affect to preach that Jesus whom 
 they disbelieve and despoil of all his glory. Nay more, few 
 who have not made the inquiry a special business, have any 
 adequate conception how many of another class are proibssed 
 sceptics or real infidels ; how many cherish a low and brutal 
 materialism and atheism under some names of social reform ; 
 how many associations and meetings for debate are kept up 
 by these so-called liberals ; how many cheap volumes go to 
 swell the black sewers of this underground torrent ; and how 
 many newspapers, in German as well as English, are more or 
 less characterized by abuse of the church, the ministry, and 
 the Bible. Various methods may be proposed for stemming, 
 averting and drying up this river of death, and no one of 
 them is to be regarded with coldness. But after all, the great 
 method, in accordance with principles already laid do^vn, is 
 to preach the gospel and gather the church. Other means, 
 with incidental benefit no doubt, tend to diffuse themselves, 
 and to be lost by too wide dispersion. The evangelic method 
 tends to permanency and settlement. Every missionary 
 effort, rightly conducted, fixes a centre, plants a standard, 
 designates a rallying-point, draws in one and another, and at 
 length a group, a society, a multitude, builds on a foundation, 
 and binds together in a structure which shall abide. Every 
 single church gathered in the truth and moved by the Spirit, 
 is a permanent and energetic organ for the destruction of infi- 
 
 OUR MODERN UNBELIEF, 
 
 25 
 
 delity around it. Especially true is this among the more rude 
 and ignorant, to whom the preacher's voice is the instrument 
 of instruction in divine truth, in place of printed books, 
 reviews, magazines, and religious newspapers. One bold and 
 sustained effort to keep up gospel means at a fixed point, 
 tliough among the worst dens of a great city or suburb, shall 
 do more to root out impious unbelief in its precincts, than a 
 thousand random assaults on the individuals who are misled 
 and corrupted. Such has been the experience of all who thus 
 laboured in the mighty work under Whitefield and Wesley. 
 This is our chief hope for populations like our own. A single 
 good beginning, in a small circle, does a certain amount of 
 this warfare against error, by establishing a lasting spring-head 
 of truth and grace. But let these isolated posts become only 
 numerous enough, and the widening circle of one will touch 
 the widening circle of another, till whole districts will be so 
 far occupied, that the unconquered interstices will be absorbed, 
 just as the clearings of the new countries, at first mere patches 
 in the forest, few and far between, grow and multiply and 
 touch one another, and coalesce into the wide continuous 
 civilization of agricultural territories and states. We find, 
 therefore, in the prevalence of infidelity a new motive to 
 attempt gospel effort. Even the freethinking and unbelief of 
 the educated and tasteful will feel the impression of a wide- 
 spread piety among the masses. Precisely in the way which, 
 has been indicated did Christianity make its conquest of Gen- 
 til ism in early times. Precisely in this way was the Eefor- 
 mation extended among our forefathers. 
 
 But you need not be told, brethren, that Christians possess 
 other weapons for the demolition of Infidelity. The inven- 
 tion of printing has endowed the silent volume with a voice 
 which is heard not only by the assemblage of a single edifice, 
 but by tens of thousands at once. And when we allude to 
 books against atheism, deism, and all varieties of unbeliei; we 
 
26 OUR MODERN UNBELIEF. 
 
 cannot refrain from naming one which ought to be known and 
 circulated. It has converted more opposers than any other ; 
 it answers every counter argument, and displays the entire 
 force of Christianity. I have it here ; it is the Bible. Safely 
 may it be said, that the best possible way to be reclaimed 
 from doubt and persuaded of divine certainties, is to give a 
 serious and candid perusal to this portable volume; just as 
 the surest mode of being aware of light is to open the eyes 
 upon the sun. The devil, among his arsenal of devices, 
 has this for a masterpiece, to abstract, close, lock up, forbid, 
 exterminate the Bible. Sometimes under a red cap of anarchy, 
 and sometimes under a black cowl, he steals away or tears 
 away the sacred Scriptures, from nations, from schools, from 
 individual readers ; but we are not ignorant of his devices. 
 Let infidelity and superstition and hierarchy, change their 
 tune at pleasure from wheedling to fury, we will clasp this 
 book to our hearts, we will send it to our neighbours. We 
 will multiply and cheapen copies ; we will translate them into 
 every tongue ; we wiU despatch them on the wings of every 
 commerce ; we will carry them as angels of salvation into 
 every willing house. Yea, " this will we do if God permit !" 
 And so doing, " we will not fear, though the earth be removed 
 and though the mountains be carried into the midst of the 
 sea. There is a river, the streams whereof shall make glad 
 
 the city of God." 
 
 Yet, churches and Bibles depend for their efficacy on the 
 direct influences of the Holy Spirit, an agency which it is 
 part of the reigning infidelity to disbelieve, but for which we 
 will pray, as the chief hope of our salvation. Who can teU 
 how far the revolutionary atheism of France might have 
 become the estabhshed irreligion of America, if it had not 
 pleased God to make our country the theatre of mighty and 
 extensive revivals] Perhaps I address some who love to 
 recaU these awakenings, as the scenes in which they were 
 
 OUR MODERN VN BELIEF. 
 
 27 
 
 made to know Christ. Such will join in testifying, that the 
 progress of convincing and converting grace did not wait for 
 the tedious preparative of philosophic reply and formal argu- 
 ment, but went forth to consume at onco and for ever the 
 difficulties of the sceptic and the cavils of the deist, as the 
 flame of a conflagration reduces combustible obstacles in its 
 rapid and blazing career. All other means together wiU not 
 do so much to rid our land of antichristian scoffing, as would 
 one general communication of power from on high. Increased 
 prayer for this fresh dispensation is the duty of the Church. 
 This is the defensive means which Satan and his hosts dread, 
 while they cannot emulate. They can blaspheme, they can 
 argue, they can fight, they can write books, and, if need be, 
 quote Scripture for their purpose; but pray they cannot. 
 Our word should be, " Let God arise, let his enemies be scat- 
 tered; let them also that hate him, flee before him." Ps. Ixviii. 
 1. The more we recognise the devices of the enemy, the 
 more should we gather around the footstool of Him who will 
 shortly bruise Satan under our feet. " In meekness, instruct- 
 ing those that oppose themselves ; if God, peradventure, will 
 give them repentance to the acknowledgment of the truth ; 
 and that they may recover themselves out of the snare of the 
 devil, who are taken captive by him at his will." 
 
THE DIVINE PEREECTIONS IN HARMONY. 
 
 " He cannot deny liim9elt."-2 Tim ii. 19- 
 
 It is of God that these words are spoken ; and they consti- 
 tut one of those divine maxims which lie among the ve^j 
 •Idations of truth, and are fitted to be o- gu.de and o^ 
 rective in every part of theology^ The apo^tle P - ^^ 
 that however we may disbelieve, God remains faithful, because 
 he carot deny himself, that is, he cannot be untme to his 
 om This seems plain enough at the first statement 
 rrdin. no demonstration, a self-evident proposition, atoo t 
 a tnd°m ; yet it admits of being pondered over and unfolded ; 
 and it is the more needful to enlarge upon it because in many 
 of its practical applications it is constantly denied. 
 
 The Being J Attributes of God are the basis of all theo- 
 w We ^an never be right on lesser points, when we are 
 i here. This makes it greatly important for us to have 
 Tom^-clear and settled belief respecting Him whom we wor^ 
 shin Every religious error may be traced up more or less 
 Stly to some misconception and unbelief respecting the 
 eClr of God. And we need the less --U «-^pre- 
 valence of such errors, when we consider how &;- <^.1A^^^^^^^^ 
 and lovingly think of God at all, and how -e^ « « ^f J^^^ 
 holiest of men faint in their contemplations, finding it easier 
 noiiesi oi m prpator • which makes it a con- 
 
 to studv creatures than tiie t^reaior, wiin-u 
 ;:o?every one of us to attain some adequate not.^^^^^^^^^^^ 
 subject which is fitted to arrange, preserve and regulate all 
 
 THE DIVINE PERFECTIONS IN HARMONY. 29 
 
 our other knowledge. Let no one complain of us as adducing 
 what is abstract, recondite, and far from the track of ordinary 
 thought and duty. For what can be nearer to us than 
 He who formed us, in whom we hve and move and have our 
 being 1 Or what can be more profitable than that which has 
 its direct bearing on every other part of the Christian scheme? 
 We shall not therefore lose any time, if we wisely meditate 
 on this consistency of God with himself, or the adorable har- 
 mony of all his perfections. 
 
 The subject wiU become- more distinct, if we consider the 
 truth, that we are constrained to think of God as an infinitely 
 perfect Being. In this the true God separates himself by an 
 immeasurable gulf from all the divinities of polytheism. Ho 
 is One, and he is absolute. When we think of that which 
 has any imperfections, we are not thinking of God. Much ot 
 our conception of God is arrived at by a negative process ; 
 that is, by denying of the most High every thing which is 
 faulty or imperfect. We take those qualities, for example, 
 which are included in our idea of God, and lift each of these 
 lip to an infinite sublimity. Is it Being ? We immediately, 
 justly, and by a sort of logical instinct, think of that Being 
 which has no imperfections. It is therefore unlimited being, 
 for all hmitation implies weakness, dependence, or subordin- 
 ation. It is immensity of being. For the same reason it 
 is mdependent being ; because, on whom or what can it de- 
 pend ] It is necessary existence ; God cannot but be, and be 
 what he is. In like manner, when we conceive of God as a 
 Spirit, and arrive at the apprehension of him as an Intelli- 
 gence, the mind naturaUy and irresistibly proceeds to divest 
 this idea of all the defects and limitations which belong to 
 creatures. It is infinite Knowledge, supreme Reason, abso- 
 lute Wisdom. The laws of our very thinking demand this. 
 Any thing less than this falls short of God. The same mode 
 of illustration might be derived from each of the Divme attn- 
 
30 THE DIVINE PERFECTIONS IN HARMONY. 
 
 butes, which for this very cause we are -customed to -U 
 perfections. For if we worshipped a bemgwho^.^^^^^^^^^^^ 
 the least imperfection, then would he not be S"P«'^<'' ^^^^^^ 
 TT- 1, , ^A -R^^i ■ vet every man is conscious that when ne is 
 Highest and Best J^'^JJ ^^^ ^ te cannot rest 
 
 searching for God, if, haply, ne m y exceUence. 
 
 feet divinity you can conceive of one all P^^^f ^"^; " ^^. 
 is what reason demands in the true God So true is th^s^ 
 namely that the idea of God includes that of infinite perfec 
 ToZ that we pcpetually employ it as amed.m o .vesti^- 
 tion and a corrective of our conclusions. Having ^^^^^ 
 a Uttle concerning the dread Supreme, we render that little 
 :i:lle :;^ of it an imperfection -d ^^^^^^^^^^ 
 
 it all boundaries. Let me not be considered abstruse , lor tne 
 princip "^^^^ to is both important and very P-cious -J 
 n am persuaded, level to the ordinary hearer who will yi Id 
 his attention. We might illustrate it by any one of t^^^^ 
 
 Prte^^^^^^^^^ -ture, we atvribute to him a pre- 
 
 See "Xu his works. But the invincible ^-Vof^^^-^ 
 Tted to remove all Iknits and impertections ^om God 
 tuius at once to make this presence 0- jesen^^.^^^^^^^^^^^ 
 i, no noint in his dominion where he is not. But the same 
 iTe ofllning leads us further stiU. The presence of 
 TrLtures s divisible ; that is, each is partly in one place and 
 p^Uy^ another ; and the vaster thoy are the -ore div.ible. 
 For example, the solar system is present in a certain dimen- 
 2n of space ; but part is here, and part is there, and between 
 rextremes^s a distance which, to our POor — ^^^^ 
 seems infinite, a^ it is certainly immense. J^ot such is the 
 ;^nJ^ofGod This mode of presence which we ascribe to 
 
 THE DIVINE PERFECTIONS IN HARMONY. 31 
 
 the stellar universe, has two imperfections ; one from being 
 matter and the other from being creature. God is not pre- 
 sent in any divisible sense, because he is indivisible. He is 
 not partly here and partly there j there is not one part of God 
 in heaven and another here and yet another in the planet 
 Saturn; because God is without all parts. We are forced, 
 therefore, by a necessity of reason, to fall upon a new kind 
 of presence, a presence which is unique, without example or 
 parallel, to meet the conditions of Omnipresence. God is 
 then all-present at every point of the universe, at one and the 
 same time. All there is of God (I speak reverently) is fully 
 in every place in his dominions, at one and the same instant ; 
 and this because we attribute to him the absence of all imper- 
 fection, such as division would be. So strong is our rational 
 determination to abstract all fault and all Umit from our idea 
 of the Most High. This Omnipresence of God has its diffi- 
 culties. Would we desire a God whose nature should have 
 no depths ? It is a mystery. It transcends our discursive 
 understanding ; yet we believe it ; all but Atheists believe 
 it ; we cannot but believe it ; sound reason compels us to 
 believe, however difficult it may be, that of which the con- 
 trary is self-contradictory or absurd. And let me step aside 
 from the direct hue of inquiry to say, that sound reason m 
 the same way allows us to believe other mysteries which we 
 cannot fully comprehend, such as the Trinity and the Incarna- 
 1 tion. But we return to observe, that everywhere in theolo- 
 Igical science we hold fast to the first principle, that nothing 
 Lust be affirmed of God which does not belong to the idea 
 |of an infinitely perfect being; which brings the subject 
 lirectly under the general proposition of the text. He can- 
 lot deny himself ; he must be true to his nature ; nothing 
 be asserted of him which is inconsistent with absolute 
 'perfection. 
 
 We advance hardly a single step, when we say, that all 
 
32 THE DIVINE PERFECTIONS IN HARMONY. 
 
 the attributes of God are in perfect harmony with one another. 
 If any one were discordant with the rest, or with any other 
 God Luld therein deny himself. Our best and ckar ^ 
 views of the Great Supreme are poor and madequate. Ihere 
 is a suUime and absolute simplicity in God, which we, from 
 weakness, must take severally and by parts. Thus, when we 
 survey some heavenly orb, no astronomic skill «n*l«;'f *^ 
 behold it at one view. We wait for its motion and watch how 
 it revolves before us, and catch a glimpse of side after side^ 
 The ray of light is one; but in the prismatic spectrum and 
 in the rainbow, we see it parted into hues; while the violet 
 the indigo, the blue, the green, the yellow, the orange and 
 the red, seen dispersed in the showery arch, are one sunbeam. 
 So of the infinite and primeval Light, all the perfeet'on^ are 
 Smpses of the same individual unity. All the attributes 
 tTases of one and the same Divine orb. The seeming 
 variety, and still more, the sometimes seeming contradiction 
 arise from the incapacity of our vision. All are m perfect 
 harmony, and whatsoever violates this harmony by exalting 
 one attribute at the expense of another, wars with the maxim, 
 that He cannot deny himself. This modification m the state- 
 ment of the great principle allows us to apply it to a diver 
 Bity of interesting particulars. Let us briefly make the 
 attempt. And for a beginning, we need not go further than 
 the suggestions of the text itself. He cannot deny himself. 
 What ! the inconsiderate will rejoin; and is there any thing 
 which God cannot do ? He can do all things ; for is he not 
 Omnipotent? Of a truth, God is Omnipotent At this 
 truth we arrive, even by natural religion, and on the prmciple 
 already adopted by us, which removes all limits and asserts 
 all -perfection. So soon as we admit a Creator, that is, one 
 of power sufficient to make and sustain the umverse we run 
 on by a happy necessity of reason, and ascribe to him all 
 conceivable power. Every sane mind, in its reflective mo- 
 
 
 \ 
 
 11 
 
 THE DIVINE PERFECTIONS IN HARMONY. 33 
 
 ments, does so. Here the Christian agrees with the serious 
 Deist. Every thing included in power, in infinite power, 
 belongs undeniably to God. This is a fixed point, and what- 
 ever denies this, errs, by making God deny himsel£ 
 
 But, does it therefore follow, that, in respect to the Most 
 High, tliere is nothing that can be called impossibility, in 
 any sense? How prone is poor human understanding to 
 play tricks upon itself, and to involve its limited faculties in 
 the meshes of entangling words. This was the fault of the 
 Schoolmen, or Latin theologians of the Middle Age. Never 
 were there minds more keen and subtle, but they dulled the 
 edge of their nice faculties upon questions which are imprac- 
 ticable. They debated, for example, whether God could 
 cause the same thing to be and not to be, at the same time ; 
 whether he could cease to exist; whether he could create 
 two mountains without a valley between, or a triangle with 
 more or less than three sides. These are the riddles of 
 childish understanding. When we ascribe power to God, 
 we do not mean an attribute which is at war with his other 
 perfections; we mean, as aforesaid, nothing incompatible 
 with the sublime and infinite idea. God can do all that is 
 properly an object of power. Those absurd and contradic- 
 tory suppositions include no object of power. They demand 
 no might, greater or less. He who should do them, would 
 be neither stronger nor weaker for the achievement. They 
 imply no excellence and savour of no perfection. They 
 are inconceivable ; the mind can frame no notion of what 
 they are ; a jargon of words without a sense. There is, 
 therefore, that which God cannot do ; because he cannot 
 
 deny himself. 
 
 But some, while they avoid the folly of such demands a« 
 these, fall upon another, less ridiculous, but equally full of 
 danger. Because God is almighty, say they, he can destroy 
 all the sin and misery in the universe; and therefore, he will 
 
 c 
 
11 
 
 I 
 
 34 THE DIVINE PERFECTIONS IN HARMONY. 
 
 eventually save aU mankind, and make all creatures happy. 
 I would not introduce this if it were not one of those sugges- 
 Ls which, at one time or other, find l°;»g-J ^^^^^ 
 human mind. Here is a strange mixture of t;""i and false 
 hood, which must he carefully dissected apart. Godjan do 
 all things; in this we are perfectly agreed. But it is not a 
 just infe^^Lce that he will do all that he can. Whether and 
 in what cases, he shall exert his omnipotence, is to he deter- 
 mined hy other perfections, which he wiU not and canno 
 deny. Looking to the future, do we venture to predict, that 
 an Omnipotent Creator and Governor will make every crea- 
 ture happy? But if we take a point before the creation of 
 man, and suppose an angelic spirit to be speculating on the 
 probable fortunes of our race, is it not certain that he would 
 have predicted a world without sin and without misery ? 
 Would he not say, the Almighty can prevent the introduc- 
 tion of sin, and he will ! Yet, how false would have been 
 such a determination ! The answer is in the fact. Sin and 
 misery do exist. Our earth has been scarred, and burnt, and 
 drenched by crime, and war, and famine, and pestilence, and 
 earthquakes. Our faculties are too scanty for the resolution 
 of such high problems. That it was within the power of 
 God to create a universe into which sin could not enter, no 
 sound reasoner can deny. Yet he did create a universe into 
 which sin has actually entered. He is in no sense the author 
 of that sin ; and yet he did not prevent it. Such is the fact 
 No man has ever denied it. Must we not conclude that 
 there are limits, not to the power, but to the exercise of 
 power ? The Wisdom, the Holiness, the Justice of God, all 
 perfections which must be honoured, came in with awful 
 majesty, to produce results which poor, shortsighted man 
 cannot comprehend. He cannot deuy himself. 
 
 Let us look again at the text, and in regard to the same 
 attribute. There are those things which God cannot do. 
 
 
 THE DIVINE PERFECTIONS IN HARMONY. 35 
 
 As, in another place, " God, that cannot lie." Why not ? 
 Because he is infinitely holy, and infinitely true; because 
 falsehood would militate against these attributes ; because he 
 cannot deny himself. The inability arises from his moral 
 nature. He cannot be untrue or unholy, because this were 
 to cease to be God. Every thing within us rises up against 
 such a supposition. The infinite Jehovah, then, has no 
 capacity of evil ; and this, from that very perfection of his 
 nature, which we love to assert and press. We must beware, 
 therefore, how we lightly ascribe to God those things which 
 may suit our narrow prepossessions, lest unwittingly we 
 offend against some of his blessed attributes. And hence we 
 learn how closely we should adhere to the teachings of Scrip- 
 ture, in respect to what God will or will not do, in his 
 government or his grace, since we know little of his plan and 
 purpose, except what he has vouchsafed to express in the 
 Scriptures. Secret things belong unto God, but such, as are 
 revealed unto us and our children. And we must continually 
 cherish a reverent determination to indulge no thought of 
 God which shall be discordant with his glorious and often 
 inscrutable perfections. Let it stand high inscribed on our 
 whole fabric of derived truth, that he is eternally and immu- 
 tably consistent with himself. 
 
 There are other applications of this cardinal truth which 
 will at once occur to the thoughtful mind. As God cannot 
 deny himself, we must shun the error of derogating from his 
 Wisdom, Holiness, Truth, and Justice, under the pretext of 
 adding lustre to his Mercy. A neglect here has led many 
 into grave errors with regard to Atonement, Satisfaction, and 
 Justification. If God were all mercy, no Atonement would 
 be necessary. But, " a God all mercy were a God unjust." 
 He is full of mercy, and out of this fulness flows the tide of 
 redemption ; but in such wise as to preserve the honour of 
 his law untarnished. He cannot deny his law; he cannot 
 
36 THE DIVINE PERFECTIONS IN HARMONY. 
 
 deny his justice ; he cannot deny his threatenings of truth- 
 Of his infinite compassion, he will save the lost; but it shall 
 be in such a way as shall make his other glories more illus- 
 trious. It is the sublime necessity of harmonizing thesa 
 otherwise conflicting traits of Divine majesty which calls for 
 the exercise of that grace, "wherein he hath abounded 
 toward us in all wisdom and prudence ;" " to the intent that 
 DOW unto the principalities and powers in heavenly places 
 might be known by the Church the manifold wisdom of 
 God." He cannot deny his Wisdom. It is made to sub- 
 serve the vindication of the law. Does a blind and con- 
 demned rebel ask that sinners should be pardoned without a 
 satisfaction 1 Such is not God's method. This were to 
 prostrate Justice and the Law in the very dust. How dif- 
 ferent a course does infinite Wisdom prescribe ! How dif- 
 ferent a lesson do we read in the crimson spectacle of the 
 Cross ! Mercy is gratified, but Justice triumphs, " to the 
 praise of the glory of the grace wherein we are accepted in 
 the Beloved." God denies neither his Justice nor his Mercy. 
 And why 1 Because the Word is made flesh, and the Only- 
 Begotten of the Father dies upon the tree. "Die he, or 
 justice must." And around this awful, fascinating, trans- 
 forming sight, we behold all the attributes in perfect har- 
 mony, and God immutably true to himself. The principle of 
 the text shines illustriously in the whole work of redemp- 
 tion; and the more we study the character of Jehovah, the 
 more shall we learn that the di\ine consistency of this char- 
 acter made it impossible that sin should be pardoned, unless 
 Christ should bear " our sins in his own body on the tree." 
 But the same union of perfections in the Divine nature pre- 
 sents itself in an alarming view, when we consider the con- 
 dition of those who reject God's chosen plan of salvation. 
 The soul that passes into eternity without an interest in 
 Christ's atoning work, faces the unmitigated blaze of vindi- 
 
 THE DIVINE PERFECTIONS IN HARMONY. 37 
 
 catory law. The Cross being neglected, there remains no 
 more sacrifice for sin. Justice, no less than mercy, has its 
 place for appropriate triumph. God will fulfil his utmost 
 threatenings; for he cannot deny himself. On whatsoever 
 side, then, we look, we observe the beautiful and inviolate 
 harmony which subsists among all the perfections of God. 
 In conclusion, I would point out a few lessons which may be 
 derived from the truths on which we have meditated, 
 
 1. The subject aids us to compare and settle our minds, in 
 regard to what may be called the difficulties of Scripture and 
 theology. These all arise from our ignorance, and our in- 
 ability to fathom the mysteries of the Divine Nature. As in 
 our best estate on earth, " we know in part," and see through 
 a glass darkly, some of these enigmas must remain unex- 
 plained, so long as we are in the body. The only part of 
 wisdom is to bow with profound reverence to whatever is 
 revealed, even though we may be incompetent to reconcile it 
 with other truths. ' Thus saith the Lord,' ought to allay all 
 doubts. Philosophy has wearied itself for ages in the 
 attempt to reconcile the existence of physical evil with God's 
 holiness and goodness ; but not the slightest advance has 
 been made in the explanation. ' Why did God permit the 
 fall"?' is a question which can never be answered, but by 
 humbling our minds before the general consideration, that 
 divine reasons of state are beyond our ken; that some of 
 God\s attributes may demand a course of government beyond 
 all our expectation ; that his wisdom is infallible as his love 
 is immense ; and that whatever he ordains or allows is agree- 
 able to the concord of those perfections which we at awful 
 distance revere and worship. The same is true with regard 
 to the fearful doom of the wicked. The finaUy impenitent 
 shall go away into everlasting fire, prepared for the devil and 
 Ids angels. The smoke of their torment goeth up for ever 
 and ever. We are incompetent to decide on the grounds of 
 
38 THE DIVINE PERFECTIONS IN HARMONY. 
 
 this undeniable sentence; just as we are unable to explain 
 the incalculable amount of sin and misery now actually exist- 
 ing on earth. We do not comprehend the infinite depths of 
 evil there are in sin; we cannot estimate the glory which 
 shall redound to God from the never-ceasing display of his 
 inflexible justice; we know not how far such an exhibition 
 of wrath may tend to the increased sum of happiness, in aU 
 the remaining intelligent universe. The problem will one 
 day be solved. What we know not now we shall know 
 hereafter. This and all inscrutable facts and doctrines shall 
 be seen to have their ground in some perfection of God, or in 
 the harmony of all his perfections. We may safely leave 
 the matter in such hands. God is love ; and there is no one 
 of his decrees which is not prompted by infinite benevolence. 
 We may not see the connexion or consistency in all cases, 
 but this is conclusive — He cannot deny himself. 
 
 2. The truth we have been considering may encourage us 
 to commit the whole matter of our salvation to God with 
 implicit confidence. A man needs a strong foundation on 
 which to lean his everlasting interests. Ordinary securities 
 will not avail here. AVhen storms assail our hope, and un- 
 numbered sins arise to irritate our conscience, and the dread- , 
 ful justice of God is arrayed against us, especially if all this 
 happens when death is in view, we need something more 
 than vague expectation or mere probability. The true basis 
 of trust is found in the character of God ; and this is aU- 
 sulfitient. It is the part of revelation to make this known 
 to us. It is the part of faith to rely upon it. The con- 
 stancy and immutabihty of God are the ground of our 
 security. If he were changeful, the Universe would be a 
 heU. How ready we should be to fly into despair or mad- 
 ness, if the God in whom we trust were uncertain and capri- 
 cious, like the divinities of the Gentiles 1 But he says, " I 
 am Jehovah, I change not, therefore ye sons of Jacob are not 
 
 THE DIVINE PERFECTIONS IN HARMONY. 39 
 
 consumed." So changeable and capricious are we, that if 
 our salvation depended on our abiding constant for an hour, 
 we should inevitably be lost. But though we believe not 
 or are unfaithful, he is faithful. EspeciaUy may we rely on 
 bis covenant engagements, from which he wrll not d^w 
 back. His truth is confirmed by repeated asseverations 
 "wherein God, willing more abundantly to show unto the 
 heirs of promise the immutability of his counsel, confirmed it 
 by an oath; that by two immutable things, in which xt was 
 impossible for God to Ue, we might have a strong consolat on 
 who have fled for refuge to lay hold on the hope set before 
 us" How refreshing is it to look away from the endless 
 vidssitudes of our own hearts, which ebb and flow like the 
 sea, and wax and wane like the moon, to Him who is immu- 
 table, and whose decrees of love are as firm as his very 
 being. In disheartening hours, our greatest repose is ob- 
 TJi by lifting the soul to One who - /-s Chnst is 
 the same yesterday, to-day and for ever. I put t to Chris 
 tian hearers, above aU to such as are habitually prone to 
 write bitter things against themselves whether they are not 
 more ready to ascribe constancy and immutability to God s 
 justice than to his grace. Yet he can be no more un aithf^ 
 to one than to the other. Only make sure of aB interest in 
 bis covenant, by connexion with the Loid Jesus Chnst, and 
 your salvation L as firm as the throne of eternity. We read 
 the threatenings, and quake because He is '^'^li-^f^^^- 
 Let us read the promises, and beUeve that heaven and earth 
 ^il pass away, Wore one jot or one tiUle of his gr^- 
 engagements shall fail. He cannot deny himself, he cannot 
 deny his Son. We have a Surety, in his nature and in ours, 
 S shall make good every article of the eternal treaty 
 And how resplendent will this glory of grace shine forth m 
 " that day," when the elect jewels shaU be made up, without 
 one loss, even of the faintest creature who ever beheved, and 
 
40 THE DIVINE PERFECTIONS IN HARMONY. 
 
 when every vault of the heavenly city shall ring to the 
 honour of Him who is for ever true to his own nature ! 
 
 3. In every moment of life we learn from this subject to 
 look up to the harmonious attributes of God with profound 
 adoration and Hvely affection. The object is glorious, and, 
 above all others, deserves our contemplation. He is one and 
 the same. The changes of time and creatures are but the 
 trifling waves which keep up their noisy flow at tlie base of 
 this Eternal Rock He was infinitely true to himself before 
 time began; such will he be when time shall be no more. 
 Every one of those adorable perfections remains in plenitude 
 of majesty, and all in blissful concord with each other. 
 " He is the Rock : his work is perfect : for all his ways are 
 judgment; a God of truth, and without iniquity: just and 
 right is he 1" There are times when the wavering soul needs 
 recourse to such thoughts. There are wars and tumults 
 among the people. Nation rises against nation. Iniquity 
 abounds, and the love of many waxes cold. The cause of 
 truth and righteousness seems to tremble; and unbeUef 
 suggests that the plan of heaven has changed or been frus- 
 trated. But all these mutations are but a faint ripple on the 
 surface of the sea of things. '' The Lord reigneth, let the 
 earth rejoice." The principles of his government are more 
 settled than the everlasting mountains. " The Lord sitteth 
 upon the flood; yea, the Lord sitteth king for ever." Great 
 calamities startle a whole population. A gallant ship is 
 labouring in the tempestuous deep. Stout-hearted men 
 quiver with apprehension; veterans who have stood at the 
 cannon's mouth yield to awe before the i-aging elements, 
 and the cry of panic-struck women and children ascends 
 amidst the crash of timbers and the ruthless brawling of the 
 storm. The mountain billow makes its clean sweep over the 
 deck, and whole bands plunge through the wintry, strangling 
 surge into eternity. Has God closed his eyes upon his crea- 
 
 THE DIVINE PERFECTIONS IN HARMONY. 41 
 
 tures ? Nay, blind insect of yesterday ; it is He who orders 
 all He is t;ue to his justice, and true to his mercy. "Thy 
 throne is estabUshed of old, thou art from everlasting. The 
 floods have lifted up, Lord, the A-ds have lifted up t^^^^ 
 voice; the floods lift up their waves. The Lord on high s 
 Hiichtier than the noise of many waters, yea than the 
 "ighty waves of the sea." However he may send the stroke 
 of death, which he sends to all, "just and -g^t is he 1 
 He cannot deny himself. Be this our anchor, when n re- 
 fardTour own little personal affairs, the biUows threaten to 
 Overwhelm us. They cannot reach the throne of our God 
 no^ diange the settled purposes of his love. Clouds and 
 da kness^are round about him, but nghteousness and justice 
 are the habitation of his throne. Sometimes, if we could 
 look into his heart, we should discern paternal compassion 
 behind the lifted rod. Let us rejoice that he is, and such as 
 hir Let us glory that he changeth not. Let us summon 
 our thoughts fwayfrom all creatures and all second causes 
 to dwell on the throne that cannot be moved. Though al 
 else fan it is well with us if God remams. See to it that he 
 L tours Hazard not the consequences of being found m 
 Thlway of his advancing vengeance. His covenant of grace 
 Isure but his justice is as irrevocable as his love is fathom- 
 Tess C, in this temporal state, the offer is made to 
 change our relation, and from enemies to become friends. 
 BuT presently, a trumpet shall sound, to tel that paxley is 
 over, and that what remains is arrest, adjudication, doom ! 
 sLint ' sinner ! in that hour, it is near, heaven wdl 
 ird vindicated, thy destiny sealed, thy heaven or hell made 
 eternal For he cannot deny himself ! 
 
:|i 
 
 DIVINE PEOVIDENCE IN PAETICULAES. 
 
 .. But the very hairs of your head are all numberea."-MATr. x. 80. 
 
 The subiect to be treated from these words is tbat of a parti- 
 SLprov Lee. And by a particular providence we mean 
 aSe care, unceasingly bestowed on aU creatu- an<id^ 
 their actions ; on things heavenly and .f -f ^^^^^JJ^^ 
 whether small or great, whether good or «-!; -l'«*"'^ 
 or moral; whether necessary or free; so that nothing can 
 o^criL he universe which is not immediately governed by 
 Zipotence. The Epicureans feigned a f^y who takes n^ 
 cogniLce of creatures. The followers o Ansfrtle seem to 
 have confined the divine regards only to celestial thmgs. The 
 pX ans withdraw from the rule of God all free actions ot 
 moSTings ; and men of the world, professing no philoso- 
 Xi c3 in particular, entertain a vague notion of some 
 ieral oversight which the Supreme Intelligence exercises 
 f^e reation: while they practically deny any such special 
 Te as we have just asserted. It is of vast importance that 
 our minds be firmly settled on this fundamental point Ge- 
 neralities wiU not suffice, when we sustain the shock of great 
 ^jTudden afflictions. As the doctrine of chance is the mos^ 
 absurd and cheerless of all human tenets, so any -PP-- JJ» 
 it, by withdrawing a part of all events from the circle of God s 
 pan! tends to hesitation, darkness and misery. For wMch 
 part shaU we so withdraw? What objects and what acta 
 Ldl we abandon to the fortuitous concussion of ciicum- 
 
 DIVINE^ PROVIDENCE IN PARTICULARS. 43 
 1 Or ;f this could be determined, how shall we be 
 
 theses, we maintain that he who nrmij o accord- 
 
 Lvid-c«. -t-ding to every hair, and who feels accord 
 Lly has arrived at the true secret of a happy he. 
 
 "•■^^'e argue a particular P-f-^ ^^J^^^U c'^n"- 
 tion. That which God has deigned to make, ne m 
 dlnd to care for ; and that which he has ^^^^.Z 
 
 nunutest details, he may, ^'^'^^'IZ^^'Zini'.^ least 
 majesty, continue to sustain and g-ern -en .^ 
 
 luembers and motions. The ^^^^^ance chosen by 
 
 among the most YTyT^^ ^^^^^ ^^^ ™- 
 with the human frame. Xet, unaer uuc b 
 
 Topic anatomist, the single hair V^^^^^^^^^^jTor 
 tore and adaptation which no human hand can repro 
 imitate. Indeed, the further down we 8° ^^o the « 
 xecesses of nature, all invisible to the naked ey, he ino 
 amazing become the revelations ^^ P-^'ff^^tt w' our 
 uess. So that the very antennae of the fy *^* 2/ y,^ 
 slumber, the dust of the downy fruit, -J the vok^e p 
 of the lUy or the rose, awaken new adoration^f Him ^^^ 
 ma^haus in minimis, greatest "^/^"\ ^ „^'\^d to the 
 Take any inch-square of the g--^;;^ "tb -^^^^^ 
 eve of reverent science, it is a world teeming wnu 
 S:r do we observe any tendency to a termm^^ thtgh 
 wonders, or any limit of this creative "ngenm^. ^t 
 we press' our instigation to the u^ost^J^^^^^^ 
 turous observation can rea^ w^th Its moB ^^^^^^ .^ ^^.^. 
 
 and recent apphances. The hnger °;Y„^ lustrous hues far 
 before us ; tracing contours of beauty, ^'^'^"'^J;"' i^g 
 
 beyond the reach of ^^^^y^'T^^SriT^^^ 
 tides of ciiculation, and adjusting forces witn m^ 
 
,, niVINE PROVWENCE IN PAnTICULARS. 
 
 organ of the evanescent animalcule J ^^^^^^ 
 
 S unworthy of creative power to J^e ;^ ^ur scale of 
 of providential care to uphold and g ^^ 
 
 n^eLurement on this -^J-^^^^^^fo the Lks of the 
 tnow little of great ^-^^^^J^t as much value in the 
 Almighty. In his <=y«;;l\^^; ^^/„„, vision, as in the levia- 
 living mote, that scarcely da^^ens ^^^ ^^ ^^^.^^^ .^ ^^ ^^ 
 than of the hoary waters, ^ml n ^^^ ^^^^ ^^^^,. 
 
 not in the direct line of our ^^^^^^'^^f ^.j^osophy, which 
 „ess of that flipp^t re^omn of^ hal J^^^^ ^^^^^ 
 sometimes makes bold to jeer ^ ^^^.^a 
 
 ^ere made for some ^'^'^^^^-J^ZLm, which flits 
 of us for what ^^^"^ '^^^Zn^lLs, was created. Let 
 across our path or alights on ^^J ■ t and im- 
 
 it be a successful and '^^"^^l^l'XJ.ollni Creator, be- 
 pertinent scoffing, that an infinitely ^^^^^.^^^ ^^^^^^ 
 
 sides other reasons ^^'^^^^^X^ins mechanisms, in the 
 for the production ^^ -^f^^^T^ .hich thus stands 
 securing of happiness *» j^^ ^J^J'^.^t of the divine good- 
 forth as a smaU but ™\«'^.,X^;,,, ^^m the sometimes 
 ness. On this point I giadly » ^ ._„ r^, air, the 
 Erroneous, but, here, --P^i^St^nce. In a spring 
 earth, the water, teem "^J/^^fXhever side I turn my 
 ,,oon, or a summer «v«rj' ""e^ld upon my view. ' The 
 eyes, myriads of WW \-f '^^ J„f .ew-bom flies are 
 insect youth are on the wing . . ^^ ^^^.^^^^ ^y^eir 
 
 trying their pinions in the air. ^^^i, continual change 
 
 vanton mazes, their gratuitous activ y, ^^^ ^^_ 
 
 Xlace without use or P-^P^Xjirl Sy SvLd faculties, 
 ultation which they/^^^ "^ J^J^^ Le of the most cheer- 
 A bee amongst the Ao-- - J^^^. its Ufe appears to be 
 
 fnl objects that 2\^J'Xo phased ; yet it is only a spe- 
 aU enjoyment : so busy anu r 
 
 DIVINE PROVIDENCE IN PARTICULARS. 45 
 
 cimen of insect life, with which, by reason of the animal being 
 half domesticated, we happen to be better acquainted than we 
 are with that of others. The whole winged insect tribe, it is 
 probable, are equally intent upon their proper employments ; 
 and, under every variety of constitution, gratified and per- 
 haps equaUy gratified, by the offices which the Author of their 
 nature has assigned to them." " Walking by the sea-side, in 
 a calm evening, upon a sandy shore, and with an ebbmg tide, 
 I have frequently remarked the appearance of a dark cloud, 
 or rather very thick mist, hanging over the edge of the water 
 to the height perhaps of half a yard, and of the breadth of 
 two or three yards, stretching along the coast as far as the 
 eve could reach, and always retiring with the water. When 
 this cloud came to be examined, it proved to be nothing else 
 than so much space, filled with young shrimps, in the act of 
 boundmg into the air from the shallow margin of the water 
 or from the wet sand. If any motion of a mute animal could 
 express delight, it was this ; if they had meant to make signs 
 of their happiness, they could not have done it mere intelh- 
 gibly. Suppose, then, what I have no doubt of, each indivi- 
 dual of this number to be in a state of positive enjoyment, 
 what a sum, collectively, of gratification and pleasure have we 
 
 here before our view." * . , , it, * 
 
 In conformity with this, we believe with pleasure that 
 whatsoever God has made, even to the smallest details, he 
 continues to preserve and regulate. Providence has some- 
 times been considered as a continued creation ; but more 
 properly, as the constant will of God to maintain the being 
 of that which he has created. For there is no innate power 
 of self-sustentation in the creature ; and if God were to with- 
 draw his power, all that he has made would coUapse into its 
 original iiothmg. Being is too subUme an endowment to own 
 any other source, even for an instant, than that which first 
 gave it. We are to look on nature in its minutest varieties, 
 
 • Natural Theology. 
 
 , ! 
 
.6 DIVINE PROVIDENCE IN PARTICULARS. 
 
 guiding. I-*^^^*^2CS dindriv-ing.liole stellar 
 Omnipotence is equaUy ^"^f *^ ,^„i,y e trajectories, and m 
 
 !S=Srtra."=easitiseonsolator.t.at 
 
 Z hairs of our ^-J "^f -^'^^ticular providence from 
 After tUs preamble we ar ue p .^ ^^^^ ^ necessary 
 
 the express teachings of Scnptur . ^^^^^ ^^^^ ^^^^^ 
 
 to use ««l««t^°'^^.^''^Vlvernance of all things in general 
 to God the vrielding and S^^^^^f^ ^^,„ thou, art Jeho- 
 AswhereNehemiah prays, «^^ ^^ j^eavens, 
 
 .ah alone ; thou hast made heaven^ to ^^ ^^^^ 
 
 ^ith all their host, the e^^^^f ^^^'^^ ^le Areopagus, chal- 
 
 p^ervest them all." ^^^f^^^.^ —ry, says. " Though 
 lengingthe assent of ^^en ^heattt ^^ ^^ ^^^^ ^^^ 
 
 te be not far from every one o^us . ^ ^^^ ^, 
 
 niove, and have our ^^^^f S .J^^J^u ^gs by the word of 
 God is represented as "Ph^^^^^^^^ ^^^ ^^^ ..serous and 
 
 his power." But P W^ ° ^j^^.^ this very particu- 
 
 familiar. ^ext ^ mee\wx ^^^^^^^^ ^hus the smallest 
 
 larity of providence is '^^V^'f'l ^ ^„ his care; as m 
 
 as well as the g-'^*-* ^^^^.f /;,V!3 instance, « Are not 
 our t.xt, and in that ^^-^f^^^^^f P^^^.e of them shaU not 
 two sparrows sold for '^^ ^^^'^Jj^'l,^,,:' Or, whore he 
 fall to the ground yithout you^ * ^^^ ^^.^^^t, by 
 
 chides the distrust f disciples as to ^^ .^ ^^^^^ 
 
 pointingto f -;^J^«,tSoice. The very insects, 
 wds, the objects of his care uiP ^^^^^^^^ ^^. 
 
 used by the sceptic for ^^ «^^i '^f Egypt ; and at a 
 ployed in vengeance amj>Bg * ^^^^^ the caterpiUar, are 
 ^rSr^^tra..ay aga^st a gn.ty land, while 
 
 DIVINE PROVIDENCE IN PARTICULARS. 47 
 
 he says, Joel ii. U, " And Jehovah shaU utter his voice before 
 >,i<! armv ; for his camp is very great. 
 
 T^rihis Providence of God includes in its range a nobler 
 
 1 !f o^atures even those which are rational and immortal. 
 
 ThT STthl^ thoughts, affections, and acts, a. paHs 
 
 iiiebtj, ^^'^ T^A^aA if thpse were excluded, tnere 
 
 r.f h\^ marvellous plan, indeed, it tnese w«io c , 
 
 t^ the nowers of irrational natura; but that m all that eon 
 
 T,n+ listened to such words as these i i couia ut^ 
 Trill, Ut were ordered of God. but it P-eeds from man. 
 tnot providential, but from wicked human bemgs. There 
 /in fhTs a sad confusion. Such a government a^ is her« 
 lum d -ould be no providence at all; and would render 
 r:^ 'impo.ihIe as ex Jnding those very ageu- ^^h 
 
 ZcrioTrct tctrinr mt it abho Js' the thought of 
 
 'Z£:::^'^^^^^ wicked deed, it still asserts, that 
 LtKltins and governing of such deeds, toere^ a sov. 
 
 .ign providence, ^^^^^^ ^^^IZ^T^^T' ^:^^£- 
 "Alan's soings are of the Lord, now iueu v.axx 
 xUan s gom^ deviseth his way, hut 
 
 rLrd rctl^I^i^ ste^s.^^llie wrath of man shallp^i^ 
 £i^nd the remainder of wrath He wUl restrain. Let it be 
 
48 DIVINE PROVIDENCE IN PARTICULARS. 
 
 ele^ly fixed in our .inds as t>^°f ^-/^iSlf Hs 
 subject, that an act may be y;^f'^^J° intended by God. 
 
 agek and yet its --f^^^f^^Uef Ldex our worst suf- 
 Wei-e it not so, we '""^d liave no i^^et ^ ^^^ 
 
 ferings, namely, tho. whxch we end«e^^^^ ^ ^P^^^^^^.^^ 
 malignant human creatures ^ ^^^^ ^^n 
 
 Joseph's brethren -— ^J^ y"t was it strictly and 
 deny, so far as they were oncerned. ^^ ^^^ ^^^^ ^^^, 
 
 particularly P^^vxdenUal. So n ^^^^ ^^ ^^^^^^ ^^^ ^^ 
 me hither, but God. ^o" ^ ^ q^^ ^eant it 
 
 serve life." " Ye thought evi ^g^^* ^« -^ i ^ free 
 
 unto good." Here is P^rt-ular providenc^. ^ . ^ ^^^ 
 and wicked acts. Other mstsmces ^V^^^^ , ,,d 
 
 memory of the scriptura ^'^^■^^^!:^l^Jy wicked 
 striking case of our Lord s «« ^^^^^^'^^f ^^^,, providential 
 as to its free perpetrators, ifjj^ ^^ ,^„ot on any 
 
 ^heme for the -1-*^^ "^^",£"1 and most consolatory 
 principle of reason escape from this gr ^^^^ ^^^^^^^ 
 
 truth. The dependence of «;« J^^^"^!^ J „„ God for his 
 enforces it. As man is ^^^P'^'^Jf f^^^^^^^ on him for his 
 being and his Ufe, ^'^^^ ^^t^^dves If for the body, 
 power to act, and for the *f ^7^;^^. Conceive of a 
 Ln yet more for the sou , t^^J^^J^^^f- Uifer a being 
 teing independent of God "^^^/^^^ J^.^dcnt, then is 
 independent also in essence ^^f ^^J^^ ^^^^^^^^,, 
 he in all his actions brought witmn ^^^ 
 
 ordering. And B-ly there <.- be d^^^^^^^^^ ^^ ^^..n acts, 
 profit from the doctrine, that » »"-^ ^ performed with- 
 
 Lany of which most --^"^^aeny om-i--<=« ' "'' 
 out God's^nowl^g^^ttSwe toUhislove; 
 v,ithout his canng ^f *'^*"''J^'" , _ ^ych were to deny his 
 without his pow. t;P-- tcTik^^f the Epicurean, of 
 
 rrrdr-Jti'i; who suppose themselv. to ^ 
 Cliristians. 
 
 \\ 
 
 » 
 
 DIVINE PROVIDENCE IN PARTICULARS. 49 
 
 .s none ^^ ^'^^^^VonlelorBSntutUrd 
 r^rr^rrsfnl^^uL of thoumverse jnt. 
 denT^ch care as extends to minute Pa^icuto . ^^^ fti^ 
 
 Now, not to repeat w ^^.^^^^^ ^^^ ^^^^ ^^^ 
 
 r rStr Almighty^o J^ad-^ 
 
 Tm^?;otirbrT;ritT^^^^^^ --^^^-^t °' 
 
 f T; it S tenet is destructive of all providence 
 doubters, that the"" ten^ i^„;,, providence, there 
 
 r r;^net r GralVov^- infers that wh^b J 
 
 ;:;lular. ^or surely these J-iers ° ^t ^a^ \^ re 
 Ihat God singles out the great ac s o^^be ---- ^,^ 
 
 ^^^^LrSShet^rSi^te^ivineprescie^^^^ 
 small must alter an u meanms, perhaps, is, 
 
 things which have rent empires, and made the woria rmg 
 IgTbave depended on the ^^^^^^^T^ 
 for these would not, and could not have been, 
 dence then secure the great event, and leave ^ ^ P'^ 
 cinses to be settled by chance, or not settled at all ? The nse 
 Td fortunes of MosL occupy a i^^^^-'^^-'^^'^^^'t 
 .ith the destiny of a people still subsisting^ Ypritess of 
 .as there not, a providence in ^^J^^^^^^^^^:;::,^. 
 Egypt, at a certam hour, spied t^^*;""^^^^^; Zm be' 
 Nilp t It was a grand event, that Lnnstianiij- 
 SJried to Ethiopia! Was there any providence m the meet- 
 
 D 
 
60 DIVINE PROVIDENCE IN PARTICULARS. 
 
 ■ a of Philip aad the treasurer of Queen Candace, on the road 
 ^^'g J' The death of Julius Csar is one of the cap.U 
 llZ. hu.an annals^ Was the- Pro^^^^^^^^^ 
 great man's failing to read he scroll of papFU^^ 
 timin t^ crow, a^ .h .^^^^^^^^ ,,, .. 
 
 ""'t Wentf trivid in themselves, yet directly conducwe 
 count mcidents, tnviai ^^^^ ^^ ;^en colour 
 
 and even necessary to the occurrence ^^^ 
 
 to our whole subsequent -;~, J^^^^i^l;' a^ every 
 providence is only the ^^fjS^J^^L An'd he who 
 whole is but an aggregation of its sevom i 
 
 therefore, reverently and debgMedly, come 
 trine of our childish days, which s at the same Um 
 • „f t>,P mofoundest philosophy, that all evenis, ev 
 
 :X XS -i -;-3*;™i-t 
 
 inhabitants of the earth. ^ ^^ 
 
 How ^-^^^^ X2X:ZlZ^:^;, from aU 
 Scriptures; ^l^^^^- ^ ^ften guide us through the 
 other annals ! This clew wiu & . J^ ^^^ 
 
 ^azes of an other^vise inexplicable ^^^ ^ J^^.^^^^i^ ^^^, 
 explaintous, why some things - g-- - ^^^^^^^^ ^^ 
 
 others are passed over in silence J o^ ^^.^^^ ^^ 
 
 Scripture are the ^.^^^ ^ - --^^^^^ ^^^ ^^^^, ,,,. 
 man, as of the plans ot uoa. f j ^^.^ 
 
 shine of patriarchal days, we ^*f J J,;'';^''^^^ all the 
 
 P^Tr ^: ^tlni^S JudTCry, it is Jehovah 
 way through the W" w eD ^^ ^^^^ ^^^ 
 
 who is the planner, it >« /^^y^j;;^!^ ^^fer this spirit of 
 Well were it for each of us, U we coum uau 
 
 DIVINE PROVIDENCE IN PARTICULARS. 51 
 
 ^^T/dlfe'n^ tse wSout certain practical conclusions 
 behef, I dare ^°t ^ ^^^Jjg^.^^tly established. We may sin 
 
 '"" I'St do tri^ of Ipa ticulL providence in several ways, 
 against the doctrine 01 P ^^^^^^ „, 
 
 In regard to the V^'J^'^.J „f „„, daily and most 
 quarrelling with providence. "^^ °^« °J , ^/(..^.^ ^,e 
 Linous transgressi^ons e-l;J-f^ ^ ^J^ot common days, 
 and beneficent rule from the e^^^* ?^ ^ j^^^i „, the 
 
 rm • „f miirmnrinf was the fatal imquity oi ^»l<>^ 
 The sin of """^- \ -^ to reconcile us to every 
 
 .nlderness It should be enou. ^^^^^ ^^^ .^^^.^^ 
 
 event, that it befals ^^^^^^^ ^^^^ ^..t^^ess, what con- 
 and mercy of God. ^'■lf'^''^y.^^ ^^at paralysis of 
 sumption of health, what decay of «£^ 'J^ J^ J^^ded, 
 
 l:;'i Pt: palticula. of our lives. " I^rd, increase 
 
 our faith !" , ^^ -^e no outlet 
 
 Akin to this is ^esf. when t^^^^^^^^ ^^ ^ ^^.^^ ^ 
 
 from our troubles^ It may b h ^^^^^ ^ ^.^^^ ^^^^ 
 
 but not a child of God. it tme ^^^^t, concerns 
 
 shown how Providence, under a ^^'^^^^^^ The lessons 
 itself for those who shaU be he^ f,^ J ^ Jue despon- 
 of our Lord, already^ted go U^ jcr ^ ^^^^^^ .^ .^ ^^^ ^^^^ 
 dency. Hard ^^J^ may ^ t ^^_^^^^ ^^ ^^^^ ^^^^^ 
 
 gative of grace when ^^ /"§ ^^ ^rust and hope in 
 
 not only to submit to what i^^^"^*'^ ^^ ^^eh exercises 
 
 r ': "1^ oftoS: ^: ^ -u. dlsbehef of 
 Sf rulerdlposal of the e-. w^f J^ h^^ , a 
 Another sin is the imputmg f o^Xce Tl^e metaphy- 
 horrible abuse of the d-tn^ of Pr^denc.^ 
 sics of this subject may be d^f&c^^t' ^d w^a ^^^^^ 
 
 to resolve all the doubts which may be raised oy 
 
52 DIVINE PROVIDENCE IN PARTICULARS. 
 
 and perverse reason; but a fe.. undeniable truths stand out 
 Tfire Uke ligbt-houses flaming along a tempestuous coast 
 Wh tever we\nownot. we do know that the Judge of aU 
 the earth will do right; that God cannot be tempted of evd, 
 neltirtempteth he any man; that while he permits sm, 
 bounds r^d overrules it, he is infinitely remote ftom bemg 
 itemise and from participating in its malign quahty ; hat, 
 a^ZL is from above, so all the evU of our n>|sdo.ds .9 
 from ourselves. These plain and admitted truths sWdn^e 
 fully before us, when at any time we are tempted to charge 
 
 ""iS'Sre is a perversion which turns providence into 
 fatf^'^nd professes to'hopo for -ults without us.ngme^s. 
 Whatever is to be, will be_is the famdiar -ax>m ^J ^he pro^ 
 fane and superficial fatalist; often upon the ln« o"h - wh° 
 have no real belief in providence. Wise "^- ^^^ f^*^^^^^ 
 who orders the end, orders also the means, ^^^ff'^t^^^^ 
 a^ made necessary to the end by the decree of God h.m^lt 
 Providence is itself a system, regularly working bj a chain ot 
 Z.., in the order of cause and effect. Providence does not 
 ensure the result in spite of neglects and omissions but by 
 !"X the means required. Where any man whether from 
 Sm^r indolence, omits the perfo^iance o ^V^^ 
 vidence then goes on its stately march to produce the failure 
 Tf he end. Hence the sin of presumption is chargeable on 
 Ih as r' sh on dangers, uncalled, in the profane expect J^n 
 of safetv or deliverance. " Thou shalt not tempt the Lord 
 1 God •• In things temporal, and in those which concern 
 S Xal salvatio;, we abuse providence -1-- -gle^ 
 the diligent use of those instrumentahties which God has 
 
 *tto extremes, however, sinful human nature some- 
 tim^ speeds to the very opposite, and relies imphcitiy on 
 second causes. This is the reigning sin of the busy world. It 
 
 DIVINE PROVIDENCE IN PARTICULARS. •• 53 
 
 hid wSlh 1 as sustamed and supported them, and men^l y 
 
 eSellhe God of Providence from his own dominions. &u^h 
 
 aS^ the sons of wealth, who fear no reverses, give no thanH 
 
 Tnect larsely from self, or, as they speak, from luck, and 
 expect largely iiu" . > ^ ^.^^g ^ 
 
 ment on body, reason, family, -P/^*-'^' "^f ^^t; ^°,,tn, 
 such persons, as he did Nebuchadnezzar, that the Heavens 
 Trule '■ We shall best avoid these various errors^y esta- 
 HishL:- our minds on a thorough persu^ion of God s all^ 
 
 rtrLrd hL "; the Spldt of grace, will become a 
 iwdgn bX ^e bitlrness of our griefs arises from our 
 denyS or forgetting, that whatsoever lies heavy on o^^ot 
 1 Idd there by the hand of Him who is ordering all things 
 IS laid there ^y.^ ^ ^^e annoyances of our 
 
 '°'; °" 'stl the iX so^ can l^ar much from the hand of 
 pilgrim state, the lovin„ ^. xhese unwelcome 
 
 a compassionate Creator and Kedeemer. xue 
 - tatLs are i^ended to brmg us to right .^^ of God s 
 
 Tiir lII r hS done it le^ hhn do as seen^th Jihn 
 good ! Be still, and know that he is God. I« ^^ P'^^^^' 
 Zu the chastening of a present God, who doe h aU thmg^ 
 well and who is near you, to bring good out of ^viW^ " 
 TtureT Take no anxious thought for the morrow. He who 
 
 ^nTil wisdom and executes in PO-. j you^^g^t^ 
 Shield, and your exceeding great Keward. ^othlng is 
 
t t 
 
 54 DIVINE PROVIDENCE IN PARTICULARS. 
 
 hard for his might; nothing too little for his conde^-^^^^^"^ 
 The very hairs of your head are all numbered. App y this to 
 the circumstances of this very day and hour ; apply it to those 
 tonTcIses, which, to a vainly-wise unheUef o ten seem t^ 
 insignificant to be brought to the foot of the infinite throne. 
 You may use a child-like confidence in coming to your Father 
 in heaven; you may unbosom before liim your smaUes dis- 
 quietudes. The thorn in the traveller's foot is sometunes 
 Levous as the sword of an adversary. The strongest Chris- 
 es are those who, from holy habit, hasten with everything 
 to God. Summon this doctrine to your aid, not merely when 
 the weightier class of calamities oppress you; but amidst the 
 perturbations of ordmary life, the coUisions of tusmess, the 
 ^rplezities of the household, the mutations of health and 
 spMts, nay the clouds of the sky, which too often carry dark- 
 ness into the windows of the shrinking and sensitive souL 
 The very moods which make our wheels drag slowly through 
 the daily task, the tempers of those around us, the Pet^y dis- 
 appointment and chagrin, the shght, the cross the look of 
 ^ndness and the silence of rebuke-aU are dispensed m 
 season and in love. Happy is the soul which, havmg secured 
 an interest in providence by securing acceptance in Christ, 
 can roll its burden on the Lord and lie down secure amidst 
 the tempest, because its Father is at the helm. 
 
 
 1 
 
 THE INCAENATION. 
 
 .. God was manifest m to fle8h."-l Tim. iii 16. 
 
 .^THB Catholic faith is this, that we -°^^^ip one God in 
 Trinity and Trinity in Unity; neither confounding the per 
 sons, nor dividing the substance." 
 
 the world. Perfect God and perfect M»n o a r 
 soul, and human flesh -^.^^^S ^XV^t J touching 
 touching his Godhead, and ^f "0;*° ^^^ ™ ^ yet he is 
 his manhood. Who, although he be God and Man, ye 
 
 not two, but one Christ." Monounce, who 
 
 These are ^-f ^^^tl^of "cod in^^^^^^^^^^^ Our 
 
 nevertheless --^^^^^^^H to illustrate the Incama- 
 
 present task is not to prove '^'^ f°^ ^. ^■^^ ^^i. 
 
 and our hearts. A^d in ^'^ J^'"^y \^ pj^j^e Nature is 
 result, that by '^l^^:^^:^^^,^!^^^., and our 
 
 taught -- 7*^^j^*: ~nches of the subject are large 
 affections. But as tnesewu ,„ ._„„t„a in succession, 
 
 and distinct, they may be P^^f ^f J^th" Incarnation 
 Accordingly, our first t<.pic is this, that by 
 
\ w 
 
 W 
 
 
 THE INCARNATION. 
 
 THE INCARNATION 
 
 57 
 
 56 
 
 Cod is brouglit near to our understanding ; and tte «e«ond 
 
 , T ^-.T. r,^f^\ \^ brouf^ht near to our under- 
 
 T Ev tlie Incarnation, ijoci is Druu^jiii' 
 1. jyy tuc xix 7 means, than we 
 
 ^..r.A^r^cT We kuow more of Uod, by tnis medu , 
 standing. v> e kuuw ^^ ^^^^ 
 
 such connections with humamty as *« ^""J^J ^^^^^ ^hese 
 steps by which to climb up towarels the heignt oi 
 
 S^es^o acui^e so.e f-;^^^^^^^^^^^:! 
 
 together could not by seartniug 
 
 know more than another ; and many, moxe at one time tha^^ 
 at another; angels more ^^an m«j; s.nts mo^ th n sin^ 
 n»rs and every believer much that he couici no 
 Sv'ed without this gracious interventmn Look at it a 
 we may, there is a wonderful mystery m God s ^ ""^g ^"/-^ 
 toown'of creatures. The whole creation is fruit ot si^h a 
 ^1. God might have spent «temity m bh^tu s deuce ^n 
 ^e all-satisfying glory of his own P^t-*--;^^^^'^^^^^^^^ 
 nite benevolence chose to impart this ^^'^^^^"f;' ~ ^^^ 
 „i„f wfi mean bv God's declarative glory to his gloritym^ 
 what we mean oy vr „„ccessive manifestations 
 
 Viinmelf This is the key to all the successive m 
 
 of Got and especially of the creative -n«f '^^-. ^ 
 toA of the six' days, including all the beauties and uUtos 
 of the earth and all the regulated immensities of heaven 
 ?ehtah was only giving us a sparkle of ^^^^ ^J^ 
 when we now look at the heavens and the earth in their vast 
 when we now particular, as an msect or a 
 
 cenerahty, or, taUing any vu<^ y > 
 
 Lt descend into its infinitesimal minuteness of detail, we 
 i^sS^g just so much of God. The common expression 
 Liu trfead the Book of Nature. But no external m.ni- 
 Slrcould ever bring us to the chief of what we need to 
 
 t. „f Pod his moral perfections, his mercy and his love, 
 Tg I h s reg rirthl, in making man. I do not mean 
 and God l'««;^g"^'' ' t„ ^^^ a rational creature, in 
 
 merely that it was necessary t _^^^^ ^^^ 
 
 ti--\^dt^:erf the ^^^t^^2 
 
 this image and likeness was he ru de. ^^ -- ^; ^^^^ ,^,^ 
 
 ■without this conformity, I do not see now n 
 
 Tome to any understanding of the Divine Perf«'=tioj-, ^ ^ 
 
 leTman wLe intellectual he could ^- -^tv/no nlo^ 
 t«,th • unless man had conscience, he couia nave uu 
 o^GodLrghtlusness; unless man had volition, he c^d 
 ot Goa as Tigi ^^^^^g ^^^ 1,^^ affec- 
 
 have no notion of God as power , ^^^^^ 
 
 ta, wifh .. ».»i «!, r/tat/r. jS» .otto .1 
 
 .t ™»»7; »"•' "■ ,•»* Its*;.?™.! Uol,. And 
 
 arrive at the sensations of higher senses , ^^^ 
 
 among higher created spirits there are angei r 
 
 I ll 
 
ii! 
 
 Mt 
 
 Is 
 
 THE INCARNATION'- 
 
 THE INCARNATION 
 
 59 
 
 68 
 
 in the boundless glory . lei "" ^ resemblance, 
 
 on. powers, he has placed .uu^ '^^^'^^^^^^^ gloriously 
 whereby we may come to know mm , a ^^^^ 
 
 t..e o/man in his P^frX^^^rt: ^ 'original 
 be ready to say, does ^l^" P~ ^ ^^^^^^ation of 
 
 creation of man, when t^e -^^^J ^ ^^^, .j,, 
 
 God by Jesus Chnst Ij'^^^^^ ^^^ Christ is the second 
 original man was the hrst Adam, ana i wonderful 
 
 mon element of humanity m botn, oy 
 
 to God, man is able to come 7^^. *° ^^^''S in Adam 
 
 been possible otherwise. f-J^;; 3Se e--plar, just 
 
 placed him in a situation to know his inv F 
 
 L in humanity we see somewhat of dmmty so V ^ 
 
 -' more ^^/^^ ^rb^aU^SirL:; -en whe^ 
 know more of God tnan oy . .:,„!„ ^ore when we 
 
 consider it as mere ^^^'J'X^l^MGoA^e.i. For, 
 
 consider it as ^; -*™ nStu that the only divinity 
 teiteverrememb^,-aren ^ . ^^^ ^^^ ,^, 
 
 revealed mCtot « h^s ^^^^ ^.^^ ^^^ ^^^ ^^^^ ^^ 
 
 hnmamty, thus liKe ^^ou, communications, and 
 
 tot Adam, affords a vehicle for ^ ^^ f^^^ ^ ^^. 
 
 i,„„„p1 for divine revelations, infamtely sunauie " 
 ^^l;ntte Godhead becomes one with the manhoo.L 
 plete, when tne vjuuuea ^„ +i,p fir^t. and the second 
 
 Lre, therefore, is a. analogy b^ween tbe fi^t M ^ 
 
 Adam, which might otherwise W us^ An a ^^^^ 
 
 J A^oTT. We at once perceive his 
 to the ca.e of the ^^^^^^^'^^^^ i, Christ's humanity, 
 infinite superiority to tboj^^f^*" i^^^our unknown in para- 
 the divine image shines with a ^^ the second man 
 
 dise. "Th«fi-\--:f 'Seldr^po-r and holiness 
 is the Lord from heaven. J^^J^ ^^^ ^ii not attain 
 
 of Ada^ --VT'b^^; wlirtve reac/ed, if the cove- 
 even that mark ^^'^^ ^hey wouW ^^^ ^^ 
 
 nant had been so ^^1^)^^.^;; ^^^ goodness. For Adam, 
 confirmed in perpetual ^''JJfi^^jf^^ „i, ^.ot an infant, in 
 though erect, was not «f ^^-^f * V*^^^^^^^ tut infantile as 
 Eden, as Socinianizing divines te^h he w ^^^^^ ^^ 
 
 compared with the Lord ^^^^^Z in his humanity, alto- 
 possessed of glorious P«f f 7;- Xr He was the medium 
 Uer unknown to our first Foge^^^ • ^^ j^,, him with- 
 
 !f conveying ^^^^^^J^lX but Insusceptible of 
 out measure. He was noL ^ Though we cannot 
 
 sin, and thus -measufWy su^tae T^^^^^^^^^ 
 comprehend the union of the ever pr ^^^^ ^^_ 
 
 Christ Jesus, yet -J---^--;^l,y .. still huma- 
 alted every power ; and t^^t'JT ^^^^ ^f the two natures, 
 nity, and there was ^° -^"^^elling of the divine, 
 the human was ^Jj^fJ/^ Vernal fire, is made alUight. 
 even as a globe ot <^^'^^'^ ^.^ ^, united personally to 
 
 Nor can we thmk ot tne innu q brethren, 
 
 LaBhood which was other^n-^hm^J^, ^7^^ ^ ^^^ 
 
 what marvels dwell -f ^ f^ /^^^T structure, without 
 tabernacle in the ^"i™ ^^^ j^", ,ttas of beasts, but within 
 presenting a rugged ^^biL" by te visihle glory, between 
 radiant with gold, and inhabited Dy ^^^^ ^^ 
 
 the cherubim above the ark so ^^^^.^^^^^ ^hat face whi.h 
 worn with weariness and P^»'^^„Xe abode the subli-- 
 ^as "marred more than ^^Jf^^ , .^^.tained knowledge, 
 ^rrdtoirSrX/^ays Shot fort. "We 
 
\\\ 
 
 I ■ I 
 
 THE INCARNATION. 
 
 THE INCARNATION. 
 
 61 
 
 beheld his glory ; the glory ^'^^^^ evil spirits ; in 
 Father." In authority °'«^ ^^^P^ihing of the heart; 
 power to heal ; in creative ^^'^^''''^'^^l'\: behold more 
 L amazingendurance, forg-ne-^^^"^^^^^^^^^ ^^, ,^, point is, 
 of God than all the umvei^e beside rev ^ ^^^ 
 
 that it is revealed to^^'^.^y"''^;^^^^! subject of these excel- 
 this is a revelation of dmmty, ^^'^^ZcL,,,, of a man. 
 lences was truly man 1 How <^^^ ^ q^^ , My dear 
 
 however exalted, show us ^^e e'^*^;^^'^,^^ ^ ,,« difficulties in 
 
 brethren, this is a ^^'^^ q'^«^*7' "l'^ yet we may coast 
 it which I should dread even to/PP^'J^ J ^ ,,^„ot 
 „d a continent wh.ch we d- no f ^^ ^^^^^ ^^ ^^^ 
 .urvey ; and there are some faxed V^^ ^^.^ ^ ^,^ 
 
 tion of God. reverence be it spoken, 
 
 1. Virtue and holiness, with lowly re ^ ^^j^_ 
 
 is the same in God as in man. ^f f '^J . J^^e it is 
 U of temporal things but an ^^Xtd f virtue does 
 a <iu»lity of the Eternal God^ Hi^ ™ ^^ ^^^.,^^ 
 
 not derive its excellence f "^^^'^'^JJtimself thefoun- 
 o.der, but ^-f ^XrSeve'^^eVlling doctrine 
 
 aency^o V^o^^^ ^^^;::^tX:^^^ happiness of 
 then we might also *>elieve ^^.^^^^^_ ^^^^^.g 
 
 God, and the <>^S^-S-^'^J^^^^ZoL hearers, it is a fixed 
 ^r vice and misery. No, my Wov ^^^^^ ^ ^^^ 
 
 point, equally in morals and divinity tfa ^^.^ ^^^ 
 
 Lugh i-finitdy removed aWh^m^^^^^^^ ^ 
 
 and the same ^olmes^- ^^^^ ^^ ^^^^ ^, „,t dif- 
 
 of God, the mercy of God, ana ine 
 
 ,..ent qualities called ^^ ^ .I^r^'t "! i^S 
 ties existing in ^^^^^^^^l^^^^^^ beautiful and touch- 
 
 ^°'-""; tTon Si- habits and volitions, residing m 
 i„g manifestation of J*^- ^ ^^^^ .object personally 
 
 a human ^f^if^^ff'^l ^,Uy beholding the very excel- 
 ouewith the divme, we are real^ o ^^^^ ^^ ^^^ 
 
 lences which res^e m God. And 7^^^ ^^^^^ ^^ ^ ^^^. 
 
 brough l^^gf J J^X , than would be possible by any 
 templation of divme houn , ^^^ ^^^^^^ „f 
 
 or by all other mean. I^;7 ^^j^;,^ breaking forth. 
 
 Jesus Chnst, - -^^^^"li.b obedience wa. rendered 
 2. Although the nature "^ ^^ ^ g^ch union 
 
 is the human nature y^ .t J h^^an^^^ ^^^ ^^^ 
 with the divme, that the two ^^^efore the moral 
 
 .nd t"-S\,XaLt Christ, even when proceed- 
 states and acts ot the i.oia ^ .^^,g are con- 
 
 ing from a human will, axe nev rtheless so te ^^^^ 
 
 eemed, the moral states ^-d -ts J God^^^^^^^^^^ not con- 
 add, that the human and t^^'^^^^-X,' ent in a new 
 Wed . though th- --ntr thL is no diver- 
 human form, are in pjec ^^^ ^^^ ^^^ ^^^ ^^^ 
 
 sity or struggle. . In this sense i ^ (.^^j^t Jesus 
 
 WiU; and thus the revelation of excellency in 
 is a revelation of God ^j^^j^^^ ^^ ^b- 
 
 In eontemplatog he eha^^^^^^^ ^^ ^^ .^ 
 
 serve one class of virtues, wm j , i„„ the need of an 
 
 i.g as most ^^^^.^r^^^:^. or those which 
 Incarnation. These are tn » ^^^^^ ^^^m- 
 
 are evolved under trial and pain, i ^^^^^^j^ 
 
 ing sinless, would ^^^ ^ZT' Z^^^^^^ ^ ^^ ''' ''' 
 There would never have been a igfa ^^^^^ ^ 
 
 Heaven. But after the introduction of sm in 
 new class of affections entered; and smhas heen ^y ^^^^ 
 mighty wisdom, wrested against its own na 
 
 il 
 
li 
 
 h 
 
 I 
 
 THE INCARNATION. 
 
 THE INCARNATION 
 
 63 
 
 62 
 
 selves to be roDoea ux t o existed 
 
 in the picture of our ^^^^^l^^^^Ze excellences 
 without an Incarnation? These tencie^ fe ^^^^^ ^^ 
 
 of Christ, are -. ^CsW meeC^s fortitude, his 
 his ministry. His lowliness, ^^ m^^ ' .^g^e^s. Which 
 fear, his grief, his patience, his pity, hi fo^S^^^" \ , ^, 
 
 of tkese 1^— ^-^suCnr; ^ ^h^ 
 
 him among the sick and sunerm , ^ bereaved 
 
 gate of Nain, the place where he fed thousands^ U 
 fwelling, and the grave of Lazarus. ^^ZT^l,,^ 
 weE See him not having where to lay his head^ ^ 
 in the upper chamber among the '^'^'^'- J^Umgnrnt 
 gar^len, at his trial, and on the '^'°f-,^''^^'^^,^J^^ 
 ^ sorrowing virtues and graces of these hoj- J^ 
 Lrs and blood, and say, even though they t«U o^ 
 weakness, which of these -'"^d y^Vt^^^tnless b cause 
 
 ^^rwir s r ss rg -> And, on 
 
 thrpliple already laid ^jJ^l^^^Z^ 
 r^^^^y^--^^^ll^'^;^„ X "d'ead, and'the pardon of 
 I'sttt'thetU Id' sighs of eompassion, and in_^e 
 
 r.am led cry, "Not my -\^^lX..JZ\uZ: 
 -^^rTcSr:lrtr— y'on earth, is 
 SSr" -ghttlirof the Character of Ood, such as 
 
 could be made only by the Incamatio^ leads us most natur- 
 But the mention just made of Buffering leads as m 
 
 up one oblation. An^l ^ V ^ ^ ^^^^jg^ 
 
 rS;Xri:S;,"b:t Ks cUter of . manifest. 
 L o God in the flesh; such a manifestation, moreover, ss 
 
 1 bemade only in the flesh, or by the assumption of 
 could he J^^de only ^ ^ ^^^ ^^^ ^^. 
 
 'nZ" In ettar covenant he devoted himself to man^ 
 Sid the curse. In his own divine intention^« J 
 '>' the Lamb slain from before the foundation of the worl(L 
 
 in the plan of redemption, -d ^^-^^ ^ f |,^t Ja 
 Christ. It is not necessary to show ""^^y ^ ^^ 
 
 laboured catalogue of these P-J^^^^ J^^^^^ere a^ 
 aB the hues are all in the rainbow , ^^' '^^^^^^ „f ^od 
 constituting a single luminous ray. ^J.^^^^^^^ ^j^^,,i 
 seems to pour down on that spot of earth, and tne cii 
 ;;:McI it is conveyed is indicated by fl^- -ds 'G^d^ 
 live." There, in that bleeding spectacle, all that we benoi 
 J^one^nse humanity; in another, it is godhead. 
 
 « Here his whole name appears complete; 
 Nor wit can guess, nor reason prove, 
 Wliioh of the letters best is wnt. 
 The power, the wisdom, or the love. 
 
THE INCARNATION. 
 64 
 
 as of uott. i"* , prominently sei 
 
 Adam, namely, suffenng is he p ^.^^ ^^ ^^^ ^^^^ 
 
 This sigtt of Jesus Christ ^'12^' fo, ever elude our 
 
 iave of God. His -W--haW^^f ^^^ ^^ ^^^ ^^^^ „f 
 
 search, and ^--^^.^^jfjiZn throne for ever flying be- 
 the morning, we behold the rama ^.^ ^^^^. 
 
 fore us ; but in the '°«°d3 o Chnst, a ^.^^^ity. 
 
 tenance, we read the grea e^^oa of m ^^ ^^.^^ 
 
 The Word was made fle^h ^^^ [^^^.^ ^^re than in aU 
 Eevealer, and m this iy^^S^'^' ^^^^ ;, the fellowship 
 ages previous: " ^o ^^^^ ^t^beinning of the world, has 
 of the mystery, which^ trom tu . _, ^^^^ ^^^ j^^^ 
 
 heen hid in God." «« "^^-J?^ J^he ulness of God." 
 
 of Christ," is to '7^ fiUed mt'iJUbe ^^^^^^ ^^ ^^^^ ^ 
 
 ■ The Son of God, then, by becomi g ^^^^ ^^^ ^^^. 
 
 ^manifestation of the Godh«^, -o^, J ^^^^ u,^,„i,,3 
 
 verse has ever to^own. I* - ;°*^J ^^^ man, called Jesus 
 and Deists may be^eve. that a certe g ^^^ ^^^^^^ 
 
 of Nazareth, has taught 'no^-Hs true, ^^^ ^^j^^jy ^ore 
 doctrines concerning ^°\ , God and very man, 
 
 is true. This Jesus o »h ^.i^iUe divine person, 
 possessing the two -^^^ -^'^^ ^iman body and soul, so 
 has, in human guis^ and w^Ui ^^ ^^^^^^ ^ ^ , 
 
 lived, so spoken, so &! '^'' ^^ood, as it was never revealed 
 
 the <i--*y/^°:^V p'eS^^-e a^^^^^^^^^ ^^^-^^ T 
 hefore; and «^^^/° P™te, in near, palpable action. 
 
 S=SCr" nrleW tU Wisdo. Power, and 
 
 I 
 
 THE INCARNATION. 
 
 65 
 
 X..e, in distant abstractions, ^^ ^-^^^^^^^^ 
 dom, and Power, a-^dj^^; J"E all' ;.«< knowledgeof 
 „ere to remove out o^ t^^f^Pj j, ^he Lord Jesus Christ, 
 God which has come to us tlir^ g ^^.^^.^^^ ^, .torn 
 ,hat would be left How wouW ^^^^^^ ^^.^^^^ 
 
 of its brightest rays ! ^o, when we .^ ^^^ ^^^^ ^^ 
 
 we look for the light o ^^.^ J^oiy ^^^ ^j ^he God- 
 
 '-r f n • ?o hftS his Ictles that the sight of 
 head, bodily. So he tau _^ ^ ^^^ ^^ ^^^^ ^ime 
 
 himself was the s,gW of God- pj^^.^ , ^, that 
 
 with you, and y« J-^fJ^^^^^p.ther; and how sayest thou, 
 hath seen "»«' J^J^ ^;^^,,. j„hu the Baptist knew this, 
 then. Show us the iatner . mormng- 
 
 and testified it in his last -^^^^ '? fr sing sun. '"He 
 star " paled its ineffectual Ares hefore ««^^^ ^g ^ ^^^^ ^^^^ 
 
 that cometh f-- l^f--' ^^^ \e testiheth." All the time 
 he hath seen and heard that n ^ ^ .^ ^^^^^^ 
 
 that Christ was upon earth he d.d ^.^^_ ^^^ ^ 
 
 with God. " No man l'"^* J^^J^^ ^^ ^he Father, he hath 
 Begotten Son wh^. in the^h^^^^^^^^^ in language oth- 
 declared him. Hence, tne p ^^ . ^ subjected 
 
 wise unintelUgible, speaks of the vv or ^^ ^^^ ^^^^ 
 
 to the scrutiny of the ^^nse^'J/ ^^'^^^ ^{^,^ ,,e have seen 
 the beginning, which we hav he«d^ wh ^^^^ ^^^^ 
 
 with our eyes, which we ^ave ooked upon, ^^ .^ ^^^^ 
 
 have handled of the Word of hfe. Jt - C ^^ ^^^ 
 
 ^at f'-^-/T,,^r:;rS:t:aiiy: hut by Him^ 
 
 cometh unto the Fath« ^v _^ ^^^ ^^^^^ ^^^ ^ (. ^ 
 
 He is not simp J the Teache ^^ .^ ^^^ ^^ 
 
 himself in revelatioaAnd^- ,^^^^ ^^ ^^^ ^,, 
 
 flesh -. the mirror, the lumino ^^. „f ys glory, 
 
 " brightness," or radiant effulgence, ° ^^^.i.^ence. 
 
 the express imag^ or ^^'^l^^Xco^, us to intrude into 
 Remembering that it aoe^ ^ 
 
 El 
 
THE INCARNATION. 
 
 66 
 
 those things which we have not seen, we inust J* J^J^;;; 
 take to say by what methods God w.l reveal l-"-!"";" 
 th« future world. We know that Chnst will still be Im 
 mlS Go! w th us. We know that he will still bear our 
 ZZ, fo ever, in heaven. We know that the absohje 
 ^erf^tions of th^ Godhead will never cease to be inaccessible. 
 We know that out Kedeemer will still possess that same love 
 which has led him to make all previous manifestations, ^^e 
 faiow that our own human nature shall then be l^^ought un- 
 speakably nearer to the human nature of the Lord J us 
 Christ than it has ever been on earth, since it will be freed 
 from all sin and imperfection; and since we can scarcely 
 form ideas too high of what the Lord f f -f^ ^^^J 
 Bouls, when he shall change even " our vile body, that it may 
 he fashioned like unto his glorious body, accordmg to the 
 workin-^ whereby he is able even to subdue all things unto 
 Ums^^f" Phil. iii. 21. And hence it is surely w^hm the 
 modesty of Christian conjecture, that when our humamty 
 IJbe brought so much nearer the glorified humanity of 
 jLord Jesus Christ, we shall enjoy co^nmumcations from 
 his divine nature, proportionably surpassing all that has 
 
 fallen to our lot here. 
 
 In this world, therefore, and in the other, we know more 
 of God, by the Incarnation, than we could ever have known 
 without it; and this is the first point to be established. 
 
 n By the Incarnation, God is brought near to our affections. 
 This' my brethren, is a part of the subject which involves 
 
 less of the theological argument. ^-\-'^'^\''!'^';l^°ZZr. 
 nearly to our hearts. Religion dwells much in the affections 
 3 all intellectual views are important - tending towads 
 emotion and action. Stoical phUosophy tried in vain to ex 
 pdhuman passions. Our very life is made up of them and 
 BO fa^rs we succeed in banishing them, we reduce existence 
 
 THE INCARNATION. 
 
 67 
 
 to a condition such as that of the world would be if aU colour 
 were removed from the objects of nature. But, thanks be to 
 God it is in a very small degree that we are capable of de- 
 Btro;ing sensibility. Though, by so doing, we prevent some 
 pain we still more certainly prevent all pleasure ; and God 
 has wisely constituted us so as to fear, to hope, to desire, o 
 tl, to rejoice, and to grieve. Who is there that needs to 
 be nstructed in the power of human domestic affections j 
 T^ese it is which make the charm of home. A hundred 
 ^toes rise to your mind, the more delightful Ijecause they 
 Le the product rather of memory than imagmation There 
 are some' things of which fancy may brighten the hues, and 
 which may be lovelier in fiction than in real 1* .^^* ^* ^^ 
 not so with the affections of warm hearts. The attempt 
 
 would be 
 
 " To gild refined gold, to paint the lily, 
 To throw a perfumo on the violet" 
 
 The love of parent to child, of children to parents, and the 
 conjugal affections from which these spring, are beyond de- 
 scriptbn. Dwell a moment on that which was firs named. 
 See the young mother, hanging over her babe, with a new 
 and over masttring affection, which has changed her within a 
 few short months from the buoyant maiden swimming in the 
 die of pleasure, to be the doting, fearing, -^efatigable 
 watching parent, whose whole soul is treasured up m that 
 Iradle and who lives a new life in this experience, which no one 
 could have described to her, and which she cannot hope to 
 make credible save by those who have borne the ^"f .^^^dem 
 Suppose affliction and illness should come, there is bi tern ss 
 
 infused into the cup ; but the passion has ^^o .1°^' f ^^^^at of 
 What picture is more lovely or more familiar than that ot 
 two parents gazing upon the little ones whom they have 
 cTnsiU to leep. as the unconscious objects of their love he 
 
TEE INCARNATION. 
 
 THE INCARNATION. 
 
 69 
 
 68 
 
 , , 1 \r^(\ often have we been called 
 
 locked i. each otho^^ms^A^^^^^^^^^ .^^ ^^, 
 
 r •"'' SaTnd 1 ng ver%he dead ; a faithful watch^ 
 dying child, 2 ^S' - ^^ ,^,,, the only instances of 
 lamp among the °"^^^: J°^ ^^ „„t „„« within the sound 
 strong attachments; I tru.t t'>^^/°^'/ ^ ^^ the object of 
 
 SdSri^rSshJ. 'rMn.- -y ^^^^^^^^^^^^^ 
 
 n 1^4-^ fliPQP acknowledged evidences ot teeiin^ loi pu i 
 alluded to these acKnowicug another and 
 
 o, emhenishment o. e -^^^^^^^^^^ ^„„, ^,, 
 
 „.inl you how much the happme « of Ufe j dep ^^^^ ^^ 
 them. Staunch the well-spnng of love, and .^ 
 
 existence that would bo worth saving ^ ^^ e m^ 
 
 telligcnce, puvpose, and an.^^^^^ ^PC^'ytX.; next to 
 no elevation, and no happiness. i>o j 
 
 the love of himself, God ^^^^ ^^^^l^tln the mutual 
 the love of one anothe. a. ^^ws ^^\-_,,, ,,,^ ^y 
 
 relations of socie y^ ^^^^^J, the connexion of what has 
 t«pic, let me hasten to race - ^^ ^ ^^^^ 
 
 been said, with the lotticr wp 
 
 instanced a single atf^jon-tb^^^^^^^^^^ that most of 
 
 demanded this, ^ J""^ be y ^ ^^^^^ ^^^^^ 
 
 what has been offered has equal app ^^ 
 
 emotions as may t«--*\-,XJ ts b'o^^t our feel- 
 therefore l-t'lrrSi tn; Itist rwo respects, 
 ings within the circle ot religio ^^ ^^^ 
 
 He has sanctified ttese affections by gm^^^ ^^^^.^^^ 
 
 turned these instincts into duties an 
 Mch a. delijhtful^^n ^em.lves^^P- c.^ our^^ 
 
 ^™i . W. of the llw the household names of husband, 
 ::^C fC mot,"::: daughter, servan, and neighbour. 
 
 M 
 
 and thus made them sacred. ^J^JH^^,,, ^nd their 
 ceive payment of duty m the hape of a ^ ^^^ 
 
 ftuits, which are themselves a r^rd. H ^^_^ ^^ 
 
 ,,ele so a. to take^m. r^^^^^\^ ^, ^, it to the 
 bestowed on tlie sutterin,, x Christianity 
 
 least of these my brethren ^^^^^^J^^ ^i enlarged, pun- 
 has seized upon these — J^^^^^^ ^heme is inviting; 
 fied, refined, and sanctified «»='"• in which God has 
 
 h.t I must go ^2:^^^ Self rehgion; for He 
 
 brought --J^^Xlre permitted these affections to termi- 
 has, wonderfu to decla , p ^^^^ ^^ ^, 
 
 nate on himself, ihis '^ /" ^ fo^ their sins, to look 
 
 God suffers <^^<:^-l^' '^'^^^^^''^Z sorrow, Joy, and love, 
 np to him with ^y- ^;7^P„,.e,eatures, we know ; we 
 That we can thus fee toward l^U ^^^ ^ ^^^^^ . 
 
 experience it every day, ur -Uc , ^ ^^^^^ ^^^ 
 but towards ^od ! ^low is it p reached by such 
 
 were impious. Jehovah is y^^f ^.^,- and pre- 
 
 affections as ours; and such a &§« ^, ^he foot of 
 
 r'n^oofu:;ar^^ 11^^ Majesty, with another 
 r^f erouT-h reverence ^ead t^-^^^^^^^ 
 
 Qiiffipipnt were it tor sinners w i>^" 
 solemn prayer, bulficient we ^^^^ ^^ 
 
 God wiU not consume them with a blaze ot n 
 
 .uch indeed are the views -S-^^^^^g ^^ol^^ that might 
 
 go no further. But ye are not come to the « 
 
 te touched, and that ^^--^ J" J/Zl^f , trumpet, and 
 and darkness, and tempest, and the sound ^ ^^^ 
 
 the voice of words; but ye a- J - -^^n is so changed 
 the city of th. h.ins ^^^^^^ ^^;^^^^ ,,t as sons, and are 
 that we approach no ion^^r ^^^ 
 
 permitted to pour into ^^'^^;^Z:X^::Z^.re., only 
 tions which we bestow on belovea ^^^^ 
 
 with a greatness of volume m the tide, sucfi as 
 
70 . THE INCARNATION. 
 
 reasonably end on anything finite. God, in i^fi'^*^ 7^;" 
 scension, permits us to look on him with a genuine and per- 
 sonal a Jtion. And it is this which brings the whole matt, 
 clearly within the scope of the present argument, since our 
 proposal is to show that by the Incarnation God is brough 
 sufficiently near to be the object of these affections. \ye have 
 eenTow tie same glorious event brought the divine perfection 
 vlhin the range of our mental vision ; but to stop thei-e would 
 be but the half of religion. It is not the cold contemplation of 
 itl attributes, even though divine, which -omphshes our 
 work The first and chiefest commandment, yea, the sum ot all, 
 i. Thou Shalt love. But who can love a -f P^y^l^^f ^^"^ 
 tion; even when named by the name o ^od^ Who can 
 draw nigh to a Deity so abstruse and d-stant ^ No j^ontem 
 nlation of the glories of nature can do more than excite 
 aSron, and perhaps a modified "Jul-^ o Jje 
 vasaest and coldest sort. It is the Gospel which br ngs God 
 I W? We do not deny that in the Old Testament there are 
 mLy representations of God as a Father, and many views of 
 his character, as long-suffering and of tender mercy, and for- 
 •^n. transgression, such as awaken tender emotions towards 
 £m But IW these are so many anticipations of the Christian 
 era ■ Christ, my brethren, is in the Old Testament as well as in 
 the'Kew. His name was on every altar, laver, pillar, vail, and 
 censer on all the golden imagery, and all the cunning work 
 of the tabernacle ; but it was there in hieroglyphic device ana 
 cipher, such as required a key, and a practised eye; and these 
 TvLe T;>ad backwards by the legalists of Israel, for want of the 
 knowledge of Christianity. When the Messiah came he 
 found them with this law in their hands, yet devoid of all 
 generous, melting, loving affections towards God. | J^e of 
 gallino, intolerable formalism lay on the necks of the whole 
 teonle The general aspect of the Old Testament unquestion- 
 ably wears a frown, not in its real intention, but as appr^ 
 
 THE INCARNATION. 
 
 71 
 
 wft survey tlie condition ot tue moaem o , n^„:„i, 
 
 we buivcjf ^^ r>i^ • i. Tiioir «;prvice IS siavisu. 
 
 nor their fathers ^^ll^^J"^^^ ^ZLs of supplying, is 
 their services, -^J f 'f J^^^^^^^^", total absence of this 
 the --* ^V'lv, n I a rikiL" fa^t in their history. Even 
 among the ^^-'^^'^^^'^^Z^,, ,^, His offspring;" none 
 while their poets say, t oi we a affectionate 
 
 of their books make any part of rehg on consis^ ^^^ 
 
 regard for their deit.es, ^^-J^^^^ ^Z motive ; no 
 referred to any attachment to the 8°^^' ^ ^^ 
 
 law says Thou ^^^-^^^^1^1^^^ ^hel.- ^-- 
 -X e^o t^Sd : e.plainea .y the .e. we oWe 
 this exercise of the affections on ^^ ^'^^^j^ ^ ^o the 
 true religion enters a soul, it ^"^^^^^vel circle. The 
 natural impulses within us towa ds a beloved 
 believer looks on God with as rea and ^ pe-o ^^^ 
 
 as on his children or his P^-f ' ^""g ^* ^i peity 
 higher flame. He is not content w th ^e ^mp .^^ ^^^ 
 
 of the philosopher ; the mere power of Nature, 
 Universe, which 
 
 u wanns in the sun, refreshes in the br«^^ 
 Glows in the stars, and blossoms m the trees 
 Lives through all life, extends through all extent, 
 Spreads undivided, operates unspent. 
 
 craves more than tins. He asKs lor ^ 
 
THE INCARNATION. 
 
 72 
 
 T,i, «oul as an individual person, may come. My brethren, 
 ^^amulUt ' what may seem a truism ; but the age demands 
 
 C vtews "; this poilt. The giant heresy of the age - tha 
 til makes the Universe God. Many years ago, the gre^'^^^ 
 we mind of the day said, "The puWic secret of Germany 
 
 rtntrsm." That'which began in Ge-nany has spre^ 
 
 over France and surrounding -^""^ ™^ """^ .^h Urnscen- 
 Lon- ourselves, in the extravagant teachings of the transcen 
 drtat infidelity And there is a dreadful tendency in such 
 onSl to gravitate from the schools of philosophy down- 
 S to the masses, in the grosser form of downright Atheisn. 
 These opinions have mingled themselves to a k^e^xten^ 
 with the political revolutions of the continent. Let me cite 
 Tnl of thfla est indications : At one of the great conven- 
 Tns in Germany, lately held, the Hessian dJ.J^;^^^- 
 Vogt, used the following language: "I am for the separ^um 
 of Church and State; but only on condition that what s 
 called he Church be annihilated. The National Assembly 
 i recognise a church of unbelief. The time has come 
 when a man may have permission in Germany to be an 
 Itheist." Such are the tendencies of modern philosophy; 
 fnd they spread more widely than is thoiight; among pro- 
 fessed and even among real Christians, their tamt is felt, 
 S ;here they cannot destroy faith they succeed in dis 
 turbing it. Thus, a celebrated Christian author of Prussia 
 !ad to a friend of mine: "O, that I had your views o 
 God ' O, that I could say thou to him, as to a personal 
 God !" My brethren, the believer can approach Ins God 
 as a person, and with a real, personal, individual affection, 
 as wlL a man comes to a friend or father. But in order 
 to this, there must be that approach through » Med'atoi, 
 which is our principal subject. When Luther said, " I can- 
 not have an absolute God," Nolo Deum ahsolntur,. he 
 expressed a great fundamental truth. As he meant it, the 
 
 THE INCARNATION. 
 
 73 
 
 n A r.t Tnstice, Jehovah cannot be ap- 
 doctrine is, that as a ^^^^l^^^^ propitiation. But it is 
 preached by sinners, save thw ag>^ P ^ .^^^ ^ tender, 
 
 Le in another sense: we caunot «ome \o G ^^^^^^^^ ^ 
 
 bursting, filial ^^'^'^'^J'tlrS^!^^^--^^' '^' "^^^"^^ "' 
 the Son. He is distant, tojnn ^^ ^^^^^.^^ 
 
 awful dread, and ^^^'^^^\^^^''^Xr Those attributes 
 attachment. God must be ^l^* ^^ into the language 
 of heavenly fearfulness must ^« translated ^^^^ 
 
 of the heart. The --^--'^^^rX former division, 
 be presented in some tangible form, lu _^^^^^^^_ 
 
 .e saw the provision -^^e ^ th ;- ^^^^^^^ ^ ^he heart. ' 
 
 the same ^^^'^-^f^^lZtt^^^^'^^' ^-^ *° *^^ ^^^ 
 "God was manifest in the flesti, secondly, to the 
 
 standing, which we ^lave considered and -c^ J- ^ ^^^^ 
 
 affections. The problem ^'^^'^^ ^ ^, i,^e God by 
 . being as. God pos^Ue t^ answer i. ^^^^^^^ ^ ^^^^^^^ 
 
 loving Christ. In these ^i^p ^^operly acted upon, 
 
 of religious ^^^^t::t;^^^^^^'--^f' 
 
 change our whole We. U is y ^^^^^^^ ^^^^^^^ 
 
 that we behold that aspect ^^^^^J ^^,^^,^ but by him. 
 
 affection. No man -^f J^^.t seen far off, in clouds 
 TiU this faith -sesw.^-us^^o ^_^ ^^ ^^^^ ^^ ^^^^_ ^^, 
 
 of angry justice. ^^ "^ ^^ ^his through Jesus Christ, 
 ready to pardon and adopt ^ and a ^^^^^^^ ^^ ^^^ 
 
 But here the q-Uon presen ^^ ^^^^^^ ^ ^^ ^ 
 encourage our affecuonst^ go ^^^^ ^.^^^^^ ^^ ^^^ ^,^ ^, 
 
 object of love, ihis aoes ,• in those scenes, 
 
 Jmemory the New Testamen^ narratu . ^^^ ^^^ ^^.^^^ 
 
 Jesus moved among his creatures as am ^ ^^^ 
 
 of tender and generous f^<^'2ll^^i^l<^ we read. Is there 
 book, and are -P^^^irfv. fir Sjpeir who does not feel his 
 any believer who r^^^^^^^^^^^^ toward the 
 
 Sii:rcrlrorthe U Jesus, He who knows 
 
THE INCARNATION. 
 
 THE INCARNATION. 
 
 75 
 
 74 
 
 .T • .f fTik in mv iudgment, knows notliing yet as lie 
 nothing of this, ^/"J^J^;^,i,;ith those who su^^^^^^ 
 ought to knov. [^jYCas Manifest in the fiesh." In that 
 the Son of God when He wdb lovely." The eye 
 
 narrative, if anywhere, he is ^^''^'^J^^^^^^ as 
 
 singles him out from ^^^tfX^^^ ^^ ^V^ ^P- ^^- 
 he walks by the sea of Galilee, ^^ ^J ^ . ^ ^^^ ^^a 
 
 Mount ; a. he heals, and f-^^' ^^^^^^^^^^^^^^ depariure ; 
 
 prays, and sighs; as he prepares the disciples lo ^^ 
 
 i X. ««oiiv flips; TiDon the cross, it is tnis mot 
 and as he hnaliy dies upou q. ^,,„„ and his imitators 
 
 n\ -of " /« f Prm used in contempt by Strauss, ana nis i 
 Christ, (a term useu lu v>u r ^ resurrection, when 
 
 satisfy us, that as irui^v **» ^^,i thiq not with a vague 
 
 he exclaims: Whether we ^ transported out of our- 
 
 that is, "if as our enemies «^y. j;j'^ j^^^^^ ^^, ^hem know 
 selves by enthusiasm, so as to «e«^ der^^/^ love of Christ 
 we are animated by a zeal for God, for he lov 
 
 . i^-L ." r^t> Qc the word means, bears us dwaj xi 
 constrameth us ; or, as the wora , ^^^ 
 
 a strong and resistless torrent. I /l^T^^^^^^^ J^j^ , strong 
 lawful to look on the pe.on^f « K^deeme^w ^^ 
 
 ;r:l:r-=- "- '™ r..-ge . and 
 
 .eribing to bim t e ^^^;^^^^i:. 
 TtStT^jS: Chrisu'asTue and distinct an emotion, 
 t Z Sst'r mind, as any wbich be cherishes towards 
 "in or friends. But here the <l-tio-J«^^°;; 
 or in wbat sense, is this the loving of God ^ ^^^^^ 
 Lrby brougbt any nearer to tbe Great Supreme? In reply 
 StLy to thi Jl must rec.1 ^ you^mind what bas W 
 
 cfri^tior^^::^:*^^^^^^^^^^^^^^ 
 
 rirditaiis; -i--^^^::^^t^T^tr^. 
 
 the moral features; the virtues and graces oi n ^ 
 
 his bumiUty, faith, devotion, f -^tlenes^me^e^s lo^^^^^^^^^ 
 ing, fortitude, courage, benevolence, and trutkjl^se inter 
 beauties are manifested by bis words, bis ^°'-k«>^'^d h^« sut 
 ,.iigs. J^ewboleG.peln..ativ^^^^^^^^ 
 
 LT^'arwel ovIrSof our dearest friend, nay 
 "emust open it once again, and look at tje -ry worf. Jhe 
 picture is formed in our mind, and -es before u^ ^ ttot o 
 
 ' ^^r rtr sur o^f tr- t^r v::, le. 
 
 ;;^i;lt:io7tW^ -mfested to us tbrough a juman 
 soul are nevertheless divine; I'eeause Divinity shines throub 
 that' manhood. The Godhead, yea, tbe whole -divided God^ 
 bead has its union there with buman nature Nowhere else 
 •ni universe is so much of God presented for our adoration, 
 I n the iTd Jesus Christ. With every thought, emotioi. 
 Tud volition of that holy human spirit, there is a present and 
 
 mmmm 
 
 while Christ Jesus, as a man, is maniiesimo 
 
76 THE INCARNATION. 
 
 perfections and attractions, he is one with God Though 
 there are two natures, there is but one person: the glorious 
 person who is named Christ. The constitution of this ador- 
 able Person, was for the very purpose of manifesting God. As 
 has been fully said, we behold more of God in the face of 
 Christ, than elsewhere in all the universe. Is not the ques- 
 tion answered, then ? When we love Christ, we love God. 
 We cannot in any way so intelligently love God, as when we 
 love Christ. And, therefore, we need not be afraid to let our 
 thoughts and powers go out with all their ^^^^^ /^^'^J;^ 
 Son we need not be apprehensive lest we defraud the Father 
 of his glory. Christ is God, in human manifestation, ihe 
 Word was made flesh. God is incarnate, and as incarnate is 
 made ours: the Only-Begotten Son, who is in the bosom of 
 the Father, He hath revealed him. The reverse method u. 
 not so safe. There are some who are full of high expressions 
 towards God, in general, but who make bttle of Ohnst. 
 Having not come by the only way, such persons have no true 
 apprehensions of God. " Whosoever believeth that Jesus is 
 the Christ, is born of God; and every one that loveth him 
 that begat, loveth him also that is begotten of him. He 
 that hath the Son, hath life; and he that hath not the Son 
 hath not life." This is a great mystery to the world ; but it 
 is understood by the people of God. It is indeed the great 
 principle of Christianity. But it never could have entered 
 into human minds to conceive it. How new and impos.sible 
 to be foreseen ! This is the reason it is called a mystery, that, 
 having long been hidden, it is now made known. How 
 influential ! lieligious views are no longer cold and inopera- 
 tive They are brought within the circle of our heart-affec- 
 tions The Lord Jesus Christ, so to speak, sits by our fireside. 
 All our natural emotions are brought in as auxiliaries to our 
 love of Christ ; and in loving him, we are perfomiing our 
 great duty to God. And then how deUghtful ! Here it is, 
 
 THE INCARNATION. 
 
 77 
 
 in the love of Christ, that the chief happiness of religion con- 
 ski Loving God is no longer an impossibility or an abstrac- 
 Iton We are bound to him by ties of humanity, as by he 
 "bonds of a man ;" for, « we are members of his body, of his 
 
 'tr^:r;:oor£; t^s view is correct is derived fi.m 
 an inspfction of the New Testament ; for there we see it to 
 be t^e view of the early Christians. If, on looking at these 
 r:ls,^rhad found H to be otherwise; i^-/- --I^^^;^ 
 had foU either that the Kedeemer was y^en of as one to 
 .horn no tribute of affection could properly l'^ P^^^ ].e^^^ 
 he is only a deceased man; or, that the Son of God is too 
 hlh V exllted, and too far removed, for us to visit him with 
 Section ; 'then, indeed, we should have had good ca^e 
 to reject all the doctrine which has been P^P^f ^^^^" ^^^J 
 doct ine meets full confirmation in primitive ^^V^^^^- 
 "Our fellowship," says the Apostle John, " is with he 
 F^her and with his Ion Jesus Christ." "Whom, ha^ng 
 !: si," says Peter, "ye love." He addresses h^self ^ 
 the body of Christians in many countries ; it was the com- 
 In experience of the age. They loved the unseen Christ. 
 TW "ok d for " that bressed hope and the glono-,fPP|- 
 incr of the great God and our Saviour Jesus Christ. And 
 t was rfdical a distinction between the Christian and the 
 old thafpaul, in his zeal, declares, " If any man love no 
 ;f L'ord Jesus Christ, let him ^^ -^^--JfJ^^ 
 And after apostolic days, this personal love to the Lo^d ^esus 
 tas the characteristic of disciples. The expression of the 
 Irtvr Icmatius is celebrated, in its Latin version : Amor 
 r s'^^Knci.ix.s KST ! I must go further, -y^-^^^?^ 
 
 ^r^::S^;^::Xsiir^r^SS 
 
78 THE INCARNATION. 
 
 one beam of love to the Redeemer. But when this affection 
 has fled, sound doctrine soon prepares to spread its wings 
 likewise. For a time there may be accurate metaphysical 
 discussion, controversy about tenets, and even persecution 
 for differences. But by degrees the Cross is tlirust into a 
 corner ; and at length the propitiatory work of Christ is exte- 
 nuated or forgotten. The Atonement being tarnished or ex- 
 ploded, the Godhead of Christ is soon found to be super- 
 fluous There is no need of a divine Redeemer under 
 that easy system of liberal Christianity in which every man 
 is his own saviour. This may account for the known fact, 
 that among those who reject the Trinity, small account is 
 made of personal love towards the Lord Jesus Christ. Ihe 
 too frequent allusion to his double nature and to his redeem- 
 in" blood becomes offensive, and the people are in a fair way 
 to°forget that there ever were such spots as Gethsemane or 
 Golaotha. Whereas, in direct opposition to this, whenever 
 vital piety revives, there is a marked revival of love to Jesus 
 Christ It was so at the Reformation, and it will be more 
 gloriously so in the centuries of light which are to come. 
 Wherever a genuine convert is made from heathenism, his 
 heart is expanded with a new affection, love to the crucified 
 Redeemer. In their best moments, Christians of every age 
 and country have risen in love to God manifest m the flesh 
 This is witnessed by the thousands of hymns and spiritual 
 9on..s in which Christian affection has poured itself forth m 
 all the languages of Christendom. We need not except the 
 Greek and Latin hymns of the early church, before the rise 
 of papacy : some of which have providentially been retamed 
 even among many corruptions. The lyric effusion of some 
 ■ favoured moment of unwonted transport; in an individual 
 aaint, being consigned to the care of poetry and f^sic thus 
 became part of the worship of the whole church. At the 
 Reformation, songs in an unknown tongue were suddenly ex- 
 
 THE INCARNATION. 
 
 79 
 
 hymns to Christ our reviving con- 
 
 Holland, France, and Britain. The piety 
 
 tinned from ^^'^-'^^'^tYn^^ult^^^^^^' on the 
 far from shunning the death f ^^^/f \J ^^^^s, because it 
 ..OSS that, above all things, ^ttrf ed f^-^-f ; ^^^^ 
 
 .as here that ^^J^^ZA^^LT^^^i^n^^y'^ 
 
 s^nTiow :^s;a S lip ^^ -^^ *^« -« ^^ '-- 
 
 its last articulation ! 
 
THE WORLDLING. 
 
 81 
 
 THE WOEIDLING. 
 
 umo mind earthly tUng8."-PH.L. iu. 19. 
 
 T^. pencil of inspiration, by one ra^ 'l^l^'^^^^'Z 
 
 .hole class of huin^n souls ^^^ l^^^^^, ,,pect, is im- 
 
 view given of ungodly men, i'\» ^"° interesting con- 
 
 portant enough to be .^^f^JJ^" folTconsideration. The 
 text, and made the object of our profoun^ ^^^^^.^ .^^ ^^^^ 
 
 Apostle, .ith deep C^fit^S"Uiption with the hint 
 people of the -'-f'"' J^'^Zl^^, portrait of all unrenewed 
 chichi have B^l^'^t^'i,, /!, ^^ niav differ iu other respects, 
 persons, however widely «iey may .^ .^^ ^^^^^. 
 
 They mind earthly things, ^l'^ T?;^\y P„,^ think of them, 
 J, set their mmds J^J^^y n^su --^ly- Earthly 
 
 think much of them, [J^^ ^^t minds and occupy their rega^^ 
 things,andnotheavenly,hlltheir ^^^^^ ^^ ^^^^^^^^^ „^,„. 
 
 and affections. And this «1^^^" ' ^. ^ne, is so grave in 
 
 lightened souls -^ ^^ m ^s MmVtears, and he weeps 
 
 Paul's e^t™'^^'''"' **'.''* ;L™indin" of earthly things, as cha- 
 .hile he writes. t -.^h- nnn.hn ^^^ ^^^^^ ^^.^^^ ^ 
 
 racteristic of unbelieving men, 
 
 consider. „ . , „= -have observed that two great 
 
 Readers of the ^'^'f'^'^'^ZioV^.v ; one as engaging 
 
 opposing spheres are often held -J^'^^' '^, They are 
 
 the hearts of the -g^^ly and one of t^ J J^ ^^^ ^^^^^^ 
 
 the earth and heaven ver.l J, , ^^^ ^^^^^ 
 
 U> come ; things visible and things 
 
 * 
 t 
 
 1 rv,Tist • Mammon and God. 
 and the future ; the world an^ C^hr ^ ^^^ ^^^^^^^^^ ^^ 
 
 S these are the same in .^^^^^^^^^^^ According to these 
 tosi ion is complete and "'^«'=°^;7J\,, ^ay call them, the 
 Co sets of objects, or two ^°^^ ^J J^,; the World, 
 rhole race of -f ^^t'^J^triV-^ to God, and the 
 SiS^people onhe livin^^^^^^^^^ ^,^ ,„,,, ereature 
 
 It may as clearly be F*^"'^ ^ ^nd his powers 
 .horn wl call man, -^J^^^i he was not made to 
 on passing sublunary t^^^' Jf^;'^^ serpent. A consideia- 
 browse with the ox or 6^°^ [y;*^;^,, destined for eternity 
 tion of his powers shows that he w ^ ^^^ ^^^^^ 
 
 a^dforGod. ^fTl^^ltZ^<^V^<^^^- ''^^^ 
 
 him the objects which -« ^^J iod of grace, in which 
 
 residence in the present * ^ M> ^^^^ ^^^^^y „cU 
 
 ,,en under the gospe are -vijf * . , ,ork of the Holy 
 
 heavenly things ; and ^t the p^^^ P ^^^ ^^^^^ ,,, ... 
 
 Soirit to invite, win anu 
 
 joyment of spiritual reahties^ ^^ ^^^ ,,^tinual 
 
 ' Notwithstanding which, wejiav ^^^^^^ ^^e crea- 
 
 .pectacle of the majority of manl ^^^^.^^ ^ 
 
 ture, forgetting God, and mng to^ J .^ satisfaction, eter- 
 
 For them, heaven -'^f^^^^' '^^J^-e^e not; sending fovth no 
 nity and God, are as though they w ^^^^^ .^ 
 
 Wding influence. J°^ ,f ^^^ /,ure ; and they would 
 enough, if they could o^y ^f ^^ ,^,i, abode here for ever 
 rejoice in a decree -hich sWd h ^.^^ ^^ ^^^ ^^^^on 
 
 Let us look a little more closely 
 
 human nature. ^ crowds around us to 
 
 It requires but a glance ^^f^J^ J and of eternity do not 
 perceive that the great thmgso the - ^^^^ ^^ ^, 
 
 'absorb their chief interest. ™t Vey do or leave undone. 
 
THE WORLDLING. 
 
 S2 , , 
 
 i. •4--U \<t +"hpiT hif^h-wrougnt zeal 
 striking, when you contras -th * th^ ^= \,„our 
 
 in all ttat concerns t^e Present b& W P ^^^^^^ ^^^^^ 
 
 ..d applause «; ^^^^'^ tl'ToToffSnaWe rivalry, they 
 too great ; and under the goad of ^^ ^^ ^^^^^^ ^^.^^^ 
 
 expend language, time, and even tn ^^^ ^^^^ 
 
 proves too well how much they are m eames • ^^^^ 
 
 Ly will suffer none to l--^^«-^^*those manner of 
 lived to see high professors m 'f^^rens leave us marvel- 
 household life, equipage, and -^^ — JlX^^ can he, ' 
 ling what those pomps ^^^l^^J'.c^,^,, or where 
 which they have renounced as foUowe s o ^^^ ^^ 
 
 ,e are to look for cross-bearmg S^^y^^^^P^^^/^ ^et forth 
 denial Our Lord certai^y had a n«^^^^ ^^^^ 
 
 the imminent peril to the ^o^J- ^' ^t^ ^e warned 
 
 riches ; and I suppose the w-Wi aga ^^ ^J^^ear me, but 
 tis followers was ^-^^an ^^^tS^worldly possessions 
 who feel no dange . Th^jay - ^^^^^^^^ ^^^^^^ ^^^ 
 
 Jeopard the ^''^^' ^'^\l^''l^^; things, to take its content- 
 heart away from God and dmn b .^ ^ ^^_ 
 ment in the good things of this Me^ ^^ 
 mon: making a god of P--"* *^-;^^ fildeclared to be 
 
 .egard to ^-^^^^tlo^t^'l"'^^^^^^^^ ^o.,^^ 
 
 inconsistent with the love o ^^^ ^^^^ ^ ^^^^, 
 
 as one « who must gi'\^'='°"'''' _^,g^i of worldly goods. 
 
 this danger to those ^^^^^^J^llsion is explicit : 
 Whether they wiU hear or forheai^hs^om ^^ ^„, 
 
 "Charge them that ave rich in this world, t J 
 
 high-minded, nor trust iyincei^'nnche^ but in . 
 
 G^ who giveth us richly aUthmgs to e^ ^^^ ^^ 
 
 ing in riches here f -^^l^J^Tem a staff and stay : 
 
 them as t^^/^^^^^^^^^^llC against trouble; indulging 
 relying on them, as a P'^"!^^^'^ J ^.„ „3 tetter than 
 
 , secret '=°«Pl^'=«r'/.LmTr' h^vc never attained them; 
 others, who have lost them or ha^c neve 
 
 THE WORLDLING. 
 
 83 
 
 1 «t the supposed security of our own 
 and flattering o^^«l^^%t.^\Srecarious fortunes of others, 
 acquisitions, as compared with the P ^^ ^^^ ^^ ^,^ 
 
 Zse who ^^^^2^:'^rJ^;^, their hearts from the 
 minding earthly things an ^ ^^^^y. 
 
 living God, who giveth ^« al' *^ ? ^^, ^ew of the earthU- 
 But it would be "inw^^^;" ^^3 ^hich is made of them 
 ness of worldly riches ^° * ^^^^^^ of the human family .s 
 while actually possessed A lar^^ V ^^^ ^^y ^.ore 
 
 engaged intbehotpursu^. o^w .^ ^^^ ^^^,, tes no 
 with disappointment. ™b v > ^^^ ^.^j^ ^hich the 
 difference, however, m the W ^^ ^^^ ^y,^ ^t nnd- 
 
 seeming goal is sought. We need J V^ ^^^^ ^^ ^^ ^, 
 day, in any great commercia city^ ^ ^^^^^, commotion 
 
 p/;e mover in all ^^^^^^^^^^ I am not denouncing 
 of human business. Mistake me n^ , ^^^^^^^ ^^p y 
 
 activity in business, or even the pursu .^ ^^^ ^^^^ 
 
 considered. ^^ ^.^^^l-TntSres and from different mo- 
 it may be sought m different degr*^.^^ ^ ^r benevolently; 
 tesfmoderately or i--°J- ^^^^ ^e, or with an hourly 
 with an entire absorption in the c^e^^ j^ ^^^ ^^^^ ,,^i 
 
 reference of all to God. But 1 ^ ^^^^itude, the 
 
 soberly deny it, that as a ^^'^^ J ^ay and night with 
 n^ajorfty, the -ass of p thu. jn ag^ J^ actuated by no 
 i4etuous, feverish, often i«^^ ^h, creature, and thus 
 
 impulses but tl^°^%:!\tnr Thisis what they live for ; for 
 that they mind earthly thmgs. i ^.^^^ ^^ ^^. 
 
 this they make their sacrifices and m ^^^^^^^ ^^e 
 
 pies their thoughts, at W/^?^\'^ ^f trade, in the retire- 
 leat emporium, at desks a^d places ^t ^^ .^ ^^.^ ^^^^^ 
 
 Lnt of evening and the -tervab of nj ^^^ ^^^^ ^ ^^, 
 
 excludes prayer, -/f^^^^T' ' 1^^^^^^^ ^he 
 
 soul, the seeking of Christ s kingdon b j^y her has 
 
 desL is not ^-f ^jXnSle avLe can consent 
 discovered the point at wmcu m 
 
THE WORLDLING- 
 
 j.gE WORLDLING. 
 
 85 
 
 „!, We know of no principle 
 
 to admit that it is ™h enough^ ^^^ ^^.^^ ^^^, ,y 
 
 recognised by tli« ^^^Vlf^ Iteat accumulations do bu 
 
 ^an'must be as xicb as he can. G.e ^^^^^ ^^ ^.^^^ , 
 
 Simulate the appetite for ^^^^ ^^^ jeath and etemitj-, 
 
 crf being devoted to quiet prepa«iUm ^^ ^^^,i,ition tha.. 
 
 is frequently harassed by mo evexxn .^^ ^^^^ ^^^^ ,, 
 
 its youthful dawn. The point ot th ^ ^^^^^^^^ ^^„ 
 ILut. Forthisnoxeasonabk-^^ ^^^^^.„,h^ 
 frame an apology, .^''^^^.f^ . For what shall a man 
 away his opportunity c-f «^ ^ ^ Yet look abroad, and behold 
 gi Jin exchange for ^s so^^^ J^ ^^^^^^^, ^T^^ 
 the face of society, ine "'^ towards the gates of death, a U 
 ^th human beings, '^"f >«8 j^^ten while it is obtained, 
 ^grossed in that which P^^f ^/^urch d.nndks, and that 
 We need no longer wonder that the^h ^^^^ ^^ 
 
 L are added t. the <=ompany of ^o^ J/,,„,,,„,, yield 
 contagion in the evil and ev« ^ {^^3 ^od break the spell 
 themselves to the same »™r^l^«, i^^nd of the Spmt, 
 
 unless he seize upon ^^^^ ^^^f ^.^Je lived, and, plunging 
 these deluded bemgs will ^^^f'^'l ^^^hlv gains, will learn 
 into a state whither they - X.orld eind lose their own 
 by experience what it is to gd 
 
 souls. . ^. , .V. text includes the lovers of 
 
 The brief description of the ^xt _ ^^^.^ ^j^^,!,, 
 
 pleasure. Either in the pauses of — ;^^ ,,^,, time in 
 Imploynient, great numb« of p^rs V ^^ ^^^^^^^,^^ 
 
 seeking amusement, re«e^ion. ^^^^ ^.^^ ^^ 
 
 appetite or passion. This ho ^.^gnes of ag^ It 
 
 youth, but many also who read <m ^^^ ^^^^^,y 
 
 Leds no laboured «T"*:\bough tW ^^^ -° ^°"^^- ^'''^'' 
 things. They are living as &might>^^^ it is common 
 are lovers of pleasure mo^ than lov ^^ ^ . 
 
 to speak of such as amiaWe and goo ^^ ^^^^ .^^^^^^^^^ 
 
 none but themselves. But no p 
 
 c loosiiTB Their motto 
 
 ,,,.b, than t.e -r :t;;"T ^^ ^^^ f ^rdt 
 
 VltntS,^n4rewithal shall - 
 
 z.:^Sz:'r.o..^.o..^^,^^^^^^^^ ,j^::ious pursue 
 
 Tore i^compat*^^ ti:Sn:ti::fof our Lord to those 
 f \i Hence the reiterated mjuii themselves, and 
 
 "Jh wo^ld follow him, to lea^e ^ . ° ^'striking admon. 
 ; take up the cro. dag. He- , ,^ ,e and ^e Un^- 
 torv pictures of tue riu ^^ m,g tuier, w 
 
 ^dLing sumptuously eve y day ^^.^ ,„ bis soul, 
 
 it awly sorrowful; an^^^^^,, ^erry." The enter- 
 .Take thine ease; eat, dnnlc, ^^^^^^y ^.^^ of 
 
 Jnments and pleasures ^^J^^/S i,to open and flagrant 
 
 thoTsands, who -^--^^^^^reX gl^d' -^'^"' ^^ '"T" 
 Z... Satan's end is ^-ffi^-'^^^^tent world, he can keep 
 ina them in thoughts of the p ^^^.^^^ 
 
 tbem away from aU ^-^^^f^f " tctisu.g on the church, m 
 AYhat a horrid fraud Satan is P , ^^ fashionabte 
 
 regard to the daughters »* *^ J ,_the years where girl- 
 3eles-dare I name them C^-^- ^ ^^^, ,„ the adve. 
 hood merges into matur ty are » ^ .^^ ^^ deemherseU 
 
 .^ry. The young A-^"-^ — here be accomphshment^ 
 a goddess. If there be weaWh ^t ^^^^^^^ , 
 
 i/therebebeauty,almc.ta-irad ^^^^ ^^^ ^^^^^^ 
 
 the loss of the souh Behold he J ^^^^^^ ^^^ ^^^^^ 
 
 r Hor The charming victim studies 
 
 the altar. aub incense, ner veij 
 
 Every breath that comes tocher ^j^^ g,y but 
 
 aveS fit her for ''^^^^f °"S self and selfish p^ 
 wretched maiden is taught to tlunk^ ^^^^^^^^ ^^^ ^hi,^ 
 
 Till some I^nten fashion ^^ -^; ^.ts. Grave parenU 
 the season is too short for t^e J^y ,,,tly gems, nigU 
 
 .hake their heads at -^-^^^ns Wd have blushed 
 turned into day, ^da^-^^^^Xeatened decay ; and yet they 
 pale cheeks, bending frames, tni 
 
TEE WORLDLING, 
 
 THE WORLDLING. 
 
 87 
 
 86 
 
 .,ow and ^^^^ And thus that ^^^^^^^^tll:^^.. 
 the sweet unselfish --ency f^^ h ^^ l^^^l, so-called 
 the overheated temples ^IJ^^^^^ .. ^^^^ ,^^, jj^eth in 
 Christian verifies the apostle s maxiB, 
 
 =,s»s»'; «i»du.g •'»-;* „«-:s 
 
 future, the spiritual and the aivme ^^^^^ 
 
 ^^®'^^®' .1 4. -4- +^ fho mind and conscience of 
 
 T pf me very earnestly put it to the rnrna anu k.v 
 
 U,. Lvriy. ft-Or ""."rf " it".» h ». con- 
 
 ""■" ^ n:zr;.rori mi« v. «-' 
 
 promise. Ye cannot serve ^ j ^j^a heavenly 
 
 rtnfan'^an 1- ^etoXthe love of the Pather 
 
 Tin him Kay he that loves the world is at enmity 
 
 '^^I'.^od So much is at stake, that you cannot he too 
 
 ?-n the serexamination. Here you may hnng your 
 
 eBmest 1^*^%'^" '^^'^^t ^^t not whether you have at 
 
 inward character to ^ -^^ J^^'^ ^^ ^j,^ .eternal church ; 
 
 TutrLr^ Tu: ad^Stted, without any change.^ 
 thousands nav ^^^^ ^^^^^^ ^^ ^^^^ j^eartl 
 
 r: ;u Uvt ti the power of the world to come , Does 
 
 that this is not your rest, that P'^^'^^ ^^ ^^^ you hence, 
 .,ose penetrating eye i^alwaysu^^^^^^^^^^^^^ 
 
 to give an account "^ *^« J^^^^^^j, ,,^ot he moved i Is 
 seeking a home and ^ingdo" ^^^^^^ , p„ 
 
 your treasure laid up in heaven and ^ you .^ 
 
 ' ou look for your choicest Beatifications n dmn g 
 
 Lvenly truth, and in --^^ ^^l.^ among men. 
 jealous of every t^ng, iowe-r u^^^o^ ^^^^ ^^^,^ 
 
 which removes your thoughts f om the p^eat ^^ 
 
 i, which your true possessions liej And do y ^^^^ 
 
 Srarduestiona which admit of - --. 
 
 Or, on the other hand - J- ^^^^ thing's occupy 
 upon the things of time and ^^^' ^ords 1 Are 
 
 your most active endeavours a-d ^^^P^^y ^ .^j^i^^ or preser- 
 'you hent with all your energies onrtie acqms ^^^ ^P ^^^ 
 vation of gain, pleasure ease, J ^^^ ^ ^.^^ ^^^ 
 
 your turn of mind, that you seldom pray, o 
 engagement of heart ; seldom think of God , ^° ^^^, 
 
 on^he eternity to which you ^e ^— S^^f^,, ^o Christ 
 your sins to he such a hurden - *« fwou .^ .^ ,^ 
 
 L relief ? Such is ^^^^ "7^" arthly things, 
 yours, then know a^^" f J? ^^fj^;^^ ^^^1, the hare convic- 
 But I am not permitted to leave y°u ^^^ of this, 
 
 tion that this is your state. A '^^J'^J ^jttout pro- 
 as an undouhted fact, has often come ^°^er^y^^,^^^ ^.^^ ^^^ 
 
 rpty%ztn:x%^--^ -' °"^ ^°"^ ^'"^^" 
 
 T To mind earthly things, as the great paramount object, 
 
THE WORLDLING. 
 
 THE WORLDLING. 
 
 89 
 
 88 
 
 U aogxading. It is unwoH^y of ^n inv^ortal int^lgn- 
 You were made for better th.ngs. ^^V^^'l^,- ,,,ities, 
 to fill your boundless eapa-t>es -« ^h - fle ^^^^ ^^^^ 
 
 than to take the pleasure of tj« ^^^^^^'^Z^.;^ ,^a ^tiU sighs 
 nature of yours was once in the image ot U ^ ^^^^ 
 
 for a restitution, which, ^l^-" J J^^s your immortality, 
 course you pursue behes and ^f^'^ f J° ,,,utie., when 
 Your animated breathless chase ot tbese te^P ^^^ 
 
 translated into its true -PO^*- J ^ou ^ e P-*'*'^*-^ ' 
 and drink, for to-morrow we die J^ V ^^^ 
 
 noble instrument to an ignoble -^^^ ^^^^ J things have 
 of those disgusts which you often ^-^ ^arthj. o^^^ ^^^ 
 
 „nt done for vou that which they promisoO. ^'^"^ ,. 
 
 not done lor y ^^ ^^^^ ^^^,y^ g^ted, d.s 
 
 made you happy , tuey na ^^^.^^ pleasures 
 
 appointed, and smartmg. Some ot 7° j^^, 
 
 have already lost ^^eir exquisite -t^J^^^^^^^^ 
 
 Wght weakness, ^Jf^^f^^^^^rclfort in proportion, 
 worldly goods has failed to ve y ^^^^ ^^^^_ 
 
 K,y, if you will own the mortifyin, t^th, y ^^^^^ ^^ 
 
 null and satisfied than in lorme } ^^^ . 
 
 which you have ^^l-'i' 1^^-,.^'=^" f ^ "/^y The foam 
 
 „any that remain ?«- ^Pf;^! .way a,'d you are en- 
 of your brimming cup has teen blown ^vay y ^ 
 
 deavouring to cheer ^'^^^^^^'^^^^ I'Z^^tu^^.^^^o., that 
 ^y earthly hearer -^ add the solem ^^^ 
 
 you are a spiritual, if'^^.'^'f' .''"'' .* _,g„ee of eternal 
 ■^ "r "^reftrer t Ihl y^^^t and certain 
 
 ^;eSrthe^:b/el which ^sj-^-z:fi 
 
 ■ Sn?rs • r cL;, it is Unh^- i-. - -- 
 by"of-urt:^:r:nroTa:x— 
 
 2 To mind earthly ti^i^B^/'^^-^S:— ^^^ 
 
 are prompt to avoid ^o^^l^^^^^S^,, for this life, lose 
 
 possessions. But those ''1^° ^^^J Ve^.fits. To them one 
 
 L entire class of plea-^ ;^^t greatest, is closed. The 
 avenue of happiness, and that^e g ^^^ ^^, 
 
 higher faculties of ^^o^^^J'^^ ^,^^^r, are unknown to 
 and consolations and dhghtso_ ^.^ ^^^^^^^.^^ 
 
 them. Communion wi h (.od ^^ ^^^^^ ^^^^^ ,^d 
 
 is all a mystery. They lose tto pl ^^^ ^^^^^ ^^ christ. 
 
 the witness of a -"-^—/f^Jtnd devotion with an un- 
 Theylose the ^^''^'''^^''''^^..^r; the calm, hopeful anti- 
 gen world and a "^'^^^f^X^^^^--'^^^''''''' "' ''TZ 
 eipation of death, -d^^ ^e ^^ense of God's favour and ^e 
 yet in reserve, itiey lose progress of disci 
 
 To some of you, my bearers, tn ^^^ ^^^^ ^^ 
 
 wedded are you to the world, you-d^,^ tW ^ ^^^ ^^^ 
 
 happiness to no other «°'^^\^' f^j^^om's ways are ways of 
 am Wnd to protest won, th^J^ ^^^^ ,, your infinite 
 pleasantness ; and that you 
 
 1°^^- . t .thpr when I solemnly declare to you. 
 
 3. Hear me yet further, when j^ ,3 
 
 that to mind earthly ^^^^^^g^^X^U '*'^' '° ^" "'v h 
 sinful. It is contrary to G°d s ho y , ^^^^^^^^ ^t,eh 
 
 commandment. It xs -";^^"^^^;; J^een right and wrong, 
 still makes you feel the difference ^^ ^^ ^^ 
 
 and rebukes and P'"^-^- J°^/°J,ryou were not made for 
 Ufe. You admit to y^^^^''^'^^^ ^^^^eatures and subjeete 
 this world only; tliat y^- ^.^ *=;„, that he demands 
 
 of God, bound to do his P» ^^^ a. 
 
 of you to love him with heart, ^^".^ ^^,^ your worldly 
 
 Ko doubt there have been moments 
 
 II 
 
90 TEE WORLDLING. 
 
 pW^s have been e.Htte.d ^l^^^^^^lV.Z 
 
 Creator, Benefactor, ^^.^^J^f^^^ ^ without God, you 
 long course of years wluct you ^^^^^^ ^^^ ^he life 
 
 have no moral complacency m it. It Has no 
 thich a dependent, favoured creature ^h-W^-^Xthem 
 have thus preferred created *".g^ J^ J^„^^^^^^^^ the Great 
 
 the source of your ^^^--^^ ^y ^st retrospect, aU 
 Supreme, must appear to you^ m any ^^ 
 
 «^"r with the colours ^ ^f^ rLde^l^of God, but 
 condemnation, that you nave u ^^^ 
 
 year after year have ma.e ch.^ of be -Id. ^ 
 proper consideration of this i^igM ° "could be induced 
 
 tion. I «Be a strong term because the stionos^^ ^^^ 
 
 despised Lazarus evil thmgs bu^y ^^^ ^j^^ 
 
 indicated by the p^aUeL JJ^ ^ JJ^P^,^ j,,, ,f ,he flesh, 
 lust thereof. All tHat is in iu » 
 
 the lust of the ^^i:^2:^i'^'^:^::2d withi. 
 
 and when it has fl«Y:t7he chose his paradise. No eyes 
 Here, in this present state he '='|°' Ypvelation and its minis- 
 
 h.a he to behold ^x:i'::ztJr^'^i^. .. ... 
 
 ters warned him ot tne unbwu ^^ 
 
 • V foil «Tifl costlv structure, and sought lo win "^ 
 
 THE WORLDLING. 
 
 91 
 
 ,.ng amidst the t^ngs "f -. ^^^^^^^^^^^ -^J-- 
 
 their palpable P^^^-^^^^^^^^r comprising God and angels 
 invisible ^tate -hose wM ^^^^^ J ^^,.^„a him ; 
 
 and saints and all that is holy ^^^^^ ^^ ^^^^ 
 
 nor that solemn eternity u^o wh ch he ^^^^^^ ^^^^^ 
 
 the irrevocable plunge And w^en ^^ ^^.^ 
 
 he so dreaded while he ---lyj^tallill with clenched 
 separation and departure, it ^"^^^ '^^j ^^^ ^^^ ,,,y 
 
 hands, striving to ^.^^'"^ ^''^^f^^,^ ,hich he had prefer- 
 hleeding and despairing from th« ean ^^^^^ 
 
 red to God. K^^^d his doom in he W^^^^^^ fT is the lot 
 of the context: "Whose end is destruction. 
 
 of those who forget God. i,icurring this danger 
 
 There is reason to fear, that mor^are ^^^^^^^^ ^^ ^^^^^ 
 
 than axe willing to ^^.^^f^V*^^^ J^^lJthem insusceptible 
 attachment to the objects of sense m ^ ^^^^^^ ^^^^ 
 
 of impressions from dmne reahties. In^ g ^^.^^ ^^ 
 
 hear 'as though they ,^.f ^^ J /^n H"' ^^^ ^^^^^^^^ °' 
 admonition as the antediluvians l^tenedt ^^^^^ ^^ 
 
 Noah, or as the men of the J^am recme ^^^^ ^^^ 
 
 Lot. For persons tlius mfatuated what nop 
 
 What shall hinder t^e" dj-g ^f fX '^Id determinate 
 human, my brethren, but * ^^^J-^ *^^ of another; to 
 resolution, to give up this world for the sa ^^^^ ^ 
 
 distrust the ^^f^^^^'^^X^ltL^^ to feel my 
 the testimony of God. Here, m , ^^^^^^ 
 
 own insufficiency. =- ^^^ if^l^^^^ to entreat 
 of Christ ! Placed amidst penstoUo i ^^^j ^ 
 
 them to escape from impending ruin he find ^^ ^^^^^ 
 
 all his arguments and ^ohcitat^°°^- J^^ ^ ? ^^^^^^^^ 
 to them, with such pleas and -"^^ ^^^ ^ff^r. Yet he 
 and most earnest prayers can enable n ^j as 
 
 finds the same hardness and ^^^^^^^^l^ ^^ound about 
 years roU on and the cords of evil habit ax 
 
THE WORLDLING. 
 
 92 
 
 • T i„i.i.r Onp after another drops away, 
 
 them more ^^'""^^^'f^.Z-^'^^v fli-W into the woilds 
 whom we dare scarcely follow in tueir m„^^ 
 Unknown The ranks close upon the vacanc es they make 
 L tblbattle of cupidity, pleasure, and a-^tion rages on a 
 i\. It is in such circumstances that we lend a w tM 
 ear to the oracle which proclaims from h aven No^by 
 ,„icht nor by power, hut by my Spirit, saith the Lord ol 
 ho£'' Our waiting eyes are unto God, for the outpounng 
 S h s Holy Spirit. And next to this, arid as -~t ^^^^^ 
 this, our appeal is to ^^^ ^;^j:i:;ltt;:^^li 
 
 rtniX wrrr t ::r piLn of sou. thus 
 
 :so3 Jnd endangered, which -torted ^om Paul «^ 
 pathetic burst which accompanies my text For ^^Zv 
 of whom I have told you often, and now f J^;;;^ J^^,, 
 i«a whose end is destruction, who mind earthly things . 
 ied brethren, I should haU it as the brightest promise 
 fwch his ever gilded these feeble labours among you if 
 ;'e?sh':r ;: apVent in the midst of -.a^-p^^^--; 
 and tender concern in the hearts of P-^o^^^'^S. Christians tor 
 Ise who are wedded to earthly things, ^f - -«! J^^'^ ^^^^ 
 sincerity to commend this to you as a subject suitable for 
 sincerity, lo families, in social devotion, 
 
 your prayers, in private, in yuui i , 
 
 and in the house of God. For unless it please God to send 
 relTl, 1 outward increase will be but the signal for our 
 
 " ntutbTrs were strength we should be strong But mere 
 numbers are fallacious. If souls are not brought to God by 
 converting grace, in due proportion, our extension « but a 
 weakening process, resulting in unhealthy plethora. Let me 
 confess itrmy respected brethren, the ^^^^K XIZZ 
 me, that of this sort of enlargement we already have too much 
 it ^ay be our temptation and our snare; it may invoke Gods 
 chastening. If we are selfish, if we wrap ourselves up m 
 
 THE WORLDLING. 
 
 93 
 
 , .. if we " number the people," if we sum up the 
 complacency, ^f J ^ ^,u,, for any purpose except 
 
 wealth represented ^"tbm^^e .^ ^^ ^^^^ ^^^ 
 
 to rebuke our sin »° J Jl'^f ^^^^^ ,^^ ^harm and go forth t.> 
 
 easy privileges, and ^'^f'^««;°^^^^^^^ confidently expect, 
 
 the help of weaker congregations wren y ^^ 
 
 fiM checks and then -^^hlonfou assembly, and con- 
 „pon this great, compact ^^^^ 1>^^^?^; ^^„^„d us and near 
 sider its resources and ^tre-^^^-dJJen^ ^^^^^^^^ ^^^^ 
 us behold numerous weak and '^^o^ - .^^ ^j^^ 
 
 need money far less than they °eed men I c«m ^.^^ 
 
 conviction, that a considerable ^°Jy°;.^;ftT forth as an 
 their families, ought, ^y ^-f ^l and ablest of the 
 evangelical cofony; and it tue n y , y o^id weep 
 
 flock should do - to^or^w ;Me^^^^^^^^^^^^ P ^^^ ,^^ 
 
 over the wound, I should give ,- ^_„:tions we need a new 
 of my life. But to produce -^ <ij— ^^ ^^^^^^_ ^,,, 
 spirit. Christian prow to w^^^^^^^^ ^^^p^,,,,,, a 
 IJ^d^realteS -y wiU ha. t s - the 
 
 insements of ^^f^X^^::^ZT^., wiU cease 
 amusements of a world lym, l^.^,„„es for all that their soul 
 to plead for Baa^^r^ to ^- « -es fo ^^^^ 
 lusteth after. Keligion wu ^^^^.^^ ^^ ^^^ ^^ 
 
 affair of life. Heavenly joys over t g^.e^hiig to 
 
 spring whom you ^^^^^ZtTJl^^-^ thi -rldly 
 God, will render needless ^"'^ J^^ , i,,dulge. How 
 pleasures in which you ^^ .^^^f ^now ye, th^t God has 
 shall this change be brought abouU Kno y , ^^ 
 
 manifold ways of eiTectmg it ; -d^'^^V; ^^ ,,,, this, 
 trial and affliction. If you ^^^^^^^/^^ '_, fee unto the 
 rather than suffer you to P«^«l^- ^, il^^ j^ J ^^t revive us 
 Lord, saying with intense desire, Wdt tho 
 again, that thy people may rejoice in thee . 
 
THE SCOKNER 
 
 . surely He «=orueth the scome»."- P«ovekbs iii. 34. 
 
 TH.. .Ode Of .religion ^^J^^^^^Z^^^ 
 3.g.atizes -^-;^-Xi:i^r:n.a;:hic. is good, and 
 in every age. It is tne aen contempt, 
 
 has its origin in ^S^'^'^^'^'^'^X^Z^s at wisdom and 
 sometimes producing "J^^^V^^lir- was not made for 
 holiness, i« ^•'S^tten of that pr^e w., ^^^^ ^^^^ 
 
 -an," and which -^^^^^Jt^icVe^^^l but P-es the 
 is heavenly is not a ower ae^e ^^^ ^^^ 
 
 horders of the flagitious. Hence we s o ^^^^^^ 
 
 beginnings of -^. ^t^^::;: « e, L o'rker to secure 
 be willing to examine its signs ana ^^ ^^^_ ^^ 
 
 ourselves against its contagion. In ti^at g ^^ ^^^^ ^^^^ 
 
 shaU find it profitable to bog« witMower defe .^ 
 
 ^d thence to trace its FOgres • To Uu J ^^^.^^ ^^^^ 
 
 to that which f Pl«-- ;V J^iW^^^^ Shaftesbury, that 
 no artificial fostering ^he opinion _ ^^^ ^^^.^^^ ^^_ 
 
 . Ridicule is the test of ^^l^:^'^^ not always the side 
 fenders in our day. m laughers ^ ^^^ ^.^^^^^ 
 
 of reason; as we might ^^°^ JJ and improvement m 
 
 heaped upon many ^ J^^Tn ,i:,ost every case until 
 science and art ; the satire lastm, ^^^^ „j ■^_ 
 
 ,, was put to shame hy — J^^Songs by pre-eminence 
 Zt::":^^l t^^L Ctent conscious of being least armed 
 
 THE SCORNER 
 
 95 
 
 .i.h reason, ^auy -j^cHevo^^^^^^^^^^ 
 cracker or the s-iuib, which coul ^^^^^^ ^^^ „^ ^^^^ f 
 aim the rifle. Those were noi _ ^^^^^ ^^^^ 
 
 sLou out of the prison-house, ^^^^.^.^/^.^ion will be 
 for them. ^U «« world over,^^^^^^^ ^^^, 
 
 found the weakest; andttaupo ^ui^a, have a certain 
 
 of truth and practice of go°dne . a J ^^^^^^^ ^he 
 
 pure simplicity and candid upngbtn ^^ ^^^^^ ^^^^^^ 
 ^ind to take pleasure m t:i^« ^° ^™ ^ against making spoil 
 Tn us is unselfish and benignant ^^^^' J^^ ^^^,,ence be it 
 of a neighbour's d«l«^f '^tf. ^^ J^^jghty and despiseth not 
 
 said, the trait ^^^^-^^^J^tlZ ^ °- f^^-'r^t' 
 any." Job xxxvi. 5. But ridicui ^^^^^ ^j^g 
 
 i contempt, and contempUs a m^e^of P^ 
 lower down we go m *!« ^^ate ot ^^ ^^^^^^^^ ^^. 
 
 greater fondness do we find for tbe i go ^^^^^ ^^^^^ 
 fe^. Little minds --^t X^' in tearing cavil, and 
 linis of argument, find a P^^^ ~^^ ^^a, is greater than 
 sarcastic irony. The '^'^-ber of J* ^^^ ^^ ^,,, 
 
 that of powerful '^easoners and n^n ^^^ ^^ ^^^^ ^ , 
 
 be content to leave them n ^^^ ^"J J ^^^on are perpetu- 
 istic warfare. Their buz.nga^lt-n ^J^.^^ ^^^^^ 
 
 aUy reminding one of tlie le ^^^tious sayings, and 
 
 Eg'ypt. And such charac^rs,^^^ ^^^ ,.^^^^ ^^, ^ow 
 growing in piquancy as ^^ey la becoming scofiiers. 
 
 Lf," need much grace to ^^^^^^Z acrid censure becomes 
 The evil of ungenerous contempt an ^^ ^.^ 
 
 niore --"-^^^7, ^'and "s e^^^ -*' ^^^''^'' Z °' 
 humour. Very few of a thou-ana p ^^ y,^^ 
 
 the thousand does not --"^^d the ludicrous, in 
 has never been an age ^^^^^ so overv ^^^^ ^^, 
 
 speech and literature, as this of ours. P ^^^^^. ^^^ ^j^, 
 
 for what is comic on the ^^age, and on * P ^^^^^ ^^^^^^^ .^ 
 periodical journal is mcomplete, unless, 
 
THE SCORNER. 
 
 97 
 
 1 1 
 
 THE SCORNER- 
 
 ■^ ^InwTi The wise man had 
 the olden time, it ^^^''"'"''^'T^^ ,^, crackling of thorns 
 this in his eye, when he sa d^ ^^^^ ^^^ ^^,^ i, 
 
 nnder a pot bo is the^-S^^^^ ^,^„,,,iy leave the jester 
 vanity." Eccl, vu. 6 ^e wou ^.^.^^^ ^^ j^^^ ^ 
 
 to wear his motley, if he ^^^^^ J. 7 ,j i„aces into the 
 ^,., bnt when he ^^^^^^^^f"! mirth with holy 
 sanctuary of God and seeks to p o ^^^^^ 
 
 things, we must sdence^nd deb« h ^,^^ ^^^ ^^^.^^^^_ ^^, 
 ^on is it to connect divme sub ^^^^ ^^^^^^^^ 
 
 even the burlesque. ^^ JT,;^' ition of opposites, that 
 
 unexpected turn, some ^"ff^^^ , est in low, trivial, even 
 which is false finds a <=f^'7P;™^^; ^^^h ideas of Eternity 
 vile suggestions, forced ^^'^J^^'^e.. in his common talk 
 and God. There ore as ^^^^l^^ ^^, , fool wiU throw 
 to add credence to his '^^^^^^^'J'^^^^, ^ his feeble reason- 
 imprecations into the scale to S^^^'^ ^^^^ of religious 
 ,Z so your vulgar i^f^^^^Z., or extort laughter 
 objects, that he may ^^aHh^^f ^^^^^^^^^^^ , p^alm or hymn, the 
 from the stupid. A verse oi o j ^^ j^ a sermon, 
 
 text of a discourse, or some «^ance J ? ^^^^^^^^.^ ^^.„ 
 
 serves such a one, ^:^^J^l^^^:^,, the irreverence, and 
 serves a sharper. The ^f ^ni p ^^^^gr or 
 
 even the lewdness, ° -^J« ^^^^^^^ .orth asking. But 
 later, disgustmg to all ^^^'l^^^ ^^ ^ regarded by us than 
 their folly and d«g^f;°'^ "\'Sd Coin-andment when we 
 their sin; for we ''°1^*\ J^/^^^ worship, or when we pro- 
 trifle with God's name, t *^^' and -° f;^.^^^^,. go that 
 
 toe his Word by af °«** ^^ ~ ose who do not wish to 
 I would solemnly charge it «P°!^ "^"f fo„ ,u tales, anec- 
 destroy souls, that they «];- ^^JXtouch any Scriptural 
 
 -t ;::t r^y rrX::: many snares for the feet 
 
 of pil^rims, that we cannot J^^-J^iS^' vet^lX 
 peiptible passage fr°m wh^t e^ms^i^^ ^^^^^^ ^^,^ 
 
 what is really wicked. ^ ""^^S^eguEed step by step, in o 
 Lripture, youthful l^^^^^^^^'is emissaries are generally 
 f;paths of positive i-P^ f Jf "geducevs try their victims 
 „ear, ready to help on the enoi^ ^^^ ^^^ l-^^l^lt 
 fi^t by milder approaches and ^^ _^^,^ ^^^ ^e. 
 
 protest or indignation, « J^^^^ ^^ fi„as you tolerant of his 
 \i your unclean but am«smg tae^ ^^ ^^^ i^,d h.ni- 
 
 diculous parody on a FOP^;;^^^^^^^^^^^ doctrine, at principle, 
 self, he will make bold ° -"^ V/^.^,, of the Blessed Jesus, 
 at law, at the gospel. at the very ^^^ ^^^^^,m ot 
 
 Beware, my JO^^hful frieu^J^J y ^^ o,, is dangep 
 irreverence. The conve^a Uo'^ °t^^^^^^ friendship is destruc- 
 their intimacy is defiUng, then- s ^^^ ^^^^^^ .„ ^^„j t 
 ,i,e. WalknotUn^eco^B^^^^^^^^^^^^^^^ „, 
 
 .. in the way of sinners,^^ 
 
 the seat of the scornful. .^^ „e remote, and the 
 
 The beginnings of all tians^ .^ ^^^^^^ ^^ ^hose 
 
 descents gradual The soul wo ^d tty .^ ^.^^ ^^^ j,,. 
 
 extreme turpitudes were V^ovo^' „f heavenly things 
 
 less come at length- ^^l^ ^^iJZ^, less appalling fom- 
 must be presented at ^^f^^ ^^^,, i.^ful and acceptable 
 For example, nothing is e teemedj- ^^^^^ 
 
 i.^oci.iy,^^<^nri^^-'^^^V^^%^ ^U,ged breaches o 
 ciseness and supposed hypoensy ^^^^^^ ^^^^.^^iij 
 
 engagement, their singularities of We o ^^^^^ ^^^ 
 
 Seal failings, ^-^^^^^ ^^ ^Irch scandal. One 
 stock in trade of \'-%''^f.:^''Z.or. complacent chuckle 
 might readily think, from the cens ^^^^^^^^^ ^^^^ ^^^^^ 
 over the inconsistences and tal s ^.^ ^^ ^.j^g. 
 
 such deUnquent was a scape-go^t to b ar ^^^^y^^ ^^^^ 
 
 Every successive g--^^'"" ^f 'thich to designate Gods 
 paraging or opprobrious names, oy 
 
98 THE SCOBNER. 
 
 ■ t>,o Hiptionarv of the scorner. They are the 
 children, m the dictionary oi i- p, •.„_. . < Methodists,' 
 <■/ ^^^.• 'Devotees.' 'Precisians, 'Puritans, iviemuuio 
 
 ^ }T' .,' the 'Godly ' " They that sit in the gate, speak 
 the 'Saints Uie Go^^T J ^ ^^ ^^^ ^^^^ „f the 
 
 E rr- The ttSgs of ungodly men, in all ages, have 
 J^fe^ltned hy^lhe grateful strain of ^^/^^^synt 
 
 -^^-%ttr:itwTvSou:l^^^^^^^^ 
 
 ^ofXtt '^Sd up to conteinpt. The prophet declare 
 
 his separation from such assemblages: Jer xv. 17 
 
 It in the assembly of mockers, nor rejoiced J^f^^^^ 
 
 rrthim: rlh^L'^llgious character, as objects of 
 
 "Sirs of the Gospel, though in a sense public represen- 
 tatwHf Christ's cause, are individually as open to criUcism 
 rr ersons on earth. Kot o^^^X^^^^^^X 
 
 .ith human ^^^^\'^:y^:::^2X::Zy\J ^^s- 
 
 liarly conspicuous. It is not ^onae 
 
 tained showers of scorning. Especially if they ^^^ P 
 
 the majesty of law, if they have denounced vice, ^^ ^^ey hav 
 
 contempt for their lot Many s ^ ^^^ ^-^0 
 
 f ^^iwinn throu<^h the person ot tne mmibii^ , iw 
 of rehgion, tnrou n f ^^^^^ ^^^ 
 
 wouUi be afraid to reproach bhrist, may dtt p , ,.p. 
 
 David received from Shimei, the son ot t^era, ^n 
 
 1 J +^11 oa "hp pime and cast stones at Davia. 
 
 forth, and cursed still as ne came, auu uoo 
 
 TFIE SCORNER 
 
 99 
 
 1 ^^ +"hp Word were more 
 
 2 Sam. xvi. 5. And ^\^^^ ^tZ^n^ ^^^^^^ -^^'^^ 
 „,y to discharge their ^^.^ued -Ta "stumbfing-block to 
 is foolishness to ^^e unenlightened ^^ ^.^^ ^^^ ^^ 
 
 XtlJiher ..uiry, we f^^^^^^^ft^, 
 opposition to the persons of Chistian ^ ^^ 
 
 ifhostility to the spirit, P^'^^P^^^^^^^.tter, the malignant 
 ,ridc, the scorn, ^^^ contemp^-^^^^^^^^^^^ ^^^^^^^^ 
 sneer, which ai-e a sort of P^^^^it^^ ^^^^^^ ^^ ^ 
 .vho uphold Christ's cause, are unmedi P ^^ 
 
 .ity, and of the camal -nj -^>* ^ .^ ^^^ '^^^^ out by 
 The antagonism is one of ^g«« ' ^/^' ^1^^^ and the woman, 
 prophecy: " I ^vill put -^f^l^CaL and Abel are types 
 Ld between thy seed a"-!^" -«^^ ^^^^^^_ The first-born 
 of the scoffing world, and the ^"H J^ ^^^^ ^^d 
 
 Ln "was of that wicked one a.d dew ^^^^^ ^^^ 
 
 .-herefore slew l-.^^f \ ^''^^^^^^hich the loving Aposte 
 and his brother's ngMeous. Jo w .^ ^^^ ^^^^^ 
 
 adds the caution: '; Marvel no^ n^^.^^^ ^^^^^.^^ ^^ ea^ 
 
 hate you." 1 John m. 12, 1^^ a ^^ j^j^^^el 
 
 pair of brothers, is indicated by Paul, w ^^^^ ^^^ 
 
 and Isaac : " But as then he tot J ^^^^ ^^ ^^ ^^ 
 
 persecuted him that was ^- [«:;;^^^^^^^ is radical, being 
 Lw." Gal.iv.29. .^.rtette'ratis,holinessandsin. 
 between contraries infimtdy rem ^^^ ^^^^^^ ^ 
 
 The modes of exhibiting *!« pro'^^ ^^^ concerned 
 
 of the most frequent and t^^t wtoc\ ^^ ^^.^^^ ^^ 
 
 .vith, is the arrogant derision o^r^/^^^^^^ of bitter contempt. 
 
 manner, gesture, lan^age, a^*' or the s ^^^ .^ 
 
 The great standard of "8^* « ^^ jf . ^ js gathered in the 
 
 all moral excellence is .^^"^ J;^^;^, feeling themselves 
 sun Holy minds admire and love the la , 
 
»■ 
 
 I 
 
 IF 
 
 ^^^ THE SCORNER. 
 
 _«, and ^^^:;;S:^^^^ 
 
 ing g.ace. f ^^rSrLfthts eCi^ in a certain abey- 
 ences of the Holy Spmt, l^^eP^"^ y,ed its victim 
 
 ance, in those cases where am has V ^^^ .^ ^^^^ 
 
 towards the hrink of P^^f ^! f^f^^" ^ ^^.e thoughtless, the 
 fallen over, or at least looked ^ve^ hy ^^ ^^^^ ^^^^^,^ 
 
 i„.p„re, and the aband-e^ A ^J^^ ^^^^^^^ 
 sceptical and caviU.ng attackon ^^^^^^^^^^ ^^^^s 
 
 arises from P^-'^XT^ough the enemy wears a comic 
 against the goads. What tnou ^^ 
 
 Isk 1 his sardonic laugh is that f^^' ,^^ ^o the self- 
 
 tions of the holy commandment a^ Redness which this 
 pleasing offender, conscious o a ^^^^;_ 
 
 'plummet reveals, that ^^ ^^^J^^^,,,^., in himself, 
 
 nient of obligation; ^"'^'.^^^'^^rr Ridicule of God's corn- 
 he makes the attempt with others. K ^^^^^^ 
 
 ,„andments, or of the 0"J f-, ^P^^^^^ harbours inward 
 of our neighbour, «^f ff" ^ ,, retort which a young 
 hatred of the law. It wa^ a severe ^^^ 
 
 „.an If y -^;;°Crs ltd m^^^^^^^ ^ 
 
 divine legation of Moses, n Christian said 
 
 the character of that holy man , ^"^hkory of Moses that will 
 to him : 'There is --thing m t^e^^any thing you have 
 warrant your opposition t" tim more t^ ^ ^^^ ^^^ ^^^ 
 
 yet said.' What ^^'^^xH^^^i the immoral soil out 
 „,andments.'"* ^^^""^ Pf^^'X unholy lines of Voltaire, 
 of which scoffing grows, m tue unu j 
 
 Rousseau, and Fame. Tpoard to precept and 
 
 This uneasiness o -~- .^^J^U laughtiness, 
 prohibition, when it concurs wit 
 
 • Life of Dr. Waugh. 
 
 THE SCORNER. 
 
 101 
 
 a„d a low talent for impudent -P^^' -^^^^ ^^^ ^Tr 
 
 ier of Solomon s photogr^P^^ Jreistulation. Pride 
 under criticism, advice, reprimand F .^ ^Xe^ 
 
 Causes him to take his friend for an enemy ^^^ ^.^.^^^^^ ^^^^ 
 
 of the truth uttered; ""-^'^ J^ ° *: ^f his Um ; if anyone 
 hrother, the elder assoc-te *e wif ^^^^ ^^ ^^^^ 
 
 of these dares to touch his sore, he^ ^.^^^^^^^ ^ ^^ 
 
 ^ith words of bitter ""^ f^^ rebuke." " A scorner 
 guided sinner ! " A sco'"^'- ?»!^^*!^ \ Reprove not a scorner, 
 Toveth not one who -F"^';'; ' ^'^^.^..^th a scorner, getteth to 
 lest he hate the." "He l-t^-Pj^^ ^^^^, places cited, the 
 
 himself shame."* In -l'^^''^'.^^,,,, the notions of vanity, 
 same Hebrew word IS used it j^^^^ ^^^ire 
 
 mocking, treating with "™^ J J^^^^ rf. The counterpart 
 .ueer, sarcasm, irony, and ^ecklc^ ^^^^^^ g ^ ^i.^ppointed 
 
 of this picture is in many a ^ousel^oW ^^^^ ^^ ^ ^ 
 
 father, many a heart sick "^ot^^^usry vile, yield themselves 
 certain age, children unless P^^^^^^, '^.^ ,ias ^ eKcept 
 in docile comphance to the paren ^ disagreeable 
 
 where gi-ace has early wrought. th« ^^^^^^ ^^ 
 
 crisU, of g-ter or less duration. F^ly^^^^_ ^^^^^.^^, „, 
 
 the stage first ot f Jf'^f \7^J,,^ed more by companions 
 bitterness. The foolish boJ^^^^^^^^^^ .^...^t protec- 
 
 of the school OT the street, *f^ 'l^ ^he frivolous, vain, 
 
 tors, sets up to be y-^"^- ^^ ,J J^ of the ungodly from 
 selfish girl, corrupted by the ^^"- y^ ^ut heathenish 
 
 .horn sle takes her tone ^^^^^^l^^^^X,, and tosses the 
 
 school, turns upon ^be -th- who ba , ^^^ ^.^^^^ ^, 
 
 head, with im^mary knowledge oi 
 
 old-time maxims of modesty. ^^^ ^^ child- 
 
 * Prov. xiii. 1 ; ix- 7, 8. 
 
THE SGORNER. 
 
 i. fc nf true friendship is the 
 Though one of the Bincere^t a ts « ^^^ ^ ^^^^^^^ .^ 
 
 bringing into ^^e "ght way J ^^^ ^^^^^^^^ ,^ 
 
 nevertheless true that, m thin ^^^ wandering, 
 
 any one relishes attempts to ^^'^ J\ .j, y neighbour 
 
 or to prevent his flying fr°-;J;^Xed, that his children are 
 that his house is f ° ^-d^y^^^J^^lls too much wine, and 
 
 sadly perverse, or ^^^f j^« J^^^^^^^^^^^r, and you run the nsk of 
 is drowsy and muddled after am , ^^.^ ^^^^,5^ 
 
 losing an aeq"f tan^j-J^^^^.^TL eternal state, and the 
 add serious ^d7'^^*;°"^,;nou would be likely to have m 
 need of preparation f°r/«**°' J" 
 
 return severe jestmg, ^^ °°Y^°;t, ^he enemy of souls con- 
 « Fools make a mock at s m ^^^ it is a small 
 
 tinuallyaUuresthemtowardyhepe -^^^ 
 
 evil. Who can ^e 'eve that J " ^^ ^^^^ ^he 
 
 with the colours of J'^*";- ^^"^ dissipation? Yet we see 
 ^p^vers of his P-fe;--^g° .^; I /ways suffering from 
 such changes every day. J'^^^ ^J^^^ against rigid 
 perverse banter f-^ /^^^^^^T'^Utions, forgeries, fraud- 
 
 Lorals. The thefts, defal'=^^«^'^Y\ving on other men's 
 ulent escapes from obligation, Ml 1 g ^^^ ^^^^ ^^^ 
 
 money, and ^^V":™ ^nd llro tenness of certain cWs 
 at once the opprobrium andj^e .^^^ ^^^^^^. 
 
 in modern society, are fosterea ^^^^^^^ ^^^^^ ^^^^^ 
 
 ment by ^^''V'" v'es'Iich ^ply that a clever operation 
 business lies; ^^ J°J^J.ty pantries about lying and 
 is worth some moral ri.K,y V contemptuous pity of 
 
 stealing, under decent --- ' j/j ^et us in justice ob- 
 thetortoise-Uke habits of a former a .^ ^^^ ^^^^^, 
 
 serve, that we have, '^ f^^^ f and whose voice, 
 t«de. men whose names are un ,^^^^^ ^^^^^.^^ 
 
 authorized by experience, ;^°'^''^' ^ ^^^ „f n^ocking and 
 
 THE SCORNER. 
 
 103 
 
 . ^ ^ ^. the detection of every arro- 
 
 cant pretender. ^^^\. . „,i, understanding, and ne 
 fare 'and reprove one ^aUi-^^ u ,, ^^^^^ ,1,, ,,orner is 
 
 understand knowledge- ^'^ ° „ The public award is 
 
 punished the --P^^/^/tn Jpect to one who has d.stin- 
 'generally right and frn^.-^ ^^^ arrogance ; f-, J 
 
 Stir '- ^= --^°"""°"° ^ , 
 
 -S-i! not easy to ^^.^^^^^S^.^^^ 
 de<.ee of undervaluing his own dan . ^^ ^^^^^g^,,. 
 
 -- trr :• su^^e: si^e^ ^.o. - ^-^ 
 
 ^;::;ice,'Sh -es r^^-- -t;- ay offend ;ith 
 against a Lawgiver so ong su B ^^ ^^^^ ^^^^ tant he 
 impunity. If every Cain were m ^^^ „tter- 
 
 Td blood, and every Anani-^-*^ ^^^^^, ,, j possi- 
 
 ance of his lie, f^^^^'J^X. is slow, and so ^he d^^ 
 
 We. But the awful '^^ad J ^^^^^ against an evU 
 
 .raved soul grows bold. ^^^cau ^ j^^art of the sons 
 
 Ck is not executed speedily, thereto _^ ^^^^.^^.^ .jeeps, 
 
 ? ■ fnllv set in them to do evil. ^j 
 
 of men is tuUy sei »" .v:„i.s the sin is not on 
 
 and therefore the sinner thinks u . ^^ ^^^dcth 
 
 ^He hath said in his beart ^f^^^^f J. ^i^Ezekiel's time, 
 lusface: he will never see it. l^s. • je-chambers by 
 
 1 idolators who P^J^ ^ fsel^'us not ; thel^vdharti 
 secret imagery, said ' The Lor ^^^ --^^^^^tml^. 
 
 Unbelief and unholy darin, j 
 
THE SCORNEB. 
 
 105 
 
 It 
 
 THE SCORNER. 
 
 ^°* V . ..Iv with menaced but with 
 
 „aaiy to try their strength not only ^^^^ ^^^^, ,,,, 
 
 lul wxath; -<ir^*tl^:r,tood o-^ against the Creator 
 falling holts of judg-n^^- f^,„,,, ,,, i„ -<=\n I'o 
 and Judge in arms A che^t, ^^ ^^^^^^ ^^^^^ ^1^ o 
 
 upon oneself, as if there we« a cha ^^^ ^. ^ . ^^^ ^^^,,, 
 
 J if these inflictions were n j^l ^^^^ ^^ ^^^^^^ ,,^,t 
 i, niore common as jf ™hm^ J^ ^ ,^„^i,,, pestilence, and 
 When scornful offenders l«^^a^ ^ ,in, whether na- 
 
 other tokens of divjne d^pleas<^ . .^ ^^^^^ ^^^ 
 
 tional or individual deny«g all P ^^^^^ ^„,,, q,,rter 
 
 and baring the head to recen«jy ^^^.^severs, who cned, 
 
 they only re-enact the P^'^ "^^^^'^^^ent us." Amos ix. 10. 
 . /he evil shall not overtake nor prev ^^^ ^^^^^^^^^^ „f ,i 
 
 But, on whatsoever ^^^ej^ t^" t, ^pose, as all 
 
 fundamental evil «- f ;^. ^^ ^ ^^se. It is deprav.ty o 
 l,tcr formations on the V^^'^^ ood; disheliet o to 
 „und and heart in regard to ^^^J fo,getfulness of his 
 
 Dvesence; clisrej^am practical atneism 
 
 [.is awful justice; ^- ^f^^^e doth the wicked contemn 
 Makes the scorner Whe^^ ^^.^^ ^ot require t 
 
 God ? he hath said in hi, hea^, ^^^^^^^^„ f t l.e 
 
 Ps. X. 13. Every form °f sm ^ ^^^^^ ^.^ ^„j the 
 horrid evils just named for J ^„a feehn«s 
 
 thorough and constant ^^^-^^^00^. seest me," bo far 
 towards the Divine M^estyJ „„,i„st transgres- 
 
 ^ it sinks into the heart, is a pr „umherless 
 
 sioii. But sin begets sin > J-; J^„,,,i,„ee leads to other 
 sins, and one violation -^^-''''J ,^„foi progression ends 
 violations, and these to more, t^^J^ ^ing, and speedy 
 
 in open profligacy, ms^iH to t^e .^^ ^^^^ j 
 
 Wtion. No one kno-, -I'- ^^, penetrate to the 
 
 Jegree of Satan's fg^' -^^'^ ^^,3 ^o plley -itU temptation. 
 Invest. This makes It dan^ero 
 
 mm, rt" o enormous trau^o^ oimnlv irreli- 
 
 earliest ^t^- ^^ ^^ ^ of others than to^-^Pj^ ^^^^. 
 
 evil to scoff 'i\*"\i^° ties must be rent, many v^ 
 aious ourselves, wanj ^ the race 01 
 
 ?r, d, and many guards cut down ^^^^ ^ 
 
 2to to open de-ion ot«^h;n^ ^^ ^^^^^^,^ 
 God's spiritual agency, *^f ^^j^^^^iii^erate utterance of the 
 the Evil One, accompanied with a ^ ^,emy against 
 
 ''u,e in scoffing language oonsti^'^^d^^^,,,, ^^^^^ ^ ,^,, 
 tr Holv Ghost, which hath no tor^ ^^^^^ ^^der 
 
 ti? ?inthat'whichistocom. And^^^ ^^^, .hath 
 
 Tot the Son of God, -d ;n^^^,, ,,, Spirit gr-^ 
 1 n" CO it is written, aespiv, tempted to make 
 
 S' X 29. Those, therefore -ho -^^^^^ |,,,,tion, with 
 !lrry with divine realities, wi^ h Wo^ ^^ ^^^^^j^^, a 
 Te work of the Holy Ghost n the re ^^ ^^^^ ,^^„, levity, 
 t conversion of ^^^^j^^tf^l, example, or tempor^^ 
 
 iu time, lest, abandoned to the ^^^^^^^^ ffers^ 
 
 of all principle, and And their 1 ^^^ ^^^.^^^ fo, thB 
 
 "judgments are P'^eP^^^'^^;";^ '^^ ted Satan, they may be 
 
 hack of fools." Having thu;^^^^^^^ ^,^, sneei:ed 
 
 led bv him into an incapacity , ^j^gy may, amidst 
 
THE SCORNER 
 
 THE SCORNER. 
 
 107 
 
 ^^^ ^^^ .. «.r>pketli wisdom, 9Xid. 
 
 to his children, ^Ub;- --^, ehair, foul blasp« 
 
 of vice and alas, m the eaiio salvation. VVe 
 
 "^h^may turn away ^^ /Xu^Ig'ood.fron. the mocl.^ 
 
 ^*«ar for the cTiurcb ot tne uv o xeturn at 
 
 "have no tear lor vuc r^f^o- though I'^^^J ^, 
 
 Sllaughter of -"-^J^'X^taV -^^ !'^°"* t 
 • " inake a noise uke a au^, ° .,, g;oice m his 
 
 "TIs uf The people of ^^l^^^'^^'^ni, for the 
 ;tL which shall lead thexn on » ^-^-^ ^ address 
 
 X theniselves. -J--We, ^ „ 3,,„,, ye desi^sers 
 them in the words of Paul ^ ^ ^ ^,,k in your days, a 
 
 and wonder and P^f .'J°^„' ^e believe, though - «- 
 ^ork which ye shaU « no .^ ^ ^^^^^^^^ fall, 
 
 Iclare it unto y-'" ^f^^ways down to grovelhng -e 
 from haughty scornmg of God y ^^^^ ^^ The 
 
 and drivelling falsehood such ^^^ ^y^^ es of 
 
 teethinker and the heret c, '^ J J„,.^,et8? have sat down to 
 sS-e and the -^-J^^J^e^, a^d to sit at the fee 
 prate of endless, '>"^'^™2td in their jargon. Safer, my 
 of spiritual mediums, so named i ,. ^^^^ ,,,te* 
 
 brethren in the Lord, is it *« J™^' j, ^i^iners mad ; who 
 \C tokens of the bars, and ^f^ ,^,^ knowledge 
 
 uLeth wise men backward and - ^^^^ ^^^^^^, 
 foolisV Isaiah xhv. 25 O p Y ^^^ y„,„ ^,nd 
 
 tl.at he would keep y^-J^^^^.^ane scorning yon proce^ 
 
 'A T nrav YOU, who it is that 
 X •. c+ni i<^ But consider, i pray y 
 
 ir,- s u ...>. :»t rrit"- «»« «"* 
 
 r r or sentiment, or speech, wtacn _ ^selves or m 
 
 r^:r "Quench not the Spm . - J^^^^ y,,, , ek 
 11. And that you -yjake^ ,^,,, and, g<»ugto ^he 
 S?::u:tk;Smry;urBaviour,Teacher,a.dK^. 
 
SiLVATIO^ TRACED TO GOD THE EATHEE, 
 
 i?a onlv-becotten Son, that 
 
 ■ -:r.T=-- -•-'-- '•" •••"""•■ "• ■ 
 
 —John in. 16. 
 
 ^r« flpeDlv engraved on our 
 What verse of Scripture is "^^^ ^^ ^^J^^ ^^c}. has been 
 
 Se'd to g^Ude and el-ate our t^^t^^ ^^^^^^^^ ,,y ,e 
 Here is Jesus speaking of hims ,^^^ .^.^^ ^^ ^^^^y 
 
 came from heaven to earth- Ji« - benevolence 
 
 traced up to its eternal fountam xn t ^^^ 
 of the Most High. Here ^ he nv ^^^ ^^ ^^^^ ^^^ 
 ing towards aU nations Hei^ « ^^^^ j, ^^e direc- 
 
 Jde open, from hell ^J^^^^^'' .^^rance to that way. 
 tion how any wilhng ^°"^J"^8 ^ ^^ ,,i ; for we are 
 
 Mv hrethien, it is matter which nter _^^^ .^ 
 
 Sfunholy and -^-\X°tdXyet naturally desirous 
 pardy: we are all hastemng to d^ath y ^ ^^^^^ ^^ ^ 
 
 'of everlasting ^1^W>-- f^^ ^^, j, God's love, and the 
 Saviour offered to all. T'^'^ j\ e our personal salva- 
 
 ,,„,k w. b..« " ,•""•',1.., all, «t™g into *• f", 
 
 argument for the love of ^f ;^ ^^.^ j^ the solemn act 
 :frds sometimes contain vast^--2 ^^^ „, j, often 
 of worship called an oath, ^d .^^^^^„,e, go help 
 
 .ttered and heard -^t^;^; ^^ "^f^^e imprecation lies m the 
 ,0V God, the immense wei^t ot 1^ ^^ ^„ ^, 
 
 .Kortest monosyllahle so thaUs, m y ^^ ^^^ *-*• ^^'t 
 you, ox the reverse, ^^ JO" r^^w ^^^^ ^^^^^^^ ^3 tVie 
 
 Lanncr the text revolves on the s ^^^^ ^^ 
 
 principal hinge of ^^^.^^nficajy. ^ ,^a? And how 
 Lee are we -nvin-d th^*,„^^^^^^^^^ ^^^ ^^ ,^,^ the world 
 ,,eat was this love The answer , ^^ .^ ,^^, demonstra- 
 
 hat he gave his o^ly-^^S J\S *e measure of the love m 
 
 tion of the 10- -f/^^t?'so loved the world as to make a 
 trTin.r:rthe love is such that it passeth 
 
 -^hfathen had no snch^... ^ --^ -^S 
 as a God of pure love. When tn v ^^ ^^^.^.^^ ^nd 
 
no SALVATION TRACED TO GOD THE FATHER. 
 
 ^hich a young child m Ch 2^^; ^^^^ -^ ^i,aom, power, 
 Being, infinite, eternal and jnchan eab ^^^ ^^ ^^^ 
 
 justice, truth, and goodness As soon ^,„,,,oie„t, 
 
 ,vho has all perfections, we ^^'^f ° "g^^^^^^^ Existence as 
 and if we add the conception of «^^^ ^ -^^^ to create 
 
 intelhgen spin , we im J^^^^^^^ ^^^^^ ^^^ ^^ ^.j,. 
 
 son, conclude that he "'■^«^ ^ difficulty. 
 
 If ^e could stop here, all 7° f he !« ^^^^ 
 
 If we could truly regard the ^lo^* "'8 ^y^^, whether 
 volent, but nothing besides '-'^Xr Snatln as acting 
 good or evil; as possessing no ^^^^^ ^^ ^^ ^^ „.ade; 
 U and for ever towardybe ^ap^^^^^^^^ f ^^^^^^ ^^^^^^ ^, 
 we should look -'th confidence tow^ ^^ ^^^^^^.^ 
 
 eternity, as assured that, ^^hether P^ ^.^^ . ^^^^^ 
 
 be made blessed f« ever^ ^^J. ^^ ^^^^.^ ^he destructive 
 founding on a partial idea o^v ^^ ^^.^ ^^^^^^.^ ^^.^ 
 
 scheme of universal salvation^ ^^^ ^^^ 
 
 can never explain the enigma of "^ "^^^^^ ^^, ,,,, , if 
 
 all love, and in such a ;-- ^ \^^^X creatures happy, 
 God had no end in creation ^"^ /o ^^^^ ,.^^ ^,,x^ The 
 
 there would of course be - ^2'^ in the face on which 
 p,oof that such a view is als , s^res us^^^ ^^^^^^ ^^^^^ ^ 
 
 side soever we turn our eyes. a nswer ye, who pass 
 
 go no further, full of -^-'^^^^^''^^1^,^:^'^; 'disease, U 
 fifetimes of sorrow ; ye mmion suSe^rs y^ ^^^ ^^^^ .^ 
 and a thousand deaths. The fact, as ^^ 
 
 approves tje ~ri^-;lttiir liversal\appin- 
 government than that o I ^^i^jgii i^is perfec- 
 
 TJnless, indeed, we ^^^J ^''°^'12JU divinity, and thus 
 tion, ascribe the Pf -* f ^'J^'f,;, natural and revealed, 
 upturn the very has« ;jitd ^;n to secure the absence 
 If God s sole object m creaxiou u<* 
 
 1 • d will deny that he had 
 of aU -"'r^TNTartte fa" shows, the case is tremend- 
 ver to effect it. 1^' no escape from the conclusion, that 
 ^„usly the reverse, we have «« e.^P« ^.^py, there 
 
 along with ^l!^'^«P^S.'l:wl^ch allowed the possibility of 
 were other divine attributes wn ^^^^ permission 
 
 pain. We must affirm this ^^^^ „, ,ery being of 
 
 1, the present state or deny he P ^^^^^ ^^ ^^ 
 
 a God. As we shrink from these acknowledge 
 
 and atheism, we are oi.ed *^ ^^^f^.^^ths of the divnie 
 that OUT plummet cannot soun ^^^^ ^^^ ^. 
 
 density. We must o-'jit^^even misery should 
 toite One has reasons of awftdsUte y ^^^ ^^^^ ^^^ 
 
 ^ allowed to e^-XnSutes of Jehovah, which are 
 
 ofS:^nirH^^!^^^^-^^^^^^^^ 
 
 for ever opposed to all sm. ^ opposition to 
 
 essence of his Godhead, to stand ^^^^^^ .^ ^^^. 
 
 moral evil All moral good is snc^ VJ^^^^^ ^^^ ^ ,^^ 
 forms, we need not say to a div ^^ .^ ^^^^_ ^_ 
 
 divine nature, as its ^^anjrf^ ^ ^^^ ^^^ , 
 
 cause it deviates from this "i ^^^ ^^^^j^^^. 
 
 are necessarily and --^-^f ^^^"Sy the effluence of 
 The will of God, which IS our ^w^ J ^^^ ^^,^ 
 
 this eternal nature ^ J^ hei^e ^atu^^^^^^ ^^^^ .^ ^, ,f a 
 we cannot conceive ot the law a demands, or as 
 
 law demanding the opposite of vh^ ^^^^^^ 1,,, 
 
 demanding less than it now demands ' ^ ^^^^^^ 
 
 than perfection. This tendency of God ^ ^^^^.^^ ^^^^_ 
 
 conformity in moral creatures «« ^^ ^^ ^^y He 
 and we call it his Justice. l^^^^W^ t, or, what is 
 created man ; or why he created him a toe g ^ ^^ 
 
 the same thing, capable of suimng. He 
 
 I 
 
.,. .....no.v r..o.« TO aoo r«. .."« 
 
 ,,.U not «.e Judge of alUl. -rth do^ng,^ ^^.^^^ ^„ ^^ 
 deem it wiser and holier to ^^^^^ ^^^^ ^ purpose was 
 
 td no P-« ''"''^ '''Tdbv God's holiness, we learn 
 
 ^t necessarily demanded hy ^^ ^^ ^ the world 
 
 luredly from the fact that God^^^^^^^^^^ ,^,,, ,.t he 
 
 ^vllich we see. There may be ^j ^od is, 
 
 ;'alts, all u-J^-- SdTytl rry^negularities which we 
 
 after all, most promoted y . , e Ko 
 
 't^%t ahides t«e, that «- W i-^^^^^^, r^atures, 
 J'lihute conflicts vdth ^J^o^er.^^^^ ^^^^_ ,, ,,. e^r^ 
 
 -' rSeXr: n S fan, the ^^^^^^^^^^^^^^^ 
 of their freedom, arrangement, ine cou 
 
 Let ns not c^uarrel -f-^^^^^^ k^,,, be as -f -^J^ j'^^j 
 ,in and misery ^-^y^^^'^^.e of light and the presence ot 
 connexion between the ab=>en ^ erience, lead us to 
 
 Sness. Many things ^ our own^^ V^^^^ 
 
 believe this to be -• J^se" consequent on vu>latmg Jh. 
 Suppose a law given, the m'seiy ^^^^^^ ^^ aeUar. 
 
 law fixed as a penalty ; '^^^^^M^ God's Justice and his 
 tto connexion ; and we at once beho ^^^ , „. 
 
 ?:th committed on ^^ ^^^^^^l.^^u, to the assertion 
 „er Thus far we gam no f'^^^J ^^^ But how do we 
 Tat God is good. It « true e^«^"7 ,<^ie, may not be 
 tnow that even Benevolence "^J^ate offenders, when, even 
 gSedhy the P-^^^;;^ ^tHlthe destruction o one 
 fn civil society, cases occur m wm ^^^ n^ygteries 
 
 Itfe ptmotes the salvation of ^'''^yj f g^cret things belong 
 ttich we are not called -Pj^^X^Ood are as clearly re- 
 lo God. The Justice and Trutb ^^^^ ^^^ ^ ^^ 
 
 vealed as his goodness and mercy- y^ ^^^ ^^^ ^^^ i 
 
 into opposition, but -- f JJ^.w make, for the gui^an^ 
 
 important d«'i'»^*?°°7*tMercy he ever displayed, it wiU be 
 of our thoughts, IS, that It me y 
 
 SALVATION TRACED TO GOD THE FATHER. 113 
 
 v.„11 V,nU UD Justice and Holiness with un- 
 i„ such a way as shaU ^oU uP Ju ^^^ ^^^ ^ 
 
 diminished and equal splendour i ^ ^^ ^^^ 
 
 the whole Gospel, which is no^ othe ihan^ ^^^^ ^^^^ 
 
 „ite Wisdom to repair the evJs °* J^ ' ; ^^^„„itieent and 
 ,oHh aU the comminghng pe«s ;t God « u^. ^^^^ ^^^^^ 
 
 adorable harmony, f \^^ ^rL To effect this harmony 
 
 in the rainbow around ^^^'^'^'^J' transaction in the 
 was the intention of the mo t^xtr^ordmy _^ ^^^ ^^^ .^ 
 
 earth's history, namely, that He wm ^ 
 
 The difficulty must ^-l^^-l^^i:^^^ in^gined in 
 „,,thod neeejry^ No ph^^^al^^^^ ^^ ^^ ^^^ j^, 
 
 regard to God, tor ne is u v ^ ^^^ ^^ f^om 
 
 will l^e --^'^ '-'^^it: Lad to sucl^ a transaction can be 
 bell to heaven. The obstacle to ^ opiiety in 
 
 none but a moral one. There ^« * ' Q^^i.eoncemed; 
 asserting any such thing ^ ^If^^'^^^^'^'Sl only a way of 
 J:n^:rttr;rortaT::Sl-he for God to deny 
 
 ^'— in our own -le ^ e^eri^e. d^^^^^ 
 within us may thus come into seeming ^^ 
 
 may have to pass sentence on one whom he pit , ^^^^ 
 tice has to settle it with compassion. The par^ ^^ 
 
 called to PUBishthechild whom he love^It^ y 
 
 to say that God might freely P^^^^.^f^ ^'^j' ^f^, at this 
 without any intervention - P-£ "^'^ „l^ntradiction- 
 thne to rest on the -ply-^'^'lj^^/^^; °* "^^^ ^hat there was 
 that God has done otherwise, ^"d *>a ;o prov ^^^ 
 
 no other way. One ^^^S,^-'''^':^^^ZZi the^entence 
 Judge might have done. H^^ J^.^; fpardon; and have 
 to become absolute ; have shut the door o p 
 
 tui-ned away from the world ^^^^^X'^^Tr^^^r,. No 
 
 away into the infinite spaces of increasing s 
 
 man can say this would have been unjust, unless 
 
II 
 
 i' 
 
 \u SA,VAT,0. TRACSP TO OOD THE FAT.SB 
 
 • +• fnr this was the demand 
 pared to say that the law .vas unjust ^jo ^^^^ ^^ 
 
 of law. Especially migW the otten^e ^^^ ^^^^ 
 
 .one, when the .ode o^^^yt^^^^^ ^, i>H..e Wis- 
 stupendous sacrifice. Ana j ^^.^^ g^^j^ of 
 
 aol and Holiness P-^-t^-i--- ^°°' "^T 
 vengeance 1 Why '1''^^^^;'^'^^ ^^ because Love, bound- 
 
 .mned men? O^^' '"^^'^ ' "julce held the bolt of fiery 
 less Love, stayed the hand oiJ-^^'J^ ^^^^^^„ ^dge 
 
 retribution, and interposed ^^'^^^^^ ^,, j„,tiee, and ho 
 
 and our condemned souls. . ^^ ^ ^een possible. 
 
 « as truly just as J^-S; ^ ^f ^ S Ttvuly loving as he is 
 If God had been all Love, ana ^^ ^^ 
 
 reconcile hoth. , ^ ^^ represented 
 
 To our poor limited ^^'^f^J^^^^X in reaUty, there 
 
 ,nder figure of a -^^^^^^ :^^Z.si^, there seems a 
 
 is BO conflict m God. To our app .^ ^^.^^^^ 
 
 series of counsels and a change of |an ^^^^^^^^ 
 
 --7"-rS by t cSit egressions of the 
 commands us to abide ^J ^^.^ ^ ^ry better than 
 
 Bible. We shall "^^''^ «"^P j ^od as angry against 
 
 when, as in our early days, we re ara ^^^^ ^^^ 
 
 sin, yet de.iring not the ^^fj^^'^^^l, there had been 
 sinners must have been unutterably great, 
 no such event as the C^ucifiK^ou ^^..s implore 
 
 And let me -^'"^ ^''^ .^IZTI, error which is com- 
 
 ...r^r/oi.rB.c£i> to god the father. 115 
 
 ,= ^rimnatin" no tender mercies, and 
 implacable sovereign; as ongmatin ^^ty the Son. 
 
 tilting for the blood of -nge- « *^ Eadequacy of all 
 
 Into such extremes some may be led Dy 
 
 earthly words and figures ^o -P-^f ^~^^^^^ SoK, is God 
 
 Moved brethren the ^^^^^^^'^ll^... There is no 
 
 THE Father. Ho is as cieai ^ ^ ^^ ig a divine 
 
 conflict between the Father '^^'i/''; J^jJ^^^he Father doth, 
 
 harmony in their acts ; for -^ajo -r « -^^s^^^ ^, ^^^ ,, ,,. 
 
 those doth the Son likewise. Th« ad°^a ^^^^^i, 
 
 equal in infinite justice and h'^'red of jn. 
 
 Vather is boundless in love and c-P-- ^ ^^^ the world, 
 
 the whole scheme of salvation. r o ^^y.^gth 
 
 that he gave his '^^^^^'^'''^ ^^'^^M-% life" ^hus 
 in him should not P«"f ' ^'^^.f ^Xtf thS love. True, 
 
 i., have -^.^-'^'\^^j::l\^:^Z^...i glimpses of its 
 this it was impossible to do, witn H ^^^ ^. 
 
 degree; but now more particularly J 'i^ J^^^ ^ ^.^.^^ 
 
 view by meditating with you on the extent 
 IovI;i manifested in its grand testimonial. 
 
 X. TTiTHFR's LOVE TO THE WORLD 
 
 II. The greatness of the r-™^^« ^^^^^^ ,, i, or 
 
 .. SHOWN BV HIS OIVINO TH S . No^t t^^J^.^^^ ^^ ^^.^ 
 
 ,u,gels above us can take he gang .^^^ ^^^ ^^^^^ 
 
 divinity of goodness. With us tney , 
 
 .ith folded wings, and -^J^J'^^h Jo Jhorus, while 
 Yet, again, they learn enough to bwst tort ^^^^^ 
 
 the shining ^^i^j/^S^rGo^^^^ the highest, and 
 forth in the doxology, ^'"^y ^°, , ^ j, measured by its 
 
 peace on earthy ^^^-'^^l^^Z,^,,^. no man than this, that 
 gifts and sacrifices G-^"'^^/'^ ^ ^od's love is mea- 
 
 a man lay down his life for his triena ^^.^^ ^^ 
 
 sured by the gift and sacrifice "f ^s bon^ comprehend 
 repeat and adopt the wordB, who w^ ^-me^ ^^^ P^^^^. 
 them ! God gave his Son, but wno c* 
 
\m 
 
 hi'! 
 
 *v 
 
 116 SALVATION TRACED TO GOD TH-E FATHER. 
 
 ment of the gift 1 for who can ascend to the height of his 
 glory, or descend to the depth of his humiliation ? Who hath 
 entered into the dread chamber and pavilion of that eternity 
 before all worlds, in which the Only-Begotten, who is in the 
 bosom of the Father, dwelt in the plenitude of the triune bliss, 
 the Word, which was with God, which was God "l Lose 
 yourself as you may in the deUghtful contemplation of this 
 wonderful glory, you are still baffled in every essay to gaze 
 more nearly into the empyrean majesty, or seize the dazzling 
 lines of that transaction, when it was decreed in council that 
 God should become man. Yet with reverent intentness of 
 adoring thought, we may, through a veiling cloud, discern so 
 niuch as the Spirit has seen fit to intimate. No man knoweth 
 the Son but the Father, and he ' whom the Father shall 
 reveal him. From the recesses of ti^at unapproachable glory, 
 " dark with excessive light," proceeds a voice which syllables 
 the sentence dear to every penitent and thankful soul, " God 
 so loved the world that he gave his only-begotten Son." 
 Here are tones which cause the inmost chords of humanity 
 to vibrate. 
 
 Tlie word Son carries its peculiar touching charm to any 
 parental heart. An " only son," is of all phrases that which 
 wakes affectionate yearning here about our sinful hearths. 
 Faint shadows are these of the things in heaven. He who 
 has chosei^to be known as Father, has chosen to reveal the 
 etenial Word as Son, and as "the Only-Begotten of the 
 Father." Divine paternity is inscrutable. Divine love is as 
 far above human love, as God is above the creature. Yet we 
 were made in his image, in order to know a little of his heart ; 
 and the sentiment, though vastly unequal, is the same in the 
 points intended to be believed. 
 
 God gave his Son. In intention and decree he gave him. 
 In covenant lie gave him. Looking on man as helplessly 
 fallen, he gave him, as purposing him to be man's Saviour. 
 
 SALVATION TRACED TO GOD THE FATHER. 117 
 
 In the garden of Eden, now stained with deadly sin, he gave 
 him, and anticipated the words of curse by words of blessing 
 Throughout the tedious tracts of the long Judaic night, when 
 clouds and transient rays struggled together, in a coloured 
 haze of types and vision, he gave him, the Messiah yet to 
 come. But fully and actuaUy and with transcendent love he 
 gave him, when the Word became flesh and dwelt among us 
 full of grace and truth. And then, consummating the boon 
 of eternal destination, he gave him, when, amidst a quakin- 
 earth and a shrouded heaven, it pleased the Lord to bruise 
 him, when his sword awoke against the Man that was his 
 fellow; and when Justice, as a weapon of death, steeped itself 
 in the heart of humanity embraced by Godhead, and the Holy 
 One, at the acme of his dying pangs, cried, It is Finished. 
 
 The thoughts need repose after such a contemplation. Sit 
 down, oh believer; sit down with the beloved John and 
 with the Marys, amidst the effusion of the water and the 
 blood, and tell, if you can, the magnitude of this affection. 
 It IS divine. " Herein is love, not that we loved God, but 
 that God loved us and gave his Sony 
 
 Would you feel it more ? Look in that other directit)n to 
 the damned world. Measure the sin and sorrow of a state 
 which, but for this sacrifice, had been yours and mine. That 
 we should not perish but have eternal life, was the motive of 
 this gift. Eaise your eyes to that " eternal life," and medi- 
 1>ate the glory and the bliss, till you somewhat forget the 
 seductive pleasures of time. All this is signified by the gift 
 of God's only-begotten Son. Once more turn inward and 
 attempt an estimate of your own demerit. '* God commendeth 
 his love to us, in that, while we were yet sinners, Christ died 
 for us !" What ! still unrelenting ! Are no gentle affections 
 stirred within you, this day, by God's chief argument ? With 
 what can we hope to move you ? Behold here the hell you 
 have deserved and sought; the heaven surpassing your most 
 
i\ 
 
 ns'SALVA TION TRA CED TO GOD THE FA THER. 
 
 aclventurous imagining; the Cross of Jesus, where the just 
 God becomes the Saviour. This is the great sight which" has 
 melted the hearts of all generations of those who have been 
 saved. And I have yet to add, if I would not withhold the 
 pnncipal theme of my commission, that God the Father gives 
 the Only-Beiiotten Son this day in the offer of the Gospel 
 lo you ,s the word of this salvation sent. The great atoning 
 aetwn was not to be concealed, but to be published to all 
 nations for the obedience of faith. Tliere is no restriction. 
 To whom, do I hear you ask, is this offer tendered 1 To the 
 world, I answer; to all who hear the "word of the truth of 
 the Gospel. To you who have come hither this mornin.< • 
 to eveiy one of you; from the hoary despiser to the bab^ 
 who only begins to comprehend the word. By whom may it 
 be accepted By sinners. "This is a faithful sayin.., and 
 worthy of all acceptation, that Christ Jesus came into the 
 world to save sinners." If the greatest offender of all the 
 sons of men were to rise revealed as such in this assembh-, I 
 am authorized to address him as included in this invitation of 
 abounding grace. This Gospel was preached first at Jerusa- 
 lem, and made known to those who crucified the Lord of 
 
 " l7«ll ,^r \ f"*^ ^''" '° '^^ V'^r^^oo.Ul multitude, 
 
 et all the house of Israel (the very nation which had com^ 
 
 m tted this sin of sins) know assuredly, that God hath made 
 
 ?h i,r%r"' tr, y," ^^^'^ "■^•^ifi^d, both Lord and 
 Christ., The apostle s declaration, and all subsequent preach- 
 ing, have held forth the same Gospel, or good news of God's 
 love in giving his Only-Begotten Son. By this alone have 
 perishing souls, in all ages of the dispensation of grace ob 
 tamed eternal life; and the proffer is now to you. To you 
 my hearer however hardened in your sins, and however 
 
 »mitten at Golgotha continues to follow the march of our 
 
 SALVATION TRACED TO GOD THE FATHER 119 
 
 desert pUgrimage; and the terms are, as of old, " Whosoever 
 will, let him take the water of life freely " 
 
 Before closing the service, I must lay before you, in few 
 words, one provision of my text. It concerns the mode of 
 becoming interested in this gracious gift of God. The mode 
 
 peSh ' &r°;^ " "n t°"^-' *^^« - ^im shomd s 
 
 perish. &c^ Gospel faith is the cordial believing of this 
 message. Some of you, let me joyfully think, have aLady 
 beheved, do now believe. Your language is, "This Tmy 
 be oved, and this is my friend. He found me faintin. n the 
 
 To trSe sf T 7 '''''■ "^ ^p'"^" -^''^ °^ ---^^ 
 
 .1 ^t /^"^^^t^'g^^aed me with strength in my soul. And 
 all this he did by pouring a flood of light on his own peTn 
 and work, by making this great object 'stand forth Z^nZ 
 and luminous, that is, by working in me faith " 
 
 But there are others whose language is, "Nothing is more 
 mysterious to me than the saving char^ter of faitk I b^ 
 heve these truths; and yet I find no relief for my burden " 
 To such a one I must, in aU respect and love, speak a word 
 
 the Gospel. Or, at any rate, since there are degrees in faith 
 you believe but faintly. You have been looking too tt 
 and too much at self, and too little at the Saviour. If you 
 
 know that even for you there is room in the bosom of infinite 
 Compassion. If you believed that Christ Jesus came into 
 the world to save sinners, and by specification, the chief of 
 sinners, you would see salvation brought home to your own 
 Jieart. If you believe that Grace is aboundin<. free present 
 made over by gift to just such as you, in all you'r ZlZ^l 
 a your guilt and that the very first saving act is that of acqui- 
 
 J^Z '° ^r ^' ■''""^' y""* -"'d g«^« ^i* wonder and 
 ferjitude on the pierced hands and feet and the opened side, 
 aiid would exclaim with Thomas, Mr Lord and My God < 
 
 P 
 
« 
 
 i! 
 
 120 SALVATION TRACED TO GOD THE FATHER. 
 If you believed, you would turn away from the study of your 
 
 resplendent soul-entrancing and divine, would joyfully cry 
 ;'God forb,d that I should gloiy, save in this." Ld il^ 
 just because you stiU refuse to let go your hold of something 
 within you; because you doubt the capacity of Christ's lovt 
 to embnice you as you are; in a word, because you do not 
 
 Tr'ifl, T f ""''^ '° P''"''''"S ^* " condemned world. 
 
 The difficulty does not lie in any want of atoning love or 
 gracious provision. The sacrifice has been made; it is infi- 
 nitely pleasing to God ; it is accepted ; it can never b^ repeated • 
 
 Ir^r'' ""^^"^ *°' " ^'""-^^ ^^^'^ the universe in' 
 mmutable, consummate glory. Nor does the difficulty lie in 
 the nature of faith, as though it were complicated, mysterious 
 or unintelligible ; it is one of the very simplest a tings o the 
 human soul But it lies in this, that you do not apprehend 
 in a spiritual nianner the precious, the ever-blessed truth to 
 
 exactt w " ^\ ^"^ T^"' ' ^»'^« -P-*' - '^ hard 
 exacting Lawgiver and a relentless Judge. You look on 
 
 Chnst as coming to you with some legal conditions to be ful- 
 
 that such condi ions are wanting in you, you stay away from 
 he fountain of life, and wiU for ever stay away, [ill the 1 ^ 
 
 friend and hearer, now you have arrived at what is perhaps a 
 Sntr; in?e:l- "''' '- ' '-^ ^.ectedl J..^; 
 
 DYING FOE FRIENDS. 
 
 "Greater love hath no man than this, that a man lay down his life for 
 JOH ":; ij:. "' "' '™"'^' " ^^ '" "^^'^°-- I oommanryo!:.'- 
 
 Fhiendship is a sacred word, belonging as truly to Chris- 
 tianity as to morals. It is such a relation of man to man 
 that from mutual esteem, admiration, and attachment, rather 
 than from regard to interest, each contemplates the person of 
 the other with complacency and benevolence, each desires the 
 welfare of the other, and delights in his company; and con- 
 sequently each is ready to fulfil the wishes of the other and 
 to make sa<=rifices for his pleasure. It is a flowing of soul to 
 soul. It is-so says the Roman adage-to will and to refuse 
 the same things. Wretched is be, who cannot go to expe- 
 rience for his definition ; for " poor is the friendless master of 
 a wor d ! We need not go to the Damon and Pythias of 
 Uentile story, or even to the touching records of David and 
 Jonathan in the Old Testament. The Gospel assures us, that 
 in the circle around our Lord, there was one disciple whom 
 Jesus loved Friendship never rose to so sanctified an ex- 
 altation We do well, therefore, against certain perverse 
 philosophers, to include friendship among the Christian 
 virtues, and to practise it in the daily intercourse of life 
 ii-ven m common society, its triumphs are sometimes beauti- 
 tul and ennobling, but it is nowhere so pure and unearthly as 
 where It subsists between souls which have been touched bv 
 the Spint of God. Then it is a fountain which wells forth 
 
'm^-^- 
 
 fe.-^^B^if?-yly v: ui<-^ffir<^5'^"' 
 
 122 
 
 DYIJVG FOB FRIENDS. 
 
 from the Cross of the heavenly Friend Ent w« .^.^ , 
 to a'^cpTifl o A...f \ Q^' ■ "^ J^i^iena iiut we are this dav 
 
 And tWs we^hdfdr "^ ". °'' "" "^"'°^' «°d =>» P^»-- 
 of the text ' "* ""^''^^^'^S on the delightful words 
 
 friendships. TWe are fo J . t "" ' "™^ "^ "•^-'"^ 
 
 of Bethany anHh? upper rain':^"! ^'^ *°- 
 Seventy, the holv wnn,in i, ^^® ^'"'^''^' *'>« 
 
 thousands of ll7disTZ-,"^,'°T^''*' ^'* h'"^' *'>« 
 the relation of funds' it "?'"' '" ^'°°'* *° ^^ '" 
 dined on Ms bo ^Xt JaleTan^d Ce'T^'^ J"'",' "'^^ ^''- 
 more secret retirements or r , ^ '^ ''■^'' '''^^''^ •>'« 
 
 and Martha whrr^LVr^d ^ ,Tt all ^^'^'^ 
 to his words in,1 ««.,„i * 1, ' "' "" ^*''' hearkened 
 
 lie us who r Lh h 1 ' ''r-P'T"^'"''- He was so un- 
 associated visfbTyand It Tt '" '''^"'""''^ ''""'«' '^«* ^e 
 with person who hal iL^^ T' "' '^^ ^'•""^"'^ S'^"*' 
 as the' friend ij^' Ui ^ td tr^ T ^^^ '?"^^' 
 
 i=i;rbttt:P---^^^^ 
 
 demoniac haunts, tol. 1 r^" ^^''^'''°^^' and the 
 accost him H w muef ^ "hamel-houses, ventured to 
 
 and rapturous mTsthatbrnrilf '^""'^'•?' ^'"^"'"' 
 disciples, in those days on the n ounr""',"'''^ '^^ '^''' 
 when thousands swarLd fl Tm :ra °""" ''^^'".' 
 
 those voyages o^ .he nriii-r-;:^^^^^^^^^^^ 
 
 ^l^/iN^^P' i^Oi? FRIENDS. 
 
 Q ,, ^ 123 
 
 oabbath eveninffs, whpn ih^ ^ 
 
 - going dowVaLd thtrfr:-"^°"\^"'^ ^^-'^ 
 
 children, to the house where hrw!""^' '"''^ ^'^^^ "'"'^ 
 sick and dyiag on the eartb Tt- ^/' '"'^ 'P'^'"* *''«'• 
 during the high festivals Z ^', ^''' ' *°^"' ^^^-^'ngs 
 
 in the great city^'Stl^d^'hlZ.tr't^ '^"^ "^' '^^ 
 across the ravine of Kedron If ^T ^^''^ ^"""^ "'^^e^ 
 Bethany, and probably to the hou'e' f T """* "' °"^^*' *° 
 
 through the le'ngth anVbrJa tt of he la^dTn ; *^^^^ '''''' 
 panied by ea^er crronn^, >.o ^- , ' ^^ ^^^^^» accom- 
 
 things ofVkLg r In an th "'-'""^^ •="""-'« -^ 
 him the FRIEND, In Lrv lof ! f '^'"'J "»'=*"'*«. ^e behold 
 of that pregna:^t im^tf ''"'' ""''^'^ ^^^^Ptation 
 friends, nf admitted hem^ Th "tir'w ''" ^''^ ^'« 
 such. And now that i. ZX ' ^^ ^'^''^"'^ them as 
 
 on earth, he Jus! as" ^^lly llrthr^' '^^^ '^^ ^^ 
 Who truly believe on L,'^ ^"^^^^ns the same relation to all 
 
 this sacre'd altur^hth i-rbroSf "'.''' '^^''' '^ « 
 these discourses of the t' C^^lrro:'^^ '"^^^^'^ ^" 
 
 ca'^ieSri^riv^tt^^ 
 
 e-in Ttt:\:~^^^^^^^ • 
 
 an a man hath wmt give f! fhi: fj^ '"'f ^ ^^^ tha^ 
 •nany things for his friend vaM. J "^ "•"" ^'" 8'^^ 
 
 all things, before he w 11 Vvf^^^^^^ ^f possessions, yea, 
 find one willinc. to mJfh l . ^*- Sometimes we 
 
 to risk life for : rifnd 1 1 aTt' 'A "" '''' •='^^-«' ^'^^t is, 
 to give the life, is a differ ttt^' W ^ "' ^"^^^'^^^ 
 meanly of sanctified humnn ? f ^ ^° ''°t think so 
 
 Scripture does no taltTtLtt nl" b '"'^'''^^ " P-'^e. 
 not allege it. We blueve b r ^^''^''^ ' Christ does 
 who, on fit occasioi wouTd d e Ir ali^;" """^ ' P^^^'' 
 ^««han,nay,manyaloyalso:i:ri:!fV=/B:t:i: 
 
 M 
 
124 
 
 DYING FOR FRIENDS. 
 
 we affirm is, tliat when this occurs, it is the indubitable testi- 
 monial of the highest love. Other marks may deceive, but 
 this is infallible. If a human friend had died for us, we 
 should cherish his memory with a sentiment little short of 
 idolatry ; for we cling with passion and reverence to one who 
 has even jeoparded life for our sakes. This, then, is the ac- 
 knowledged principle, on which the Lord Jesus founds that 
 which he has to say respecting the love he bears to his dis- 
 ciples. It is a matter not for proof but meditation. 
 
 The amazing truth which we have to contemplate is, that 
 this conclusive proof of attachment Christ actually gave. 
 The church is founded on the fact, that Christ died for his 
 friends ; he made them friends by dying for them ; for they 
 were once foes. " For when we were yet without strengtli, 
 in due time Christ died for the ungodly. For scarcely for a 
 righteous man (or a man barely just and upright) will one 
 die ; yet peradventure for a good man (a man attaching him- 
 self to us by affectionate kindness) some would even dare to 
 die ;" unusual as is the spectacle, a rare and singular instance 
 might be found in the lapse of ages ; '' but God commendeth 
 his love toward us, in that, while we were yet sinners, Christ 
 died for us !" It is the great lesson of scripture and sacra- 
 ment. Has it become a weariness to you 1 llien your hearts 
 have never been touched by renewing grace ; you have never 
 sickened at the evil of sin, you have never rejoiced with the 
 transport of faith. There is a power in genuine experience, 
 which freshens the oldest doctrine to the heart of the believer,' 
 and makes him come back to these truths as to breasts of con- 
 solation, ever new with the sincere milk of the w^ord. For 
 which cause, the sacrament that sets it forth, so far from los- 
 ing value and attraction by repetition, is sweetest to the old 
 disciple and the pilgrim near his journey's end. 
 
 The death of the Lord Jesus Christ for his people is pro- 
 nounced by divine authority to be the grand argument of his 
 
 DYING FOR FRIENDS. 125 
 
 love ; and they feel it to be so. Hence they love to celebrate 
 It. He uttered these touching words to the wondering and 
 sorrowing group, just before the great event. His eyes saw 
 what was hidden from them. He was already, in purpose 
 and dedication, a sacrifice. It was anticipated as a glory • 
 "Father, the hour is come ; glorify thy Son !" Already, as 
 the Lamb of God, was he bound with cords and palpitating 
 upon the altar ; already his soul was troubled, preparing for 
 " the strong crying and tears " of the awful night. He h^'ad a 
 baptism to be baptized with, and was straitened tiU it should 
 be accomphshed. The cup which his Father was giving him 
 was already in his hands. When he spoke of dying for his 
 friends, he had a perfect foresight of the scenes wlJch were 
 to mark the next few eventful hours. It was not the simple 
 article of death, the bare separation of soul and body which 
 he contemplated. He saw the mysterious shadow of Geth- 
 semane, the agony and bloody sweat. He saw the midnight 
 assault, the arrest, the hurrying by torchlight from tribunal 
 to tribunal, the cords, the scourging, the robes of scorn, the 
 insults of the populace, the languor, the exposure, the ignominy, 
 the blasphemy, the crown of thorns. He saw the accursed 
 tree, the nails, the spear, the desertion, the blood and anguish, 
 the complicated dying. He saw this to be a substitution, a 
 suffering for others, for friends, for those who should forsake 
 and deny him, for millions who were as yet his enemies. 
 And seeing all this, he said, with an emphasis which we can 
 now better understand, " Greater love hath no man than this, 
 that a man lay down his life for his friends." 
 
 Let our powers task themselves to devise a testimonial of 
 love which shall be equivalent to this. Reason and imagina- 
 tion are at once baffled. And yet we do not begin to appre- 
 hend the magnitude of the Divine affection, until we take 
 into view the nature of Him who evinces it. Man, sunple 
 man, might testify great love, and testify it by voluntary 
 
 W 
 
 I' 
 
126 
 
 DYING FOR FRIENDS. 
 
 11 -I 
 
 •M 
 
 death, by death unmerited, by death surrounded with every 
 aggravation of torment and shame, by death for the unworthy. 
 This would be affecting and sublime, yet only finite and com- 
 prehensible. But, as we love to sing, and to sing without 
 emendation : " God the mighty Maker dies, for man the crea- 
 ture's sin!" The person who sustains this suffering is a 
 Divine Person. It is the infinite Jehovah descending to take 
 the place of the rebel, and to subject himself to penal humi- 
 liation and agony. 
 
 This is the great fact of Christianity, the capital demonstra- 
 tion of the Godhead. Here we behold more of the heart of 
 God than in aU his works and Word beside. Into these 
 things the angels desire to look; and the cherubic emblems 
 hover and stoop over the ark, bending to inspect the mystery 
 of the law covered by the golden propitiatory and the mercy- 
 seat sprinkled with divine blood. For this there had been a 
 preparation in all the foregoing economy of the Old Testa- 
 ment, from the sacrifice of Abel to the Passover they had just 
 been celebrating. All altars and priesthood, aU unblemished 
 victims and sprinkling of blood, every sin-offering, scape-goat, 
 basin and hyssop-branch, whispered of the dying love that 
 was to come. All types and emblems foreshadowed this testi- 
 mony of divine friendship. There has been a reverberation 
 of holy echoes in the arches of all temples, betokening the 
 descent of divine compassion. The fires of all combined 
 sacrifices have been going up, to presignify the whole burnt- 
 offermg of this great Day of Atonement, in which the sword 
 of God IS to awake against the man that is his fellow, and the 
 perfect and final victim go up in the flame of unutterable and 
 infinite consecration. Christ dying for the ungodly is the 
 central radiant point, at once of divine dispensations, of the 
 world's history, of gospel theology, and of sound experience 
 Wlio, by searching, can find it out ! Herein is love, not that 
 we loved God, but that God loved us ! And it is all that we 
 
 DYING FOR FRIENDS. 127 
 
 " may be able to comprehend with all saints what is the 
 breadth and length, and depth and height, and to know the 
 love of Christ, which passeth knowledge, that we may be fiUed 
 with all the fulness of God." The demonstration is com- 
 plete, but its measures are unfathomable. When we would 
 know how much Christ loves his friends, our only reply is by 
 looking to the Cross; but we must look for ever. Though 
 we come again and again, with the concentrated powers of all 
 human mmds, we cannot reach the mystery, -the breadth, the 
 length, the height." -Angels that hymn the Great I Am 
 fall down and vail before the Lamb." It is reserved for the 
 heavenly state to launch out more fully into the ocean of 
 inquiry, and to survey the unattainable dimensions of such a 
 friendship from God to man. 
 
 The love of Christ in dying for sinners, is the ground of 
 their friendship towards him. - We love him because he first 
 oved us." And this in two senses; for first, if he had not 
 loved us beforehand, there would be no grace dispensed to 
 work these affections in our hearts; and, secondly, it is the 
 consideration of this sovereign and abounding love which 
 awakens these affections. We are fully aware that a different 
 teaching, from a school of metaphysical theology now near 
 extinction, has been heard in our churches; but among other 
 blessed characteristics of the late Eevival of Eeligion, we note 
 a return to the catholic experience of all Christian ages in 
 regard to the power of God's love in Christ as recognized' bv 
 the repentant sinner. - The love of Christ constraineth us " 
 Here is the springhead of aU true religious feeUng. Mistake 
 on this point may be disastrous. General views of the divine 
 character and excellences may produce awe, dread, adoration 
 and approval, but will never enkindle love. The friends of 
 Christ are made such by contemplating his love, and especially 
 by acts of faith directed toward his Cross. O that I knew 
 how to treat this subject aright ! Perhaps it will be safest to 
 
t I 
 
 128 DYING FOR FRIENDS. - 
 
 turn aside from the beaten track of a merely doctrinal theo 
 logy, and make an immediate appeal to the experience of the 
 
 ^iraTew, then, first, of the soul unrenewed by grace^ 
 And let us not choose for one instance any extreme case ot 
 wickedness or unbeUef, but one of those gospel he-ers .^^^^^ 
 till our assemblies and are somewhat instructed m the elements 
 of reli^aon. Let it even be one who is not totally indifferent 
 o the^ things of another world. But he is, nevertheless as 
 vet unreconciled. Often does he endeavour in bought, to 
 present to his view the sublime idea of the Great Supreme. 
 Yet if he makes frank confession, the thought is not pleasing^ 
 He 'is overshadowed and weighed down by the conception of 
 one so hic^h, inflexible, and distant. The spirituality of God 
 overwhelms him; holiness dazzles and humbles ; inexorable 
 justice terrifies. The startling truth perpetually reappears, 
 that this pure and mighty Jehovah is his enemy. Ihe^^^^^^^ 
 tance seems a gulf which cannot be transcended Efiort at 
 obedience and reform recoil in a sense of incapacity and gui t. 
 There is no inward view of the way in which God can be just 
 and yet justify the ungodly. These are among the nios 
 wretched moments of life. Often does he turn away from the 
 TuS because it increases pain, reveals sin, and awakens 
 enm ty As.ften is he reluctantly drawn back by the unwelcome 
 Sanation of the awful verities. Thus it is with -ny^--| 
 the tedious night of legal conviction. They seem to grow 
 worse rather than better. They are iinder the I^w, and the 
 law worketh wrath. Condemnation increases ; for, by the 
 Law is the knowledge of sin." It is far more d- ™^^^^^^^^ 
 the former state of carelessness ; into which, indeed, the sin- 
 .er vainly and madly tries to return. No ray of benign com- 
 passion breaks through the cloud of justice which enveloj^s 
 ke throne of the Infinite Majesty. No tendeT melting views 
 of sin dissolve the heart, which seemB harder than before, and 
 
 1 i 
 
 DYING FOR FRIENDS. 
 
 129 
 
 sullen in its unloving discontent. No approaches to God as 
 a Father sweeten the acts of a constrained devotion. 
 
 But after a while a signal change is experienced, l^his 
 same soul, disheartened at the sight of its own turpitude and 
 ill desert, and appalled by the view of divine perfections, is 
 led by grace to contemplate a new object, and to turn its re- 
 gards to the person and work of the Lord Jesus Christ. The 
 sinner forgets himself for a little, while he gazes on this 
 unparaUeled exhibition of divine love. He beholds God 
 descending in human nature, to become the sacrifice and the 
 priest. He sees the immaculate Redeemer dying on the cross 
 for the sin of man. He recognizes an atonement and satisfac- 
 tion to justice, sufficient to obliterate the guilt of all mankind. 
 He opens his heart to the Friend of sinners. He perceives 
 that the whole work of redemption is out of himself, and 
 independent not only of his obedience but of all his feelings 
 and exercises ; and that the salvation thus complete is offered 
 and made over to sinners and to him, just as he is, without 
 any preliminary qualification. Now, for the first time, he is 
 struck with the sovereignty of uncaused love. It is nothing 
 in him, or his state of mind, but all in this act and demon- 
 stration of heavenly friendship. He owns with wonder the 
 freeness of the salvation. He can no longer deny that it is , 
 for him, now, this moment, on his acquiescence and accept- 
 ance. The chief of sinners may come. God loves the chief 
 of sinners ; the proof is in the Cross ; the proffer is in the 
 Gospel ; his bonds are loosed ; his self-righteousness is left 
 behind; and before he is aware his sinking soul is lifted in 
 the arms of the Son of God, and his tears are wiped away by 
 the pierced hands. Now, now, he exclaims, I perceive the 
 truth which I have heard and repeated a thousand times. 
 God is love ! and love to me ! God forbid that I should glory, 
 save in the Cross of our Lord Jesus Christ ! He is a behever, 
 and while he beheves he loves. He sees the thing's that are 
 
 I 
 
 \i ^ 
 
130 
 
 DYING FOR FRIENDS. 
 
 freely given him of God. He understands what is meant by 
 salvation without money and without price. God is no longer 
 a taskmaster and a judge, but a merciful and reconciled Father, 
 through Christ Jesus. He is astonished to observe, that all 
 along, during his whole protracted struggle, this infinite love 
 has been equally free and equally offered ; that God was will- 
 ing, but he was unwilling; and he adores the grace which 
 waited for his delay. Unutterable is his grateful attachment 
 to Jesus his Saviour, who is now the chiefest among ten 
 thousands. He is the friend of Christ ; no longer a servant 
 but a son ; and from this moment onward he lives a new life, 
 by faith in the Son of God, who loved him and gave himself 
 for him. Thus the love of Christ, as dying for sinners, is the 
 ground of their friendship toward the Redeemer. 
 
 There remains an important truth to be considered : the 
 true and certain test of being the friends of Christ, is obedi- 
 ence to his precepts. " Ye are my friends, if ye do whatso- 
 ever I command you." It is not profession, my brethren, 
 which makes the Christian. When Naomi had her affecting 
 interview with her two daughters, " Orpah kissed her mother- 
 in-law, but Ruth clave unto her." On this very paschal 
 evening Simon Peter was louder in profession than John ; 
 and if Peter s character had been always no other than during 
 * the denial, he would have been only a hypocrite. You can- 
 not quarrel with this test. It is reasonable, it is incontestable. 
 The proof of Love afforded by obedience is triumphant. Good 
 works are not our passport to heaven in the way of merit, but 
 they are the infallible fruits of faith, and so the best criterion 
 of attachment to the Lord. 
 
 The operation of this principle is not abstnise or recondite. 
 We recognize its influence in the little child who does what 
 is bidden out of love to the parent; in every act of compli- 
 ance or service that proceeds from common friendship. But 
 it rises to its highest achievements in the grateful affection of 
 
 DYING FOR FRIENDS. 
 
 131 
 
 the believer to the crucified Redeemer. That dying love 
 works wonders and constrains obedience. Recur to the tender 
 instance, when John and Mary stood at the foot of the 
 accursed tree, gazing intently on the Son of God in his last 
 pangs. * ' When Jesus, therefore, saw his mother, and the 
 disciple standing by whom he loved, he saith unto his mother. 
 Woman, behold thy Son ! Then saith he to the disciple, 
 Behold thy mother!" Can we doubt the result? Love 
 wrought obedience. "From that hour," that hour of love 
 and death, "that disciple took her unto his own home." 
 And when the sacred body, devoid of life, was lifted from the 
 cross and made ready for burial, and when the holy women 
 and such friends as had not fled looked on the heavenly 
 countenance of One who had loved them unto the end, 
 charging upon their own sins the awful event and expiation, 
 do you need argument to convince you that they felt bound 
 for ever to obey his highest wish ? All the way down through 
 the ages of faith, this love has acted itself out in obedience. 
 Every believer owns in his inmost heart, that he lies under 
 an obligation to surrender all to Him who died for him ; as 
 one redeemed not with corruptible things, such as silver and 
 gold, but with the blood of Christ as of a lamb without spot or 
 blemish. Ye are not your own ; ye are bought with a price. 
 " Henceforth," says Paul, " let no man trouble me, for I bear 
 in my body the marks of the Lord Jesus." 
 
 More need not be said as to the certain efficacy of the 
 principle ; but a word is necessary as to the extent of the 
 obedience. It is universal. " Whatsoever I command you ;" 
 that is, all my commands. In this life, the obedience, indeed, 
 is never perfect as to its acts and the details of duty, '' for in 
 many things we offend all." Yet it is universal in its pur- 
 pose or intention. True love, taking its origin from the 
 Cross, does not discriminate and select, does not prepare for 
 some duties and refuse others, but girds itself for all And 
 
 » 
 
132 
 
 DYING FOR FRIENDS. 
 
 14 
 
 this tendency of tlie will is a better, evidence of grace than any 
 or all particularities of performance. Friendship to Christ 
 perpetually utters this language : I will hear what God the 
 Lord will speak. Lord, what wilt thou have me to do 1 I 
 will perform whatsoever my dying Saviour has commanded. 
 I have sworn and I wiU perform it, that I will keep aU thy 
 commandments. He therefore who speaks thus, I will obey 
 up to a certain point and there I will stop short, is not the 
 friend of Christ. He who says, I will keep the commandments 
 at large, but this or that commandment I will not keep, is not 
 the friend of Christ. He who whispers to himself, I will he 
 pure in all things else, but this one secret, cherished, easily-be- 
 setting, dariing sin, I wiU not relinquish, is not the friend of 
 Christ. The true disciple abandons in purpose and endeavour 
 all known transgression. And if we turn our thoughts in- 
 ward to find one particular exercise in which more of true re- 
 li^on is concentrated than in all others, we shall discover 
 none more certain than this, the absolute unselfish oblation 
 of the whole man — ^mind, heart, and will— as a sacrifice to 
 Christ, out of thankful regard to his dying love. And when, 
 as is sometimes our privilege, we stretch forth our hands to 
 the bread and the wine at the Lord's table, and rely on that 
 broken body and shed blood for our justification, the faith 
 thus exercised is inseparably connected with a solemn act of 
 self-renouncing and unreserved dedication to the holy will of 
 our redeeming God This is the living sacrifice, the reason- 
 able service, with which God is well-pleased. To keep baxik 
 any thing is to deny our Lord. He asks only the heart ; but 
 he asks it alL And in gracious souls he has it. It is his. 
 He has bought it with his Cross and Passion, and carries it 
 away in triumph ; embracing in almighty arms the ransomed 
 one, who desires no other Master, and is happy to be borne 
 away captive by Him, whose commandments are not grievous, 
 whose yoke is light, and whose service ifi freedom. 
 
 THE BLOOD OF SPRD^KLING. 
 
 » The blood of sprinkling, that speaketh better things than that of 
 
 Abel." — Hebrews xii. 24. 
 
 The Old Testament is to some Christians almost a sealed 
 book, especially in those parts which treat of the rites and 
 ordinances pertaining to the tabernacle and temple. But this 
 is an inferior stage in religious knowledge and experience, 
 and should not be willingly rested in. After having obtained 
 a just view of Christ as Mediator, from the clear representa- 
 tions of the New Testament, we go back to the system of 
 Levitical types, and find it all there. It would be but an 
 imperfect, undeveloped scheme of salvation, which should be 
 derived from the New Testament without the Old. Indeed, 
 the new constantly assumes and paraphrases the old; and 
 many of the most precious Gospel declarations of Christ and 
 the Apostles would be unintelligible hieroglyphics, without 
 the key of Moses. It is the manner of these great teachers 
 to express spiritual, gracious, and eternal things, in terms of 
 the temple and the altar ; and this in conformity with a sys- 
 tem, planned from the beginning, in which all the type and 
 symbol of the Mosaic economy is a preparation for the clear 
 light of the latter day. Those, therefore, are the most deeply 
 taught and richly experienced believers, who, after having 
 learnt the simple principles of evangehcal truth in the New 
 Testament, go back with them to the Old Testament, and be- 
 hold a hundredfold more beauty and majesty in the same 
 
134 
 
 THE BLOOD OF SPRINKLING 
 
 I 
 
 ij 
 
 I 
 
 
 trutlis as arrayed in the forms and laws of the Jewish service. 
 In our endeavour, then, to find the Cross in the Holy of 
 Holies, and the Gospel in those smoking altars, we have our 
 best aid in the Epistle to the Hebrews, which might be 
 named a Key to the Tabernacle, or the Old Testament ex- 
 plained by the New. The theology which results from such 
 studies is diametrically opposed to that of the metaphysical 
 and sentimental school, who cite little scripture, and almost 
 ignore the gorgeous pageantry of the old priestly service. 
 Though a distempered fancy may here, as elsewhere, work 
 mischief, these rites, which fill so much space in the Pen- 
 tateuch, admit of an application much more detailed than is 
 commonly enjoyed ; and under Apostolic guidance we shall 
 do well to make ourselves largely acquainted with this ne- 
 glected mine of truth. 
 
 Even cursory readers perceive the striking parallel between 
 the bloody offerings of the temple and the oblation of our 
 Lord and Saviour Jesus Christ ; but few have taken pains 
 to trace out the analogies, latent in the particular parts of 
 sacrificial work, every one of which casts light upon the doc- 
 trine of redemption. At such a season as this, when every 
 eye ought to be bent towards the atoning Lamb, we shall do 
 well to enter somewhat into the more concealed significancy 
 of this ceremonial, for the wine of sacred truth does not yield 
 itself without pressure, and the honeycomb of grace requires 
 its laden cells to be broken. 
 
 Consider with me, for a very few moments, the several 
 steps which belonged to a regular and complete sacrifice, un- 
 der the Aaronic liturgy.* First, there was the selection of a 
 suitable, unblemished animal, as the victim; let us say a 
 lamb from the flock. This reminds us at once of the Divine 
 election of the Only-Begotten Son, as the Lamb of God which 
 taketh away the sins of the world. Secondly, the innocent 
 ♦ AiiTOvpyla.. Heb. ix. 21 et al. locis. 
 
 THE BLOOD OF SPRINKLING. 
 
 13o 
 
 creature was solemnly presented, for this peculiar purpose, 
 near the door of the tabernacle. Answerable to this is the 
 actual appearance of the Incarnate Son, in human nature, and 
 especially his solemn separation and oblation of himself, the 
 priest and victim being in this case one and the same. 
 Thirdly, we behold a most imposing ceremony : the sinner 
 who offers sacrifice lays his hands upon the head of the animal, 
 confessing his sins. In the parallel instance of the scape- 
 goat, the high priest is said to " put the sins of the congrega- 
 tion on the head of the goat." Jewish writers record the 
 words with which this imposition of hands was sometimes 
 accompanied : " I beseech thee, Lord, I have sinned, I 
 have done perversely, I have rebelled, I have done so and so 
 (mentioning the transgression): but now I repent, and let this 
 victim be my expiation !" Who does not recognise in this 
 the sinner under the Gospel, who, with clearer views, comes 
 not to the visible but the invisible altar ; not to the son of 
 Aaron, but the son of David, and Son of God ; laying his 
 hands not on the lamb of the perishable flock, but on the 
 head of the divine sacrifice, and saying, " I have sinned, I 
 have done perversely, I have rebelled ; let this victim be my 
 expiation!" So closely did the Hebrew connect this cere- 
 mony with the acknowledgment of guilt, that it grew into a 
 maxim, " Where there is no imposition of hands, there is no 
 confession." They were equally accustomed to regard this 
 laying on of hands as symbolically removing the guilt of sins 
 from the sinner to the sacrifice. That which the Israelitish 
 worshipper did, long before the Great Sacrifice on Calvary, 
 and even before the slaying of his own typical offering, the 
 Christian penitent now does by an act of faith, looking back 
 to the oblation made once for all by the Lord Jesus. And 
 every time he casts the eye of believing towards his humbled, 
 scourged, buffeted, bleeding, crucified Saviour, he lays his 
 hands anew upon the sacred Lamb, saying. Let this victim be 
 
136 
 
 THE BLOOD OF SPRINKLING. 
 
 my expiation ! Fourthly, the sacrifice was slain, and con- 
 sumed (sometimes wholly), upon the altar. This was the 
 great atoning act Here is blood for blood, and life for life. 
 The basis of all its significancy is laid down. Lev. xvii. 1 1 : 
 "For the life of the flesh is in the blood ; and I have given 
 it to you upon the altar, to make an atonement for your souls : 
 for it is the blood that maketh an atonement for the soul ;" 
 or as some render it, " for the blood atoned through the souL" 
 It is not the matter of the blood which atones, but the soul 
 or life which resides in it ; so that the soul of the offered 
 victim atones for the soul of the offering penitent. In the 
 imperfect but most speaking representation of type, the sacri- 
 fice of the innocent symbolic substitute goes up to God in the 
 smoke of the burnt-offering, a sweet-smelling savour— if we 
 
 may borrow another phrase from the vocabulary of Moses a 
 
 token and a pledge that the satisfaction is not only offered 
 but accepted. It is by that which is here represented, to wit, 
 by the self-oblation of the Lord Jesus Christ, that the breach 
 between heaven and earth is made up ; and so far as the 
 efficacy of atonement is concerned, the work is complete and 
 can never be repeated All other pretended sacrifices, bloody 
 or unbloody, are profane mockeries and insulting disparage- 
 ments of that sacrifice of Himself, " once for all," whfch 
 terminated when Jesus cried, " It is finished !" Fifthly, 
 and last in the order of sacrificial action, was the sprinkling 
 OP BLOOD, to which your attention is more particularly called, 
 as involved in the text, and as full of meaning appropriate to 
 this ordinance. Aspersion or sprinkling is a symbolical act 
 employed with both water and blood. The sprinkling of 
 water is a token of symbolical cleansing, and is just as valid 
 for this purpose, as if the whole body were washed by plenti- 
 ful affusion or immersion, otherwise it would not have been 
 so largely employed in the ritual language of the Old Testa- 
 ment. To sprinkle is to cleanse. Mark, therefore, Lev. xiv. 
 
 
 THE BLOOD OF SPRINKLING. 
 
 137 
 
 7, when a leper was to be purified : " And he shall sprinkle 
 upon him that is to be cleansed from the leprosy seven times, 
 and shall pronounce him dean^'' As soon as he was thus 
 bedewed, his consciousness responded, " Now I am cere- 
 monially clean." It was to carry home this consciousness 
 that the act was ordained. Among the " divers washings," 
 (baptisms,*) we may confidently enumerate what took place 
 in the consecration of the Levites, Numb. viii. Observe how 
 they were cleansed : " Take the Levites from among the chil- 
 dren of Israel, and cleanse them. And thus shalt thou do 
 unto them to cleanse them, Sprinkle water of purifying upon 
 them," etc. In another instance, where ceremonial defile- 
 ment was contracted, a clean person was to take hyssop and 
 dip it in water, and sprinkle it upon the tent and inmates ; 
 all which prepared the Hebrew people for comprehending 
 such language as that of God by the prophet : "Then will I 
 sprinkle clean water upon you and ye shall be clean ; from 
 all your filthiness and from all your idols wiU I cleanse you," 
 Ezek. xxxvi. 25. In all these cases, whether in symbol or 
 reality, there was conveyed to the soul a divine purification 
 and a sense of it. 
 
 Now, if we turn from the application of baptismal water to 
 the application of sacrificial blood, we shall observe the 
 analogy hold good, and shall see the rite conveying to the 
 sinner a consciousness of acceptance with God. In regard to 
 God, the slaying and oblation was enough : in regard to man, 
 the blood must be sprinkled. God might be appeased, and 
 yet the sinner might be destitute of any pledge that it was 
 so. Hence the importance of the seal ; just as in our day 
 the importance of sacramental seaUngs, in regard to acts long 
 since consummated. " This sprinkling of blood was by much 
 the most sacred part of the entire service, since it was that 
 
 * Ata<p6pois ^aiTTiafJMis. Heb. ix. 10. 
 
 iWPi 
 
138 
 
 THE BLOOD OF SPRINKLING. 
 
 THE BLOOD OF SPRINKLING. 
 
 139 
 
 
 by which the life and soul of the victim were considered to 
 be given to God as supreme Lord of life and death ; for 
 what was placed upon the altar of God was supposed, accord- 
 ing to the religion of the Jews, to be rendered to him."* 
 But the same typical sprinkling reaches the offerer and some- 
 times the whole congregation, in token of their participation 
 in the finished work. Those who honour God's Old Testa- 
 ment lessons will not turn away from a short examination of 
 several cases as prescribed in the Law. 
 
 In the cleansing of one who had been afflicted with leprosy, 
 after the slaying of one of the two sacrificial birds, the priest 
 was to dip hyssop (among other things) in the blood, and 
 sprinkle upon the leper seven times. Lev. xiv. This is a 
 very simple and very striking service, in which the sprink- 
 ling of blood is used for purification. 
 
 But greatly more solemn is the next case, Lev. xvi., in 
 which the method is detailed in which the high priest, once 
 in the year, on the great day of Atonement, shall enter into 
 the Holy of hoHes. A bullock, as one of the nobler animals, 
 is slain and laid on the altar. Then, verse U, " he shall take 
 of the blood of the bullock and sprinkle it with his finger 
 upon the mercy-seat eastward, and before the mercy-seat shall 
 he sprinkle of the blood with his finger seven times." The 
 mercy-seat, or, far more properly, the propitiatory, was the 
 awful centre of the shrine, displaying its golden effulgence 
 above the ark of the covenant, and just beneath the covering 
 wings of the overshadowing cherubim. To sprinkle the blood 
 here, was to bring it to the throne of Jehovah, amidst the 
 blaze of the Shekinah, unapproachable save by the typical 
 Mediator. It was to declare before Infinite justice, that the 
 satisfaction was complete, by venturing even there with that 
 which was the life and soul of the sacrifice. This is blood 
 
 which "speaks." The apostle Paul refers to this, Heb. ix. 
 1 8, " For when Moses had spoken every precept to the people 
 according to the law, he took the blood of calves and of goats, 
 with water and scarlet wool, and hyssop, and sprinkled both 
 the book and all the people, saying. This is the blood of the 
 testament which God hath enjoined unto you:* moreover, 
 he sprinkled with blood both the tabernacle and all the vessels 
 of the ministry. And almost all things are by the law purged 
 with blood, and without shedding of blood is no remission." 
 And after these striking words, the apostle goes on to show, 
 that all this was done in antitype and reahty, when our 
 glorious High Priest entered into the heavenly places, to 
 present the merit of his own most precious blood-shedding. 
 As the whole virtue of the sacrifice resided in the life, which, 
 as we have above cited, was in the blood, the solemn presen- 
 tation of the blood was a sign that the oblation was complete ; 
 and the sprinkling of it on sinners was a token to them that 
 the guilt of their sins was remitted. We have dwelt thus 
 long upon an external rite, which many pass over as insig- 
 nificant, because this is God's own method of conveying to us, 
 in the most lively and impressive manner, the cardinal truth 
 of propitiation and pardon. This, then, is that " blood of 
 sprinkling," spoken of in the text. 
 
 The way is now open to us to inquire, How the blood op 
 Christ, the great antitype, " speaketh better things than 
 THAT OF Abel," Words need not be multiplied in exposition 
 of the clause. The blood of Abel spake dreadful things, when 
 God said to Cain, " The voice of thy brother's blood crieth 
 unto nie from the ground." It was vocal with wrath. It 
 uttered the echo of God's vindicatory indignation against 
 fratricide. It was the first human bloodshed, and an event 
 fitted to strike by comparison and contrast. Now, in this 
 
 • Outram on Sacrifice. 
 
 * Compare Luke xii. 20. 
 
140 
 
 THE BLOOD OF SPRINKLING. 
 
 i|f 
 
 
 view, 1. The blood of Jesus speaks atonement, satisfaction, 
 and access to God's favour. And this it specially does as 
 sprinkled or exhibited in the sight of the supreme Majesty. 
 It must have been an hour of breathless interest and expec- 
 tation, when the hundreds of thousands of Israel, gathered on 
 that high day in the tabernacle court, followed mth their 
 eyes the high priest in his pontifical array, with the graven 
 jewels and names on his breast, as with stately mien and 
 profound awe he passed towards the sacred tent, bearing in 
 his hands the blood of the altar, and then, lost within the 
 curtains, advanced to the invisible recess of hidden glory. 
 But the gospel shows us something more august than this 
 shadow. "For Christ is not entered into the holy places 
 made with hands, which are the figures of the true, but into 
 heaven itself, now to appear in the presence of God for us. 
 Nor yet that he should ofiTer himself often, as the high priest 
 entereth into the holy place every year with blood of others ; 
 but now once in the end of the world hath he appeared, to 
 put away sin, by the sacrifice of himself." The sprinkling of 
 typical blood, in regard to God, declared that sin was atoned 
 for, and that a way was opened for sinners into the Holiest of 
 all. This sprinkling was accomplished when the Lord Jesus, 
 by the blood of the everlasting covenant, made solemn 
 entrance into heaven, in the name of his people, and when — 
 if I may use Levitical expressions, familiar to the Gospel, and 
 provided for this very end — he drew near to the primeval 
 and real mercy-seat in heaven, and there left traces of his 
 own divine blood, as though he said, " I have finished the 
 work which thou gavest me to do ; here am I, and the chil- 
 dren whom thou hast given me. Spare them, for I have 
 borne their sins in my own body on the tree ; of which the 
 pledge and testimonial is this blood, expressed from my 
 Imman veins in Gethsemane, at the place of scourging, and 
 on the Cross." And so everlasting is the remembrance of 
 
 THE BLOOD OF SPRINKLING, 
 
 141 
 
 this in heaven, that John the Apostle says in his Apocalypse, 
 ** And I beheld, and lo, in the midst of the throne and of the 
 four beasts, and in the midst of the elders, stood a Lamb, as 
 it had been slain." Still does the blood of Christ speak 
 better things than that of Abel, by causing the merit of the 
 Atonement to resound in heaven. 
 
 2. The blood of Jesus speaks peace to the believing 
 sinner's conscience. One may be interested in the great sal- 
 vation, and yet be destitute of certainty. We are constrained 
 to judge thus concerning some of the best of God's people, 
 in their moments of darkness and depression. The same 
 blood which removes guilt by being shed at the altar, re- 
 moves fear by being sprinkled on the believing offerer. This 
 is the great meaning of the sealing type. It was so applied 
 to the people with some profusion, for the blood being put 
 into basins, and having water mingled to keep it fluid, was 
 conveyed on a bunch or bundle of hyssop bound up with 
 scarlet wool, till it was all spent in the service. This rite of 
 sprinkling was chosen of God as an expressive sign of the 
 efl'ectual communication of the benefits of the covenant to the 
 persons so bedewed. The blood of Christ was not divided, 
 as was that of the Levitical sacrifice, part being sprinkled on 
 the altar and part on the sinner ; but the efficacy of his one 
 oblation produced both consequences. Yet we need botL. 
 Even though off"ered to God, it must be applied to us. The 
 High Priest sprinkles our heart and conscience, as with the 
 hyssop- branch ; which explains the lamenting prayer of 
 David, " Purge me with hyssop and I shall be clean." This 
 application is wrought by the Holy Spirit ; and how gracious 
 is this effusion ! We stand at a great distance, unable to 
 serve God with any liberty, till he thus speaks peace to our 
 troubled souls. This filial serving of the living God is ex- 
 pressly noted as the end for which the application is madft, 
 Heb. ix. 13 ; and let us here learn to rise from the type to 
 
 
142 
 
 THE BLOOD OF SPRINKLING. 
 
 the antitype : " For if the blood of bulls and goats, and the 
 ashes of an heifer sprinkling the unclean, sanctifieth to the 
 purifying of the flesh, how much more shall the blood of 
 Christ, who through the Eternal Spirit offered himself with- 
 out spot to God, purge your conscience from dead works, to 
 serve the living God." Then we can serve with well-grounded 
 cheerfulness, when the warm effusion of Christ's blood is felt 
 upon our hearts, which so lately were sinking with dread. 
 
 Let us go back to the Law, which is our school-master to 
 bring us to Christ. Here is an offender standing pensive and 
 awe-'struck before the altar of burnt- offering. He has presented 
 his victim ; he has laid on it the hand of confession and im- 
 putation ; he has seen it deprived of life and laid upon the 
 blazing altar ; he has gaz«^d upon the series of symbolical 
 actions expressive of the atoning work and satisfaction to 
 God. But one thing is yet wanting, to assure him of his in- 
 dividual participation in this justifying righteousness ; he 
 receives from the hyssop-branch the sacred drops upon his 
 vestment and his person. His pardon is sealed. He says, 
 with a new consciousness, " I am free ! This oblation avails 
 for me ! God remits my guilt for the sake of sacrifice ! " 
 Now all this takes place in a New Testament sense. Tlie 
 convinced sinner has a clear view of the plan of remedy pro- 
 vided in the Gospel, and of Jesus Christ as the one atoning 
 sacrifice. At the feet of this cross he confesses his sins. He 
 beholds there a propitiation amply adequate for the pardon of 
 a world. He approves the method, and honours its wisdom 
 and love. He perceives the law exalted and God's anger 
 turned away. This, so far as it goes, is faith ; but peace is in 
 abeyance. He knows Christ to be a Saviour, but he falters 
 in claiming Christ a Saviour for him, until, blessed 
 moment ! the veil is rent, the priest returns from the most 
 holy place, and sprinkles him with the peace-speaking blood. 
 Now he can cry, " I know whom I have believed ; " " Christ 
 
 THE BLOOD OF SPRINKLING. 
 
 143 
 
 Jesus came into the world to save sinners, of whom I am 
 chief ; " " My beloved is mine, and I am his ; " " My Lord 
 and my God ! " Thus the blood of the covenant speaketh to 
 the conscience better things than that of AbeL 
 
 3 As a case under the preceding, the blood of sprinkling 
 speaks peace to the soul in regard to daily sins. Oh, shame- 
 ful, dreadful word ! Yet none more true. No dream is more 
 directly opposed to the Scriptures than the pretence to sinless 
 perfection. " If we say that we have no sin we deceive our- 
 selves, and the truth is not in us." Every instructed Chris- 
 tian knows that he sins, by commission or by omission every 
 hour ; and that he requires not only a primary reconciliation 
 to God, on the ground of Christ's one sacrifice, but a constant 
 renewal of the same grace, to keep him in favour, and par- 
 ticularly to persuade him of his acceptance, which is not 
 always easy, in the face of those corruptions which break out 
 even into act. A fair and most important distinction must 
 be taken between Justification, which is a single act, accom- 
 plished instantaneously, once for all, at the sinner's first 
 believing, and Pardon, which must be renewed day by day, 
 though its efficacy depends upon the one original sacrifice. 
 Such was the glory of that oblation, that it needed not to be 
 repeated, in this differing from the typical sacrifices, which 
 were reiterated as fresh sins arose. Heb. x. 1. "For the 
 law having a shadow of good things to come, and not the 
 very image of the things, can never with those sacrifices 
 which they offered year by year continually, making the 
 comers thereunto perfect. For then would they not have 
 ceased to be offered 1 because that the worshippers, once 
 purc^ed, should have had no more conscience of sins." But when 
 Mes'Liah comes, v. 10, we are saved "by the offering of the 
 body of Jesus Christ once for aU." Nevertheless, that which 
 is ever-enduring in its value and prevalency needs to be 
 applied to us frequently, to take away " conscience of sins ; 
 
144 
 
 THE BLOOD OF SPRINKLING. 
 
 that is, while there is but one Sacrifice, there are many 
 Sprinklings. As long as we live, and every day that we 
 live, our rising evils of heart and hfe are such as would 
 destroy all peace, if it were not for the hyssop-branch in the 
 hand of the Spirit. There is a two-fold application to the 
 soul of Christ's atoning righteousness by the Holy Spirit; 
 one, which is single, and never repeated, the effect of which 
 is to interest such soul in the redemptive acts; the other, 
 which is perpetually renewed, the effect of which is to give 
 peace to the soul under a sense of pardon. That experience 
 may justly be distrusted in which there is no going again and 
 again to the blood of Jesus for new applications. Thousands 
 have used the words of the great penitential Psalm, with a 
 feeling of their necessity. The royal sinner knew that he had 
 received the Holy Spirit, for he prays that he may not lose the 
 gift. He knew that he had possessed the joy of God's salva- 
 tion, for he implores that it may be restored. But at the same 
 time he sues for fresh pardons : "Blot out my transgressions;" 
 " Purge me with hyssop ; " and for new peace of conscience, 
 " Make me to hear joy and gladness, that the bones which 
 Thou hast broken may rejoice." The divine affusion of the 
 sacred blood upon the heart and conscience, tends, as the 
 Christian life goes on, to make the subject a more obedient 
 and a happier Christian ; which seems to be contemplated by 
 the Apostle Peter, when he designates believers as "elect 
 according to the foreknowledge of God the Father, through 
 santification of the Spirit, unto obedience, and sprinkhng of 
 the blood of Jesus Christ." The same ideas of obedience and 
 renewed pardon are presented in connection by the Apostle 
 John : " My little children, these things write I unto you, 
 tliat ye sin not. And if any man sin, we have an Advocate 
 with the Father, Jesus Christ, [who never sinned,] and he is 
 the propitiation for our sins." The true oblation reaches 
 that which xVaronic oblations could not reach, namely, the 
 
 THE BLOOD OF SPRINKLING. U^ 
 
 conscience ; for Paul says, that those were gifts and sacrifices, 
 that could not make him that did the service "perfect as per- 
 taining to the conscience:' Grace and mercy result in peace, 
 named in its higher measures the " peace of God which pass- 
 eth aU understanding." Love hath for its nature to make 
 itself known and to have itself believed. The infinite love of 
 God to the soul is not satisfied until it pours itself into the 
 consciousness, saying, " I have loved thee with an everlasting 
 love, therefore with loving kindness have I drawn thee." 
 God might have postponed the disclosure of the soul's safety 
 until the day of judgment; the blood might have been carried 
 within the veil of the visible heavens, and offered at the 
 cherubic throne, without ever being appHed to our souls in 
 this earthly state. But far different has been the gracious 
 purpose of our High Priest, who condescends to assure us of 
 our redemption, and to sprinkle us with His blood. The 
 word of the Gospel, in the written revelation, precious as it 
 is, and fundamental as it is to all edification within, utters 
 assurances only of general favour. There must be a distinct 
 act of the Spirit to carry this home to the individual con- 
 sciousness. And so many are the doubts and misgivings, 
 engendered by indwelling sin, that we need our beloved 
 Saviour to tell us again and again that He is at peace with us 
 and loves us still. The words which He employs for this pur- 
 pose are the very words which stand recorded in His written 
 testament ; but they are uttered with a new tone of personal 
 love, and a voice trembling with individual compassion. And 
 sometimes He vouchsafes to employ the idiom of signs and 
 pledges, more penetrating than that of speech, and to address 
 us thus : " Take, eat, this is my body . This cup is the new 
 covenant in my blood, shed for many, for the remission of 
 sins." But the retrospective sacrament would be as inopera- 
 tive as the prospective sacrifice, unless there were superadded 
 the gracious work of the Spirit within, applying ';he blood of 
 
146 THE BLOOD OF SPRINKLING. 
 
 Jesus Christ to the heart, and witnessing with our spirits that 
 we are the chHdren of God. More simply, the Divine influ- 
 ence increases faith, renders its object more clear, precise, 
 complete and free fri^m error, and makes its acting more con- 
 stant and intense. In this the Word is greatly aided by the 
 sign and seal. And when the word of promise, set forth in 
 this two-fold way, is made good to the soul at the communion, 
 the effect is the same as if the bridegroom's own lips audibly 
 should say to the particular participants: " I am come into my 
 garden, my sister, my spouse ; I have gathered my myrrh 
 with my spice ; I have eaten my honeycomb with my honey; 
 I have drunk my wine with my milk ; eat, friends ; drink, 
 yea, drink abundantly, O beloved ! " Such invitations will 
 be peculiarly welcome to those who halt with the wounds of 
 recent sins, and who seem to hear the challenge, " Simon, son of 
 Jonas, lovest thou me r ' But as surely as the bread and the 
 wine shaU presently be offered to your taste, so surely Christ 
 offers to you, sinful though you be, all the advantages of the 
 blood of sprinkling. 
 
 THE THIRSTY INVITED. 
 
 •* Ho, every one that thirsteth, come ye to the waters." — Isaiah Iv. 1. 
 
 Who is there among us, that remembers near the home of his 
 infancy or the play-ground of his youth, some cool and crystal 
 spring, that burst forth from its covert of rock, or its margin 
 of grass, and freshened all the scene around ? Such an object 
 of natural scenery lives long in the memory. To such a source 
 of innocent d-elight we resort again and again, without weari- 
 ness and without satiety. That which attracted us first, 
 charms us still, and the reason is, that it is living, perennial 
 and inexhaustible, yielding supplies to wants which are per- 
 petually returning. As long as men thirst, they will value 
 the clear cold fountain. But if, even in this temperate clime, 
 we are often made to comprehend the invaluable excellency 
 of this great and lavish gift to our craving humanity, how 
 much livelier must be the feeling, in those torrid regions, 
 where most of the scriptural scenes are laid ! A spring of 
 water is always a desirable object; but how surpassing its 
 fascination amidst tropical heats, or in the scorching wastes 
 of the desert, where the panting caravan looks out for hours 
 to catch the first signs of verdure ! Consider this, and you 
 will no longer marvel at the large place which is occupied by 
 wells and fountains, in the beautiful pastoral and nomadic 
 pictures of the Old Testament. The literature of the patri- 
 archs is eminently an out-door and a summer hterattire, which 
 we best understand when we leave the luxuries and constraint 
 
148 
 
 THE THIRSTY INVITED. 
 
 of cities, and dwell abroad, under the fair heavens, and amidst 
 the bright and picturesque surroundings of an oriental life. 
 The imagination and memory of the Bible-reader are familiar 
 with such objects in the ancient landscape ; the wells of 
 Abram, Isaac, and Jacob ; the fountain opened to despairing 
 Hagar ; the well of Rebekah, and the not less lovely well of 
 Rachel; the well of Jethro and Moses; the palm-tree wells 
 of Elam ; and that fount of which thirsting David cried, " 
 that one would give me drink of the water of the well of 
 Bethlehem, which is by the gate !" Bearing these associa- 
 tions in our minds, we can the better catch the meaning of 
 promises which declare that the thirsty land shall become 
 springs of water, and that God will lead his people to foun- 
 tains of living water. But why seek remote illustrations of 
 that which finds its prompt response in the bosom of all who 
 ever were athirst ? It is to such, in a spiritual sense, that the 
 invitation of the text is addressed, '* Ho, every one that thirst- 
 eth, come ye to the waters !'* And we may, without laboured 
 investigation, consider it as offering the benefits of the gospel 
 to those who are perishing. I ask you on this holy day, to 
 examine with me the fulness, the freeness, and the universa- 
 lity of the offered gift. 
 
 I. The fulness of the offered gift. It is water; it is abund- 
 ance of water. There must be something In this natural 
 object, which is suited to symbolize the provision made in the 
 gospel for the salvation of mankind. Man is so constituted 
 that he must have water, or perish. Give him all things else, 
 but deny him every liquid refreshment, and you destroy his 
 life. Nothing more forcibly shows this, than the familiar 
 fact, that even on the vast ocean, the mariner, surrounded by 
 a world of waters, must nevertheless carry with him the fresh 
 products of the living fountain. The appetite for this supply 
 is so strong, that when long ungratified, it becomes a frenzy. 
 And how bountiful is the supply ! In hill and valley the 
 
 > 
 
 „ 
 
 THE THIRSTY INVITED. 
 
 uy 
 
 springs of water bubble up, with a sweet caprice and delight- 
 ful irregularity, or the hand of labour penetrates deeply to 
 the cooling vein, in both cases with a liberality like that 
 which pours a vital atmosphere around our planet. The eva- 
 poration from eai-th and ocean, and the descent of copious 
 showers maintain in plenitude this great reservoir for the 
 cleansing and cheering of mankind. It is indispensable to 
 the natural life of the race. And so is the gospel to the 
 spiritual life. Men must partake of it, or perish. When 
 duly enlightened, they feel this to be their condition, and 
 thirst for righteousness. Such an invitation as that of the 
 text implies that the supply is large; or it could not suffice 
 for all. The provision of grace leaves nothing wanting, for 
 the worst conceivable individual case, or for the utmost num- 
 ber of persons to be saved. We must be careful not to under- 
 value the remedial methods and so to limit the Holy One of 
 Israel. In this case God has acted like himself, with a large 
 and sublime munificence ; more striking even than in the 
 wonderful arrangements of original creation and providence, 
 because these do not contemplate a creature malignant and 
 self-destroyed. If any one thing, even the slightest, had been 
 left undone, which was necessary to the salvation of the sin- 
 ner, the work would not have had this completeness. But all 
 is furnished. 
 
 It need not be here made an affair of argument, that the 
 great demand is for a righteousness for those who have none; 
 that mysterious and potent something, which shall heal the 
 difference between heaven and earth, answer the claim of law, 
 turn away the wrath of Jehovah, cleanse the guilt of sin, give 
 a title to life, and afford a pledge of continuance in a holy 
 state and of everlasting blessedness and perfection beyond the 
 grave. The all-comprehending gift is the gift of God's own 
 Son, " God hath given unto us eternal life, and this life is 
 in his Son." Th^ Incarnation, the obedience and the vicari- 
 
150 
 
 THE THIRSTY INVITED. 
 
 ous suifering of the Lord Jesus Christ, are the source of all 
 the streams which here issue in such fulness. But the point 
 where above all others the waters gush forth from the smitten 
 rock is the Cross of our Redeemer. There, when his last cry of 
 pain is over, and out of his side issue water and blood, we 
 have the consummation of a gift to man, which is full beyond, 
 expression. Sinners by myriads may come in, and yet there 
 is room. The invitation may be large, for the provision is 
 vast. Not only is the springhead of these mercies great, but 
 it cannot be greater. The consideration of this is very neces- 
 sary for the steady confidence of our faith ; and this is felt 
 most deeply in hours when conviction of sin is peculiarly 
 pungent. The righteousness of Christ is infinite. We are 
 made just by this, and by nothing else. Now that which 
 gives to this righteousness any merit, gives it all merit. The 
 divinity of him who obeys and suffers, exalts the meritorious 
 obedience and suffering to a maximum. Were all the sons 
 and daughters of Adam, who have been, are, and shall be, to 
 gather in one numberless mass, with the Cross for its centre 
 and object of desire, there were enough for all. When Jesus 
 bowed his head and gave up the ghost, he completed a sacrifice 
 which is absolutely illimitable. Yea, though all worlds were 
 peopled with sinners, here were enough for all j we say not 
 in God's purpose, nor in his covenant growing out of purpose, 
 nor in the actual application of redemption according to cove- 
 nant, but in the value of the Atonement. If more were to 
 be saved, it would need no more righteousness, and no more 
 effusion of the sacred vital flood, although the contrary has 
 been alleged as our belief. If this is not fulness of redemp- 
 tion, we must despair of communicating this idea by language. 
 And yet we must proceed to add to this statement in a parti- 
 cular respect The atonement might be complete, and yet 
 not be effectual. In God's holy purpose, it needs to be 
 applied. Some have represented the covenant of grace as 
 
 ^^ 
 
 THE THIRSTY INVITED, 
 
 151 
 
 simply placing man in *' a salvable state." We go further 
 than this. Man may be in a salvable state, yet never reach 
 a state of salvation. The plan of God proposes to bring men 
 actually into the kingdom. The invitation is to come to a 
 provided fulness of effectual grace; to faith and its conse- 
 quences ; to perseverance in holiness and everlasting life. 
 These waters break over the verge of their receptacle, and 
 seem to fall Hke the inviting spray of a great fountain, hold- 
 ing out promise of infinite capacity beyond all that is seen. 
 Till we can conceive of something greater than God, we need 
 have no fear of trusting the whole weight of our salvation on 
 the method which he has revealed ; for he has made it, so to 
 speak, commensurate with himself ; by laying his very divinity 
 in pledge, and causing the value of the salvation to repose on 
 the eternal glories of his own nature. 
 
 II. The freeness of the offered gift awaits our notice. This 
 is implied by the strong terms of invitation. Ho, every one, 
 COME YE ! It is still more clearly signified by the words im- 
 mediately following, where the figure is slightly modified, 
 though the general idea of thirst remains prominent ; " yea 
 come, buy wine and milk, without money and without price." 
 It is not to a purchase, but a gift. The gratuitousness of the 
 communication could not be more strongly expressed. It is 
 here held forth and proclaimed with divine earnestness, that 
 he who comes to the salvation of the gospel, receives it without 
 any offer of recompense or any worthiness on his own part. 
 The fountain of life has indeed its price, a price which has' 
 been paid. It cost the agonies and death of the Son of God. 
 To secure our salvation it was necessary that a struggle and a 
 humiliation hitherto unknown in the universe should take 
 place. The price has been laid down, for us, but not by us. 
 Eternal justice has been satisfied on our behalf ; but to us the 
 invitation is without money and without price. 
 
 The reiteration of this truth may strike some as needless. 
 
 '. 
 
U2 
 
 THE THIRSTY INVITED. 
 
 THE THIRSTY INVITED. 
 
 153 
 
 They are ready to exclaim, " "Who doubts that the gospel is 
 free ?" In reply we must observe, that while no truth is more 
 affirmed in our creeds, none is more denied in our practice. 
 It is hard to make men believe, that they may come to the 
 Lord Jesus Christ gratuitously, that is without any previous 
 condition. There are few believers who do not remember the 
 moment when this unconditional freeness of the gospel broke 
 upon their minds as a great revelation. Thoy had been lying 
 long beside the pool of healing, waiting for some one to put 
 them in. They thought there was a long and difficult pre- 
 paration before they could venture to come to Christ. They 
 interpreted the invitation as made to such and such persons, 
 having particular qualities, and they were not sure that these 
 qualities were in themselves. They could not approach the 
 fountain because they did not feel enough ; they dared not 
 believe, because they did not grieve enough. Or, in some of 
 the endlessly shifting varieties of delusive experience, they 
 were setting a price on pardon, and seeking to make up the 
 amount ; they were working on their own hearts, to make 
 them more fit for Christ ; they were essaying a half-way work, 
 which, without erasing the word "grace" from the record, 
 should leave to self some of the glory of preparation. And 
 the moment when all this was swept away, is memorable in 
 the believer's history. It is the moment which immediately 
 precedes faith. Up to this instant, he has been trying ear- 
 nestly to do something, which shall make him more fit to 
 receive Christ. Now, he sees that the whole deed of righte- 
 ousness is done already, that its full value is ofi'ered to him 
 in the gospel, and that he is authorized to accept it. 
 
 But 80 subtle and protean is self-righteousness, that even 
 the free words of the invitation may be distorted into a legal 
 condition. " Every one that thirsteth." The busy demon at 
 the ear, who dreads nothing so much as that the sinner should 
 believe, here whispers, * But perhaps you do not thirst, or you 
 
 do not thirst enough, or you do not thirst aright.' Such 
 queries might indeed be urged for ever, and run to an infinite 
 series, if any soi*t or kind of preparatory condition were re- 
 quired. The question might still be. Do I possess this condi- 
 tion ? And it is a question which can never be answered. 
 "We have known persons who were engaged during the entire 
 course of their lives, in agitating the inquiry, whether they 
 feel enough ; whether they feel their need of Christ ; whether 
 they are not too unfeeling ; whether they hate sin enough ; 
 whether they are sufficiently in earnest. All these are proper 
 questions, in relation to another matter; but here they are 
 out of place, and serve only to keep the sick away from the 
 physician. These lingerings and scruples arise from a source, 
 to which I beg your profoundest attention. They arise from 
 founding hope on feelings of our own, instead of founding it 
 on God's veracity. The truth of God's promise is the ever- 
 lasting rock. Here build and be safe. AU else, especially 
 all within us, is a quicksand. The word of the Lord endureth 
 for ever. True faith utterly forgets itself, and credits the 
 assurance of God's free pardon. It looks away from its own 
 worthiness and its own unworthiness, and hears God saying 
 "Ho!" "Come ye!" Come without money and without 
 price I And it comes : without turning to the right hand or 
 to the left. The question no longer is. What am I ? but what 
 is God 1 Is he true ? Has he spoken 1 It sets to its seal, 
 that God is true. It acquiesces in a righteousness already 
 finished. So it saves. 
 
 The doctrinal truth which lies at the basis of all these 
 exercises is, that the procuring cause of our acceptance with 
 God, is not anything done by us, or in us, not any work, pre- 
 paration, frame or feeling, but only the perfect righteousness 
 of the Lord Jesus Christ. The trumpet sounds thus, from 
 over the fresh fountain, " Whosoever will, let him take of the 
 water of life, freely." And the persuaded soul, now taught 
 
 I 
 
154 
 
 THE THIRSTY INVITED. 
 
 II 
 
 THE THIRSTY INVITED. 
 
 155 
 
 1 
 
 the great lesson of self-renunciation and self-forgetfulness, and 
 swallowed up in admiration of the stupendous gift, falls into 
 the open arms of dying Love. 
 
 When a wretch, just at the point of expiring with thirst, 
 opens his lips to receive the cool reviving draught, does he 
 think of this act of his, though voluntary, as constituting any 
 previous claim? As little does the believer ascribe any 
 meritorious virtue to his sinful believing, which is no more 
 than his acquiescence in the method which God has provided. 
 Thus unbounded is the freeness of the offer which is made of 
 all evangelical blessings, including pardon, peace, and eternal 
 
 life. 
 
 III. The universality of the offer is here : " Ho, every one 
 that thirsteth." Salvation, or in other words, Christ the 
 author of salvation, is offered to all nations of mankind. The 
 topic is so large and inviting, that I must admonish myself 
 to dispatch it in few words. Nothing is more familiar to us, 
 nothing was more strange to the ancients, than that the favour 
 of God should be made coextensive with the world; and 
 while it was a stumbling-block to Judaism, it was the theme 
 which, of all others, lifted Paul to the highest rapture, as 
 apostle of the Gentiles. The middle wall of partition was 
 broken down. The vail of the temple was rent. The waters 
 of Hfe, seen in vision by Ezekiel, broke over the Eastern 
 threshold of the temple, and flowed in a mighty stream. Jesus 
 offered himself a sacrifice not for Israel only, but for all 
 nations. *' He is the propitiation for our sins," said John, 
 " and not for ours only, but for the sins of the whole world." 
 And coincident with this purpose was the great commission, 
 " Go ye into all the world and preach the gospel to every 
 creature." It was foreseen by Isaiah, the evangelical prophet. 
 In God's wonderful providence, grace had been limited to a 
 chosen nation, but now the system was enlarged, so as to be 
 a universal religion, and henceforth "God commandeth all 
 
 men, everywhere, to repent." This blessed gospel is now on 
 its triumphant progress through the earth, and the day is fixed 
 in the counsels of heaven, when it shall be " made known to 
 all nations for the obedience of faith." The gracious sum- 
 mons is to all realms and peoples. 
 
 The blessings of religion are hereby offered to men of 
 every state, class, and character. To be a human creature, 
 and to hear the gospel, is to come within the comprehension 
 of this grace. It proclaims its fulness and freeness to young 
 and old, rich and poor, learned and simple, high and low. 
 It does not single out certain classes as those w^ho may 
 be saved, but declares that all may be saved, even as all 
 who are athirst may drink. It does not indeed promise 
 that men shall be saved in their sins, for the very salvation 
 delivers from sin, and this water is in each who tastes it a 
 well of water springing up to everlasting life, and manifesting 
 its virtue by holiness of thought, affection, speech, and work. 
 But as to the prerequisite for accepting the offer, the Gospel 
 does not demand holiness ; this does not yet exist ; it is to be 
 produced; it is part of the benefit to be sought. No one 
 should suppose himself excluded from the promise of free 
 pardon and life, because of anything in his condition or char- 
 acter. Provided he come as a sinner all athirst for pardon, 
 and believes in Him who justifieth the ungodly, he is sure of 
 welcome. And, as no man's proper name is in the grant, the 
 only warrant which any has, is the promise which is made to 
 all. The general invitation becomes particular, when it is 
 appropriated by faith. In a mutinous army, if the comman- 
 der or prince publishes an act of forgiveness and amnesty to 
 all who are willing to receive it, the rebel who hears, believes 
 and submits himself, makes the gratuity his own. Thousands 
 hear the terms of the gospel, but do not accept them. But 
 the reason why any one accepts and is saved, is not that the 
 provision was not sufficient for aU, or the proffer of life equally 
 
156 
 
 THE THIRSTY INVITED, 
 
 THE THIRSTY INVITED. 
 
 157 
 
 
 made to all, but simply that he, an undeserving wretch, yields 
 to the moving of the gracious Sp^'rit, takes God at his word, 
 and maKet: the universal offer his own particular salvation. 
 To the very end of the present dispensation, the preaching of 
 the gospel authorizes all sinners of mankind to come and be 
 freed from sin. 
 
 More particularly, the salvation is free to the chief of sin- 
 ners. This is necessary to its universality. If there were 
 one degree of turpitude which was excepted from the general 
 pardon, what sinful heart is there, which would not sometimes 
 be tempted to think that degree its own 1, But there is none 
 such. The infinite merit of Christ, which is the sole basis 
 of the offer, proves that there is none such. The blood of 
 Jesus Christ cleanseth from all sin. He is able to save to 
 the uttermost, all that come unto God by him. There 
 is no dye of guilt, which these waters do not cleanse. 
 Considered in itself, there is no amount of iniquity which 
 transcends the virtue of Christ's atoning sacrifice, or is 
 beyond the reach of God's gracious invitation. The very 
 murderous treachery of Judas might have been pardoned, nay 
 would have been pardoned, on his faith and repentance. If 
 there is a sin in our day which is unpardonable, it is such, not 
 because the blood of Christ lacks efficacy, or because the pro- 
 mise of the gospel excludes it, but because such sin, by its 
 very nature, rejects and despises the sacred blood and the 
 gracious promise. Every one that thirsteth, though all crimes 
 were accumulated and concentred on his head, may approach 
 and be made whole. There are moments of conviction, in 
 which you might attempt to convince the sufferer of any 
 thing rather than that such sins as his can be forgiven. He 
 admits that others may be saved ; but not himself The Spirit 
 of God, in foresight of such cases, converted Saul of Tarsus, 
 and has left on record that golden passage, for all ages, which 
 ends thus, " I am chief" It is a doctrine most important to 
 
 be preached, and to be often reiterated, in the spirit of the 
 text, lest any rebel, however atrocious, should fail to admit 
 the glorious universality of the offer. Some of the most signal 
 trophies of grace, in which sovereign power and love have 
 shone in the brightest colours, have been men whose crimes 
 seemed to outrage heaven; but each of whom has learnt to 
 cry with David, " Pardon mine iniquity, because it is great !" 
 The offer of life ought therefore to be considered by each 
 individual hearer as addressed personally to himself It is a 
 counsel which applies to all divine communications made in 
 the house of God; but pre-eminently to this, which offers 
 eternal good to aU without exception who will receive it to 
 their bosoms. The day and hour have come, in which, after 
 such long delays, you may find in Jesus a merciful Saviour. 
 Tlie providence which has brought you hither, and the influ- 
 ence which has opened your ear to hearken, make the message 
 as truly your own, as if the voice of God in distinct articula- 
 tion uttered your individual name from heaven. Christ, with 
 all his benefits, is yours, if, forsaking aU things else, you ac- 
 cept him as offered in this gospel. be persuaded to bow 
 the stubborn neck, and bring the long reluctant lips to these 
 
 celestial waters ! 
 
 And let me add a word to Christian believers, whether 
 newly converted or far advanced in pilgrimage. To you also 
 is the invitation given. This is not a well in the desert, of 
 which you may only once taste and must then leave for ever, 
 but a river of life, at which you may perpetually slake your 
 thirst. The Israelites all drank of that Spiritual Rock which 
 followed them ; and that Rock was Christ. The current from 
 the smitten rock pursued the journeyings of the camp. The 
 unchanging Redeemer in his fulness is always beside you and 
 within your reach. As ye have received the Lord Jesus, so 
 walk ye in him. Come buy wine and milk, without money 
 and without price. You may be already justified indeed; but 
 
158 
 
 THE THIRSTY INVITED. 
 
 are there not a thousand wants within you which crave supply 1 
 Has not your path been through a wearisome land, and are 
 you not sensible of an inward thii-st, which nothing but spiri- 
 tual refreshment can assuage ] You need daily purifying ; 
 you need daily increase of knowledge ; you need strength for 
 the remaining journey, and healing for the fevered wounds of 
 your conflict. Behold the boundless provision, and hearken 
 to the liberal summons. Approach anew to Him who is the 
 source of all your Ufe, and who cries anew, " If any man thirst, 
 let him come unto me and drink." 
 
 Blessed be God — the source to which we are invited is a 
 familiar fountain. In regard at least to our knowledge of it, 
 it was the household-spring of our childhood ; and it has been 
 our cool resort from the arid journeys of our mature years. 
 And though we have, days without number, forsaken the 
 fountain of living water, and hewed us out cisterns, which 
 can hold no water, yet are we not deeply convinced, beloved, 
 that there is none so full, none so heavenly, none so free ! 
 Many a time have we gone to it, all parched with the ardours 
 of our wearisome path, and found the Diffuser of gracious 
 refreshment ready to take us back and satisfy us with his love. 
 Again the sound of falling waters is in our ears. From the 
 clefts of the saving Rock, the holy stream breaks forth in 
 profusion. " The Spirit and the Bride say. Come. And let 
 him that heareth say, Come. And whosoever will, let him 
 take the water of life freely." 
 
 THE INWARDNESS OF TRUE RELIGION. 
 
 '* Did not he that made that which is without, make that which is within 
 
 also ? " — Luke xi. 40. 
 
 These words draw our attention to religion as something in- 
 ward and spiritual. In this they resemble the rest of Christ's 
 instructions, which were intended to bring men to a service of 
 mind and heart, rather than of outward observance. The 
 piety of the Pharisees was altogether external. Hence they 
 were shocked when this new teacher disregarded all their 
 forms. One of their sect, who on this occasion was the host 
 of Jesus, wondered at his approaching the repast without the 
 prescribed rite of baptism. " And the Lord said unto him. 
 Now do ye Pharisees make clean the outside of the cup and 
 the platter; but your inward part is full of ravening and 
 wickedness. Ye fools, did not he that made that which is 
 without, make that which is within alsol" That is, You 
 forget that it is God with whom you have to do ; God, who 
 sees the heart ; God, who created the spiritual part j God, 
 who is a Spirit, and demands a spiritual worship. My single 
 theme is. Religion as an inward work. 
 
 In attempting to exhibit the greatness of the work within, 
 I shall observe the following order : 1. The value of single 
 holy sentiments and emotions, especiaUy in their bearing on 
 the eternal state. 1. The consequent importance of the hidden 
 life, made up of such thoughts and exercises, and the great- 
 ness of the Spirit's work in sustaining such life under the 
 
160 THE INWARDNESS OF TRUE RELIGION. 
 
 Gospel. 3. The unspeakable grandeur of the regenerating 
 act, as the source of this life and these emotions. 
 
 I. God's scale of measurement is very different from ours. 
 He accounts that small which seems gigantic to us ; and often 
 esteems that great which we despise. Instances might be 
 brought from things tangible and visible, though these are 
 not to detain us. For example, the structure of a violet or 
 the wing of a fly is more complex and wonderful than the 
 steam engine or the telegraph. When we seek for grandeur, 
 we generally think of size or of multitude ; bemg governed 
 very much by our own organs, or the petty objects around us. 
 Especially are we prone to err, when we compare things 
 material with things moral. The two belong not so much to 
 different classes as to different worlds. We cannot measure 
 a good man against a mountain or a planet. We cannot 
 adjust our balance and put a generous thought into one scale, 
 and a thousand talents into the other. I may add, we are 
 perpetually making this absurd attempt, and weighing spirit- 
 ual realities in our earthly balance. The evil cleaves to us, even 
 when we deliberately pass over into the domain of moral and 
 religious truth. In estimating the results of pious endeavour, 
 for instance, we are governed in a great degree by the eclat of 
 the triumph, the publicity of the benefit, and the tabular 
 show of statistical enumeration. The day of final revelation 
 may bring into focal light and glory some objects which the 
 world has not paused to look at. A poor widow cast into 
 the treasury-box two mites, which make a farthing. The coin 
 was base and trifling, and the act apparently insignificant. 
 But the deed attracted the eye of infinite Wisdom, which 
 penetrated beyond the ring of the paltry pieces, beyond the 
 trembling wrinkled hand which timidly let them drop, 
 behind the care-worn face of poverty and devotion, to the 
 inward sentiment in that widow's heart. This it was which 
 gave value to the donation. This it was which God regarded ; 
 
 THE INWARDNESS OF TRUE RELIGION. 161 
 
 setting on it a value above all the costly munificence of the 
 opulent, above all the splendours of architecture in the temple, 
 above all the glories of Moriah and the holy city, nay — for all 
 that we know — above all the material excellencies of this 
 great globe itself. Yet this inward sentiment was invisible, 
 imponderable, inappreciable. When visitors were once ad- 
 miring the library of a great prelate, he said, " One thought 
 of devotion outweighs them all." It was well said, and in a 
 spirit belonging to our subject ; but who can bring forth the 
 scales to verify the conclusion? The holy thought is too 
 ethereal to await our tests. It may be evanescent, lasting 
 but a moment ; yet there it is ; it is known of God ; it is the 
 product of his Spirit ; it stands for ever recorded with his 
 approval. Let us freely confess, that in our common esti- 
 mates we misjudge with regard to the greatness of that which 
 is mental and moral, especially where it is accompanied with 
 no extension in time and space. " Perform the duty of this 
 single moment," said the eccentric but pious Lavater, " and 
 thou hast done a good deed for all eternity." One holy act, 
 one heavenly thought, one upward wish of an infant soul, 
 may be precious in the view of God. Our notion of great- 
 ness is different ; we should say to a man. Go raise an army, 
 subdue a kingdom, build a pyramid. There is a subHmity in 
 moral rectitude, or conformity to the will of God, which we 
 are ill qualified to measure, in our present state, where every 
 thing is referred to physical laws. Tliese laws, in their grand- 
 est manifestations, as those of orbs movfng in harmonious 
 silence through the astronomic spaces, are only as lasting as 
 perishable matter. The hour may come when the attraction 
 of gravitation shall no longer be as the squares of the dis- 
 tances ; but the hour shall never come, when faith, and love, 
 and the image of God shall not be infinitely excellent. 
 
 Does it not follow from this, that we are in danger every 
 moment of underrating those operations and exercises which 
 
 L 
 
162 THE INWARDNESS OF TRUE RELIGION. 
 
 take place in the secrecy of the human bosom ? Even when 
 we make them objects of attention, which is seldom, we rate 
 them by the visible results of the acts which they produce. 
 But their moral quality has a value, independent of all overt 
 effects, a quality which confers on these effects all their ex- 
 cellence. It is a solemn consideration, that the very emotion 
 which this moment is bubbling to the surface of our internal 
 fountain, may have a world of importance, may be intensely 
 sinful or intensely holy. And on this estimate, so much be- 
 yond our reach, may be founded some of God's awful deter- 
 minations respecting the acts of creatures in this state of trial. 
 Of one thing we may be certain ; the infinitely holy and 
 omniscient Judge takes cognizance of what passes in human 
 minds. He cannot look with indifference on the thoughts, 
 imaginations, wishes, purposes, choices and habits of our 
 souls. Slightly as we regard them, each has its moral esti- 
 mate in God's account. And this gives a serious importance 
 to inward things, which, if duly pondered, might modify our 
 whole view of life. Now it should be observed, that all these 
 rapid transactions of the immaterial nature within us are 
 absolutely hidden from the gaze of others. Man looketh at 
 the outward appearance. The subject of these sentiments or 
 emotions may be a recluse, the tenant of a deserted isle. 
 Nevertheless he is a soul, spiritual and immortal, and there 
 is that going on within him which may outstretch in its 
 greatness the boundaries of the vastest monarchies. Your 
 lines of measurement by inches, leagues, or semidiameters of 
 orbits, cannot be applied to spirit. That soul, on God's scale, 
 may be longer and wider and higher and deeper than the 
 whole material universe. Its acts and fluctuations have a 
 relation to God's law, to God's image, and to immortality. 
 Hence the great work of God is expended, not on the mun- 
 dane fabric, which is to perish, but on the soul, which is to 
 last eternally. 
 
 '<. 
 
 THE INWARDNESS OF TRUE RELIGION 163 
 
 To approach a juster valuing of inward things, pause with 
 me a moment or two on this last thought. Man looks for- 
 ward to an interminable existence. The continuity of his 
 being is unbroken. His conscious identity is to suff'er no 
 rupture or suspension. We naturally suppose that his know- 
 ledge will increase, and with it his capacity of emotion. Now 
 the grand truth of our system is, that our immortal condition 
 is to be fixed here. Happy or miserable are we to be, accord- 
 ing to what we are in this world ; and happy or miserable in 
 degrees apportioned to our soul's state here. The character, 
 though not the amount of holiness, is settled before death. 
 The entire series of our experience below is a preparation for 
 what awaits us above. There is not a purpose, a desire, or a 
 state of mind, in this our pilgrimage, which has not its bear- 
 ing on the eternal career. What importance does this confer 
 on even the most transient exercises of the soul ! Each is 
 the seed which embosoms in itself a fruitfulness of immortal 
 joy or woe. Let no man, then, think lightly of what is 
 passing in those darkened chambers. Angels — if angels see 
 aught of human hearts — hang with unutterable interest over 
 the struggles of the spirit, as noAV it wrestles with a strong 
 temptation, and now emerges into hght and love. Man be- 
 holds it not, save by some faint infrequent indications ; but 
 all these workings are naked to the eye of God. 
 
 II. The importance of the inward life, made up of such 
 thoughts and exercises, is obvious. Keflection on so much as 
 has been offered, will lead us to reconsider some of our hasty 
 judgments as to the importance of that invisible work which 
 is going on behind the curtains of every undying souL To 
 the gifted eye there is revealed a battle-field, over which 
 principalities and powers hover, with a wistful interest, and 
 in comparison with which the conflicts of a Pharsalia or a 
 Waterloo — if we leave out the consideration that each com- 
 batant is, after all, an immortal creature — must dwindle to a 
 
!■ 
 
 164 THE INWARDNESS OF TRUE RELIGION 
 
 mere contest of insects. In a sense higher than they ever 
 dreamed themselves, is the saying of the ancients true, that 
 the soul is a microcosm, a Httle world. It has its periods, 
 its convulsions, its wars, its deluges, its revolutions and its 
 conflagrations. To each of us, individually, it is more than 
 the universe itself, being his all ; and this it is, silently, 
 secretly, and without respect to other creatures. Each soul 
 has that to transact, in God's sight and with God, which 
 throws into the rank of things indifferent the shock of nature 
 and the crash of worlds. The eternity beyond is made to 
 depend on the character this side of death, as holy, or the 
 reverse. "Who can refrain from reiterating the exclamation 
 of our Lord, " What shall it profit a man if he gain the whole 
 world and lose his own soull" 
 
 A reigning error among all those who profess Christianity, 
 is, that we care more for that which is without, than that 
 which is within. And even whtm we seem to seek inward 
 reformation, we begin too frequently with the stream instead 
 of the fountain, the external rather than the internal. It is. 
 a great moment in any Christian's Hfe, when he awakes to 
 the conviction, that of all the works he has to perform, the 
 greatest is within his own breast. Even if it had no fruit 
 outwardly, this culture would be momentous in regard to 
 eternity ; but indeed it is the very germ of all fruitfulness. 
 "Keep thy heart with all diligence," etc. Ministers and 
 people may give themselves too exclusively to visible activity, 
 and then the lamentation is in place, " They made me keeper 
 of the vineyards, but mine own vineyard have I not kept." 
 This arises from low thoughts of the work of God within the 
 soul. " Did not he that made that which is without, make 
 that which is within also?" Nay, did he not rather make 
 that which is within 1 Is it not this, on which his eye is 
 chiefly fixed 1 The humblest thoughts of ourselves are con- 
 sistent with a profound reverence for the spiritual influence 
 
 k 
 
 THE INWARDNESS OF TRUE RELIGION 165 
 
 in our bosoms. It is a great and awful fact, that the Holy 
 Spirit inhabits the believer. "What! know ye not that 
 your body is the temple of the Holy Ghost V If this internal 
 work be neglected, poverty will come upon all our Christian 
 life. The noise and busthng vanity of the age tend directly 
 toward such disregard. It must be opposed by renewed dili- 
 gence in cultivating deep, inward, spiritual religion. We 
 must not measure our attainments in piety, by palpable use- 
 fulness, or the stir of beneficent action, however much this is 
 our duty. The grand afi'air of life is the building up of the 
 spiritual temple. We may disparage the power that is oper- 
 ating within. It is the common mistake of retired and sufler- 
 ing Christians. Because they are not called to public mani- 
 festations, they think there is no advancement. But 
 knowledge may be rising in a compact and solid structure. 
 Faith may be diffusing its mighty influence on every side. 
 Holy devotion may be sending up clouds of incense, accept- 
 able to God. Intercessory prayer may be stretching its arms 
 of love, to take in all the brotherhood of Christ and all the 
 family of man. Appetite and passion may be dying, by re- 
 peated blows. Purity, like that of Jesus, may be arising as a 
 picture on the soul's tablet, dim perhaps, but brightening. 
 Patience may be approaching to its perfect work. Submis- 
 sion to God's chastising hand may be gaining strength in the 
 furnace. The world may be waning, and the attraction of 
 heaven waxing more luminous. Joy in the Lord may be like 
 the fragrance of a field which God hath blessed. And gentlb 
 humility, the ornament and preservative of all graces, may be 
 growing moi« constant. Is all this nothing 1 Is it not the 
 very process to which our Master caUs us? It is he that 
 maketh that which is within. Such reflections are needful 
 for many a soUtary believer, who sighs to think that no 
 opportunity is given for great deeds in God's behalf. " They 
 also serve, who only stand and wait." There is growth in 
 
I fl 
 
 166 THE INWARDNESS OF TRUE RELIGION, 
 
 the world of vegetable nature, not only during sunshine, but 
 in the night. There may be progress, even where there is no 
 joy. The roots may be striking downwards into the soil, and 
 the vital juices of the stock may be maturing, while the late 
 coloured flowers are folded in pensive weakness and weeping 
 with night-dews. Inward, inward must we go, for the true 
 elaboration of gracious virtues. Let this be strongly im- 
 pressed on those whose circle is bounded by the walls of a 
 narrow home. Let the poor mother, whose dependant charge 
 binds her all day long to the humblest domestic service ; let 
 the widow, who cherishes her faith amidst complete insula- 
 tion ; let the bereaved lonely one, whom the world has 
 dropped from its catalogue ; let the invalid, who is cut off 
 from all social labour ; let the aged, who wonders why a use- 
 less life is lengthened out, know and beheve, that to them 
 also it is granted to glorify God as truly as to the king or the 
 apostle. Let them cease to measure the work of grace by the 
 external standards of a human activity. Did not he that 
 made that which is without make that which is within also ? 
 The same reasoning may bo applied to another class of 
 instances, about which there is frequent misapprehension in 
 the churches and even in the minds of the ministry. We 
 too much measure the work of God among men by the single 
 criterion of the number of souls converted. This, it need 
 scarcely be said, is a glorious work. But the Spirit of God 
 has other operations besides the conversion of sinners. It is 
 not for us to bring the two into comparison. Of the in- 
 fluences of the Spirit mentioned in Scripture, the great 
 majority concern the inward work on souls already renewed. 
 The apostolical writings are almost exclusively addressed to 
 those who are called saints. Sheep must not only be gathered 
 into the fold, but led to pasture. We might, by carrying 
 out the false view now censured, lay thousands of foundations, 
 without rearing any edifice. Or rather, we might seek to lay 
 
 
 THE INWARDNESS OF TRUE RELIGION 167 
 
 them • for it is ordinarily found, that where gracious experi- 
 ence L behevers becomes shallow, there are few conversions. 
 Now the truth to be considered is, that in every renewed 
 soul, God is carrying forward an invisible work, more im- 
 portant than the administration of a kingdom. How the 
 apostle Paul yearned for the advancement of this, m churches 
 and individuals ! How he laboured and prayed for it ! I 
 find nothing similar, in the experience of brethren, or my 
 own " I would," says he to the Colossians, " that ye knew 
 what great conflict I have for you, and for them at Laodicea, 
 and for as many as have not seen my face in the flesh ; that 
 their hearts might be comforted, being knit together m love, 
 and unto the full assurance of understanding, to the acknow- 
 ledgment of the mystery of God, and of the Father, and of 
 
 Christ." . P • 1 
 
 A wise Christian will watch for the blooming of a single 
 grace in the garden of the Lord, with as real an expectation 
 (but how much loftier !) as that with which the tasteful 
 maiden looks for the opening of some cherished flower in her 
 conservatory. A single grace, that buds and blows, comes 
 from God, and is a thing of beauty in the esteem of Christ, 
 purchased by his sorrows, and part of his immortal wreath. 
 With what intense anxiety will the devoted florist attend the 
 opening of some rare and extraordinary flower, as of the Victoria 
 Regina, or the Night-blooming Cereus ! Let us not be less 
 awakened when a Christian soul bursts forth into the mani- 
 festation of faith, hope, or charity. A believer, we wiU 
 suppose, long infected by an unrelenting mahce, at length 
 comes to the point of exercising a free and full forgiveness of 
 the oftender, even as God for Christ's sake forgave him. It 
 is an inward work ; but how lovely in the sight of heaven ! 
 What an epoch does it mark in the soul's history ! Call not 
 those labours unfruitful, which are blessed to one such result. 
 Or a formal, worldly, lingering disciple, is brought at length 
 
 Ji 
 

 168 THE INWARDNESS OF TRUE RELIGION. 
 
 to an entire and absolute dedication to God of all the heart so 
 long withheld. Or, some mountain of avarice is heaved off; 
 and the believer henceforth holds his possessions as a steward 
 for Christ. Or, a sufferer is made to give up his own 
 wiU, and bow with loving resignation to the will of God. 
 Or, hope suddenly becomes assurance, and the fear of death is 
 taken away. These are God's daily works in the Church, 
 and we offend against Sovereign grace if we despise them. 
 Because they are inward, they can be detailed in no report of 
 successes ; but they are not the less to the praise of almighty 
 love. When such flowers are blooming in the garden of the 
 Lord, we must not complain that all is winter, or speak, as we 
 hastily do, of the absence of the Spirit. 
 
 III. But lest any should misunderstand me, I now acknow- 
 ledge, that the greatest of God's inward works is the work of Re- 
 generation. It is this which is the root of all subsequent 
 growth. To this our Lord remands the Pharisees instead 
 of all cleansing of the " outside of the cup and the platter," 
 saying, "Make the tree good." No change from better to 
 better can be compared with the change from darkness to 
 light. No point in the history of a soul has such importance 
 as its new birth. At this moment only it begins to live, in a 
 spiritual sense. The very transition into heaven is not so 
 critical ; for this is but the continuance of a life already begun. 
 There is joy in the presence of the angels of Crod, at every 
 such transformation. We may talk of great junctures in 
 human life ; but it were trifling to compare any of them with 
 the translation from being an heir of wrath to being a mem- 
 ber of Christ. All distinctions of rank disappear when such 
 a boon as this is conferred. It is to be feared that few kings 
 are made children of God ; but suppose such a case. Let 
 him be the greatest monarch on earth, and at the most high 
 and palmy state of dominion and glory. Yet the day and the 
 hour in which he is called to newness of life, he is exalted 
 
 THE INWARDNESS OF TRUE RELIGION. 169 
 
 beyond all the pomp of earth. Or take the case of some 
 Lazarus of the street, ulcerous and forlorn. The Spirit of 
 God touches him, and straightway he is richer than all the 
 thousands in purple and fine linen. God has wrought on 
 him the great inward work. When some infant soul is 
 savingly affected by regenerating grace, it is more glorious 
 than the creation of a new world. The same is true of the 
 veriest slave, the Hottentot, Caffre or Cannibal, who is made 
 a new creature. Is it so, then, that we are living in a world 
 (the only one) where such wonders of regenerating power are 
 transacted every day ] Have we on every hand those who 
 are still ignorant of this mighty operation ? Is there in our 
 possession the instrumentality by which God is pleased to 
 oring the dead to life ? And is our period for applying it, 
 and seeking the salvation of men, exceedingly short ] Then, 
 brethren, it is high time for us to start from our stupor, and 
 begin to long and labour for the renewal of the sinner. I 
 have not undervalued other modes of usefulness ; but unless 
 this is gained, all is lost ! To be the means in God's hand of 
 converting a sinner from the error of his way, is the greatest 
 honour of which we have any knowledge. Most of us would 
 rejoice to save the life of a fellow-creature ; what ought we 
 not readily do or sacrifice to rescue an immortal soul? 
 
 How far have we advanced in our proposed inquiry 1 We 
 have seen, first, the value of single graces, in an immortal 
 soul ; next, the value of an inward life, comprehensive of 
 these graces ; and lastly, the momentous greatness of regenera- 
 tion, which confers and establishes this life. Such is Re- 
 ligion as an inward work. 
 
 The whole current of reflections tends naturally towards an 
 application to ourselves. The Lord our Sovereign is the 
 creator of the inner as well as the outer man. He demands 
 the homage and service of the spiritual part. On this his 
 glance of scrutiny is unchangeably fixed. In this he finds 
 
170 THE INWARDNESS OF TRUE RELIGION. 
 
 the subject of his greatest transformations and triumphs. 
 There must bo change here, within, or all is ruin for eternity. 
 How vain the attempt to satisfy his righteous claim, by the 
 tender of an external compliance ! Yet this is the attempt 
 which besotted m en are perpetually repeating. The particular 
 mode of observance may vary with age and country, but the 
 reUance is still on something which is not the heart. It may 
 be the cleansing the outside of the cup and the platter ; or 
 the paying of tithes, ablutions, ceremonial sanctity. It may 
 be alms, the repetition of prayers, the attendance on rites 
 and forms. It may go further, and be the profession of the 
 true religion, and the rendering of an unblemished outward 
 moraUty. Yet in all this the principal thing is unprovided. 
 Nothing has yet reached " the hidden man of the heart." 
 There has been no work of God upon the secret motive prin- 
 ciple. The nature is unchanged. All is unregenerate. How 
 can we speak and hear these things, without sending forth 
 the anxious inquiry, " Have we experienced this transforma- 
 tion]" What avails our external activity or our high pro- 
 fession, if the heart remains untouched % One may be pure 
 before men, and yet may hear Christ saying to him, " Your 
 inward part is full of ravening and wickedness." Outward 
 obedience is invaluable, when it is the fruit of a holy heart ; 
 but all the teaching of our Lord shows that the work must 
 begin within. Obedience is the child of Love. Prophecy, 
 alms and martyrdom, are nothing without this inward prin- 
 ciple. " Though I bestow all my goods to feed the poor, and 
 though I give my body to be burned, and have not charity, it 
 profiteth me nothing." Has there been a change within % 
 Does it reveal itself by new views, tempers, desires, joys and 
 acts ] Ah, beloved brethren, how much better are most of us 
 outwardly than inwardly ! How much higher is the esteem 
 of others for us, than our judgment of ourselves ! And yet 
 we know ourselves but in part. K all those points of our 
 
 THE INWARDNESS OF TRUE RELIGION. 171 
 
 external behaviour could be abstracted, which are produced 
 by a reference to human opinion ; by a fear of losing reputa- 
 tion as Christians ; by regard for consistency of character ; 
 by vanity; by custom; by fear; by shame; how much would 
 remain of genuine vitality, of regard for God's law, of holy 
 operative love? If nothing, then are we but as whited 
 sepulchres ; and the great hidden work has yet to be begun. 
 No perfection of exterior service can make up for a want of 
 the hfe of God in the souL The reformation of things out- 
 ward, and the performance of good acts, unless from a principle 
 of regard to God, are only like hanging fruits on the branches 
 of a sapless tree, dead to the very root. So Christ taught. 
 So the gospel everywhere affirms. Except a man be born again, 
 he cannot see the kingdom of God. If those who hear me, 
 in conscious impenitence, would but lay this to their hearts, 
 it would have an awakening power. The medicine is very 
 bitter ; but it is for your lives. The process of return to 
 God is humbling and painful, and involves many despairing 
 thoughts of your own condition. For this reason, multitudes 
 are d'eterred. But is it not better to come to this reckoning 
 in time, than in eternity ? A gi'eat step is taken, when the 
 soul is convinced that there really is such a thing as inward 
 renovation, and that this has yet to be experienced. Shrink 
 not from the revelation of yourself to yourself. Use no pro- 
 fane forces, to drive away the impression which half awakens 
 you to say, " I will arise and go to my Father !" That whis- 
 pered suggestion is from above. Such stirrings are sometimes 
 the heavings of lungs to receive the first vital breath. God 
 grant you this inward work of almighty power 1 
 
NEW DISCIPLES ADMONISHED. 
 
 173 
 
 If 
 
 NEW DISCIPLES ADMONISHED. 
 
 *' And exhorted them all, that with purpose of heart they would cleave 
 unto the Lord." — Acts xi. 23. 
 
 After the addition of new converts to the Church, the 
 matter of next importance is that they should abide steadfast 
 and go on improving. It is not enough that they should sit 
 down at the Lord's Table, nor even that they should be truly 
 renewed. Christian love will further desire that they should 
 adorn their profession, and go on to form a character of Chris- 
 tian strength and lustre. The New Testament abounds in 
 proofs that this was the wish and aim of early teachers and 
 brethren. As apostles and evangelists went from land to 
 land, it was unavoidable that they should often leave groups 
 of inexperienced believers, perhaps reeking with the associa- 
 tions of Gentilism. To prevent the perversion or vexation of 
 such, was a principal intention of apostolic epistles and visita- 
 tions. For example, at Antioch, one of the earliest centres 
 of missionary diffusion, where the disciples were first called 
 Christians, some of the brethren, scattered by the persecu- 
 tion in Judea, had been very successful in preaching the Lord 
 Jesus. V. 20 : ** The hand of the Lord was with them, and 
 a great number believed, and turned unto the Lord." These 
 are the ancient and authorized terms ; of which we need not 
 be shy ; they " believed," they " turned unto the Lord ;" that 
 is, to the Lord Jesus. Tidings of such conversions are al- 
 ways welcome to the Saints. News came to the Church 
 •which was in Jerusalem, who deputed Barnabas, often named 
 
 afterwards in connection with Paul, to visit the new behevers 
 of Antioch... "Who, when he came, and had seen the grace 
 of God, was glad, and exhorted them all, that with purpose 
 of heart they would cleave unto the Lord." Such, then, is the 
 primitive strain of advice to new converts ; and it is as preg- 
 nant and pertinent now as it was then. But it contains some 
 peculiarities of expression, upon which much depends. Who 
 is meant by the Lord, to whom the numerous converts were 
 exhorted to cleave ? For those who have carefully studied 
 New Testament usage, the question can have but one answer. 
 The Lord Jesus Christ, mentioned just before, v. 20, as hav- 
 ing been preached to them, and to whom they " turned," v. 
 21, is undoubtedly he to whom they were to cleave. Such is 
 the force of the name Lord, when used absolutely. Here 
 there is the additional reason, that the Redeemer, as Jesus, is 
 expressly named in the context. So, v. 24, when "much 
 people was added unto the Lord," we readily understand, that 
 as converts they gave themselves to Jesus Christ, and enlisted 
 under his banner. And there is special tenderness in this 
 view, which regards entrance on a religious life as coming 
 into immediate connection with the beloved Son of God and 
 Saviour of sinners. 
 
 But what is meant, when converts are exhorted to clectve 
 unto the Lord Jesus 1 The word is significant ; to cleave is 
 to cling J to adhere, to stick fast; and where the blessed 
 Redeemer is the object, it is to remain in close and perma- 
 nent connexion with him, so as not only to be constant and 
 persevering, but in perpetual fruit-bearing progress. The un- 
 folding of this, however, is now to be our topic, in a series of 
 brief particulars. 
 
 The grand affair of life, to be held before new converts, is 
 that they cleave unto the Lord. This is so to be pressed 
 upon their minds, as that they shall set about it with what 
 the text calls, " purpose of heart." It is something that asks 
 
w 
 
 174 
 
 NEW DISCIPLES ADMONISHED, 
 
 NEW DISCIPLES ADMONISHED. 
 
 175 
 
 the will. The duty enjoined is the result of foresight and 
 deliberate purpose ; not one of those things which we fall into. 
 or are overtaken by ; not a matter of indolent acquiescence 
 or passive resignation ; but what we arrive at by bent of soul, 
 plenary choice, and a decision which disregards all risks. The 
 one thing which the right-minded convert lays before him as 
 indispensable, and seeks to compass by every effort, is to cling 
 fast to Jesus. This the term imports. And, unquestionably, 
 the direction implies that the persons thus exhorted are 
 already near to Christ, nay, joined to him. How absurd were 
 it to ask one to abide where he is not. These people of 
 Antioch were already " turned " and " added " to the Lord. 
 There they were ; and there — so Barnabas desired and pleaded 
 — they were to abide. By which we are reminded of our 
 Lord's so frequent use of a term, radically the same in Greek, 
 though different in English ; as when he says, ''Abide in me, 
 and I in you" — "if ye abide in me, and my words abide in 
 you" — '*if a man abide not in me, he is cast forth," a 
 withered vine-branch. These are suggestive of many useful 
 thoughts to newly awakened persons, for whose sake we must 
 now notice several senses in which they must abide in Jesus, 
 or cleave and cling to him. The attention of those who lately, 
 or within a few months, have acknowledged Christ before 
 men, is particularly invited to these expositions of the duty, 
 which above all others now concerns them. What is included 
 then in their cleaving unto the Lord ? 
 
 L To cleave or cling fast unto the Lord Jesus, is to adhere 
 TO THE Christian Religion. The evil to which this stands 
 opposed is apostacy, or drawing back unto perdition. The 
 guilt and ruin of this were incurred by many even during our 
 Lord's personal ministry. They turned back and walked no 
 more with him. Of many the apostles had to say, '' They 
 went out from us, but they were not of us." Salutary fear 
 of so tremendous a folly, sin and destruction, is often a means 
 
 of preventing it. To cleave to the Lord is the purpose, and 
 should be the endeavour of every Christian disciple, however 
 tempted to go back. The pilgrim meets many on their return. 
 Even if these deserters never abandon the communion, they 
 turn back in their hearts unto Egypt. After the solemnities 
 accompanying their confession of Christ, they give up all signs 
 of evangelical piety, and live just as they did before ; usually to 
 go greater lengths still, from having done so horrid a violence 
 to their moral sense. But it is the full purpose of a sincere be- 
 liever, however weak, that he wiU never abandon his Lord. 
 All unite in Peter's cry, " Lord, to whom shall we go ? thou 
 hast the words of eternal life." 
 
 II. To cleave unto the Lord, is to adhere to him as the 
 REVEALER OP TRUTH. This stauds opposed to all departures 
 into heresy and error. To abide in Christ, is to abide in his 
 words. The danger of the contrary is great, and is increased 
 when the endangered person is wise in his own conceit, and 
 thinks his own powers sufficient for his protection. Early 
 times saw such, predicted of old as "heady, highminded," 
 " men of corrupt minds, reprobate concerning the faith." 
 2 Tim. iii. Some, in Paul's day, "having swerved," had 
 "turned aside unto vain jangling; desiring to be teachers of 
 the law ; understanding neither what they say, nor whereof 
 they affirm." 1 Tim. i. 6. And the same apostle foretells a 
 day, when men " will not endure sound doctrine — shall turn 
 away their ears from the truth, and shall be turned unto 
 fables." 2 Tim. iv. 3. These are sufficient warnings to make 
 us cleave unto the Lord, as the fountain of the truth which 
 we have believed. Let the young professor beware of that 
 which is mentioned as characteristically the sin of the novice; 
 viz., the being puffed up with pride, the condemnation of the 
 devil. 1 Tim. iii. 6. Let him suspect the zealous vender of a 
 religious nostrum, which shall give him in some compendious 
 way a peace not warranted by common Christian experience. 
 
176 
 
 NEW DISCIPLES ADMONISHED. 
 
 NEW DISCIPLES ADMONISHED. 
 
 177 
 
 Let him remember, that the new convert, whose appetite 
 often surpasses his power of discernment, is singularly liable 
 to be duped by error. Let him humbly decline the office of 
 teaching that which he has scarcely learnt. Let him be 
 "swift to hear, slow to speak." Thus, as new-born babes 
 desiring " the sincere milk of the Word," that they may grow 
 thereby, young Christians shall acquire solid strength and con- 
 lirmation. In order to all this, the only security is to abide 
 in Christ, as the Prophet of his people, clinging to him for 
 instruction, and waiting at the posts of his doors, as the pri- 
 meval Wisdom ; the Way, the Truth, and the Life j the Sun 
 of righteousness; the true Light, which lighteth every man 
 that Cometh into the world. Thus, with fatherly affection, 
 speaks the apostle John : " And now, little children, abide in 
 him ; that when he shall appear, we may have confidence, and 
 not be ashamed before him at his coming." 
 
 IIL To cleave unto the Lord Jesus is to make him the 
 OBJECT OP OUR CONSTANT FAITH. This is the oppositc of a 
 most easy and dangerous habit, namely, unbelief. Such cling- 
 ing of the soul to Christ regards him as our Atoning Priest. 
 If we ever came to him, we came thus reposing on him for 
 righteousness and salvation ; if we cleave to him, stay by him, 
 embrace him, hang upon him, and never let him go, it will be 
 by constantly reiterated acts of the same faith. All strength 
 and joy rest upon this foundation; all fruit of praise and love 
 grows out of this root. " As ye have therefore received Christ 
 Jesus the Lord, so walk ye in him, rooted and built up in him, 
 and stabHshed in the faith, as ye have been taught, abounding 
 therein with thanksgiving." As preventive of the evils already 
 mentioned, there is no such power in anything as in faith. As 
 it apprehended Christ first, so it holds him fast. Not more fitly 
 does the babe lie in the mother's arms, than the young believer 
 is recumbent amidst the pardoning mercies and loving-kind- 
 nesses of the atoning Lord. Though aged in the world's com- 
 
 putation, he may be only a child in experience. Tlierefore he 
 clings to his strength. If accepted, it is in the Beloved ; if par- 
 doned, it is as ungodly. Could his soul by possibility be for one 
 instant severed from his Surety, he would be as unprotected 
 as ever; hot thunderbolts of justice would find him out. His 
 only safety is in being covered and shielded by the blood of 
 expiation ; and this is over him just so long as he is " in 
 Christ." The emphatic preposition in imports not merely 
 adlierence, but union; and this union is set forth by diversities 
 in language, for human speech labours with the unaccustomed 
 thought. Turn again to John xv. 4, " Abide in me, and I 
 in you." " He that abideth in me, and I in him, the same 
 bringeth forth much fruit; for without me ye can do nothing." 
 
 All other advices to new converts are less important than 
 this, of looking constantly to the Cross of Jesus Christ. When 
 you cease to do this, it will be a breach of continuity between 
 the vine and the branch ; the vital sap will flow interruptedly ; 
 and the vivid green will give place to dryness and decay. So 
 long as you hate the remains of sin, and truly repent of them ; 
 so long as you feel shame and grief for the transgressions of 
 former days ; so long as you are disheartened with daily 
 failures ; so long as conscience challenges you for corruptions, 
 you will be constrained to cleave unto the Lord, and to live 
 under the baptism of his cross ; that, with Paul, you " may 
 be found in Him," " not having your own righteousness, which 
 is of the law, but that which is through the faith of Jesus 
 Christ, even the righteousness which is of God by faith." 
 
 rV. To cleave unto the Lord, no man can deny, is to abide 
 BY HIS COMMANDMENTS, owniug him as our Kuler. Messiah 
 is a King. This he avowed to Pilate. In this character he 
 is received by every repentant souL Every rebel who lays 
 down his arms, approaches the throne of Jesus and does him 
 homage. New converts to any religion follow a leader, and 
 are named after a head. To cling to him and yield to his will, 
 
17S 
 
 NEW DISCIPLES ADMONISHED. 
 
 ti 
 
 f I S 
 
 follows as a matter of course. Entering on a Christian career 
 is not a mere change of opinion, school or party, but the be- 
 ginning of a new life. Every one understands it to imply a 
 new path of conduct. What Christ our Lord demands, comes 
 before us sometimes in the shape of positive act, and some- 
 times in the shape of forbearance or abstinence. Either way, 
 we own his government, obey his will, and receive law at his 
 hands. Either way, we adhere to him as our Lord. The life 
 indicated by these demands includes the highest morality; so 
 that it is a solecism t<5 speak of an immoral Christian. Why 
 should we cite chapter and verse ] The entire New Testa- 
 ment, from the Sermon on the Mount to the denunciations at 
 the close of the Apocalypse, bears on its face the prohibition 
 of every sin, in Christ's follower. Inward, secret, spiritual 
 sins are probed for and extracted to the light by the ethics of 
 the Gospel. The conversion which does not, in some good 
 degree, convert a man from his sins, is spurious. Abiding in 
 Christ is abiding in his service, walking in his will, doing that 
 which shall please him, and living to his glory. And this 
 derives new force from the consideration, that holiness, whether 
 of heart or conduct — in other words, cleaving to the Lord in 
 (iuty — can by no means be secured, except by cleaving to him 
 in acts of personal faith and affection. But this leads us to 
 another point, which may indeed be considered the very same 
 under a new aspect. 
 
 V. To cleave and cling to the Lord Jesus, is to follow his 
 EXAMPLE. To every convert he says, as to those beside the 
 lake of Gennesaret, *' Follow me !" This is more than obedi- 
 ence ; it is imitation ; it is doing not only what the Master 
 commanded, but what he did himself. We walk in his very 
 footsteps, as closely as we know; that is, we cleave to him. 
 It is as though we took hold of his skirts, amidst the crowd 
 of conflicting tempters ; determined not to lose sight of him, 
 but to keep him always in our presence. The instances are 
 
 NEW DISCIPLES ADMONISHED. 
 
 179 
 
 too numerous for detail ; let us attend to two leading cases. 
 1 . The Lord went about doing good. Sincere disciples follow 
 him in this. Remembering what he said about the twelve 
 hours of the day, and the night which cometh, they are on 
 the alert. *' I must work the work of him that sent me, while 
 it is day," is both his language and theirs. Active beginnings 
 are useful, and none can begin too soon. Of most it may be 
 said, what they are during their first months of profession, 
 they will be through life. Selfish pleasure, in the comforts 
 of experience and ordinances, may fix the soul in a habit of 
 religious inactivity. Duties which do not terminate on our- 
 selves, are not easily remembered by the narrow-minded. 
 Hence the adage should make our ears tingle : *' To do good 
 and to communicate, forget not, for with such sacrifices God 
 is well pleased." There is no stimulus to labour, like the 
 example of Christ. 2. The Lord bore his Cross. Sincere 
 converts come near him, and cleave to him in suffering. " And 
 whosoever," said his own blessed lips, "doth not bear his 
 cross and come after me, cannot be my disciple." We are not 
 to make our own cross ; that were superstition or presumption ; 
 but we are to bear Christ's cross. Learn to expect it. Try 
 your shoulders beforehand. Count the cost. Ask yourself 
 concerning the cup which he drank, and the baptism which 
 he was baptized with. Many a convert runs well, for a while ; 
 but the cross affrights him. He that receives the word into 
 stony places " heareth it, and anon with joy receiveth it." 
 You expect great perseverance from such warmth. Yet what 
 follows 1 " He hath not root in himself, but dureth for a 
 while ; for when tribulation or persecution ariseth, because of 
 tlie Word, *ah !* by and by he is offended," he stumbles, he 
 falls, he is left behind. Many a summer-bird which kept on 
 the wing and carolled gaily during the May season of revival 
 and sacraments, flees away at the first approach of storms. 
 We must make up our account to cleave to Jesus, through 
 
180 
 
 NEW DISCIPLES ADMONISHED. 
 
 it 
 
 good report and evil report. And in every other duty we are 
 to walk as he also walked. 
 
 VI. To cleave to Christ is to abide by him, as the foun- 
 tain OP GRACE AND GIVER OP THE Spirit. At regeneration 
 the once ahenated, severed, depraved soul is touched by the 
 Holy Spirit, who employs truth or light as his instrument. 
 At this instant of illumination, the rescued being is brought 
 into connexion with Christ as the Head. At this engrafting 
 into Christ, the vitality of the Head becomes the vitality of 
 the member. Or, better to preserve the harmony of our figure, 
 the life of the vine is the life of the branch ; all from spiritual 
 union. To maintain this union, is to cleave unto the Lord. 
 As the convert has been brought to Christ Jesus, so he is to 
 cling to him. The analogy of the Vine, John xv., is explana- 
 tory of this : " As the branch," says our Lord, " cannot bear 
 fruit of itself, except it abide in the vine, no more can ye 
 except ye abide in me." " As the Father hath loved me, so 
 have I loved you; abide [continue] in my love," that is ' cleave 
 to me; cling to me; hold fast to my love.' 
 
 A consciousness of weakness belongs to the most thorough 
 converts. Humility is a sign of conversion. Not a despond- 
 ing, but a trustful humility ; because the child of God rests 
 in Jesus, as his strength; and hears the whisper, "My grace 
 is sufficient for thee." 
 
 Prayer in secret is the chief means of clinging to Christ in 
 this sense. In closet devotion, unless it be formal, scanty, or 
 hurried, the young Christian comes to the feet of the Lord, 
 touches the hem of his garment, and gazes into the eyes which 
 beam with love, even if he does not lean upon his bosom. 
 Cleaving to Jesus, he has communion with him, in regard to 
 all his offices, excellencies, and divine graces. Using the word 
 prayer to comprise all devotional contemplations and ascrip- 
 tions as well as beseechings, it is the very cleaving of the 
 loving soul to our Saviour; and is the capital means of growth 
 
 NEW DISCIPLES ADMONISHED. 
 
 181 
 
 in grace. " Praying will make us leave off sinning, or sinning 
 Avill make us leave off praying." Such converse with God, 
 especially over the inspired volume, secures against defection 
 and error, procures pardons, sprinkling of the expiatory blood, 
 and the Spirit of adoption; mortifies secret, lurking, insidious 
 sins, quickens the pulse of zeal and the pace of service ; arms 
 for battle, lifts the courage, and sweetens the cross. Thus 
 may the new disciple advance day by day, looking unto Jesus, 
 the Author and Finisher of his faith; cleaving unto Jesus, the 
 vital heart, from whom all the circulation of holy thought, 
 feeling, choice and act derives its impulse. 
 
 VIL Finally — To cleave unto the Lord, is to cling to him 
 AS OUR PORTION AND HAPPINESS. No oue is couvcrtcd to a 
 naked sense of duty, allowance of obligation, willingness to 
 suffer, or purpose to do right. All these grow out of disciple- 
 ship, but they are its acid fruits ; riper, mellower experiences 
 load the branches on the sunny side. Faith looks to Jesus, 
 recognises his divine triumphant loveliness, yields to his in- 
 vincible charms, and sinks with delight into the arms of his 
 infinite affection. Abide there, young disciple, recent 
 believer ; cleave to that bosom ; hang upon that arm. Let 
 Jesus be not only thy Saviour, but thy bliss. Let thy soul's 
 utterance be : "I charge you, ye daughters of Jerusalem, 
 by the roes and by the hinds of the field, that ye stir not up 
 nor awake my love till He please !" That so high an enjoy- 
 ment of Christ's presence should be uninterrupted, or even 
 very frequent, is perhaps more than we ought to expect in 
 the present mingled state, where showier and sunshine checker 
 our April-day. But if you have not attained to knowledge 
 of any such preciousness in Christ, ah ! there are yet before 
 you chambers opening into your porch of early profession, all 
 replete with joys. If you mean to persevere in a cold, staid 
 routine of heartless, joyless, tearless religion, it is not hard to 
 predict that you will swell the ranks of those professors who 
 
182 
 
 NEW DISCIPLES ADMONISHED. 
 
 NEW DISCIPLES ADMONISHED. 
 
 183 
 
 speak loudly and give largely, while tliey betray the absence 
 of all genuine joy in the Lord, by rushing with avidity into 
 the covetousness, the ostentation, or the frivolous amusements 
 of the world. Clirist and his joy need no eking out by the 
 pleasures of sin and folly. God grant that those who have 
 lately sat down at the Lord's table, may be from the begin- 
 ning accustomed to hang upon the Master for their souFs 
 gratification. It is when they go away from him that Satan 
 seizes them and wins them to his snare. *' If any man love 
 the world, the love of the Father is not in him" Cleaving 
 to Christ is renouncing the world, as our happiness. " These 
 tilings," said our Lord, about to die, " have I spoken unto 
 you, that my joy might remain in you, and that your joy 
 might be full," xv. 11. Eemark how fulness of joy is found 
 in union with Christ. 
 
 This bliss of cleaving to the Lord, in a believing connexion, 
 may be shared by many ; and the disciple cannot but feel the 
 warm contact of a loving throng pressing with him, shoulder 
 to shoulder, towards the heart of Jesus. Such was the tenor 
 of his prayer, xvil 22 : " And the glory which thou gavest 
 me have I given them : that they may be one, even as we 
 are one, / in them and thou in me, that they may be made 
 perfect in one." Look around, then, upon those who are 
 with you in Christ, and resolve to know and to receive one 
 another in the Lord. 
 
 What has the text yielded us ? What have we learned to 
 be meant by cleaving unto Jesus ? That we hold fast to his 
 religion, abhorring the thought of apostasy— that we adhere 
 to him as the Eevealer of truth, avoiding every heresy and 
 error — that we rest upon him by faith as our atoning Priest 
 — that we kneel to him as our King — that we cling to his 
 example — that we keep near him as the source of all spiritual, 
 sanctifying influence — and that we abide in him as our ever- 
 lasting portion and ultimate good. 
 
 Beloved friends, who have so recently plighted your faith 
 to Christ, can any laboured application be necessary 1 You 
 know this Jesus. You have found him, or rather he has 
 found you, afar out of the path, perishing on the wild moun- 
 tains. He has borne you back to the fold, having laid you 
 upon his shoulder. He has clasped you in his arms. You 
 are on his bosom, encircled in his righteousness, held and 
 comforted by his Spirit. Can you harbour a thought of escape 
 from cords of love 1 "Will ye also go away ?" God forbid ! 
 Be exhorted, "with purpose of heart to cleave unto the Lord." 
 It includes your whole duty at the present juncture. But for 
 performing it you need that purpose of heart, that immovable 
 determination, which can be neither turned aside nor rent 
 away. The more you ponder on the Christ of the Scriptures, 
 the deeper will be your admiration and love, the firmer your 
 resolve to be inseparable from your Guide. Yet I behold you 
 in weakness and dangers, which, alas, you cannot apprehend 
 aright. Ten thousand skeletons along your way, whitening 
 your path through the desert, should remind you that pro- 
 fessing Christians may fall. Your only safety is in being 
 always near to Christ. The only power which can keep you 
 there is the Holy Spirit of God, who at first opened your eyes 
 and conducted you to the Redeemer. Pray that he would 
 take the things of Christ and show them unto you. Cry 
 daily to him, that he would maintam your union with the 
 living head. " Ye are complete in hun." Everything depends 
 on your having right views of Jesus ; believing on his name 
 and clinging to him for justification ; resorting to him for 
 perpetually renewed pardons ; and communing with him, as 
 the Head of influence and the soul's portion. Christless con- 
 versions will come to nought. Look to it, brethren, that the 
 Lord Jesus holds the royal, supreme place in your system and 
 your experience. Account the day lost, in which there is no 
 sense of commerce with the skies, and tender intercourse with 
 
 il 
 
184 
 
 I 
 III I 
 
 NEW DISCIPLES ADMONISHED, 
 
 the heavenly Bridegroom. He stands at the door and knocks; 
 he is ready to come in and sup with you. Open the door. 
 Yield to the divine wooing. Let Christ be all in all. Begin- 
 ning thus, you will assuredly go aright. Lowly adherence to 
 the Lord is the very secret of peace, power, and progress. 
 Never give up your hold; grasp him, keep him, cling to him, 
 abide in him, live and die for him. " For ye are the temple 
 of the living God ; as God hath said, I wiU dwell in them, 
 and walk in them, and I will be their God and they shall be 
 my people." 
 
 I 
 
 ii 
 
 \ 
 
 LOVE CASTING OUT FEAR 
 
 " There is no fear in love ; but perfect love casteth out fear: because fear 
 
 hath torment."—! John iv. 18. 
 
 " The fear of the Lord is clean," says David, " enduring for 
 ever,'' yet here we learn that fear is cast out. Again it is 
 said, " The fear of the Lord is strong confidence ;" "be thou 
 in the fear of the Lord all the day long;" and "Happy is the 
 man that feareth alway." Surely, we may conclude, this is 
 not the kind of fear which is to be cast out ; but some other, 
 which is neither profitable to us nor pleasing to God. And 
 such a fear there undoubtedly is, as we shall presently see, 
 when we turn our attention to the point more closely. All 
 these commendatory expressions bestowed on Fear, relate to 
 godly fear, which is only another name for true religion. In 
 the Old Testament, particularly, as you must have observed, 
 piety is frequently named the Fear of the Lord ; perhaps as 
 frequently as in the New Testament it is named Love. Not 
 that either is peculiar to these parts of Scripture respectively; 
 but beyond a question, good men are oftenest spoken of in 
 the Old Testament as fearing, and in the New Testament as 
 loving. Indeed our blessed Creator chose to reveal himself 
 in that earlier day amidst more clouds, more through the 
 smoke of altars, more in judgments, more from Sinai, more as 
 the God of holiness and wrath ; and to delay that more invit- 
 ing radiance of his compassion, in which we are privileged to 
 rtrjoice. Good men loved him then, and good men fear him 
 now ; but Old Testament love was much like fear, and New 
 
186 
 
 LOVE CASTING OUT FEAR. 
 
 Testament fear is much like ]„v» ax. ^ 
 tremble while they dmw neari^ S K f / .^"^ "^^ ^^^°««« 
 he reverences, Js upon thelt k ' ''"' '^°^''' ^^ile 
 
 n>ay be assured, however J tr^-.l'"'" °^ '^'^ ^^d. We 
 which was felt by patSchlL ' ^' '^' '"^"^ '«^«^»- 
 seraphim who veU TXtoeslT^''''''' ^^ «-«" V the 
 by the perfect love of heaver In v''" ^' '^'^^ ""*' -«" 
 too much, and perfect fear of tbio v- , ^^''°^^ "^^ '=^"'>°* ^ar 
 -r in the slightest dt^ee m:^:^ ''"^^ "^' ^ 
 
 beet l°e^^ ro^ e^/o "LXr f^' ^'^ "^ ---^-- ^^^^ 
 stands opposed to terr n "^^1:^ '"'"'"" "'^* *^'« '-' 
 our love made perfect thatw„ J^ u ^' ''''• ^^' "herein is 
 of judgment." Fea in the 2 or 7' '°^<^-- - 'be day 
 friend and brother, is a dreS, /"'^"T' ""^ ""Pardoned 
 to consider; a fear Uich yo^olf to ' . " "''* ^°» «- 
 you are beginning to exLriencf ,."''* °"'' " ^''' '^'^"b 
 come upon you Amidst Xdvinl "• ^^ "^'"^ ^^^ 
 you and me from the fear oT^k ^^°"''- ^°'^ '^"^^'^ 
 Jou will itoher pe,. ive hat tht ."^ °' ''•"^^-*•' 
 to peace of mind and Z pll^" !?f ^^^'^'^^ °PPosed 
 torment." The original woid 1^ "^ ^•^"'^ ^"'' ^'^'h 
 place of the New TesZ^nt f '" ""^^ °''« «'ber 
 Tbere may be some aSS t ' f^'eT^ P-'^^--*- 
 Pam ; but we need not alter ou text Tb T' "^ ""'"^""^^ 
 "■g about Aatt foment It is not 7=1 f^ ""' ^"^ '"l"^^- 
 a tormenting fear, which is tob cit"S't TV *"'"^'' ""* 
 distressing apprehension therefore Til) ^ ^'^^ '""^ 
 wbat we must for a little wh^e submt f 7.' ^°^' '''^^' ^ 
 ination. ™® ^"bmit to a thoughtful exam. 
 
 in an Us forms and in every degree, it 
 
 ZOF^ CASTING OUT FEAR. 
 
 187 
 
 belongs to those states of soul which Ave would gladly avoid. 
 Yet to be altogether without it is to be either far more or far 
 less than man. In our present condition it is necessary to 
 fear. The passion would indeed be unreasonable, useless and 
 absurd, if we were in no danger. But the truth is, we are in 
 perpetual danger. Erom the moment that the babe asserts 
 its vitahty by a first exclamation, till the closing gasp, we are 
 in peril. The apprehension of evils is an instinct or constitu- 
 tional propensity which we have in common with the lower 
 tribes. By this we are enabled to shun a thousand evils into 
 which we should otherwise fall to our destruction. It is 
 temerity or foolhardiness not to fear. It is neither unreason- 
 able nor unmanly to fear real danger. The child, the 
 drunkard, the madman, or the idiot, is exempt from appre- 
 hension, in circumstances where an Achilles or a Wellington 
 would feel the wholesome alarm. The pilot who should 
 laugh at the dangers of a passage and go on rocks ; the house- 
 holder who should lie still in a conflagration; or the traveller 
 who should descend into an active volcano, might purchase 
 the fame of fearlessness, but would die as the fool dieth. 
 The unmanly dread is that which unfits for action, and which 
 increases the danger. Still, the fears to which man is per- 
 petually subject show that he is no longer in a perfect state. 
 Fear, look at it as we may, is a shadow cast over the human 
 path by sin. It tells of danger; and danger whispers of 
 penalty. " Fear hath torment." 
 
 Other emotions or passions carry some degree of pleasure : 
 fear carries none. No man elects it. Every man would 
 gladly be rid of it. To escape it is to avoid an enemy. 
 Whatever may be the object dreaded, the emotion, even when 
 salutary, is distressing. So far, however, from being salutary, 
 in most instances, it is enfeebling and disastrous. We fear a 
 thousand enemies that never come in sight, and ten thousand 
 that never had a being. We are ingeniously inventive in our 
 
168 
 
 LOVE CASTING OUT FEAR. 
 
 fears ; conjurmg up phantoms, and adding to the annr«>, 
 
 ^h 6 It ,8 well with US, lest it should not abide so- and 
 while ,t IS ill with us, lest it should grow worsp sf! 'i 
 sunoes of fear, constantly repeated, p^IcTa fearit tbi"" 
 ^U some imes the wi^tched soul can do little else han fear 
 Such IS the case of many, whose natural disposition tWs way 
 
 oy superstition, and by a sore and evil conscience. For this 
 
 Si^ :fTh: fLir '^-"^ ''- -''-'- -^^ ^- ^^ 
 
 Thus far we have viewed fear as rpcinp^fmrr fi, i- 
 ejis and th^atenings of common hfeTCin.U^^S 
 tTT"\ ^°".' "^ ^^^^«' ^-* ''-^ whether yoT'have 
 It was that gave pungency to the trial 
 
 midablf l?r *' °°' "''J''* ''^''^ '' '"°^« particularly for- 
 midable and the veiy naming of which causes a chill of dread 
 
 to run down your body; it also never fails to bri^ up sle 
 
 nf »ii *i. exertion flying from it ; yet so certain, that 
 
 of aU these unnumbered tremblers only two are kmwntr. 
 We escaped. Death is the king of terrors JJ.Z u 
 
 ^ ro?tr"^'°" '^^-'' ^-^ ™^« ^- -^ 
 
 sion XZL I'TIT'"" ^°' *^** "nparaUeled submit 
 
 ^fMr ./.., w.:^^!^; iSimt'lCTo ;?:: 
 
 o^: fea^rtf^Sifyft; nli^l t^, f 
 prompted men in instances i^umeraUe to exerlls wb^ 
 had been otherwise impossible. It is Cl StZ^l^t 
 
 LOVE CASTING OUT FEAR. 
 
 189 
 
 whoever said it, that " skin for skin, all that a man hath Tvill he 
 give for his life." Hence the power of religion shines resplen- 
 dent, when men "hate their own lives :" "love not their lives 
 unto the death ; " and choose martyrdom for Christ's sake. 
 Even for worldly objects, however, men have been found will- 
 ing to sacrifice life ; but no motives have so remarkably taken 
 away this dread of death, as Christian faith. The dread may 
 be detected by you, in your own hearts, on a little inspection. 
 
 III. All this, however. Christian brethren, fails to conduct 
 us to the full meaning of our text. This is not all the fear 
 that is to be cast out ; even including death, as we have just 
 done; unless — mark the words — we further include that 
 for which death is feared. Could we die as infants die : with 
 no forebodings ; with no accompanying tempter down the val- 
 ley to the irrevocable gate ; with no subsequent anguish ; death 
 would be reduced to the bare endurance of a bodily pang; often 
 greater in appearance than reality, and not more than you or 
 I perhaps have suffered already. You do not need me to in- 
 form you what " makes cowards of us all." There is a reckon- 
 ing after death. Were you ensured, in regard to that, your 
 chief terrors would be quieted ; and though for many lesser 
 reasons you might indeed desire to live, yet, heaven being 
 certain, you would feel instantly relieved from that mountain 
 fear under which you are now crushed. Witness, O con- 
 science, that our master-dread is of eternal retribution ! What 
 else is the meaning of our apostle, when he says, " Herein is 
 our love made perfect, that we may have boldness in the day 
 of judgment /" Do not our fears run on before as if hasten- 
 ing to that day ? and wiU they not in that day, from such as 
 know not this boldness, extort cries, vain cries, for the pro- 
 tection of rocks and mountains ? How vain a covert " from 
 the face of Him that sitteth on the throne, and from the 
 wrath of the Lamb !" 
 
 It is remarkable how extensive has been the prevalence of 
 
190 
 
 LOVE CASTING OUT FEAR 
 
 such terrors among mankind. Accounf fnr u 
 krge part of the human race have h^d tC Cw"'';' 
 does not cause then. They prevail whl t^name f S^- ^ 
 was never heard. They are cries from th„ T T , ^^''' 
 of human nature. ^^J^erC^^lT^iZtiiZT 
 They come to us from the shades of anP.'pnf 1 i ^^' 
 
 »pi. left .tadi.s, ev.. .»c4 taiTi „'. .s; " • n- 
 
 as men are daily the nrpv nf ., . . ""'^^^^^^^y- Hence, just 
 .rom their ^:tZZ°irS::'fST2 ZMi 
 
 ^ Jo^ tr- oitr oih ~or-" 
 
 account for the large ecept on bv wt'7"'' ^°^ '=°"''^ '^^ 
 stupendous imposture of st Staf al t. "'*'T' "' ""* 
 and the viaticum ? «, t^ "f ^'''°'*' absolution, the unction 
 
 for that other deluqinn wi,. i. J^^oDient. Or how account 
 
 lofje; casting out fear. 
 
 191 
 
 men that God means to break his word, and that the wicked 
 shall escape all punishment. These and the like errors invite 
 the souls of men, eager to escape from a dreadful horror of 
 judgment. You may readily convince yourself how much this 
 has to do with your anxieties, if you will only imagine your 
 hour of dying to have come ; if you will only present to your 
 view the bar of Christ ; and if you will only calculate the 
 amount of relief which would be afforded by the certainty of 
 acceptance at his hands. 
 
 IV. These are indeed the chief manifestations of that which 
 alarms us ; but Fear has a wider domain and a more magnifi- 
 cent object. Even Death and Judgment, awful as they are, 
 derive all their terrors from a greater fear : they are only ex- 
 I^ressions of the Wrath of God. This wrath it is which is 
 enkindled by our sin, and which like an infinite fire inflames 
 the rage of Tophet. When we trace up our fears to their 
 principle, we find them fixing on one august but dread object 
 — the Lord God Almighty, considered as a God of infinite 
 holiness and infinite justice. " God is angry with the wicked 
 every day." It is not more clearly revealed that there is a 
 God, or that there is a Christ, than that the Justice of Jeho- 
 vah goes forth toward the destruction of the guilty. Is it 
 not so 1 Does not the voice within you, my hearers, testify 
 to the justice of such fears ? " If all in this assembly were 
 to rise, one after another, in answer to the question, Art thou 
 prepared to die ? it is not likely that the majority would re- 
 ply with that firmness which marks a thorough assurance. 
 Vague hopes ; inconsiderate confidence ; at best, unfounded 
 reasons ; these are what we should find in most. Over us 
 all there hangs, from time to time, a heavy cloud, betokening 
 the anger of God, and his infinite opposition to sin. We 
 may not always have the object precisely before our thoughts 
 as a definite point in theology ; but we are not at ease ; we 
 lack something to constitute peace ; we feel that God is 
 
 i 
 
192 
 
 LOVE CASTING OUT FEAR. 
 
 LOVE CASTING OUT FEAR. 
 
 193 
 
 offended; we dare not meet him. And what is this, dear 
 brethren but the inward witness of conscience? For what 
 purpose has God placed this detective spy within us but to 
 
 fa:: "b7\T °' *''^ T^ *'■»« ' These' ' pprehensils ly 
 vary, but they are m kind the same, ^at is aU this but 
 fear of God's justice? Not, I beseech you to observe that 
 ho y fear of God, with which we began, a'nd whichlTaWd 
 m heaven; but the distress of a consciously sinful soul t 
 God s presence^ Ah ! it is the rankUng of this arrow, barbed 
 |md poisoned, deep and inextricable. Many a one there is 
 
 ng this hidden wound in the bosom. More suffer th^s thTn 
 
 tlT Vr"^. °" '"^^ ''"''''''' ''«'g'>^°- does not ik 
 wuh neighbour. Often it is hidden from wife and children. 
 
 wUh ^d V H "T^'t 'P"* ' ^ ''°"^'^'"=« unreconciled 
 
 theii- infinite diversity, all the painful apprehensions which 
 men have through all their lives, in regard to their failures 
 to p^ God and their sense of his displeasure. lUese fea" 
 
 "bide r.W .'T "P°" "^ '"^ ^'^"^^ ""--t- They 
 b de their time.' Just as a malignant and perfidious enemy 
 
 wiU sometimes wait till his victim is feeble, or solitaiy, or"n 
 
 d^ess, and then waylay him, dart upon him, and ISict the 
 
 fatal blow ; so these fears (which are in abeyance, and let a 
 
 e^cv ,>f t ^'"^ "''^° ^^ ^^ '» "^«'«. i" despond- 
 
 ency, m bereavement, in poverty, and in declining years 
 
 When you shall be in your chief worldly troubles, then I f^: 
 
 warn you, expect your chief spiritual troubles. If you have 
 
 neglected God in your summer-days, look for assaults'of yo" 
 
 adversaiy when trials begin to thicken. Would to God I 
 
 could duly impress on men of business and of health the 
 
 roino^ game they are playing with their immoiL so^ by 
 
 procrastinating this grand settlement to days of debility, ^n 
 
 and despondence ; to days, alas ! that may bring no oppor- 
 tunity of thought. 
 
 V. A clearer view of this fear would be obtained, if we 
 could see it in one of its great critical moments, such as the 
 time of conviction of sin. This is a crisis in the disease of 
 fear. It is not different from all the rest j but now the appre- 
 hension has risen high, and receives that last drop which 
 makes it run over tlie brim. God is the same ; the danger is 
 the same ; it is the soul that is different. Its gaze is fixed 
 inward on itself. David's word comes true, My sin is ever 
 before me. All other thoughts are absorbed. Instead of this 
 or that blemish, like a single drop of blood, behold ! all has 
 become one gory vision of crimson and scarlet ! There is 
 neither sleep nor nourishment. No sorrow is like this sorrow, 
 where deep. You know not what you are preparing for 
 yourself, by neglecting repentance. This is a condensation of 
 'many fears into one, before which the stoutest minds have 
 been appalled. Now, the apprehension of God's judgment 
 rises to an acme, and the soul is in a paroxysm which it can- 
 not long endure. If it continued, it might unsettle reason. 
 But no authentic case is on record, or known to us, of any in- 
 stance in which simple sorrow for sin, however poignant, has 
 resulted in alienation of mind. 
 
 VL By which we may be led to turn aside for a few mo- 
 ments to consider an injurious objection. We often hear it 
 said that persons are driven to madness by thinking of their 
 sins ; or that religion has crazed them ; and even in some 
 instances that they have been urged to suicide. Now I dare 
 not undertake to say how far a man who has obstinately re- 
 jected the offer of salvation may be left of God, even in this 
 world ; but after many opportunities of intimate acquaintance 
 with cases of what is called religious melancholy, I can 
 solemnly declare my absolute conviction, that the phrase, in 
 its common acceptation, is used in misapprehension. Such 
 
 N 
 
194 
 
 LOVE CASTING OUT FEAR 
 
 LOVE CASTING OUT FEAR 
 
 105 
 
 i I 
 
 melancholy is not religious, in any such sense as that it is 
 caused by religion. It is undoubtedly true, that persons are 
 found in a state of deep melancholy and even insanity, whose 
 thoughts run perpetually on religion. It would be wonder- 
 ful if it were otherwise. All unsound minds seize on topics 
 of high interest. Religion affords such topics. Just as the 
 disturbed mind fixes on property, family connexions or am- 
 bition, so on religion. And this without its being true that 
 religion, or even its abuses, caused the alienation. We have 
 therefore known the same individual agonized to-day about 
 the salvation of his soul, and to-morrow about remedies for 
 liis body ; insanely in both cases. Yet neither religion nor 
 medicine was chargeable with this aberration. The case of 
 CowPER, the poet, has often been cited against us ; but truly 
 stated, it is wholly and powerfully on our side. There never 
 was, indeed, a case more striking of what is called religious 
 melancholy. The gloom was black ; the fear was desperate. 
 Yet, to charge this to religion, is grossly unphilosophical as 
 well as unjust. Long before Cowper's religious experience 
 began, he evinced so marked a tendency to madness, that, as 
 is well known, he made an attempt on his own life. When 
 afterwards he attained to evangelical views of truth, he re- 
 ceived from them his first balm and consolation. From re- 
 ligion he received nothing but good. If, afterwards, he 
 relapsed into a sullen, impenetrable gloom, it is no more than 
 is usual in such cases. To all sjonpathising friends, instances 
 of this kind are most trying ; but they belong more to the 
 physician than the pastor. Reasoning and instruction are for 
 the most part thrown away on them. We must commit them 
 to God, in the use of those physical and moral means which 
 experience has shown to minister to a mind diseased. My 
 apology for this digression must be the importance of right 
 
 idea, on this grave subject, and the fact^ that its distresses 
 
 "TS t: '^^SCi^^ as we .a, W 
 of lur reason our mental discipline, and onr self-control, the,. 
 f:S:t ti.es .ore h^ondourco^^^^^^^^^ 
 
 Str ' C°"^s notTnr f thl tin. when he wonld 
 h°t riven half his worldly goods to be exempt f-n. one »m- 
 
 r-^^csran:e^=.":r L " wei^: 
 
 271 mtuntSle of all our states of mu>d^ The 
 ^rdd itself is assaulted. The supporting power itself cnes 
 f^supiort " The spirit of a man will sustain his iniirmity ; 
 It .wounded spirit who can bear !" It affords a powerful 
 T,ut a ^^■""'^'l^:^ ;P"" f ^i„ ti^^t the habits of mind engen- 
 ar^ument against a lite oi sin, mau „„„tTnl 
 
 toed and fostered by such a life, are opposed to self-control, 
 
 hS the thought of the Greatest, Best, and Lovehest ! What 
 mte hopS than to shrink with horror from the counte- 
 :ZZ is 'always turned on us, and be impaUent o he 
 searching eye which we can never escape : This is what m 
 ;:£nt°men are preparing for themselves - g-"-^ 
 than thev have yet experienced. Even now they sometimes 
 Se wfth terrol or avoid it only by a « f^^;;/^ 
 the thoughts ; but the great mystery of fear is yet to be le- 
 
 vealed to them. 
 
 . upon this greaUy abused topic, and on -^^^^'^r^^.X^H. 
 » Bmall but valuable treatUe of my esteemed fnend, the Kev. Jo 
 
 Jones, D.D. 
 
196 
 
 LOVE CASTING OUT FEAR, 
 
 LOVE CASTING OUT FEAR. 
 
 Iii7 
 
 IX. Even children of gmce, in their less favoured hours, in 
 times of temptation, and sometimes at intervals, all their lives 
 long, are troubled with doubts and terrors. They fear to die. 
 They still more fear the Judgment. If on certain rare 
 occasions, the darkness is broken, and the believer, trembling, 
 says, *' Lord, thou knowest all things, thou knowest that I 
 love thee !'* this twinkling star, just above the horizon, soon 
 sets, and all is obscurity. Far be it from us to measure grace 
 by sensible joys, or to say that doubting Christians have no 
 faith. Much more true is it, that presumptuous, undoubting' 
 vaunters of their own cloudless skies and Pharisaic assurance 
 are in danger of surprise and overthrow. We believe holy 
 souls mav be in fear ; but we also believe that their fears 
 have no part in their holiness. "There is no fear in love ;" 
 as our text declares. There is no happiness in fear, " because 
 fear hath torment." We should all endeavour to rise as 
 speedily as possible out of tbis region of mists and clouds. 
 A life which has to be largely spent in discussions of the 
 question whether we are in the path or not, is every way in- 
 ferior to a life of going forward in the way. The degrees of 
 fear vary ; but all " fear hath torment." The head cannot be 
 erect, as should be that of a king's son. There cannot be the 
 higher attainments in piety. The more generous and stimu- 
 lating motives are absent. "The joy of the Lord is your 
 strength." Perpetual fearfulness is as bad in religion as in 
 the world. It writes a signature of gloom on the countenance, 
 which discredits religion and deters comi)anions. Heroic 
 Christianity, noble daring, championship for truth and 
 humanity, call for livelier hopes and unwavering confidence. 
 Hence all who profess to follow Christ, should listen with a 
 wistful expectation to every proposal of means for casting out 
 this fear. 
 
 X. Before leaving this branch of the subject, let your niimls 
 dwell a little on the condition of those who are justly exposed 
 
 to the perpetuity of these fears. Their conscience, if not 
 seared is a daily suggester of evil forebodings. They are 
 wron- and they know it. The thought of guilt is the thought 
 of punishment. This servile dread, though well-founded, has 
 no virtue in it. Were it increased ever so much, it would 
 only be more like the state of evil angels, who "believe and 
 tremble." Their anguish at God's justice is mingled with no 
 evan-elical sorrow for sin : it does not make them love God 
 any more. Nav, it is generally mixed with some repining 
 and rebellion. ^ It prompts the question, " Why hast thou 
 made me thus V It drives away from God, and thoughts ot 
 God. Let this continue, and it frequently issues m the most 
 vehement opposition to divine things. 
 
 If my dear hearer, you arc conscious of no filial attachment 
 to God ; if the thought of God giN^es you trouble, or exasper- 
 ates the pang of conscience; if the law is terrible, and the 
 Gospel a dead letter ; if you still labour for the meat that 
 perisheth, and still forsake your own mercies; then of a truth 
 YOU need no preacher to tell you that "fear hath torment, 
 liut this is a state which admits of degrees. You suffer more, 
 it may be, than you once did. Who knows but you may go 
 on to greater suftcTings ] It will, indeed, be your own choos- 
 in<r of death ratli.r than life ; but the thing is possible. I 
 Imve no promise from this book, to assure you that you shall 
 not reap as you have sowed. There is nothing in phdosophy 
 or scripture to demonstrate that the fear of to-day may not 
 ripen into the greater fear of to-moriw ; or that the passions 
 and torment of an evil nature here may not be carried forward 
 and developed in another state. If death were the certain 
 antidote of pain and fear, why then, my brethren, the suicide 
 would be the wise man, and the Iscariot who went to his own 
 place, only leaped more boldly and rapidly to that heaven, for 
 which his brother apostles toiled through sorrows and blood. 
 But no ! you will be the same persons beyond death. W hat 
 
... 
 
 198 
 
 LOVE CASTING OUT FEAR. 
 
 LOVE CASTING OUT FEAR. 
 
 199 
 
 Ifl 
 
 solemn object is that, which yonder rises out of the ocean, 
 among mists, on the furtheT side of dissolution ! What throne 
 and tribunal emerges from that expanse of indistinct futurity ! 
 " It is appointed unto men once to die . . . but after this 
 ... the Judgment." Are you athirst for salvation 1 Be- 
 hold, it is ready for you, and you may drink " of the fountain 
 of the water of hfe freely." But take care how you flatter 
 yourself, that as a matter of course all fear shall be left behind 
 you when you die. ** The fearful," I say, "the fearful,'' are 
 specially noted, Rev. xxL 8, with the unbelieving and the 
 abominable, as having " their part in the lake of fire." Fear 
 is an ingredient in their cup. ** Fear hath torment." 
 
 All which is presented to you, not to sink you in despair, 
 but, on the contrary, to shew you the gulph from which true 
 religion stands ready to deliver you. If " fear hath torment," 
 which cannot be denied, yet *' perfect love casteth out fear ;*' 
 which is the second topic awaiting your consideration. 
 
 XI. That the Love here spoken of is love toicards Ood, 
 admits of no reasonable doubt. The whole context shows it. 
 Immediately before, he has been mentioning fear — fear of 
 God. Immediately after, he gives this ground of the love in- 
 tended : "We love him, because he first loved us." It is true, 
 V. 20, in a following verse, he speaks of love toward brethren ; 
 but he speaks of this as a consequence and evidence of love to 
 God. 
 
 77ie Love of God in a large sense, is the whole of religion 
 and fulfilling of the law. All the second table results from 
 the first. " Every one that loveth him that begat, loveth 
 him that is begotten of him." Love is a familiar passion. 
 It is no part of our plan to treat of its varities. No agent is 
 more mighty. Among all nations, in all ages, it is an ele- 
 ment of incalculable moment in the problems of history. It 
 is the moral cement of the universe. Just so much order, 
 harmony, and union are there in the world, as there is love. 
 
 It is a self-manifesting principle. We know when we love. 
 It is a lively, operative principle, -breaking forth into acts, 
 services, and sacrifices. This is true even of that cominon 
 terrestrial love which exists hetween parents and children, 
 friend and friend. It is the same affection in kind, when we 
 rise towards God. The suhject is the same ; it is the same 
 human spirit which loves. The ohject is varied ; for it is 
 God who is loved ; and the degree admits of indefinite en- 
 
 largenient. . „ , 
 
 Yet when we come to consider this holy passion of the 
 soul we must nc^t fail to take into view one important trait 
 of it which is, that it is love toward a perfect and infinite 
 Being. I fear this is not enough considered. There are 
 neculiarities of all love towards a superior. The mother loves 
 her hahe; the good master his servant; the teacher his 
 scholar : the guardian his ward ; the commander his soldier. 
 Brother and sister, hushand and wife, companion and com- 
 nanion, between these there are strong affections ; but they 
 flow towards inferiors or equals. The regard for a superior is 
 something different. Consider the love of one whose life ha.s 
 been saved by his Sovereign. Ascend a little towards the 
 love of a disciple for his master ; you are here only beginning, 
 at an infinite remove, to tread upward to the love ot God. 
 Love toward one far above us is a love tempered with venera- 
 tion and awe ; and, as was said before, this kind of fear is 
 not to be cast out. The soul bows and sinks, as wondering 
 how it dares to love. The supreme excellence, ''h'^'^ f f^^ 
 the eye and fiUs the circuit of vision, and is knovni to fill he 
 imiversal sphere of all vision of aU united intelhgences the 
 Lord Almighty, fountain and sum of all glories and all 
 beauties, is a sun too dazzling to be gazed on with careless 
 eye. Of all human affections, there is none ^<^'_^''^^^^ 
 Words faU ; often external acts of worship fail When the 
 prayer of God's house is most lifted up, and the spirit ot 
 
 I* 
 
 ill 
 
^i 
 
 200 
 
 LOVE CASTING OUT FEAR 
 
 LOVE CASTING OUT FEAR. 
 
 201 
 
 1 1 til 
 
 worsliippers most attuned ; when the chorus of the great 
 congregation is fullest, and the swell of a multitude of voices 
 most emulates the choir of heaven ; even these expressions 
 fail, and the loving heart is conscious of an emotion which 
 lises and soars beyond them all, till it despairs of utterance, 
 and sits down to say, " Come then, expressive silence, muse 
 his praise!" The fearfulness of a soul flying to God in 
 praise, is the trembling of a dove that closes its pinions to 
 sink into the nest. " Return unto thy rest, my soul." It 
 is an awful sweetness ; the cloiid of frankincense amidst which 
 the worshipper lifts the vail and enters into the holy-of-holies. 
 There is a perfect consistency between the reverence and tlie 
 love. The greater the awe, the greater the happiness. 
 Beyond a doubt, the hallowed stillness and adoring fear 
 of heaven is more deep and awful than even the joy of 
 death. 
 
 AYhat on earth is more solemn than a believer's death? 
 Yet what is more joyful ? The love, then, of a soul towai-d 
 God, is a love of what is superior, j^ea, supreme. It finds 
 its object at the utmost reach of its ascending faculties ; it 
 descries that object as infinite, and beholds it evermore 
 transcending all limits of comprehension, and evermore flying 
 from the approach of finite powers. The soul despairs of 
 perfectly embracing ; and yet it loves ! Not one pang of 
 this exquisite delight, this dread enjoyment, would it give 
 away; though it knows that if God should withhold his 
 sustaining hand, or open more fully the tide of influence into 
 the frail vessel, the soul would fain die under it. It may be 
 that some of those deep sleeps, mentioned in the Scriptures, 
 were compassionately afforded as refuges for sinking nature, 
 under the excess of divine manifestations. Such was the 
 slumber on the mount of transfiguration. The love of God, 
 as our infinite superior, has therefore a sacredness and a 
 sublimity which fully redeem it from all the trivial belong- 
 
 i„Rs of natural affection. It is a love to all God's perfections, 
 so far as revealed; for, doubtless, God has unrevealed per- 
 fections, and fields of glory in the immensity of his nature, 
 which no faculties of ours can comprehend ; hues of beauty 
 to which our sense is Wind, and harmonies of wisdom and 
 holiness to which our ear is deaf. But what is revealed is all 
 the object of our love, and this love is the principal tning ni 
 reli-'ion Ho that truly loves God is a redeemed soul and 
 tru^ Christian ; ho who loves him not, is yet in his sms. 
 
 XII Some sincere persons have been much troubled 
 because the text speaks of perfect love. They know that if 
 they have any love whatever, it is far from being perfect ; 
 and that they have never seen evidence of sinless perfection 
 in any ; least of all, in those who claim it for themselves. 
 How then can our fears, say they, ever be cast ouU it we 
 wait for sinless love, we must wait for heaven. Our love is 
 so faint, so far from what it ought to be, and from what our 
 God deserves ; so blemished by selfishness, pride, and passion; 
 so interrupted by rival affections ; so pulled down earthward 
 by sloth and carnality ; so overhung by unbelief ; that never 
 never, even for a single hour, could we pretend to plead such 
 affection as perfect love. Let me reply, for this is a h.nder- 
 ance which must be removed out of the way. The apostle 
 does not sav that every measure of sincere Christian love 
 casts out ev;ry measure of fear. This were to condemn and 
 strike from the list all doubting disciples ; a proposal some- 
 times made by zealots and fanatics, but which we have re- 
 pudiated under a former head. There is not a man t^t 
 hveth and siuneth not ; there is not a loving soul that does 
 not sometimes fear. And "he that feareth is no made 
 perfect in love." It is perfect love that casteth out aU fear , 
 every the least degree of it. Even, then, on the ex reme 
 supposition, that the apostle means by his word a love that is 
 udnterrupted and sinless, he asserts this, and this only, to 
 
II 
 
 I 
 
 l! 
 
 202 
 
 LOVH CASTING OUT FEAR. 
 
 LOVE CASTING OUT FEAR. 
 
 203 
 
 wit, that love and fear are so opposed, that the perfect and 
 absolute prevalence of one excludes the other ; and further, 
 that where the reign of love is complete, as we know, for 
 example, it is in heaven, there is no fear ; and still further, 
 that in proportion to the increase of love will be the decrease 
 of fear. The nearer you approach to perfect love, the nearer 
 to perfect fearlessness, that is to heaven. This, I say, is the 
 apostle's meaning, even on the supposition, that by the word 
 "perfect" he intends uninterrupted and absolute sinlessness. 
 But there is no need of understanding him to mean this. 
 The word " perfect," as none are so fully convinced as the 
 most diligent and learned students of the original, has several 
 significations. It is applied to Job, who sinned egregiously ; 
 and to any thorough Christian, as, 1 Cor. ii. 6 ; Phil. iii. 15; 
 Col. iv. 1 2. It is applied to that which is symmetrical, not 
 wanting its essential parts, sincere and genuine, even though 
 not sinless, and though not consummate in its degree. It 
 unquestionably here points to a high attainment in religion ; 
 no common reach of experience ; one of the summits in our 
 pilgrimage. And it is no ordinary fruit which is here pro- 
 pounded, the casting out of fear — of that fear which occupied 
 our painfid attention just now. If, brethren, you would be 
 delivered from such an enemy, know ye, that it is by no 
 every-day attainment in grace. It is a measure of attainable 
 love which is held out to us as a sweet resting-place in the 
 journey up these mountains ; but we are not to be deterred 
 from seeking it, by the assurance that angelic, heavenly, 
 simple perfection is impracticable on earth. So much it 
 seemed necessary to say, concerning this love as perfect. It 
 is then the holy, sincere atfection of a renewed soul towards 
 God, so exalted, by divine grace enlarging the experience, as 
 to remove servile and tormenting dread. 
 
 XIII Having now considered what this love is (the 
 subject of the apostle's proposition), let us consider its 
 
 operation, i. e. how it casts out fear. 1. Perfect love cajs 
 out fear, because it is founded on just views of God. ^o 
 unconverted person has just views of God. If he knew God^ 
 he would be saved. " This is eternal life, to know Thee, the 
 only true God, and Jesus Christ, whom thou hast sent. JSo 
 person, under the anguish of an alienated mind, under pangs 
 of conscience and dead works, under legal horrors, under 
 self-condemning lashes of remorse, has just views of God. 
 All slavish fear regards God in a distorted manner. It may 
 .ot overrate his Justice or his Wrath, but it amazmgly 
 underrates his mercy and his grace. " God is love ; and the 
 sieht of this is connected with all true believing. lo see 
 God, is to see his love. To see the Gospel is to see Js 
 grace. It is believing. Faith is a reception of Gods 
 character, as a God of infinite grace and mercy. Even true 
 Christians, in those hours when they have servile fears and 
 are tormented about their future destiny, are guilty of lapses 
 in their faith ; they cease to believe in some respects ; they 
 lose their hold in part on some divine truth ; they look at 
 their Kedeemer under false lights ; in a word, they have not 
 
 just views of God. , ., i? 
 
 Do not misunderstand me, as if I made love the source of 
 faith. Some have so taught ; but in so doing, have made a 
 preposterous derangement of cause and effect. We freely 
 own that between the affections and the understanding, as 
 also'between love and faith, there is a reciprocity of action. 
 He who loves most, will be most able and ready to beheve. 
 If any man do Christ's will, he shaU know of the doctnne 
 Eight affections tend to clear vision. "The pure in heart 
 shall see God." This is undeniable ; but this is not what we 
 mean at present. Faith precedes love. We must perceive 
 the amiable qualities of divinity before we love them. It is 
 the order of nature and the order of grace. But when that 
 regenerating word is spoken, whereby the dead soul awakes, 
 
 ll 
 
 i 
 
204 
 
 LOVE CASTIXG OUT FEAR, 
 
 LOVE CASTING OUT FEAR. 
 
 205 
 
 w * 
 
 and the blind sonl is enlightened, the same fiat that results in 
 just views of God, results in love for those august glories 
 which begin to expand before the enraptured vision. 
 
 Now, the very views of God's character which produce 
 eminent love, do at the same time remove fear. You once 
 thought of God as a hard master, an austere judge, if not a 
 tyrant. You trembled as the slave at the lash. You dared 
 not come to God with any intimacy of approach, not even 
 with filial beseeching. You regarded religion as a hard service, 
 however necessary for escaping from hell ; and conversion as 
 a repulsive humbling process, which you would gladly put otf 
 as far as possible. You often tried to disabuse yourself of your 
 early impressions respecting God, and to make him out such 
 a one as yourself: as tolerant of sin and as regardless of his 
 word. And, failing of this, you earnestly sought to liee from 
 his presence. If sudden danger, or violent illness and pos- 
 sible death, came on you, how terrific and black were all your 
 thoughts of God ! You beheld in him every thing rather 
 than the Friend and Father ; and you were ready to (juarrel 
 with the system of doctrine which exalts his immaculate purity 
 and inflexible justice ; as if by your prejudices you could 
 undo the reality of God's attributes. Was not this the view 
 you habitually took of God ? It was totally false, grossly 
 unjust to your Maker and Eedeemer, perverse, absurd, and 
 ungrateful. 0, the blessed change, when grace opened your 
 eyes ! How you looked on God, as on a new discovery. How 
 the familiar words, which tell of him in hymns and catechisms 
 seemed a fresh revelation. Now you wondered how you could 
 ever have had doubts and misgivings about him who is the 
 most Blessed and the most Loving. You charged your souls 
 with the sin of having lived with your chief friend so long, as 
 though he had been your chief enemy. New light has broken 
 in on your cell. You contemplate Jehovah as the infinitude 
 of moral perfection; you are absorbed in the contemplation; 
 
 and own that you were made capable of love, in order that 
 you might love such a being. 
 
 Now, my brethren, these are just views of God ; though 
 infinitely below the truth. And so beholding Jehovah, as 
 containing in himself all that is entrancingly excellent, and 
 all that is boundlessly benevolent, ineffably pure and great, 
 and immeasurably communicative of happiness to his creatures, 
 you found your love on a view, which at the very same time 
 forbids you to fear. What place is left for ser^'ile fear 1 If 
 any, it must be in some disbelief of such a character in God. 
 Admitting this, you cannot but draw nigh. These aspects of 
 the divine nature are attractive. They draw the soul in con- 
 fidence. They command the affections in filial repose. 
 Nothing conceivable can so expel doubts and terrors as the 
 true beholding of God as he is ; and love and confidence are 
 twin streams which perpetually mingle their waters. 
 
 2. Perfect love casts out fear, because it is founded on a 
 belief of God's love to us. Consider what is the reason of 
 aU our religious fears. Is it not that we apprehend that God 
 does not love us ! For if he really loves us, and intends our 
 salvation, fear on this point is shut out ; it were insane to 
 fear. Only acquire the unwavering conviction that God 
 regards you with compassionate kindness, and your dread of 
 all consequences vanishes. Just in proportion as you credit 
 this concerning God, just in proportion as you know him to 
 be on your side, will you be raised above fear. Now, my 
 brethren, I pray you to perceive, for it is the main discovery 
 of the New Testament, that the revelation which you need to 
 banish your fear, is the very revelation which the Gospel was 
 sent to make. The Gospel is none other than a declaration 
 of God's stupendous method of saving sinners. Tlie beUef of 
 the Gospel is belief of this ; it is belief that God is your 
 friend. It is a looking out of the soul upon God as a God 
 of love, giving himself to us as a Saviour. And it is this 
 
206 
 
 LOVE CASTING OUT FEAR. 
 
 LOVE CASTING OUT FEAR. 
 
 207 
 
 1 
 
 ii 
 
 view of God and this belief of the Gospel which is the cause 
 of that love which casteth out ear Do you doubt this 1 
 Just call to mind those portions of your experience which 
 coincide with the matter in hand. Eecollect what change of 
 views made a change of affections ; what it was that mdted 
 you into love. Was it not your sudden apprehension of the 
 truth that, notwithstanding all your sins, God loved you? 
 Was it not your coming all at once to recognise the neglected 
 truth, that even your greatest transgressions could not keep 
 you from the enjoyment of God's compassion, if you would 
 but accept it in the Gospel ? And is not this just what the 
 apostle says ? v. U : *^ And we have seen and do testify, that 
 the Father sent the Son to be the Saviour of the world." Yer. 
 16 : "And we have known and believed the Iwe that God 
 hath to usr Mark, my brethren, what it is that we have 
 known and believed. " God is Love : and he that dweUeth 
 in love dweUeth in God, and God in him." There is no fear 
 m love. " We love him because he first loved us." Here 
 we have arrived at the sacred fount of love to God. It flows 
 from a belief of God's love to us." " We love him becaase he 
 first loved us." Some interpreters, I know, in order to hold 
 up a metaphysical scheme of disinterested benevolence as the 
 sole essence of virtue, would explain this verse to mean only 
 that unless God had loved us first, we never should have 
 loved him : they deny that our view of his love to us is a 
 source of our love to him ; they exclude all love of gratitude, as 
 selfish. They might as well exclude all human nature, or 'all 
 the gush of blood from these hearts. Every true convert, un- 
 spoiled by inventions of sophistry, feels the warm current of 
 his soul going forth in love to God, for this very reason, and 
 under this very motive, that God has loved him. It is true 
 we love God for what he is in himself But the greatest,' 
 most intelligible, and most affecting view of what God is in 
 
 himself J is the view of what he is to icSj of his unspeakable 
 love in redemption. And no man ever so loves as when he 
 beholds this love of God to himself most clearly. 
 
 Brethren, it would be unpardonable in me not to say, that 
 the highest demonstration of this divine pity is in the incar- 
 nation and death of Jesus Christ. " The Father sent the 
 Son to be the Saviour of the world." It is therefore at the 
 foot of the cross that our love is most awakened, and that our 
 hearts are melted by the blood of Jesus. For the same 
 reason, it is at this cross that our fears are most removed. 
 Faith, hope and love mingle their tribute just here. Terror 
 cannot abide where the Son of the Highest is seen dying for 
 our sins. All the unworthy fears of awakened sinners arise 
 from their keeping away from the cross. Bring your hearts 
 hither, and your apprehensions will depart, like birds of night 
 at the dawning. 
 
 3. Perfect love casts out fear, because it is of the very 
 nature of love to promote confidence. The principle is 
 familiar. Select your instances where you please, and you 
 shall find this gentle, generous passion, always trustful I 
 have heard of jealousy as the offspring of love ; I never be- 
 lieved it. This foul spirit comes of pride, selfishness and 
 envy. True love rests on the object beloved, with all the 
 repose of certainty ; even in human attachments. But when 
 the soul flows forth towards infinite perfection and eternal 
 love, it can no more suspect than it can hate. The same state 
 of mind which looks to God with admiration and gratitude, 
 looks to him with hope. Those fears, which we must enter- 
 tain towards an enemy, or an untried friend, would be treach- 
 erous towards one who commands our supreme attachment. 
 The more childlike your affection, the fuller your confidence. 
 The child in the mother's arms has its little heart poisoned by 
 no misgivings as to the power or will of that mother to do it 
 good. As little can the renewed soul, while in the exercise of 
 
7 
 
 208 LOVE CASTING OUT FEAR. 
 
 love to God, harbour any slavish terrors. Let it ascend higher 
 in its contemplations of di^dne excellence, and in the flight of 
 its adventurous admiration ; let it expatiate upon this ocean 
 of macrnificent beauty and awful grace ; let it become so lost 
 in the'' abundance of these attributes as to forget self a to- 
 gether ; let it surrender itself a captive, smitten by the celes- 
 tial fascinations of immutable and endless Wisdom, Might, 
 Purity, Kectitude, Truth and Grace ; let it enter into the 
 bleeding chamber where these are all blended m the dying 
 Immanuel ; and here, where love is reigning, it will feel that 
 Fear is cast out. Hope meanwhile spreads the untmng wmg, 
 and sets forth upon the eternal flight. 
 
 In these three ways, then, we observe love casting out 
 fear ; as founded on just views of God ; as caused by belief of 
 God's love to us ; and as, of its very nature, leading to con- 
 fidence. • xt,- 
 
 XIV. Now let us hasten towards our close by pressing this, 
 as the grand import of the text : that the more love the less 
 fear If there is no love, then fear is dominant. If there is 
 little love, there is great fear. If love is flickermg and incon- 
 stant, there is perpetual interruption from doubt and terror. 
 If love to God is gaining the upper hand, and even by many 
 blows and hard conflicts coming to abide in love, then the 
 habit of misgiving and apprehension is broken, and, as we 
 often obser^-e, even in chambers of illness and old age, the 
 expectation of heaven becomes in a measure constant. Does 
 not all this reveal a certain line of direction, a tendency, a 
 rising towards perfection % If the love could at any moment 
 become sinless, and drop its last weight, how joyfully would 
 the soul rise from the realm of doubt, and leave all fears for 
 ever behind it ! Brethren, it shall so rise ! Presently this 
 mortal shall put on immortality, and death be swallowed up 
 in victory. Our imperfect views of God, even here, are the 
 chief corrective of fears ; but " when that which is perfect is 
 
 LOVE CASTING OUT FEAR. 209 
 
 come, then that which is in part shall be done away." Then 
 will be brought to pass the saying, that " perfect love casteth 
 out fear." 
 
 There is a- practical direction of great importance to be 
 derived from the doctrine which has occupied so unusual a 
 portion of our thoughts this day. If you desire to be rid of 
 those fears which vex and disturb you, seek to abound in the 
 love of God. Give over those fruitless endeavours to calm 
 your mind by perpetual probing of its wounds, and broodin- 
 over Its corruptions. You knock at the wrong door, if you 
 seek the cure of fears from law. The Law has no such office 
 The Law threatens wrath. The Law condemns and slays. 
 I he shortest and surest way to be bold even "in the day of 
 judgment," is to "dwell in love." And where did \he 
 beloved disciple learn this love, but on the bosom of Jesus 
 Christ ? One irradiation of love, Hke the roseate tints of 
 evemng sky, suffuses this whole epistle. These swan-hke 
 notes befit the serene old age of such an apostle. His great 
 argument even against the world is love. " If any man love 
 the world, the love of the Father is not in him." *' He that 
 loveth not, knoweth not God, for God is love." "In this 
 was manifested the love of God toward us, because that God 
 sent his Only-Begotten Son into the world, that we mic^ht 
 hve through him," iv. 9. The lesson is learnt of Christ ; 
 and Christ is apprehended by faith. All your doubtings will 
 give way before just apprehensions of gospel grace. If you 
 are still harassed, still in occasional darkness and tremor, it 
 shows that yuu still entertain some erroneous views of Clirist 
 and his work. Purge out this leaven of the Pharisees. Come 
 to the Eedeemer for a whole salvation. Add no jot or title 
 of your own. See the things that are freely given you of 
 God. Love him that first loved you, and while you sink into 
 his arms, and surrender all to him, with a jo;ydful, absolute 
 self-renunciation, let this confiding love swell and abound, till 
 
 o 
 
 I 
 
 I 
 
210 LOVE CASTING OUT FEAR. 
 
 every figment of distrust shall be swept away, For, against 
 every challenge, in time or eternity, this may be your re- 
 joinder : " He that spared not his own Son, but delivered him 
 lip for us all ; how shall he not, with him, also freely give us 
 all things !" 
 
 THE YOUNG CHKISTIAN. 
 
 " Watch ye, stand fast in the faith, quit you like men, be strong." 
 
 1 Corinthians xvi. 13. 
 
 We live at a time when our ears have again become familiar 
 with reports of warfare. It is therefore for us to imagine a 
 general surveying his forces as they disembark from their 
 transports upon a foreign shore. If now we should suppose 
 him, as commanders are wont to do, about to harangue his 
 troops, what would suggest itself as his most welcome mode 
 of address ? Shall he say to them, " Soldiers, I rejoice to in- 
 form you that you are about to experience no struggles nor 
 bloodshed ; no battle awaits you ; all enemies have vanished 
 from the land?" Assuredly not, you reply. This were to 
 insult their valour and mock their expectations. It is for 
 conflict that the soldier girds himself ; and especially to youth- 
 ful enterprise and courage there is invitation in the sound of 
 the trumpet, and incitement in the call to arms. Nor can the 
 Christian combatant go through the campaign without hard- 
 ships and blows. The Apostle Paul therefore addresses youth- 
 ful Timothy thus : " Thou therefore endure hardness, as a good 
 soldier of Jesus Christ ;" or thus : "Fight the good fight of 
 faith, lay hold on eternal life, whereunto thou art called, and 
 hast witnessed a good profession before many witnesses; " or 
 thus : " Thou therefore, my son, be strong in the grace that is 
 in Christ Jesus." All these are warnings of that opposition, 
 contest, and difficult struggle which fall to the lot of the be- 
 
 I 
 
212 
 
 THE YOUNG CHRISTIAN, 
 
 liever, and for which much force of resistance and assault is 
 reqiiired. In the text this idea is manifestly present, and the 
 Christian warrior is addressed in terms which sound of the 
 camp and the army : " AVatch ye," be awake, on your guard ; 
 vigilantly looking out for the enemy, armed at every point, 
 prepared for every surprise, sensible of your danger and your 
 weakness, and forewarned against your malignant and insidious 
 enemy. *' Stand fast in the f^iith ; " know the truth, believe 
 it, believe it strongly ; cling to it, against all ridicule, loss, 
 and persecution ; be firm and constant in adherence to Christ, 
 the great object of faith, and source of power. " Quit you 
 like men ; " the result of vigilance and assured faith ; act the 
 manly part, thus Joab said to his party on a noted occasion : 
 "Be of good courage, and let us play the men for our people, 
 and for the cities of our God," 2 Sam. x. 12. Exhibit the 
 high intrepid bearing whicli becomes Christians, acting in the 
 name and for the honour of their Eedeemer and King. "Be 
 strong; " go out to this warfare with full confidence in divine 
 aid ; be strong in the Lord and in the power of his might ; 
 be stout-hearted and valiant, and by this be successful and 
 
 victorious. 
 
 The topic seems peculiarly suitable to young Christians ; 
 and for their sakes I would deduce from these words the 
 
 value of AN EARNEST, MANLY, AND COURAGEOUS OURISTIANITY. 
 
 As in Christ Jesus there is neither male nor female, the 
 subject belongs not only to Christian men but to Christian 
 women j yet as I appear before a society of young men, and 
 as in all aggressive movements it is they who must take the 
 lead, the remarks which follow shall be directed towards the 
 consideration of this vigorous religion as existing in young 
 men. Keasons will appear in the sequel, why we may law- 
 fully single out such a portion of the race as that whicli, 
 speaking in general terms, is destined to survive ; and why 
 we are justified in still further narrowing the field, by address- 
 
 THE YOUNG CHRISTIAN 
 
 213 
 
 ing our admonitions primarily to those who profess the faith 
 of Christ, as the class contemplated by the text, and as that 
 which must be the source of influence to its coevals. 
 
 If we might have all wishes in one, we could wish nothin" 
 better, nothing greater, than that the youth now growing up 
 should be cast into the right mould. A present generation, 
 duly trained in boyhood and adolescence, will make a coming 
 generation of men, (I wish our otherwise rich English had two 
 words, as most other languages have, to express the thought,) 
 of MEN, who shall stand in the battle. Of poor sauntering 
 triflers, in human shape and men's apparel, we have enough ; 
 of literary Sybarites, bred on stories, fugitive poetry and 
 monthly magazines; of minute scholars, glorying in the 
 niceties of metre and accent, college honours, and other 
 tongues ; of dressed creatures that sweeten soirees and play- 
 houses with their odours ; of things that flutter and die in 
 the light of fashion, as moths about a lamp ; of religious pro- 
 fessors that almost ask leave to serve Christ of the sons of 
 Behal who surround them ; more than enough have we of 
 such young Americans, aping every efiete custom, and appro- 
 priating every fungous abuse of the old countries, and spoiled 
 tenfold worse by every voyage and travel abroad, so that they 
 blush at the marks of an American as much as their fathers 
 would have gloried in the same ; more than enough of young 
 men whose everlasting discourse is of the last amusement or 
 the last scandal. But of men, spirits in earnest, souls that 
 have an aim, bent towards some object, and that a great one ; 
 bearing and doing, training themselves by toil, by temperance, 
 by self-denial, by prayer, for the benefit of the greatest num- 
 ber, it must be confessed with lamentation that we have but 
 few. And if, as we suppose, the times which are coming on 
 the earth will demand such men, strong to do and strong to 
 suffer, our only mode of providing them is to deal Avith the 
 young, and to pour the plastic masses into the shaping mould. 
 
 t«fj 
 
214 
 
 THE YOUNG CHRISTIAN. 
 
 Our Saviour long since taught us that the children of this 
 world are wiser in their generation than the children of light. 
 Worldly governments, cabinets and war-bureaus are wiser and 
 more provident than the church. The great contemporary 
 drama in the Crimea teaches us a hundred mighty lessons ; 
 and I marvel, that at yuch a time there should be a people 
 empty and heartless enough to crave, in vulgar playhouses, 
 the excitement or diversion of stale mimicry, mouthed by 
 despicable players, whom they would refuse admittance at 
 their doors, or the provocative displays of semi-nude dances, 
 at which a Roman matron would have blushed * celestial rosy 
 red ;' at such a time, I say, when great tragic actions of real 
 life and real death are held forth to view in that more than 
 Trojan peril and endurance under the walls of Sebastopol. 
 Go thither, ye poor effeminate drawing-room Christians, ye 
 carpet-knights of a chivalry whose sword is lath and whose 
 shield is pasteboard ; go and learn what men can do and dare, 
 when they are warmed by a grand motive. Behold them 
 bleeding in the charge, behold them, harder yet, languishing 
 to death in the wet and fatal trenches. On either side, see 
 the fruits of true manly valour. What assault will they not 
 venture, what privation will they not endure 1 " Now they 
 do it to obtain a corruptible crown, but we an incorruptible." 
 Our own American youth, we know, would do the like in any 
 cause which interested them, that is, in any earthly cause. 
 In a single hour, if our city were invaded, thousands of such 
 as hear me would rally to any call of the country : and how- 
 ever unprepared by training, abstinence, and discipline, would 
 do their best and die in doing it. But still the inquiry re- 
 turns, why these and similar displays of manly virtue and 
 self-sacrifice are so much limited to earthly hazards and con- 
 flicts 1 Why should the children of this world still put to 
 shame the children of light 1 Why do we seldom behold a 
 phalanx of trained Christians going forth, stately and irresist- 
 
 THE YOUNG CHRISTIAN. 
 
 215 
 
 ible, to the help of the Lord against the mighty 1 Are there 
 no great interests at stake ] Have we nothing as potent to 
 stir the blood as the taking of a redoubt or the silencing of a 
 battery 1 Can the gi-eat passions be moved only by revenge, 
 bloodshed, crime 1 Ah, no, my hearers, History can show, 
 even though experience should be dumb ; history can show 
 that there have been days when the Christian host was 
 animated by a fire such as never had its equal in conquering 
 armies. The principles of the faith have a stimulating and em- 
 boldening power, which, as you well know, was in past ages 
 irresistible in the view of Gentile and afterAvards of Anti- 
 christian foes. Just recall, for a moment, the earliest progress 
 of Christianity, and consider what sort of men were engaged 
 in that army. Only close students of church history do jus- 
 tice to the rapidity of this conquest. From Jerusalem, An- 
 tioch, Corinth, Alexandria, and Home, as bases of operation, 
 the hosts went forth almost simultaneously to the frontiers of 
 the known world. The celerity of Alexander's famous 
 marches was outstripped by Apostles of whom no record 
 exists, who carried the cross into realms of whose myriad 
 converts no registers remain. There is this in which the 
 sacramental host differs from other armies ; every soldier feels 
 the genuine impulse. The Eussian, French, or British 
 private, though drilled to a mechanical exactness of evolution 
 and practice, and hardened to a bull-dog ferocity, may partake 
 little individually of those patriotic, ambitious or dutiful sen- 
 timents which glow in the soul of great leaders. But in the 
 church militant every missionary, and every confessor, and 
 every martyr was individually able to give a reason of the 
 hope that was in him; and when the Greek slave, or the 
 Roman boy, or the Hebrew maid was brought before procon- 
 suls and princes, they were as clear in their testimony of what 
 they suffered for, even if not so able to argue on it, as a Paul 
 or an Apollos. It will never do to ascribe the unmanly 
 
21G 
 
 THE YOUNG CHRISTIAN. 
 
 THE YOUNG CHRISTIAN 
 
 217 
 
 siipineness and apathy of many Christian young men of our 
 times, io any want of animating sentiment in Christianity. 
 
 If the Eeformation did no more, it taught us, that among 
 the cinders of that old altar there lay coals of fire which 
 needed but the stirring and the heavenly breath, to make 
 them flame up to heaven. All the stories of romance wither 
 and seem insipid when compared with Reformation history. 
 You cannot read an hour about Luther, Calvin, Zwingle, 
 Melancthon, Knox, or Melville, without feeling that you are 
 communing with men. They had something to live for. 
 They had some principles to die for. There were doctrines 
 at stiike. It is a symptom of the wretched, flaccid, pulseless 
 condition of sundry in our day, that they never speak of 
 theology, of catechisms, of doctrinal sermons, but with a 
 sneer. The religion which they would like, if indeed they 
 have thought enough to know their own mind, would be all 
 sentimentality and all softness. Their weakened mental 
 organs reject the strong meat. Know ye, my beloved 
 young friends, that manly bone, sinew, and muscle, do not 
 form themselves on the emollient regimen of a Christianity 
 without doctrine. The men who of old went to the stake, 
 went for doctrines ; these doctrines they had learned in the 
 Scriptures, elaborated in meditation, methodized in system, 
 preached to listening thousands, digested in the succinct for- 
 mulas of definition, and left for us, their children, in those 
 permanent crj'stals of the Reformed Catechisms, which are 
 scoffed at by amiable wits and religious i^etit maitres. Men, 
 MEN, who can stand fast in the faith, who can stand alone, 
 who have vertebral columns, Avho can bear, who can forbear, 
 who can advance, who on due summons can strike, men 
 armed with the armour of righteousness on the right hand 
 and on the left, that is with sword and shield, are bred in 
 great study of God's Word, and great familiarity with those 
 high evangelic truths which are the motive powers of the 
 
 spiritual universe. And this partly answers the qi.estion we 
 have raised about the paucity of Christian soldiers, who seem 
 to be in earnest, as earthly soldiers are in earnest. So that 
 the way is prepared for stating two great means of promoting 
 Christian courage and strength. 
 
 I. The source of manly earnestness is truth believed. It is 
 so in trade, agriculture, mechanics, and waifare ; why should 
 it be less so in religion ? The crying sin of our young men 
 in the church is voluntary ignorance; ignorance of theological 
 truth in its definite expression and just connexion. How can 
 they hope the fire to burn, when they will not take the time 
 or trouble to lay on fuel ? The most intense heat, and con- 
 sequently the most powerful action, proceed from deep inward 
 conviction of religious truth, derived from laborious study of 
 the Scripture. 
 
 I foresee your reply : you have no time. The age is so 
 active, city engagements are so numerous, in a word, 3^ou are 
 so busy, that you cannot improve your minds. Now, if this 
 were a sound answer, we might dismiss you at once as hope- 
 less, and say, we expect from you nothing great, nothing 
 steadfast, since all that is elevated and memorable results 
 from improvement of the mind. But this is altogether an 
 evasion. No man who is not a slave is too busy to make 
 himself a thorough religious scholar, that is, to lay up within 
 him the formative elements of manly power. Your engage- 
 ments, we will suppose are very great ; but are you more 
 busy than David, who had a kingdom on his hands, wliich 
 he successfully guided in war and peace, and yet found time 
 to meditate on Scripture, and contribute some noble parts 
 towards its completion 1 Are you more busy than Paul, a 
 traveller by land and sea, a preacher, author and apostle, 
 whose entire life was a series of lofty deeds and heroic suf- 
 ferings ; and who yet was deeply conversant Tvdth the Bible 1 
 Are you more busy than Martin Luther, who preached 
 
 
218 
 
 THE YOUNG CHRISTIAN. 
 
 almost daily, whose correspondence equalled that of a minister 
 of state, and whose published books almost make a library of 
 themselves ; yet who daily and profoundly pondered on the 
 Word of Inspiration ? Nay, there have been men in every 
 calhng and profession, including your own, who, amidst full 
 and prosperous worldly employment, have redeemed hours to 
 work the mine of Holy Learning. Bacon, Grotius, Sir 
 Isaac Newton, and Chief Justice Hale, may show what 
 philosophers and statesmen have been able to bestow on the 
 sacred records. The truth, drawn out of the Scriptures and 
 made the matter of lively faith, is that which wakes up and 
 fortifies the character. And the cause of prevailing frivolity, 
 vacillation and inefficiency, among certain well-disposed young 
 persons, is, that there is nothing which they can be said 
 to believe with all the heart. We may smile at the Common- 
 wealth-man and the Scots Covenanter, for the sourness of 
 their visages ; but those stern, dark faces showed like lanterns 
 from the torch of conviction within ; and mighty faith gave 
 them earnestness of heart and strength of arm. One secret 
 of their fortitude, and energy, and daring, is found in the 
 pocket Bible which each of them carried to the field, which 
 he religiously read in camp, and which was often found next 
 the heart when his dead body w\as carried from the field. 
 The Book of God, when it is the one book, makes strong 
 characters. Kead it, study it, ponder over it ; be not con- 
 tent, my young friends, to go over so much daily as a task, or 
 to snatch a passage in a hurry of an odd moment ; but lay 
 yourself out to accomplish a thorough investigation of its con- 
 tents, to acquaint yourself with its order, structure, and har- 
 mony, to grapple with its difficulties, to systematize its truths, 
 and to enrich your memory with its golden sentences. This 
 is possible, seeing it is but one volume. Thousands have 
 done so, and amidst difficulties as numerous and pressing as 
 yours. Hundreds of Scotch peasants and day-labourers are 
 
 THE YOUNG CHRISTIAN. 
 
 219 
 
 at this very moment well instructed scribes unto the kingdom 
 of God. And it will be a happy day for our American 
 churches, when young persons of both sexes shall place the 
 study of the Bible at the very head of all their intellectual pur- 
 suits. Then shall we see a race, able as well as willing to 
 cope with the wily Jesuit and confound the boasting Atheist. 
 Then shall that life and buoyant activity, which the vital 
 current of holy truth keeps up, manifest themselves in 
 the very portion of society where improvement is most 
 hopeful. 
 
 II. If we look again for some solution of our mortifying 
 problem, we shall find another cause of the tameness, irresolu- 
 tion and flight of our common religious combatants, in the 
 want of devotional habits. True manly strength in religion 
 is nurtured at the mercy-seat and at the foot of the Cross. 
 The appearance of zeal may be put on for a little while, but 
 permanent vigour must have a perennial source : and the 
 spring-head must be within. No external activity, though 
 pushed to the utmost, can make up for the want of closet 
 devotion. This is just the point, where the electric attach- 
 ment with heaven is efiected. Here the fire comes down 
 from above. If we would learn how Elijah, Daniel, Paul, 
 Augustine, Luther, Whitefield, Martyn, Payson, and Judson, 
 came to quit themselves like men, we must accompany them 
 to their wrestling prayers. Nor are ministers of the Gospel 
 alone to be imitated j ' scholars, soldiers, merchants, have 
 learnt this secret of strength, and have thus found a treasury 
 of courage, hope, and success, which the world never sus- 
 pected. My beloved young brethren, the world has already 
 half-destroyed us, when we are too busy to pray. Better 
 forego food or rest, especially better forego any amount of 
 profit, than learn to live without communion with God, in 
 devotion. Let the Mohammedan muezzin, from his tower 
 beside the mosque, penetrate our conscience, when he cries 
 
 i 
 
 
220 
 
 THE YOUNG CHRISTIAN, 
 
 aloud at daybreak, through all the lands of Islam, Prayer w 
 better than sleep ! Prayer is better than sleep I 
 
 But the great matter to be pressed is unconnected with 
 prescribed times or forms ; and the great question to be asked 
 is, Do I habitually maintain a confidential intercourse with 
 my Lord and Kedeemer in acts of heavenly communion ] If 
 yea, then the channel of strengthening influence being open, 
 there will infallibly be boldness and sufficiency for the con- 
 flict of life. If nay, weakness, inconsistency, and defeat must 
 ensue. 
 
 The reason why the two things just mentioned promote 
 manly strength in the Christian character, is that by the 
 word of God and prayer, more than by all other ordinary 
 means, we maintain conscious union with God, the fountain 
 of all power. Here we perceive the connexion between an 
 inward spiritual piety and an outward aggression and triumph. 
 No longer need we dissever the contemplative and the active, 
 in life ; one is the source of the other. When some mighty 
 cataract bursts over its wall of mountain-rock, we are not 
 to forget that the flood has been gathering force and volume 
 in a long preceding flow. So also the visible activity of an 
 enterprising Christian is to be traced to months and years of 
 secret converse with God. 
 
 The more the balance is disturbed by worldly excitement 
 and external bustle in the daily calling, the more there is 
 need of this preponderating weight of home-religion and 
 closet-quietude, to regulate the otherwise jarring motions, like 
 the fly-wheel or the governor in an engine. The recluse 
 student and the sedentary woman require this peculiar dis- 
 cipline of silence and shade far less than the man of business, 
 who from morning till night scarcely redeems a moment for 
 stated reflection. He must, by stern resolution and self- 
 denial, gain some hour to hear God speak, and to speak to 
 God, or he will inevitably shrink and wither down into the 
 
 THE YOUNG CHRISTIAN 221 
 
 every-day worldly professor ; who is bold at a bargain and 
 cowardly m faith ; earnest on week-days and half asleep on 
 the Sabbath ; indefatigable in trade-labours and unheard-of 
 in operations for Christ's kingdom or his poor; hot upon 
 Change and ice-cold in Church. 
 
 But the subject is too awful for satire. We need in 
 degrees beyond aU power of expression we need, men with 
 blood in their hearts, who shall be as courageous, as unflinch- 
 ing, as diligent, and as hopeful in the concerns of God as 
 hundreds are daily seen to be in the concerns of the world. 
 We need not pause to show how immediate would be the 
 efl"ect on Christians and on society, if a general outburst of 
 such zeal and efi-ort should be witnessed in our day. And 
 therefore we may at once proceed to the important truth, that 
 the only hope of such an event must be founded on the in- 
 crease of manly piety in the young. Unless those who are 
 now ductile can take the image and superscription of such an 
 earnestness, the next generation will be no stronger or nobler 
 than the present. Mournful as the declaration is, it is not 
 to be disguised, that we who, in our march, have turned the 
 crest of life, and whose journey is westward and down the 
 hill, have already taken our habit and character. We may 
 regret the past, but changes for the better, though possible 
 through grace, are not likely to be numerous or remarkable 
 And then, our career is chiefly run, and all that remains must 
 take much of its colour from the good or evil of our better 
 days. Strength of manly Christianity for the time that is 
 coming must have its foundations laid in the youth of the 
 present time. In this view of the subject, it is pleasant to 
 consider that we of the more aged party are the minority and 
 our number is lessening very rapidly ; while you, young men, 
 are numerous, a reinforcement fresh and vigorous, ready to 
 step into our places. May God grant you grace to wage this 
 warfai-e more valiantly and successfully than we have done ' 
 
222 
 
 THE YOUNG CHRISTIAN. 
 
 THE YOUNG CHRISTIAN. 
 
 223 
 
 Our best hopes for the Church of the future, under God, is in 
 what wo descry of promise in young Christians. Unless we 
 depend on miracles and supernatural intervention, the pro- 
 gress of religion for the next twenty or thirty years "will be 
 according to the knowledge, piety and ardour of the youthful 
 levies into our grand army. And this ought to be a power- 
 ful inducement to every ingenuous and public-spirited young 
 man, whatever may be his vocation, to aim at a higher 
 measure of devotion and love, than he has been accustomed 
 to see in his companions. 
 
 Consider what kind of Christian character and conduct 
 must be demanded by the period about to dawn. Delib- 
 erately ask yourselves, is it not manly earnestness in Christ's 
 cause especially required for the times which are coming upon 
 the earth 1 " Watch ye," says the text. It is a word of 
 command, as when a guard is turned out ; the military order 
 to keep awake, because dangers are imminent and foes are 
 expected. Watch ye. It calls the young men of America 
 to mount the walls and reconnoitre the field. And no one 
 who has at all kept abreast of the signs of the times can give 
 a glance toward the future, without starting up aroused and 
 earnest at the probabilities of trying times and new emergen- 
 cies, which will call for stout hearts and strong hands. The 
 combination of omens during a few years naturally leads 
 reflective patriots and Christians to search afresh into the 
 prophetic oracles ; and both Providence and the Word teach 
 us to await a period in which a robust Christianity shall have 
 aU its nerve brought to the test. Woe to the young man who 
 goes up to this battle with weak and sickly habit, with slen- 
 der faith and with waning love ! On what side can we look, 
 without recognising the tokens of approaching commotion? 
 We thought, in our simplicity, that wars were almost obso- 
 lete; but the gathering tread of the ten thousands in the 
 Tauric peninsula, and the dead by disease and sword, correct 
 
 our mistake. The tides of our own American politics no longer 
 run smooth ; and the controversies are as novel as they are 
 momentous, so that we know not even at home what a day 
 may bring forth. Elements stir in our bosom which may be 
 thrown out with volcanic eruption on any one of several ques- 
 tions, domestic and foreign. Then we are not so far from the 
 old hemisphere as once we were. Directly or indirectly, the 
 present European, or more truly Eastern war, may, as a 
 remote consequence, involve our own national peace. Nay, a 
 revolution in remote Asia may prove very soon to be not 
 merely between Chinese and Mantchou, or between autocracy 
 and revolt, but between error and truth, between Belial and 
 Christ, between persecuting outlawry of missions and the un- 
 exampled diffusion of the Gospel in that vast empire. An 
 earnest mind will also pray for triple strength and triple man- 
 hood, in considering the fortunes of Rome, and the probable 
 contest between America and the Pope. Wars and rumours 
 of wars will possibly be accompanied or followed, in some 
 lands, by infidel and popish persecutions ; and so the sons of 
 those present will need to be strong in the Lord and in the 
 power of his might. Difierent as our interpretations of pro- 
 phecy and our prognostications may be, there is, I suppose, no one 
 among us who looks for a quiet time, halcyon days, an Augus- 
 tan age of art and letters and gentle luxury for our immediate 
 descendants. No prophet am I j but when I look intently on 
 my sons, and on you, my dear young parishioners, I seem to 
 myself like one who hears and sees tokens of a sifting, and a 
 shaking, and a suffering dispensation. " I am pained," cried 
 Jeremiah to an incredulous people; "I am pained at my very 
 heart : my heart maketh a noise in me ; I cannot hold my 
 peace, because thou hast heard, my soul, the sound of the 
 trumpet, the alarm of war ! " And we also, in the midst of 
 subterranean concussions and trumpet calls, think of possible 
 
224 
 
 THE YOUNG CHRISTIAN, 
 
 ) 
 
 convulsions and trials of fortitude, and desire for those who 
 come after us a Christianity in earnest. 
 
 Be men, therefore, in knowledge, in faith, in self-denial, in 
 endurance, in effort, in diligence, in perseverance, in love. 
 Or, to comprehend it in a word, " Be ye holy." That which 
 contributes to your inward piety will secure your strength. 
 As has been already said, no increase of outward labour, no 
 pragmatical hurrying from toil to toil, no forw^ardness of mere 
 act, no almsgiving or other beneficence, will certainly make 
 you mighty men of God. All these may exist where grace is 
 low or even absent. But devoted attention to the AVord and 
 prayer will do it; faith and vigilance and love will do it; 
 communion with a dying Saviour will do it; the ** unction 
 from the Holy One " will do it. Let me vehemently exhort 
 you to seek a Christian experience higher, broader and deeper 
 than we, your predecessors and teachers, have exhibited ; or 
 than you observe in the rehgious worid around you. For if 
 Christ intends great blessings for the next age, it is likely that 
 he will pour a three-fold anointing on the young men of tins. 
 Happy shall be the Evangelists of that period, a period thus 
 resembling the primitive and apostohcal days, who shall feel 
 free to say ; " I write unto you, young men, because ye have 
 overcome the wicked one ; I have written unto you, young 
 men, because ye are strong, and the Word of God abideth in 
 you, and ye have overcome the wicked one." 1 John ii. 
 13, U. 
 
 DAILY SERVICE OF CHRIST. 
 
 " Then shall the righteous answer him, saying, Lord, when saw we thee 
 an hungered, and fed thee ? or thirsty, and gave thee drink ? When 
 saw we thee a stranger, and took thee in 7 or naked, and clothed thee ? 
 Or when saw we thee sick, or in prison, and came unto thee ? "—Matt 
 XXV. 37. 
 
 Out of this divine picture of the groups around the last 
 Tribunal, let us take a single point, detaching it from the rest. 
 The modesty, humility, and self-forgetfulness of the righteous, 
 shall introduce what we have to say on a matter of great im- 
 portance. The good deeds of their life they scarcely recognise 
 as having been such. They seem to forget that which God 
 remembers, even their works of mercy. Certainly these 
 blessed of the Father, brethren of the Son, and heirs of the 
 Kingdom, do not belong to the class who trumpet their alms 
 and rear monuments to their own goodness. Having done 
 good by stealth, they blush to find it fame. Christ's ap- 
 plauses surprise them, and at an hour when the faces of 
 millions on the left are gathering blackness, their cheeks are 
 suffused with ingenuous blushing. They stand amazed that 
 the Son of Man, now come in his glory with all the holy 
 angels, should so overwhelm their trifling services with a 
 glorious reward. JSTay, they can hardly recollect any service 
 at all. The ministries were so trifling, and were bestowed on 
 objects so inconsiderable, often with such mixture of bad 
 motives, and such deficiency of good, that it amazes them to 
 find every transient item legible in the book of the Judge, 
 
226 
 
 DAILY SERVICE OF CHRIST. 
 
 DAILY SERVICE OF CHRIST. 
 
 227 
 
 now seated upon the throne of his glory. Such is the repre- 
 sentation given by our Lord himself, of the feelings with 
 which a righteous man will receive the gracious award. 
 
 Now, in parabolic sayings of this kind, no one will expect 
 exactness of recital, as to the very words uttered before the 
 throne. It is enough that we catch the great lessons breathed 
 by the spirit of the passage. Every true servant saved by 
 grace, will discover " at that day," how momentous have been 
 the consequences of acts too small to be remembered. He 
 will see, that a righteous man may have been continually put- 
 ting forth unconscious influence ; may have been ministering 
 to his Master, when his mind was busied chiefly about his 
 brethren; and that, while he sought the gratification of a 
 benevolent heart, he may have rendered a service honourable 
 and grateful to his Lord. Among the numerous teachings, 
 therefore, of this magnificent vision, one may suflice for the 
 present occasion. It is this : No one can estimate the 
 
 AMOUNT OP SERVICE RENDERED TO ChRIST IN APPARENTLY 
 LITTLE THINGS. 
 
 To trace this current of good deeds to its source, is not diffi- 
 cult. Wherever there is regeneration, there is love to Christ. 
 Wherever love to Christ exists, it presently shows its fruits, 
 in love to the brethren. The connexion is publicly owned by 
 Him, who, pointing to the right, says, " These my brethren." 
 Benevolence thus directed, leads to beneficence. True Chris- 
 tians do " not love in word, neither in tongue, but in deed and 
 in truth." " Love unfeigned '* is perpetually passing into act, 
 with regard to every member of Christ who can be reached. 
 The Lord Jesus vouchsafes to receive every such benefit 
 rendered to any one of his people as conferred upon himself 
 And lest there should be a misgiving on this point, as if our 
 Lord took accountonly of favours bestowed on distinguished dis- 
 ciples, he expressly instances the most inconsiderable. " And 
 the King (the introduction of which title just here, merits our 
 
 
 particular notice) shall answer and say unto them. Verily, I 
 say unto you, inasmuch as ye have done it unto one of the 
 least of these my brethren, ye have done it unto me." No 
 act of kindness, even the smallest, is unobserved or disre- 
 garded by our King. He says in his heart of every such act ; 
 " It is done to me." Yet the passage before us shows, that he 
 who puts forth this act of bounty or mercy may entirely lose 
 sight of its terminating on any object greater than the sufferer 
 whom he relieves ; indeed, even at the moment of relief, he 
 may not explicitly own the reference of the act to Christ. One 
 may therefore really minister to his Kedeemer, when his soul is 
 chiefly taken up with some Lazarus at the gate, or some wounded 
 wretch left by the robbers on the road to Jericho. The Master, 
 nevertheless, accounts the deed as done to himself. 
 
 That we are to do all things "to the glory of God," and "in 
 the name of the Lord Jesus," is fixed in the minds of all be- 
 lievers, by two remarkable maxims. But conscientious in- 
 quirers sometimes doubt whether any acts can be justly said 
 to have this quality and intention, unless there be a distinct 
 view of the Lord, as the object to whom the service is rendered. 
 Doubtless, a view thus distinct is good, and much to be desired, 
 since we cannot too much place our blessed Master before the 
 mind, as the end of all our actions. At the same time, the 
 passage which we are considering shows that, provided we be 
 in a state of grace, we may be feeding, refreshing, lodging and 
 visiting the Son of God, when, to our own apprehension, we 
 are only comforting the hungry, thirsty, homeless, or im- 
 prisoned brother- man. And this is sustaining, in no common 
 degree, to those who consider the limitations of human thought, 
 and the small scope of many sincere minds, which cannot 
 look far beyond what is nearest to them, especially when they 
 add the cheering truth, that of such acts, which Jesus will 
 thus own, there are thousands in the calendar of any one 
 Christian year. Indeed, in this way, a true follower of Christ 
 
228 
 
 DAILY SERVICE OF CHRIST. 
 
 fills up his life. The new nature is continually working its 
 way outwards, according to the various ohjccts which invite 
 its flow ; and benevolence, inspired of God, seeks new ways 
 of communicating happiness, even in the smallest particulars. 
 iS'or are these effluences of the sanctified nature, in the way of 
 kindly acts, the less Christian, even if at the moment of per- 
 formance the happy spirit does not distinctly think of its being 
 done to Christ himself. The inward spring is perpetually 
 running, marking its track by the green margin which it irri- 
 gates. A kind, merciful, unselfish heart is always looking 
 around for some one to be the object of its care ; and love is 
 the same in its kind, when it gives a kingdom, and when it 
 gives a flower. The clean raiment, gently laid beside the 
 pauper's bed by the modest hand of a child, is as honourable 
 in God's sight as the thousands build ed into marble. This 
 internal principle of good-will, in a soul created anew after the 
 image of the Divine beneficence, acts itself out to all the 
 human species of whatsoever religion, language, condition, 
 creed, or colour ; and even makes itself known towards the 
 lower animals, and aU sentient beings. "A righteous man 
 regardeth the life of his beast ; but the tender mercies of the 
 Avicked are crueL'* 
 
 We must nevertheless return to the brotherhood, the mem- 
 bers of Christ, as the chosen objects of charity, affectionate 
 care and seasonable help. As we have opportunity, we do 
 good to all men, but specially to those who are of the house- 
 hold of faith. The image of our Lord is in our poor neigh- 
 bour, and we love it, even when we are not thinking of the 
 reward which He will bestow. The very name of Christ, 
 even where the image is obscured or dim, or not in any way 
 apparent, goes for something in our esteem. Thus we honour 
 the supposed signature of a friend, until we discover it to be 
 forged. In foreign, and especially in unbelieving lands, the 
 heart thrills towards one who is even nominally a Christian. 
 
 DAILY SERVICE OF CHRIST. 
 
 229 
 
 Suppose we are mistaken ; suppose we do a kindness to one 
 who is undeserving ; what then 1 Christ is deserving, and 
 we did it in his name. It is marvellous what conscience 
 some people make of never giving an alms amiss ; as if it 
 were the greatest of blunders to confer an irregular kindness 
 on some poor suffering creature, not so good as they ; as if 
 charity were the only mode of erroneous outlay ; as if every 
 superfluity of their wardrobe, every extravagant bauble of 
 their ornament, every costly rarity on their board, did not go 
 to run up an account of perverted stewardship, greater in the 
 aggregate than all they ever bestowed with their own hands 
 upon the poor, right or wrong. If you behold Christ in your 
 supposed brother, you honour Christ by the ministry, even if 
 peradventure you mistake the character of the beneficiary. 
 God only reads the heart. Those whom we doubt, and whose 
 profession we discredit, may have been held down by troubles 
 and temptation, and may, in the sight of the All-seeing, be as 
 worthy as yourselves. If you are " the children of your 
 Father which is in heaven," you will remember that he 
 maketh his sun to rise on the evil and on the good, and send- 
 eth rain on the just and on the unjust. 
 
 My hearers, I would not reject from some semblance of this 
 brotherhood the vilest and worst of the sons of Adam. Each 
 is a man and a brother. The nature which the Son of God 
 assumed, in his incarnation, is their nature also. They share 
 in the very humanity which He took. There is a sense in 
 which He " tasted death for every man." There is an ap- 
 plication of this death and its piacular fruits to every man. 
 There is a commandment that the glad news of this love 
 shall be preached to "all nations" and to "every creature." 
 There is therefore a unity of the whole species, not only as 
 the science of the world has demonstrated, in one parential 
 pair, but in the assumption of their very nature by our Ee- 
 deemer. And hence a true and scriptural philanthropy seeks 
 
 I 
 
! 
 
 230 
 
 DAILY SERVICE OF CHRIST. 
 
 the happiness of man, as man, and as claiming a human 
 kindred with Him whom we love and adore. While then we 
 are unquestionably bound to look with peculiar regard on 
 those who are Christ's inwardly and spiritually, by a vital 
 union, we are nowhere urged to any solicitous inquisition, 
 how good a sufferer must be before we shall help him for 
 Christ's sake. And if we should be happy enough to wrest 
 a poor wretch from shipwreck, jail, or starvation, we do not 
 suppose our Lord will any the less remember the tribute, if 
 in the end it should turn out that the person, far from being 
 a decent church member, was no better than she who broke 
 the box of aromatics, or she to whom the Master said, " Go, 
 and sin no more." If we imitate the divine goodness, let us 
 never forget that when God's saving mercy comes to us, it 
 always finds us unworthy. Whenever in the Scriptures we 
 are exhorted to acts of lieneficence, we are sent to the miser- 
 able as miserable ; that is enough. Certification of desert, 
 especially of godliness, is not presupposed. " Blessed is he 
 that considereth the poor ; the Lord ^vill deliver him in time 
 of trouble." Ps. xli. 1. And still more parallel : "He that 
 hath pity upon the poor lendeth unto the Lord : and that 
 which he hath given will he pay him again." Prov. xix. 17. 
 Jesus records the loan, and makes remuneration, even to him 
 who cries, astonished, " When saw we thee poor and had pity 
 on thee?" 
 
 The very striking portion of the language used by the re- 
 deemed which now occupies us, tends dii-ectly to this point : 
 that a servant of Christ may be performing acts which the 
 Lord accepts as benignantly as if terminating on himself in 
 person, when all the while the humble happy servant, though 
 habitually loving Christ, was unconscious of more than the 
 glow of love and pity towards a fellow-creature. We do not 
 say that reference to Jesus, the chief-beloved, will not dart 
 in, from time to time, amidst the charities of life, like stray 
 
 DAILY SERVICE OF CHRIST. 
 
 231 
 
 sunbeams through the network of branches in shady places 
 of the grove ; such is always the heavenward reference of re- 
 generate souls ; but the rapid and almost instinctive impulses 
 of Christian kindness often leave no time to look fully at 
 anything but the famished, weeping, or bleeding sufferer. It 
 will be apparent, upon the least reflection, that difference in 
 degree or amount, the more or less of the benefits conferred, 
 makes no difi'erence in the principle. Do any good, be it 
 great or small, to a brother of Christ, and you do it to Christ. 
 What new rays of encouragement are here shed over the 
 walks of our common life, which is made up of seeming 
 trifles ! It is as if the Lord Jesus had come with his hal- 
 lowing presence, into the scenes of our daily occupation ; to 
 sit beside our well, to tread the planks of our fishing-boat, to 
 smile on us with remonstrance when cumbered with much 
 serving. Nothing is small, which the IMaster accepts as 
 tribute. Little things become great, when done in a great 
 cause, and out of loyalty to a great King. It is not the price, 
 but the homage. Only a sordid, mercenary, venal mind 
 would prefer the value of dollars and cents, accumulate the 
 ciphers as you please, to the value of a ring, a lock of hair, a 
 word of hearty postscript, an old tear-stained Bible, marked 
 all through its tattered pages, a smile of love, a dying kiss. 
 These are life's imponderables, which are also invaluables. 
 The cup of cold water, in the name of a disciple, refreshes 
 the soul of the Master and has its sure reward. The two 
 mites of the widow (less than the cost of three sparrows) go 
 for more than the thousands of the opulent. The heart is all 
 The giver stamps the gift, and the intention defines the giver. 
 So likewise in regard to the person benefited ; little things, 
 we may say again, become great, when done in behalf of 
 Christ's " little ones." And these are continually about us. 
 The poor we have always with us ; and God hath chosen the 
 poor rich in faith. Ostentatious charities, of great figures, 
 
 
232 
 
 DAILY SERVICE OF CHRIST. 
 
 performed by proxy, should never take the place of personal 
 kindnesses, though known only to God and the recipient. 
 
 Life is so ordered in providence, that what we call great 
 deeds occur only now and then. Even princes and conquer- 
 ors cannot be always magnificent. Especially we, who are 
 not distinguished, must find our occasions of obedience in the 
 shop, the farm, the school, the kitchen, the office, the ship, 
 the family. If we were not doing good here ; if a barren sen- 
 timentality beguiles us into dreaming of some future, roman- 
 tic, conspicuous service ; if we pass by the sister, the servant, 
 the alms-person that rings timidly at our gate, or the errand- 
 boy who brings supplies, while we plan beautiful schemes of 
 distant and collective good ; we are not the persons whom 
 Jesus means. Common life, in its humblest domestic flow, is 
 fall of opportunities for honouring our Lord. You can 
 scarcely make a single turn within the circle of home and 
 . daily work, without finding occasion to act out some inward 
 principle of divine benevolence. " One of the least of these " 
 Christ's "brethren," may sit beside your hearth, in the person 
 of some parent, grand-parent, or widowed relative. Christ 
 may expostulate with you, for your neglect of some kinsman 
 who is " waxen poor," and whom with coldness and pride you 
 abandon to the tender mercies of strangers. '' If any provide 
 not for his own, and especially for those of his own house, he 
 hath denied the faith, and is worse than an infidel." Acts of 
 mercy towards those who are daily meeting us in the unro- 
 mantic paths of ordinary intercourse, fall properly under the 
 head of ministries to the Lord. A true Christian will en- 
 deavour to enliven every particular of service to feUow- 
 creatures with this consecrating intention. This spirit of love 
 will give verdure and fragrance to performances otherwise 
 withered and repulsive. Thus, for example, the home duties 
 of Woman, restrained as she is from publicity and the guid- 
 ance of aifairs, may be woven into a blessed tissue of service 
 
 DAILY SERVICE OF CHRIST. 
 
 233 
 
 often unconscious, to Christ Jesus the Lord. Charity will not 
 house itself, we admit, nor selfishly shut out thoughts of suf- 
 ferers abroad. But we always discover that those who are pre- 
 manently and consistently most useful abroad, are those 
 who have first proved themselves most faithful in charities at 
 home. And, whether at home or abroad, the great majority 
 of mankind must expect their usefulness, in other words their 
 work for Christ, to consist in a series of familiar and oft-re- 
 curring acts, each apparently inconsiderable by itself 
 
 " 'Tis a little thing 
 To give a cup of water; yet its draught 
 Of cool refreshment drained by fevered lips 
 May give a shock of pleasure to the frame, 
 More exquisite than when nectarean juice 
 Renews the life of joy in happiest hours. 
 It is a little thing to speak a phrase 
 Of common comfort which, by daily use, 
 lias almost lost its sense; yet on the ear 
 Of him who thought to die unmourned, 'twiU fall 
 Like choicest music." * 
 
 How blessed a service ! how munificent a Master ! By this 
 ubiquity in his suffering brethren, he is always present wher- 
 ever a generous office can be performed. And let us not 
 forget the very acts of mercy, the particular charities wrought 
 by the righteous and remembered by the King, — charities 
 confined to no age or nation, but practicable in whatsoever 
 spot we encounter famine, parching thirst, exile, nakedness, 
 disease, or bondage. Let us go in quest of Jesus, among the 
 half- starved occupants of the tall, overcrowded tenant-house, 
 where the restoring beverage, so familiar to our tables, never 
 courts the taste of the scorched and hectic pauper ; or sick- 
 beds, where the foreigner and emigrant pants for breath in 
 summer and shivers in winter ; or, most neglected of aU, in 
 
 • Lord Talfourd. 
 
 ' n 
 
 ' H 
 
 ' I 
 
234 
 
 DAILY SERVICE OF CHRIST. 
 
 the prison-house — abode at once of shame, vice, ignorance, 
 and woe. All these, and such as these, all forms of misery, 
 begotten of sin, and swarming most opprobriously in cities, 
 under the very eaves of Christian wealth and lofty fashion, 
 cry to us in the name not merely of humanity, but of our 
 Lord. Every system of means which offers access to these 
 representatives of our Master, and affords ways of serving 
 him, should be honoured and upheld. But we should not 
 allow individual effort to be swallowed up by great organiza- 
 tions. The machinery which intervenes between us and the 
 Saviour, to whom we would minister in his poor members, is 
 an evil, even if a necessary evil. Association, subscription, 
 collection, stated agency, beneficent proxies — these are in- 
 dispensable ; but observe for what reason. They carry the 
 alms of him who is too weak, too busy, or too old, to go 
 always in person ; they divide and methodize the work, so 
 that no part may be overlooked, and no part over-served ; 
 and they cause a few, trained and practised, to do the work 
 of many. But, after all, those organizations are best, which, 
 while they secure these objects, assign most of their task of 
 visitation and aid to free-will agents, and so increase rather 
 than lessen the amount of individual charity. The Sunday 
 School is one, and only one, of a class which somewhat 
 realizes these ideas. When converts in large numbers are 
 brought into the church, and with the impulse of new love 
 look around for a way to do good, every one knows that the 
 instrument which first and naturally presents itself is the 
 Sunday School. ITie day is coming, when we shall have 
 many others, equally aiming at the rescue of fallen humanity. 
 At present, this form of charitable organization carries in its 
 train much more than scriptural instruction on the Lord's 
 day ; for Sunday School teachers are more and more Bible 
 readers and Tract distributors in alleys and attics ; Good 
 Samaritans by the way, to pour oil and wine into hearts 
 
 i 
 
 DAILY SERVICE OF CHRIST. 
 
 235 
 
 wounded by intemperance and unbelief ; visitors of infirm- 
 aries, ships, and prisons ; exhorters and reprovers of sin at 
 wharfs and ferries ; seekers for the sick poor up and down 
 the vast dimensions of our metropolitan misery. If you 
 would find the thousands who do this work, while you sit on 
 your luxurious sofas, and criticise the indiscreet outlay of 
 public charities, you must look to the teachers in Sunday 
 Schools. In my judgment the elite of beneficent and there- 
 fore happy Christians in America is in the Sunday School 
 ranks. And though after all these weary days and anxious 
 nights, some of them may exclaim, "When, Master, saw 
 we thee in distress and ministered unto thee," they will not 
 fail of their reward. As a means of bringing out the latent 
 and diversified talent of a congregation, the Sunday is at 
 present above all others. But the tune is not distant when, 
 under the influence of fruitful awakenings and the pressure 
 of increasing love for Christ, the principle now very much 
 confined to Sunday Schools will, by a happy extension, be 
 realized in sister organizations, so diversified as to detect and 
 employ in appropriate ministry every lurking talent of the 
 brotherhood. While, however, we are awaiting a period 
 when the inward energies of the Church shall be caUed out 
 with more equable and universal effect, let each of us, in his 
 own post, be living for Christ. We have nothing that we 
 have not received ; let there be nothing held back from the 
 Lord. We serve a forbearing and munificent King, who, 
 though he needs none of us, vouchsafes to treat our poor 
 doings as if he were the party obliged. What a contemptible 
 tribute is the fullest obedience of our best day considered in 
 itself ! If we had " done all those things " which are enjoined, 
 we ought still to say, " We are unprofitable servants ; we 
 have done that which was our duty to do." It was " duty," 
 dues to be rendered, what we ought ; we owed it ; matter of 
 debt. But mark how he receives it, how he gathers up the 
 
236 
 
 DAILY SERVICE OF CHRIST. 
 
 bruised, withered, scattered flowers which seemed dying in 
 our hands, and makes of them a garland ; binds them on his 
 brow as a diadem ; points to them before his angels as an 
 honour. The self-condemning disciple sees no beauty or 
 worthiness but in his prince. Conscious of short-coming, he 
 hears the plaudit, and looks around among the right-hand 
 myriads in quest of him wliom it may befit. Not me^ 
 assuredly. " When saw / thee in sorrow, and ministered to 
 thee !" Yes, thee, blushing saint — thee ; the Master's eye 
 seeketh thee. The moment has arrived for discoveries, and 
 whil^ the wicked is horror-struck with the fiery record of his 
 secret sins, the " Mene, Mene, Tekel, Upharsin," read by the 
 universe in those asbestos leaves, the child of God is amazed 
 to find that every kindness to a little one is tabled, owned, 
 and rewarded ; " good measure, pressed down and shaken 
 together." The secret charity has become public ; according 
 to that word, " there is nothing covered that shall not be re- 
 vealed, neither hid that shall not be known ;" which ought 
 to teach us that every thing in the nature of service to Christ 
 has a certain greatness. I deplore from the bottom of my 
 soul the disposition of some Protestants to undervalue and 
 carp at acts of mercy to the poor, the sick, or the dying, be- 
 cause Romanists have made much of them. God forbid that 
 neglect of Christ's poor should ever be a characteristic of Re- 
 form ! God be thanked that true Protestantism has always 
 walked in the steps of that Catholic charity which is older 
 than popes and monkery. If a good Samaritan do a deed of 
 mercy, let no meanness or inward sense of delinquency lead 
 you to scowl at it. " Go thou and do likewise ;" go and do 
 better. To take a single instance ; the great difficulties which 
 private families, however wealthy, sometimes experience in 
 getting nurses for sudden emergencies of illness, ought to 
 make us all exclaim, "How must it be with the poor?" and 
 to concert measures for training Christian attendants for the 
 
 DAILY SERVICE OF CHRIST. 
 
 237 
 
 sick ; a service which has no more necessary connexion with 
 Popery than has the binding up of a bleeding wayfarer's 
 wounds. For one, I will take the liberty of loving and 
 applauding the act of mercy to a sufferer, by whomsoever 
 performed ; and this without groping into those hidden 
 motives which can be read by God only. " The day shall 
 declare it." It shall declare thy feeblest, most faltering 
 deed. 0, Christian woman! O, little child! Here is the 
 principle to preserve us from deeming anything little. The 
 kind word, gesture, look to a mother or a brother — some 
 withhold these who are very public with good deeds to 
 strangers — shall be owned as unto Christ. 0, what a 
 Master ! Who will not love him and serve him 1 Let me 
 close with the words of Bishop Andrewes : " There is gloiy 
 which shall be revealed ; for when the Judge cometh some 
 shall see thy face cheerful, and shall be placed on the right, 
 and shall hear those most welcome words, * Come ye blessed.' 
 They shall be caught up in clouds to meet the Lord ; they 
 shall enter into gladness, they shall enjoy the sight of him, 
 they shall be ever with him. These alone, only these, are 
 blessed among the sons of men. 0, to me the meanest, grant 
 the meanest place, there under their feet ; under the feet of 
 thine elect, the meanest among them !" 
 
 II 
 
MIETH. 
 
 " A raeny heart doeth good like a medicine "- Proverbs xvii. 22. 
 
 In reading our admirable version of tlie Holy Scriptures, a 
 little scholarship and a little knowledge of antiquity are use- 
 ful, in order that we may not put modem and degraded mean- 
 ings on terms which are grave and venerable. If we consult 
 the Anglo-Saxon roots, or even the father of English poetry, 
 we shall see at once how this applies to the words mirth and 
 merry. If in modern parlance we distinguish between cheer- 
 fulness and mirth, ascribing to the latter a more giddy, un- 
 seasonable and vociferous effusion of hilarity, we shall los« 
 the entire force of our text and other passages. Mirth, in 
 good old English, included even the graver kinds of cheerful- 
 ness. The old Psalter praises God with " awful mirth ;" both 
 words being such as have suffered deflection. And the adage 
 of Solomon is cleared by the exhortation of the Apostle 
 James : " Is any merry, let him sing psalms." A merry heart 
 is therefore precisely a cheerful heart ; and that it " doeth 
 good like a medicine," is one of those truths which every one 
 of us, my brethren, has found true, blessed be God, in his 
 own experience. In the course of remark on a somewhat 
 unusual topic, which, however, is given me by inspiration itself, 
 I shall endeavour to bring forward some truths respecting the 
 nature and results of true cheerfulness, and the best way of 
 seeking this healing influence. If the termination of the dis- 
 course should be unlike its beginning, let us pray that it may 
 
 MIETH. 
 
 239 
 
 not leave any the less of salutary impression on the heart. 
 Cheerfulness is a symptom of inward health, as truly as 
 bodily alertness is of outward health. In regard, however, to 
 mind as well as body, the symptom may itself become a reme- 
 dial agent ; the effect may in its turn act the part of a cause. 
 For example, a sound appetite, which is a sign of vigour, jnay 
 itself tend to the production of further vigour. And so, true 
 cheerfulness, springing from mental health, may fall into a 
 chain of causes, promoting yet greater health. You are there- 
 fore invited to consider the means of promoting that genuine 
 Cheerfulness, or Mirtn in old English, which doeth good like 
 a medicine. 
 
 I. The primary truth in this part of the philosophy of life, 
 is that true Cheerfulness is a concern both of body and mind. 
 The junction of the immaterial with the material part in our 
 nature is not like the annexation of two alien substances by a 
 tie. Unlike as are body and soul, they were made for one 
 another, and never in their normal condition to exist apart. 
 If sundered for a little, it is that they may be rejoined. They 
 are united in every part. Body acts on soul, and soul acts on 
 body. This indeed was denied by one of the most ingenious 
 philosophers that ever lived, the great Leibnitz, who taught 
 that mind cannot influence matter, nor matter mind ; but that 
 the Creator had made the two, like instruments tuned together 
 from eternity, always parallel in action, each responding to 
 the other, yet with no mutual agency. No one now believes 
 in a hypothesis so ingeniously perverse. Sense and conscious- 
 ness testify to us every moment that body acts on mind, and 
 mind on body ; and in nothing is this reciprocal agency more 
 undeniable that in health and disease. A sickly body sours, or 
 saddens, or inflames the mind : a mind on the rack attenuates, 
 wrinkles and enfeebles the body. The old theory of animal 
 spirits still colours the language of common life, even when 
 physiology rejects the notion of these subtle substances run- 
 
240 
 
 MIRTH. 
 
 MIRTH. 
 
 241 
 
 ning up and down the system. But all hypotheses apart, 
 who knows not that what we call good spirits quicken the 
 pulses and clothe the frame with flesh, while fasting, loss of func- 
 tional power, or injury to the organs, engender melancholy 1 
 In the large and proper acceptation of the term, we include 
 the well-being of body and soul together, when we use the 
 word health. He is not healthy, though with a frame of iron, 
 who has moody flights and delirious fancies. How delicate 
 was the adjustment, how perfect the temperament of the parts, 
 when the father of our race was created and placed in Eden. 
 Body and soul were twin portions of a wonderful contexture 
 which worked sweetly and without a jar. Marvellous wiU be 
 the change in the coming state, when these vile bodies shall 
 be fashioned like " unto Christ's glorious body ; " from the 
 resurrection to go on without hinderance, in union with cor- 
 Tesponding souls, to a glory never known in Paradise. The 
 nearest approach we can ever have to this state, in the present 
 life, is where the mens sana in corpore sano possesses health 
 and strength. Of such a condition true cheerfulness is the 
 accompaniment and indication. This we may maintain with- 
 out running into absurdities like those who talk about disease 
 being a crime, and who would send all mental and moral ail- 
 ments to the shop of the materiaUst for relief. The attempt 
 to serve God and our neighbour with a broken constitution or a 
 drooping mind, as many here have learnt by experience, is 
 liable to great disappointment. As we would not undertake 
 a friend's business with a beast of burden which was lame, so 
 we should be loath to bring to the work of the Lord a body 
 which drags heavily at every step. Yet sometimes God him- 
 self so plainly lays the trial upon us, weakening our strength 
 by the way, as in the case of Hezekiah or Trophimus, that our 
 lesson becomes that of resignation, patience, and quiet hope. 
 Even then, it is our duty to use means for recovery. Even 
 then, one of these means is that cheerfuhiess of heart which 
 
 doeth crood like a medicine, and without which all the materia 
 medica might be exhibited in vain. Let those who enjoy 
 health and hilarity, acknowledge dependence, and consider 
 from whom the blessing comes. As there is a pride of family, 
 of beauty, of riches, so there is a pride of health ; and some 
 of the most signal and admonitory reverses we have ever 
 known have befallen families and individuals whose habit it 
 was to vaunt that they owed nothing to the physician. 
 Every day, if possible, every hour, let us give thanks that our 
 health has had no interruption ; or, that it ha^ continued 
 lon<T ; or, after illness and decay, that it has been restored 
 " It' is of the Lord's mercy that we are not consumed, and 
 because his compassions fail not." That balance of the 
 faculties, mental and bodily, which causes each and a 1 to- 
 gether to work to the greatest advantage, manifests itselt by 
 a natural lightness of temper and clear animation of spirits, 
 which is most remarkable in youth, but which we sometimes 
 observe even in the autumnal days of a beautiful old age. It 
 is the greatest of all blessings to the body ; but at the same 
 time it is a blessing which nothing bodily has power to confer. 
 And, therefore, we must look higher. 
 
 II Inasmuch as the soul has the prerogative of governing 
 the body, there are numerous happy cases, in which there is a 
 cheerful heart in a sufi'ering and sickly frame. In every such 
 instance the inward principle doeth good like a medicine. 
 Many a patient had perished years ago, but for the fortifying, 
 sustaining, and even curative power of a happy heart. Con- 
 flict there may be— there must be— because the eff'ect of most 
 bodily maladies, pains, and injuries is to subdue the mmd ; 
 but where the intellectual and moral strength is paramount, 
 we have beheld even tortures made tolerable, and feebleness 
 of lunas or limbs set aside by the internal power. No matter 
 how exceptional such instances Are, they are sufficient to prove 
 now really independent of external circumstances an immortal 
 
242 
 
 MIRTH. 
 
 soul may become ; to refute the fallacy, that because the soul 
 acts through organized matter, there is no longer any soul 
 after dissolution ; and to induce us all, in times of health and 
 strength, to acquire those habits of mind and heart that may 
 stand us in stead, when we come to the enfeebling trials of 
 age or illness. Where cheerfulness survives, after the de- 
 parture of health or bodily ease, we shall usually observe one 
 or more of the following causes to be present. 
 
 First. Something in the nature of the malady or distress 
 which does not spend its power on the mental part. " The 
 spirit of a man will sustain his infirmity, but a wounded 
 spirit, who can bear*?" Some diseases make a speedy and 
 direct assault upon the nervous system, including its great 
 origin, the brain. Some, especially in acute cases, so fill the 
 frame with vexation, annoyance, or even anguish, as to leave 
 no freedom for thought or possibility of peace. But others, 
 and these the most numerous, though often severe and some- 
 times fatal, make no advance to the mind's citadel, and so 
 leave reason in its supremacy. But this is not enough. 
 
 Hence, 
 
 Secondly. Cheerfulness in sulfering may be due to natural 
 elevation of spirits. Constitution, education, companionship, 
 employment, opinions, customs of living, these are mighty 
 confluent streams which go to form a river of habit, good or 
 evil, in respect of cheerfulness ; which habit is too powerful 
 to be turned aside by any ordinary contingencies of disap- 
 pointment, pain, or weakness. Those whose profession leads 
 them to be much in sick rooms are familiar with instances of 
 this, which, to the inexperienced, would seem fabulous. 
 
 Thirdly. The only source of genuine cheerfulness on the 
 bed of sickness and death is the grace of God in the souL 
 But we have tarried long enough beside the chair of the invalid. 
 May God grant to all such the cordial of inward heavenly 
 joy ! A third consideration, applicable to every individual in 
 
 MIRTH. 
 
 243 
 
 this assembly, and founded on laws of nature, awaits our 
 
 notice. 
 
 III. Since both soul and body are made for exertion, there 
 is nothing more conducive to cheerfulness, the result of their 
 joint health, than fit employment. A house bereft of tenants 
 goes to decay. A vehicle laid up without use rusts and 
 moulders. A fine piece of machinery is never so safe as when 
 lubricated and moving. Body and soul, made for perpetual 
 activity, must work, and work together, in order to be in 
 good condition. Of aU engines the human body is the most 
 amazing. From the days of Socrates, as reported by Xeno- 
 phon, philosophy has been studying the mechanics, the 
 chemistry, the vital forces, the adaptations, the final causes of 
 this structure, so fearfully, so wonderfully made. There is no 
 step forward to new principles in physics, in optics, in the 
 growth of structures, which does not find itself anticipated 
 by some marvellous realization of its idea in the human body. 
 Considered as a working engine, there is none which works 
 so cheaply, with so little waste, and so long, or which con- 
 tains such provision for its own repair. How every survey 
 of the skilful mechanism shows that it was made to move. 
 Its central, propeUing engine never stops, except in cases 
 which cause instant dread of death. Heart, lungs, and bram 
 play on through all the thousand nights of sleep. An instinct 
 of nature prompts the young to be in almost perpetual motion. 
 Absolute rest there is none. And if, from necessity or choice, 
 any approach to immobility becomes the habitude of body, as 
 is the case in some sluggish and morbid natures, the result is 
 lethargy and endless disturbance of the vital functions. This 
 frame was made for labour. 
 
 Equally true is this of the yet more subtle, because spirit- 
 ual part. The soul is essentially active. Of a mind that 
 does not think, no man can frame a notion. The human 
 mind is made to be active. It is inquiring and athirst for 
 
244 
 
 MIRTH. 
 
 knowledge. Its active powers irresistibly seek for some 
 object on which to exert themselves. Healthful, moderate 
 repose, chiefly by change of employment, is good ; but entire, 
 continual, unbroken quiescence is misery. Never was there a 
 more dire mistake than that of men who abandon the honest 
 and useful business of life, under the pretext of rest. Unless 
 they have singular resources in science, literature, or philan- 
 thropy, they sink into liebetude, weary of the everlasting 
 holiday, let their heart corrode with sullen thoughts, and 
 sometimes fall a prey to evil habits or premature dotage. 
 Philosophy, no less than Religion, enjoins— unless where in- 
 vincible necessities from infirmity or age clearly speak another 
 language — that we should live working, and die in the har- 
 ness. Hence the value of a trade or calling, and of working 
 at it. I believe it lengthens life. I believe it staves off 
 tribes of maladies and conceita I am sure it promotes that 
 spring and elation of soul, without which life is a long dis- 
 ease. If you would find the most wretched man or woman 
 in your neighbourhood, look for the one who has nothing to 
 do. Unless allowed to prescribe employment, even the best 
 physician cannot cure the valetudinary complainer. For after 
 all has been said, employment begets cheerfulness; and "a 
 merry heart doeth good like a medicine." 
 
 IV. But man is not merely an intellectual, he is a moral 
 being, and hence healthful cheerfulness requires as its indis- 
 pensable condition a good conscience. To be truly happy in 
 mind, the soul must be at harmony with itself I know the 
 objection that you are framing in your thoughts, and I will 
 dispose of it at the outset. You are thinking of numerous 
 persons known to you who are immoral, and yet intensely and 
 extravagantly mirthful; you have even known flagitious 
 sinners, who were proverbial for laughter and good cheer. 
 You recall to mind the thousands who haunt every place of 
 amusement, and whose habits go to sustain the dens of bois- 
 
 MIRTH. 
 
 245 
 
 terous wassail. Now, on a calm and serious view of the 
 case, leaving religion out of the question, you will scarcely 
 choose this species of hilarity as that which you would wish 
 for a beloved son. It is scarcely such as will endure for a 
 lifetime, or gild the declining hours. You have probably 
 seen enough of society to know that much of this ostentatious 
 mirth is purely factitious, made up of the sympathies and 
 contagion of good-fellowship and wine. Nay, you must be 
 young as an observer, if you have not found that your merry 
 friend indulges in a certain feigning. He is not so merry as 
 he would have you believe. The wreathed smiles of his 
 artificial visage partake of grimace. He is more smiUng when 
 met than when overtaken ; more full of jest with strangers 
 than at home ; loud in company, stupid by himself ; in a 
 word, bidding fair for an old age of stupor, gluttony, or drink 
 You know perfectly well that if you be left out of the account, 
 the people who run after pubUc amusements are precisely 
 those who cannot enjoy solitude, and who have never learned 
 to endure themselves. 0, that some of those, who recognise 
 their own face in this likeness, would lay to heart the truth 
 that their conscience is diseased ! 
 
 1. Conscience of crime is a tormentor. There is scarcely 
 a Gentile sage or poet who has not said so, in description and 
 example, for it needs no inspiration to reveal how this scor- 
 pion of the bosom can sting. The cases are so horrible, 
 where habitual and repeated sin has reached the point of 
 silencing and palsying conscience, that it is hard to say what 
 may be the temper of a soul which has passed under this 
 cautery ; but who among us would seek such a callous heart 
 as the abode of cheerfulness ? Of all passions none breathes 
 more of the atmosphere of hell than remorse. This ought t» 
 gain the attention even of those v/ho have as yet been kept 
 back from presumptuous sins ; because no one ever became 
 suddenly vile, and they know not what may be the end of 
 
246 
 
 MIRTH. 
 
 MIRTH. 
 
 247 
 
 the way upon which they have entered, or whether their 
 closing scene may not be maddened by despair. 
 
 2. Far, very far on this side of atrocious crimes there may 
 be such continuance in transgression as may embitter the con- 
 science, and make quiet joy impossible. This case may be 
 well studied by the young man or young woman, who, after 
 a religious education, has restrained prayer, neglected the 
 Scriptures, stifled convictions, and gone into the world for 
 happiness. There is a conscious dissatisfaction under all the 
 gaiety. The day of pleasure is often followed by a night of 
 disquietude. The intervals between one and another of those 
 nocturnal assemblies which quench for ever the religious 
 emotions of many, are dull and pensive. The very face of 
 the maiden, who ought to be rosy, jocund, and alert, is 
 "sicklied o'er with a pale cast of thought." Something is 
 wrong. The pride of the house is wretched. Summer tours 
 and winter dissipations, such as modem piety may approve, 
 fail to restore the elasticity of a once healthful creature. The 
 unwelcome truth is, the immortal spirit will not brook the 
 treatment of such charlatanry. The soul craves its peculiar 
 and appropriate food and refreshment. The immaterial and 
 aspiring nature sighs for God. And how can it be cheerful ? 
 More of the world's sadness and gloom than the world 
 diooses to reveal, is caused by hearts ill at ease, and con- 
 gciences disquieted with sin. There are persons who for 
 years drag about a body wasted by the restless, consuming 
 mind. While worldlings charge religious people with gloom, 
 they are themselves often kept in misery by their want of 
 Christian peace. It requires no godliness to make one suffer 
 from conscience. Natural principles among all nations suffice 
 for this. Conscience utters the voice of law or expostulation, 
 of remonstrance, sometimes of menace, of retribution, of ven- 
 geance. It is for relief from such pangs that the troubled, 
 aching soul goes to the Gospel But thither the deluded 
 
 
 
 follower of pleasure or gain cannot bring himself to go. And 
 tUl he goes, all his mirth and gaiety are illegitimate and 
 irrational, even if they are not simulated and hollow. Ihou- 
 sands walk our streets and flaunt in our assemblies, wearing 
 the garb and the smirk of an assumed and conventional 
 hilarity, who would sink to the earth like the child s top the 
 instant they should cease to whirl If they durst sit still 
 long enough to feel the pulses, they would know that they 
 are sick at heart. They have forsaken the fountam of living 
 water, and have hewed them out cisterns, broken cisterns, 
 which can hold no water. Amidst much forced mernnient 
 they are utterly void of all that vernal cheerfuhiess which is 
 as characteristic of a well-regulated sound religion, as sweet 
 flowers are of Spring. And the tendency is from bad to 
 
 worse. . c ix. i 
 
 3 Even in the ordinary narrow acceptation ot the term 
 
 in the world's idiom, a good conscience promotes ease of mind. 
 It smooths the pillow. It removes acerbity from the tone, in 
 hours of business. It reconciles the lather to his family 
 group, and the son and daughter to their home. But in 
 order to clear away clouds, calm the sullen swell of the 
 mysterious ocean within, and throw sunshine over the lato 
 darkened countenance, there is need of something more de- 
 terminately gracious. Simple social morality honour m 
 trade, truth, candour, hospitality, neighbourly kindness do- 
 mestic afl'ection-all beautiful, all good, on a lower scale of 
 value-have no adequacy as answering a holy spiritual law, 
 and therefore no power to pacify an enhghtened conscience. 
 Though a sinner may be either exorbitantly gay or deeply 
 stupid in his sins, he cannot feel these sins and be cheerful. 
 Here I touch the sensitive spot that denotes the disease J>o 
 transgressor against an infinitely holy God can have healthful 
 mentll enjoyment, such as does good to soul and body, while 
 he is vexed with the conviction of his heinous guilt. And 
 
248 
 
 MIRTH. 
 
 the point to be observed is, that no sinner can infallibly pre- 
 vent such conviction and such distress. In this respect, as 
 in others, the soul that forsakes God remains still in the 
 hands of God. It is not for him to say when he shall be 
 disquieted for his sin, how long this disquietude shall last, or 
 to what extreme of torment it may rise. 
 
 In a Christian land like ours, many a heart, wrung with 
 agonizing reflections, never reveals itself to the ear and heart 
 of human friendship ; and ah I cannot, will not reveal itself 
 to the ear and heart of a compassionate God, in the out- 
 pourings of confidential prayer. Nothing is more wide-spread 
 than uncomfortable feelings with regard to religious deficiency, 
 which are strong enough to kill cheerfulness, but not so 
 explicit and develoj)ed as to lead to decision. Yet such 
 vague trouble of mind is often the precursor of salvation. 
 False peace, it is true, sometimes comes in ; introduced by 
 erroneous doctrine, self-righteous satisfaction, or spurious 
 exercises accepted as graces of the Spirit. But even this fails, 
 either by want of permanency, or by leaving the heart still 
 unblest with the radiance of a serene joy. To walk on earth 
 with the erect countenance of Christian cheerfulness, there 
 must be peace with conscience and peace with God. 
 
 4. There is no such thing as a good conscience, except 
 where there is a persuasion of acceptance with God, through 
 tlie mediation of the Lord Jesus Christ. This persuasion 
 causes the face to shine as did the face of Moses when he 
 came down from converse with God upon the Mount. Here 
 is an irradiation which makes the soul Uft itself in holy cheer- 
 fulness, just as the sun in May makes the violet and the rose 
 unfold their leaves with freshness of beauty. " Wisdom 
 maketh a man's face to shine." And of this heavenly wis- 
 dom or spiritual knowledge and service of God, the wise man 
 says : " So shall they be life unto thy soul, and grace to thy 
 neck ; when thou liest down, thou shalt not be afraid, yea, 
 
 MIRTH. 
 
 249 
 
 thou shalt lie down and thy sleep shall be sweet." Prov. 
 iii. 22, 24. 
 
 It is proper just here to observe, in order to meet a dif- 
 ficulty of candidly inquiring minds, that the earliest exercises 
 of penitent, returning minds are not always joyful. There 
 may be bitterness beneath the soil and in the knotty trunk, 
 when the clusters and fruitage above are dropping with 
 sweetness ; or as convalescence from sore disease is some- 
 times preceded by a fearful crisis, so the first transition from 
 worldliness to serious thoughts of God and heavenly things 
 is commonly marked by alarm, humiliation, and grief. The 
 anxious seeker's path circles the Old Testament Sinai, often 
 many times, before it strikes off" thitherward toward Mount 
 Zion, and opens yonder at the Cross. But when it leads the 
 wayfaring soul to " Jesus the Mediator of the New Covenant, 
 and to the blood of sprinkling, that speaketh better things 
 than that of Abel," it presents to him a region of spring-tide 
 joyfulness. There may be weeping clouds, there may be 
 alternations like returning winter, but still the Sun of Righte- 
 ousness is there. It is a Beulah, a land of cheerfulness ; such 
 cheerfulness as even does the body good, and drives the 
 crimson tides with new impulses of life to members lately 
 collapsed and chilL Are any notes of gladness more ravish- 
 ing than those which the convert hears, amidst these green 
 pastures beside these still waters 1 Listen to what issues 
 from the mouth of a glorious and beloved Friend, till now 
 unknown ; hearken ! " Rise up, my love, my fair one, and 
 come away. For lo, the winter is past, the rain is over and 
 gone ; the flowers appear on the earth ; the time of the sing- 
 ing of birds is come, and the voice of the turtle is heard in 
 our land. The fig-tree putteth forth her green figs, and the 
 vines with the tender grape give fragrance. Arise, my love, 
 my fair one, and come away." Song ii. 10-13. When 
 Jesus speaks pardon and love to the soul, he gives cheerful- 
 
250 
 
 MIRTH. 
 
 ness and joy. At no epoch is this so strikingly felt, by reason 
 of contrast, in passing from an anxious into a rejoicing state, 
 as at first believing, the love of espousals. But I am so far 
 from thinking these to be the highest raptures of religion, 
 that my persuasion is firm and daily increasing, of " the mar- 
 vellous loving-kindness'' of God, to his unworthy but re- 
 deemed people, in the latter stages of their journey, even to 
 the very last. To every true convert Jesus seems to say, 
 "Believest thou? thou shalt see greater things than these !" 
 When, therefore, we invite such as are the prey of unhealthy 
 anxieties to try the efl'ects of the grand restorative, we invite 
 them, not to siglis and tears, not to manifold austerities of 
 service, not to a forsaking of all their present solace without 
 hope of indemnity, but to a peace of God which passeth all 
 understanding, and a reasonable ground of habitual cheerful- 
 ness, on which, as on a tried foundation, they may (to say the 
 very least) rest more securely than on any support sought or 
 conceived of by the soul of man. Directly or indirectly, you 
 are constantly seeking some tranquillity of soul, some rest for 
 the iniinortal spirit, some slaking of the insatiable thirst 
 You struggle for it, as the tendrils of the vine wring their 
 way in tentative movement towards the light ; you turn 
 towards it as the crushed worm under your feet writhes in 
 search of ease. Out of religion, out of propitiation, out of the 
 Lord Jesus Christ, you will never find it. You will, like those 
 fiity fabled daughters of Danaus in the classic story, spend life, 
 pouring water into vessels pierced like sieves ; or, more 
 heavily rolling the mighty stone up the arduous mountain, 
 that at each remove it may again turn upon you with thun- 
 dering bound. And when you have tried all that worldly 
 mirth can do, you will say with the repentant king, " I said 
 in mine heart. Go to now, I will prove thee with mirth, 
 therefore enjoy pleasure ; and behold this also is vanity. I 
 said of laughter, it is mad, and of mirth, what doeth it?" 
 Ecc. ii. 1, 2. 
 
 BELIEVERS ARE WITNESSES. 
 
 "Ye are my witnesses, saith the Lord." — Isaiah xltll 10. 
 
 Christianity, as being from God, the sovereign Ruler of the 
 Universe, asks no patronage from the great of this world. 
 Learning, rank, opulence and power, which have weight else- 
 where, are as nothing here. As if to show this in the strong- 
 est possible manner, God chose to establish his Church of 
 the new dispensation in absolute neglect of all such auxiliar- 
 ies. He might have gained over the sages of the Porch, the 
 Academy, or the Lyceum, the professors of Tarsus and Alex- 
 andria, or the rabbins of Tiberias. He might have arrayed 
 his evangelists in imperial purple, and heralded his gospel by 
 lictors and sound of trumpet. He might have caused princely 
 armies to trample down opposing nations j " But God hath 
 chosen the foolish things of the world to confound the wise, 
 and the weak things of the world to confound the things which 
 are mighty ; and base things of the world and things which 
 are despised, hath God chosen, yea, and things which are not, 
 to bring to nought things that are, that no flesh should glory 
 in his presence." And hence, even when, in the progress of 
 ages, the Church has subsidized many of these very influences, 
 she has received them as followers, and never yielded them 
 homage. Christianity has now so entrenched itself within 
 the science, the letters, the public institutions, and the kindly 
 affections of mankind, that it looks with a benignant pity on 
 mistaken creatures, who condescendingly talk as if evangelical 
 
252 
 
 BELIEVERS ARE WITNESSES. 
 
 BELIEVERS ARE WITNESSES. 
 
 253 
 
 truth, by their good leave, was not so bad a thing, and as if, 
 with a liberal construction and some reverses, the Bible might, 
 after all, be received even by liberal thinkers. The decayed 
 Hidalgo, who stalks proudly in rags which his ancestral cloak 
 scarcely hides, is not more ridiculous in his pride. Nay, the 
 king who emerges from the straw of Bedlam, bowing as he 
 yields sufferance and admission to his keepers, is quite as 
 rational in his supercilious complacency. After a thousand 
 battle-fields, amidst innumerable trophies, Revelation sits as a 
 queen. From every nation and in every dialect, the wise and 
 great flock to do her homage. The banks of the Nile and the 
 Tigris, the monuments of Judea and the catacombs of Rome, 
 continually augment the glorious accumulation of their evi- 
 dence. The scholarship and philosophy of the world are on 
 the side of the Cross. And yet, over against our host of con- 
 fessors, our Biicons, Pascals, Newtons, Henrys and Owens, we 
 descry puny figures coming forward to lend the shelter and 
 countenance of their insignificant pennon ! And who, for- 
 sooth, are they, that the ''Virgin daughter of Zion" should 
 ask, or even brook their aid ? By what names are these 
 called, who are thus eager to inform us of their tolerance of 
 Jesus, and their good opinion of the Lord of hosts 1 Perad- 
 venture some sciolist, undisciplined in any one severe science, 
 undrilled in any ancient tongue, unfamiliar even with the 
 books of Scripture, but pert and voluble at counters, tables, 
 clubs and drawing-rooms, and admired in his flippant cavil by 
 groups more ignorant than himself. Or, it may be, some 
 narrow pedant, all behind the age, who has dozed in the cave 
 of the Seven Sleepers, while the world has been rolling on, 
 and who in his simplicity is ignorant that the materialism and 
 philosophism of Voltaire, D'Alembert, Volney and Diderot, 
 are just as valid, even with decent infidels, as alchemy, magic, 
 or the humoral pathology. Who cares (except in commisera- 
 tion for his foolish soul) what such a one thinks of Chris- 
 
 tianity? Or the voice of complaisance toward our holy 
 religion may issue from some back-shop or foul attic, where., 
 among licentious verse and graphic abomination, the thumbed 
 and smutched volumes, redolent of Birmingham or the col- 
 lieries, bear the grosser names of Paine, Carlisle, or Holyoake. 
 This is generally emigrant deism, and its converts among us 
 are fished up from the filthiest pools, where drink and unthrift 
 lie alongside of brutal ignorance or incorrigible stupidity. 
 Shall I add to the list those apostates from Christianity who, 
 though bred in evangelical churches, never felt the power of 
 grace, smarted under correction of their secret sins, found it 
 their interest to prove that the murderer and the demon should 
 be happy in heaven, kicked at the goads of reproof and over- 
 leaped the fence of mystery; the renegade Christians, who 
 have betaken themselves to a scheme as much Mohammedan 
 as Christian, to a Scripture without infallible truth, to a Cross 
 without expiation, to a salvation without Christ ] From any, 
 from all of these, we reject the proffer of ostentatious aid. 
 We would gladly give them of our stores ; but save us from 
 their patronage ! Not by such attestation is heavenly Wisdom 
 justified. 
 
 There is something like pusillanimity in the warmth with 
 which certain professors of Christianity chuckle over every 
 little good word doled forth in its behalf by men who scarcely 
 know its tenets, and live in defiance of its commands ; while 
 the same weak friends of the cause overlook the testimony of 
 millions, who have best known the reality of religion because 
 they experienced it, and have yielded the strongest attesta- 
 tion by adhering to the faith. Infidelity shows no such throng 
 of believers, confessors, dying saints and martyrs, as, with 
 perpetual augmentation, have been avowing, age after age, the 
 power of grace. These, these are the witnesses. When, with 
 nervous trepidation, distrustful of your own cause, you betake 
 you to the others, and pick up the paltry concessions of deists 
 
 I 
 
254 
 
 BELIEVERS ARE WITNESSES. 
 
 and heretics, it is as if you should call in a chance New Zea- 
 lander or Esquimaux, who had descried the distant smoke of 
 a propeller on his waste seas, to gain his testimony concern- 
 ing the existence and value of a steam navigation which fills 
 our harbour. Let them testify of what they know ; of our 
 heavenly Wisdom they know as little as " the eagle, and the 
 ossifrage, and the ospray, and the owl," unclean birds all, 
 sweeping over the desert where the tabernacle reposed, knew 
 of the awful contents of the ark of the covenant. The testi- 
 mony which such people give to religion, taken with its 
 accompaniments, is often as horrible as it is ridiculous. A 
 miserable suicide leaves his judgment that the Bible is true. 
 The most misanthropic of all sensualists, Rousseau, to his 
 elegant but poisonous confessions of lust and lying, adds a 
 tribute to Jesus Christ, whom he prefers, marvellous com- 
 plaisance, to Socrates ! It is about a hundred years since 
 Earl Ferrers, an English nobleman, was carried to the scaffold 
 for his second murder. On his way the minister of religion 
 tendered to him the admonitions and consolations which it is 
 usual for aristocratic and plebeian felons to receive ; but the 
 school which taught him murder had also taught him deism : 
 he haughtily rejected the good offices. But then, not to be 
 too cruelly grand, and as if to spare the humbled feelings of 
 Christianity, he deigned to say, that he believed in a God, 
 and that he had always thought the Lord's Prayer a useful 
 composition.* Such is the commendation which some are 
 fain to chronicle, from the condescending admissions of absurd 
 and immoral men. Let all such lie silent in their original 
 worthlessness, while a healthful love of truth leads us to sus- 
 pect and avoid organs to which the light of noon is repugnant. 
 We do not require the tardy, reluctant tribute of minds which 
 still reject our heavenly Master. Pilate and even Judas may 
 
 • Walpole's Letters. 
 
 BELIEVERS ARE WITNESSES. 
 
 255 
 
 yield testimony to innocence, and we own the power of con- 
 science ; but it is to the faithful eleven that Jesus says, " Ye 
 shall be my witnesses." And this leads me to turn suddenly 
 from the false witnesses to the true ; from those who yield a 
 reluctant, insufficient and insincere testimony, to those who 
 speak in honour of the truth with heartiness and acclamation ; 
 from outside lookers-on to believing inmates and loving 
 children. Let us, then, reflect on the meaning of these words 
 which the Lord addresses to his people: Ye are my wit- 
 nesses. 
 
 The truth to be considered and applied is, that all true 
 Christians are witnesses for God. And here it is hardly 
 requisite to premise, that there is a sense in which God asks 
 no attestation. He is himself the infinite source of all 
 authority and the fountain of honour. Were all systems of 
 planets, with all their inhabitants and every thinking, active 
 creature, smitten and turned back into nothing, the self- 
 existent, independent Jehovah would still be glorious, in the 
 mutual comprehension of the Divine Persons, to all eternity. 
 But the Most High, in the communicative flowing out of his 
 love, has come forth in creation for the very purpose of re- 
 flecting his rays upon the intelligent moral beings whom he 
 formed by his power. Of all it may be said, " For thy glory 
 they are, and were created." Of human subjects God de- 
 clares : " This people have I formed for myself, they shall 
 show forth my praise." Such is the grand intention of the 
 method of grace. Souls are saved, that they may eternally 
 laud and magnify the riches of divine excellency ; " that he 
 might make known the riches of his glory on the vessels of 
 mercy, which he had afore prepared unto glory." Salvation, 
 when consummate, will prove to have had this end, the ex- 
 hibition of wisdom, power, and love ; " that in the ages to 
 come, he might show the exceeding riches of his grace in his 
 kindness toward us, through Christ Jesus." Indeed, this 
 
256 BELIEVERS ARE WITNESSES. 
 
 reverberation of God's praise is the office of all creatures, 
 animate and inanimate, being what is fitly named his declara- 
 tive glory. And all this declaration, whether vocal or eilent, 
 may be considered as a witness-bearing, which has this pre- 
 eminence in children of God, that it is the tribute of holy 
 love and gratitude. Every true believer, then, is a witness 
 for God. In time and in eternity, he is a lamp kindling into 
 bri^-hter and yet brighter flame in the sanctuary of his Lord. 
 Early in his ministry, our Master taught this to his disciples: 
 «Ye are the light of the world;" "Shine," and " Glorify 
 your Father which is in heaven." For this very purpose of 
 bearing witness to the truth every believer was first called 
 And as Jesus the T^Iessiah, the elect of God, is the Chiet 
 Witness and pre-eminent glorifier of God, so all the members 
 of this Head and followers of this leader, render a testimony 
 according to their respective positions. "Ye are my wit- 
 nesses, saith the Lord, and my servant whom I have chosen. 
 But this testimony to God and his truth must not be left m 
 its generality, but traced out a little further into some of its 
 branching exemplifications ; in order that we may see how 
 complete, irrefragable and glorious is the witness borne to 
 revelation and the gospel. True believers, then, are wit- 
 nesses for God by their believing, their profession, their 
 example, and their suffering. 
 
 1. By their believing. To beUeve God's words is the 
 very first act of adherence. Here the vital connexion is 
 formed with God incarnate. At this point the rebel wheels 
 into the ranks of service. The erring orb turns its lately 
 darkened side towards the Sun of righteousness. What 
 thou-h the act be inward and invisible ] God reads his own 
 inscription on the soul : and who shall say that it is not read 
 by higher created intelligences ? Even among men this light 
 is not placed within the crystal globe of a soul to remain un- 
 seen. Acceptance of truth, especially of Jesus, the primeval 
 
 BELIEVERS ARE WITNESSES. 
 
 257 
 
 truth, is inferior to no act of homage which the creature ever 
 puts forth during all the career of grace. The chief attesta- 
 tion given by any man is himself to believe. He " setteth to 
 his seal," that God is true ; he witnesses. It is his endorse- 
 ment or subscription. He avouches God to be his God, and 
 passes over to his side. This is introduced allusively a few 
 verses later, xliv. 5 : " One shall say, I am the Lord's, and 
 another shall call himself by the name of Jacob ; and another 
 shall subscribe with his hand unto the Lord, and surname 
 himself by the name of Israel." He who has faith in the 
 Gospel thereby becomes a witness for Christ. It is by the 
 Spirit in the soul that believers are enabled to say : " And 
 we have seen and do testify that the Father sent the Son to 
 be the Saviour of the world." 
 
 2. Believers are w^itnesses for God, by means of their 
 PROFESSION. This is literal, positive, and open witness- 
 bearing. In Scripture it is often called confession, and those 
 who brave perils in making this avowal are named confessors. 
 " With the heart man believeth unto righteousness, and with 
 the mouth confession is made unto salvation." In early times 
 it was often, as indeed it sometimes is with us, a joint attesta- 
 tion, a " good confession," before many witnesses. This comes 
 home tenderly to all such as have lately taken God to be 
 their God, and sat down among his people. They then and 
 there stood forth as witnesses. To this Paul alludes, saying, 
 " Let us hold fast the profession [joint attestation] of our 
 faith without wavering." All professing Christians since the 
 world began have been so many witnesses for the Christian 
 system. They voluntarily come out from the world and take 
 their position on the Lord's side. They avouch the Lord to 
 be their God, and Jesus Christ to be their leader and captain 
 of salvation. Of this testimony they are not ashamed. If 
 religion is unpopular, and strict Christians in a minority j if 
 social persecution, in the way of ridicule and calumny, arises ; 
 
258 
 
 BELIEVERS ARE WITNESSES. 
 
 BELIEVERS ARE WITNESSES. 
 
 259 
 
 ! \ 
 
 if false opinions, called liberal, but savouring of perverse pro- 
 gress, erroneous and heretical, have currency and sit in the 
 heights of fashion ; if consequently it costs something to be 
 a disciple, and the professor must often be singular, conspicu- 
 ous and solitary ; none of these things move him. As a wit- 
 ness would go into court joyfully, and with open face, to 
 attest the character of a father or a friend, though all the 
 world were on the other side, so the Christian is ready to 
 stand up for his Eedeemer. There is even a glorying in the 
 ingenuous soul, when adherence to a friend and viudication 
 of a righteous cause involve some peril or obloquy. The 
 majority of you, my brethren, are called to profess the name 
 of Jesus in a much more quiet and secure way. You rather 
 gain than lose by appearing as Christians. Very different is 
 your condition from that of early believers, who often signed 
 their own death-warrant when they owned Christ before men. 
 But you do as really witness for God when you come into the 
 fellowship of saints, and show the Lord's death till he come. 
 3. Disciples are witnesses for God by their example. 
 Actions speak loudly for any cause. "By this," said our 
 Saviour, " shall all men know that ye are my disciples, if ye 
 keep my commandments." It is by letting our light shine 
 that we glorify our Father which is in heaven. JSTo words, 
 however well chosen, repeated or earnest, no professions, 
 however public, can avail so much for the honour of Chris- 
 tianity, as a pure and consistent life. In the early progress 
 of the Gospel, this was the attestation which first struck, then 
 attracted, and eventuallv convinced the Gentile observer. The 
 truth, the peacefulness, the meekness, the fraternal affection, 
 the charity of the new sect, won its way to the moral appro- 
 bation even of enemies. This is a species of testimony which, 
 from its nature, is continually on the increase. The more 
 wide our field of observation and the closer our scrutiny, the 
 more will instances of moral excellence, as fruits of faith in 
 
 Christ, brighten on our vision, as new tracts of stars come 
 into view in galaxies and nebulae, under the penetrative 
 power of the telescope. All believers are thus God's wit- 
 nesses, by a holy life; and this to the confounding of in- 
 fidelity, which can show no such seals. Our very familiarity 
 with this class of facts deadens our susceptibility to their just 
 force. We almost weary of seeing men made better by 
 Christianity. But let us see how the account will read, if 
 we reverse the statement, and imagine such things recorded 
 of infidelity. Let me feign the history of such inverted re- 
 vival thus : A man well known as a liar, swindler, and pro- 
 fane swearer, has lately been convinced of the falsity of the 
 Christian religion, and has consequently abandoned all his 
 evil courses. A riotous, drunken ruffian, the scourge of his 
 family and terror of his neighbourhood, has lately become 
 quiet, pure, and temperate, and has closed his den of madness, 
 all as the fruit of Deism, to which he has been converted. 
 Two miserable debauchees ascribe their return to a life of 
 virtue to having embraced the doctrine of universal salvation, 
 and express great comfort in the belief that Judas Iscariot 
 passed immediately into glory. An entire community has 
 just sustained a transformation from litigious conflict and 
 angry feud to concord and humanity, from yielding to the 
 belief that there is no God. You are startled, my brethren, 
 and justly. Infidelity bears no such fruit and summons no 
 such witnesses ; while the religion of the Bible exhibits them 
 with uniformity, splendour, and incalculable extent. 
 
 4. True Christians are witnesses for God by their suffer- 
 ings. All Christian suffering is a kind of witness-bearing. 
 It is the greatest consolation of saints under heavy trials, in 
 long debilitating illnesses, and those retirements and straits 
 which forbid active service, that they are all the while pas- 
 sively serving. Under the Cross they bear witness of God ; 
 attesting his justice, his faithfulness, his power, his wisdom, 
 
260 
 
 BELIEVERS ARE WITNESSES. 
 
 BELIEVERS ARE WITNESSES. 
 
 261 
 
 his covenant-gentleness ; they bear witness of Jesus, that he 
 hears the sigh of the humble, distils the dew of his grace, 
 sustains the feinting head with his arm, tranquillizes and ele- 
 vates by his Spirit, and shows himself altogether lovely. 
 Suffering is witness-bearing, believer, when under pangs, or 
 in painless intervals, when the clammy moisture and heaving 
 breast and languid eye betray the wrestling just past, you are 
 permitted and prompted to honour your God and Saviour. 
 Not only men, but angels, nay God himself, regard such endu- 
 rance, even in a single case ; what shall we say of the gather- 
 ing myriads, who for ages have been coming out of great 
 tribulation, and ascending to the white robes and triumphal 
 palaces of Zion 1 " Ye are my witnesses," will the King say 
 to such, but especially to those who shall have sealed the con- 
 fession of the truth with their own blood. Let not the over- 
 strained eulogy and superstitious veneration of these by a cor- 
 rupt Church lead us to deny the value of their testimony. A 
 witness is called in Greek a martyr. We have borrowed the 
 word, and made it sacred in our own tongue ; for though it 
 appears only twice in our version, in application to Stephen 
 and Antipas, the very same word occurs repeatedly and is in 
 the Greek translation of our text. '* The noble army of 
 martyrs" praise God, and should not be forgotten of men. 
 Among external evidences, these avowals of men, who, at the 
 risk of every thing earthly, and in contempt of every favour 
 and reward, owned Christ at the stake, or in the face of 
 ravenous beasts, abide conspicuous. In regard to the miracles 
 of Christ and his apostles, as well as to the predictions uttered 
 by these and afterwards fulfilled, the attestations of such 
 original witnesses, at the instant of martyrdom, are beyond all 
 price. We are forced to believe them. Every law of evi- 
 dence and every principle of human nature must be violated, 
 before we can doubt the numerous concurrent uncontradicted 
 testimonies of those who could not have been mistaken, and 
 
 who would not in such perils have deceived. All antiquity 
 shows that the witness-bearing of both classes had a mighty 
 effect in commanding the credence of Jews and Gentiles, on 
 the spot and at the time. Nor was the validity of the 
 miracles which were thus attested left to be settled by the 
 intrinsic evidence of the truth which such miracles confirmed. 
 This opinion, which has trickled in upon our theology from 
 the corrupt springs of German latitudinarianism, and which 
 would prove miracle by doctrine rather than doctrine by 
 miracle, belongs to a system which, speciously gaining over 
 our 'younger scholars, is carrying them over by squadrons to 
 the camp of rationalism. The late eminently philosopliical 
 statesman, Mr. Gallatin, once said to me, alluding to the lax 
 opinions of certain erroneous teachers : *' They say, we believe 
 in spite of the miracles ; but I say, I believe because of the 
 miracles." And when we accredit the early martyrs and con- 
 fessors, we build on the miracles and other supernatural sanc- 
 tions which constitute the ground course of the evidential 
 wall. To which we add, in another sense, all the suffering 
 and dying witnesses of later ages. 
 
 Behold here, my brethren, in the faintest outline, some- 
 thing of the testimony which God receives from his people. 
 To them you must go, if you would learn the grounds and 
 import of Christianity. Only they can say, " We speak that 
 which we know, and testify that we have seen." They can 
 tell of a Saviour who has proved himself sufficient in the day 
 of trial, who has lifted them out of the swoon of despair, and 
 breathed rapture into them with the kiss of peace. Their 
 language will naturally be. Come and hear what the Lord 
 hath done for our souls. They are not reluctant witnesses, 
 but long for opportunities to report the greatness of the Di^dne 
 love. Their number is incalculable. In all human tongues 
 these attestations will be given. Out of all kindreds and 
 peoples they will flock in concourse to the green and fragrant 
 
262 
 
 BELIEVERS ARE WITNESSES. 
 
 banks of the Eiver of Life, to renew, amplify, and perpetuate 
 that testimony which they began below. Go to them, yo 
 doubters, and not to the ignorant and dehided sons of philo- 
 sophy, falsely so called ; go to them, and accept their record. 
 They Inow that these things are so. They have believed ; 
 and believing have had the spirit of adoption. The things of 
 religion are realities, ascertained to them by an infallible con- 
 sciousness. It is the certainty of their assurance which gives 
 earnestness to their unanimous declaration. 
 
 And ye, my fellow-witnesses for God, consider whom you 
 attest, and what the office you discharge. The voice which 
 shakes heaven and earth, says, "Ye are my witnesses !" Let 
 the solemn vocation penetrate, and the heavenly sanction 
 overshadow your minds ; let otlier duties, callings, and privi- 
 leges be merged in this. Looking back on all the way in 
 which the Lord has led you, must not you speak good of his 
 name? Love should constrain you to testify that nothing 
 has failed of all that was promised. But you live in the 
 midst of a crooked and perverse nation, among whom ye 
 shine as lights in the world. Let the light be brilliant and 
 unmistakable. Hold it high, so that none need ever ask 
 twice whether you are on the Lord's side or not. However 
 ardent may be the professions of some, at a season of general 
 awakening, and how firm soever tlieir attachment to Christ's 
 church and ministers, observation shows that time works 
 marvellous changes in stony-ground hearers. Such were the 
 Galatians ; warm converts, strenuous adherents, eager wit- 
 nesses for a while. But listen how Paul addresses them : 
 " Where is, then, the blessedness ye spake of? for I bear you 
 record, that if it had been possible, ye would have plucked 
 out your own eyes and have given them to me." Life, entire 
 life, beloved servants of my Lord, is a period of witnessing. 
 By act, by omission, by speech, by silence, whether you will 
 or not, you are for ever testifying. Hour by hour you are 
 
 BELIEVERS ARE WITNESSES. 
 
 263 
 
 testifying, sometimes much more loudly than by words 
 either for or against your Master. You are doing that which 
 leads others to conclude, either that Christ affords a satisfy- 
 in- portion, or that his service is annoying and wearisome 
 Here, surrounded by the partners of a common hope and 
 supported by a public opinion which honours the Gospel, you 
 are prompt to appear on the side of truth. It costs no sacri- 
 fice of profit, ease, or good name. But change the scene ; go 
 among the wicked, or even the gay. Enter the summer 
 circle, at public resorts, where strict conformity to God s law 
 is unknown ; and allow me to ask, is your mind made up to 
 be a witness for your Redeemer there also % Are you likely 
 to be firm for Christ, when all the tide of opinion, business, 
 pleasure, runs the other way; when to be a consistent d^- 
 ciple is to be pointed at and shunned ; and when your testi- 
 mony may be as unwelcome as it is solitary] For such 
 Christianity, you need a courage which will never come to 
 you except upon your knees. Though left as solitary as was 
 your Lord, and like him beset with false witnesses, if you 
 only have his Spirit, if his life flows into you, if, believing on 
 and clinging to him, you have inward pulses which keep time 
 with his heart ; you will stand in the evil day you wiU win 
 souls, you will recommend the Gospel, you will live teaching 
 and die witnessing. Amen. 
 
II 
 
 lit 
 
 THE CHUECH A TEMPLE. 
 
 " Ye also, as lively stones, are built up a spiritual house."— 1 Peteh ii. 6. 
 
 It is difficult, if not impossible, for us to enter into the feel- 
 ings of an ancient Israelite in regard to the temple at Jeru- 
 salem ; yet unless we do so in some degree, we must lose the 
 force of numerous figures in the New Testament, which seized 
 upon the imagination of the Jew. To him, that structure was 
 the best of all terrestrial things. It was at once the citadel 
 of his commonwealth and the sanctuary of his Church. To 
 this spot his face was turned in devotion, wherever he might 
 wander on the earth's surface. Its walls contained all that he 
 held most splendid in ceremonial, and most sacred in mystery. 
 In some sense it was the centre, not of Palestine only, but of 
 the world, for his Lord had said, " My house shall be called 
 a house of prayer for all nations." Its pomps and praises, 
 the volume of its harmonies both vocal and instrumental, its 
 bleeding and smoking propitiations, its odorous clouds of 
 incense, its ablutions and sprinklings, its throngs of exalted 
 worsliippers, its festive processions, and its inaccessible 
 mysterious shrine, all conspired to give it a hold on his 
 admiration and his affections, such as no other material struc- 
 ture ever gained over human hearts. Hence the most avail- 
 able charge against our Lord Jesus, and that which was best 
 fitted to make the populace infuriate, was that he had spoken 
 contemptuously of the holy fabric. It was not unnatural, 
 that in a period of formal religion, the minds of the people 
 
 THE CHURCH A TEMPLE. 
 
 2^0 
 
 should have become knit to the external pile. No gleam of 
 its higher mystery and spiritual intention had yet broken 
 upon their worldly minds. Not yet had it been revealed that 
 God is a Spirit, and that they who worship him must worship 
 him in spirit and in truth, anywhere, everywhere, and not at 
 Jerusalem or this mountain. And yet, from the beginning, 
 God had been preparing his Church for better things, by 
 means of this visible type, and clearing the way for the set- 
 ting up of a house not made with hands. Even in the rudest 
 stages of religious discipline, aU that is outward, palpable or 
 formal, is in its nature temporary, and is used to symbolize 
 something greater and lovelier, beyond the domain of sense. 
 The day was rapidly approaching when this glorious architec- 
 ture should be given to the flames, and when Israel should be 
 without an earthly sanctuary. The vanishing of the typical 
 system was foreshown, when the vail of the temple was rent 
 in twain from the top to the bottom. Shortly after this, the 
 Church began to take its new and Christian form. But those 
 who came under this New Testament influence from out of 
 Judaism, were steeped in associations derived from Hebrew 
 rites. The apostles, therefore, themselves Jews, found it 
 natural and important to address them in terms derived from 
 the old economy ; and hence we find no figures more abun- 
 dant than those which are derived from the temple and its 
 rites. In this instance, the mind of the apostle Peter, full of 
 the strains of Old Testament psalmody, thinks of his ador- 
 able Redeemer as predicted in the 118th Psalm. The words 
 of David are : *' The stone which the builders refused is be- 
 come the head stone of the comer." AU in a glow with the 
 image, his imagination, under divine influence, proceeds to 
 carry up a spiritual structure on this foundation, and to fiU 
 it with a worshipping spiritual Israel. So he breaks forth : 
 " To whom coming, as unto a living stone, disallowed indeed 
 of men, but chosen of God and precious, ye also as lively 
 
266 
 
 THE CHURCH A TEMPLE. 
 
 Btones are built up a spiritual Louse, an holy priesthood, to 
 ofifer up spiritual sacrifices acceptable to God by Jesus Christ.** 
 The warmth of Oriental style does not shrink from all that 
 our severer rules might regard as a mixture of metaphors. 
 The rapid transition of mind here certainly gives origin to a 
 double figure ; for the same persons who in one clause are 
 called the temple, are in the next represented as the wor- 
 shippers. Both temple and worshippers, in the type, were 
 intended to show forth the Church of God, or the entire 
 body of sanctified believers. From these words, therefore, I 
 would invite you to consider with me the Church of the Lord 
 Jesus Christ as a temple. 
 
 1. It is a SPIRITUAL HOUSE. The apostle Paul speaks of a 
 house not made with hands, eternal in the heavens. Here 
 also we may say with him, " tliat was not first which was 
 spiritual, but that which is natural, and afterwards that 
 which is spiritual." Such is the order of divine revelation 
 to the human mind. We are led from the material to the 
 immaterial. Common apprehensions fail to reach this ; and 
 there are many who never get beyond that which can be seen 
 and felt. But in proportion as we gain insight into God's 
 plan, and are elevated by faith, we learn to value the things 
 unseen, and awake to the knowledge of a vast and glorious 
 spiritual universe, of which all that surrounds us is but the 
 husk and emblem. Our Lord was continually engaged in 
 lifting the minds of his disciples from all the glory of their 
 darling shrine, to the wonders of an imperishable house. 
 You remember that when they would have attracted his ad- 
 miration to the buildings of the temple, he replied, " See ye 
 not all these things ? Verily I say unto you, there shall not 
 be left here one stone upon another, that shall not be thrown 
 down." All was to make way for a masterpiece of spiritual 
 architecture, which only the wise and the believing have eyes 
 to behold. 
 
 THE CHURCH A TEMPLE. 
 
 267 
 
 2. It is very obvious that, of this spiritual temple, the 
 " BUILDER AND MAKER IS GoD." It is for his glory and for his 
 residence. The plan and the execution are his. In all ages 
 of the world his eye has contemplated this structure, and his 
 arm is carrying it forward. In the spiritual temple, God is 
 pre-eminently doing his own work; manifesting his own 
 perfections ; exalting created intelligences to purity and 
 happiness ; and producing those heavenly virtues which are 
 more precious than all the marble, gold, and gems of the 
 earth, and which are wrought only by the Spirit of holiness. 
 
 3. Yet this spiritual temple, reared by the hand of the in- 
 finite Spirit, is nevertheless no shadowy edifice. It is in a 
 high sense real, being composed of human beings. Angels 
 may contemplate the work and aid in it, but they form no 
 part of it. '*Ye," says our apostle to Christians, "ye, as 
 lively (that is, living, animated) stones, are built up a spiri- 
 tual house." Such is the value and dignity of a human soul, 
 made in the image of God, redeemed by the Son, and dwelt 
 in by the Spirit, that there is a consummate glory in a struc- 
 ture of which every component part is such a soul. In other 
 places, the individual believer is represented as a temple of 
 God ; but here, by a change of figure, which beautifully and 
 expressively brings forward the fellowship, multitude and 
 union of believers, the whole are set before us as compacted 
 into one perfect structure. The stones are no longer masses 
 of granite, marble, or porphyry, but men, redeemed and sanc- 
 tified, and hereafter to be perfected and glorified. Every 
 saint has his appointed place. The temple comprises aU the 
 righteous, who have been, are, and shall be to the end of 
 time. We often think of believers as separate existences, 
 and sometimes of the Church on earth at a particular time ; 
 but we must also rise to the contemplation of the complete 
 body, in which not one true servant of God is wanting, from 
 
* 
 
 268 
 
 IHE CHURCH A TEMPLE. 
 
 righteous Abel to the last who shall be summoned to glory by 
 the final tmmp. 
 
 4. The temple has a foundation. "We need not wander 
 far to find what it is. " Behold, I lay in Zion a chief corner- 
 stone, elect, precious." " Other foundation can no man lay 
 than that is laid, which is Jesus Christ." " Built upon the 
 foundation of the apostles and prophets, Jesus Christ himself 
 being the chief corner-stone, in whom all the building fitly 
 framed together groweth unto an holy temple in the Lord, in 
 whom ye also are builded together for an habitation of God 
 through the Spirit." It was meet that the Son of God should 
 take humanity, in order that he might be the foundation of 
 this human temple. It rests on liim, for its coherence, 
 beauty, grandeur, and very existence. Its walls are cemented 
 by his precious blood. Every lively stone in the pile bears 
 his image, and is fashioned after the head stone of the corner. 
 His truth is the basis of all faith in the Church. His righte- 
 ousness is the ground of all pardon, acceptance, and title to 
 life. His Spirit prepares and adorns each individual mem- 
 ber, brings him into the structure, and keeps him there. 
 Each soul, and all conjoined, rest and rely on Jesus Christ 
 alone, as the source of strength, union, and perfection. The 
 whole heavenly architecture is of him and for him, and his 
 divine virtue is felt in every part of it, from the base to the 
 summit. 
 
 5. The work op rearing this temple is now going on 
 UPON EARTH. This is expressly said by Peter: "To whom 
 coming, as living stones, ye also are built up;" that is, ye are 
 now in the very process of being built up a spiritual house. 
 It may be affirmed that our sinful world is permitted to re- 
 main chiefly, if not solely, for this very purpose, that the 
 work of the living temple may go on. When a wise archi- 
 tect is about to frame a great edifice, he selects his site, de- 
 signs his plan, and gathers his materials. From the guilty 
 
 ■auBBiai 
 
 THE CHURCH A TEMPLE. 
 
 269 
 
 race of Adam God is perpetually choosing and calling those 
 who shall be the living stones in his temple. Though the 
 consummation is to be in another state, the busy process of 
 preparation and erection is in this. When the temple of 
 Solomon was to be reared, what hewings, shaping, and trans- 
 portation of cedars in the forests of Lebanon; what excava- 
 tions in the quarries of the vale ; what castings in the plain 
 of Zarthan ; what moulding and carving of gold and silver 
 among the artificers of Israel. All was looking towards the 
 going up of the stately walls upon Moriah, without the sound 
 of axe or hammer. Thus may we gain an emblem of what is 
 now in process among ourselves. Our state is altogether pre- 
 paratory. Nothing has yet taken its real shape All that 
 we call the work of religion or of the Gospel among men, is 
 only the getting out of the material, or the building of it into 
 its place. Forgetting this, we frequently judge amiss of all 
 that God is doing, and "quite mistake the scaffold for the 
 pile." No wise critic wiU judge of a half-finished archi- 
 tecture. At such a stage much is temporary, much is ob- 
 scure, all is incomplete. The beautiful idea of the artist lies 
 hidden among a chaos of platforms, engines, and heaps of 
 rubbish. Such is precisely the condition of the Church be- 
 low. It is at best but a small part of the entire structure, 
 which belongs to all ages, and which is to see an age when 
 believers shall be increased, perhaps, as a thousand to one. 
 Much that we behold is, after all, only scaffolding that shall 
 be removed, or rubbish that shall be cast away. But mean- 
 while the work is going forward, and the walls, however 
 slowly, are rising. Every thing in God's providence respect- 
 ing the present world is made to lead to this. All preaching 
 of the Word, diffusion of truth, conversion of sinners, and 
 edification of saints, are means in God's hands for carrying 
 up his structure. Prophets and apostles are humble instru- 
 ments in the work. Thus Paul, a wise master-builder, says : 
 
lii 
 
 It 
 
 270 
 
 < 
 
 THE CHURCH A TEMPLE. 
 
 " Ye are God's building. I have laid the foundation, and 
 another buildeth thereon. Know ye not that ye are the 
 temple of God, and that the Spirit of God dwelleth in you ] 
 If any man defile the temple of God, him shall God destroy ; 
 for the temple of God is holy, which temple are ye." 
 
 6. But we must go furtlier. Not only is the work going 
 on, but under the mighty hand of God the process is so con- 
 ducted by the wise position, due adjustment, and manifold 
 mutual relations of all the parts, as to procure that symmetry 
 and perfection which is one day to be the admiration of the 
 universe, who will see in it the brightest display op the 
 Divine perfections. The plan is perfect, and, unlike human 
 plans, is carried out with the absence of all defect and error. 
 From the massive foundation to the humblest interior ap- 
 pendage, all belongs to one perfect draught ; all exhibits one 
 sublime idea. Every stone, timber, moulding, surface, tint, 
 and pinnacle is just what was designed, in its proper place 
 and just connexion. In every well-ordered building, there 
 are parts which could not be anywhere else without being 
 useless, offensive, or hurtful. So in the " spiritual house," 
 each of the "lively atones" is laid according to God's in- 
 fallible design ; each soul is built into its proper niche, each 
 Christian that is born into the world appears at the right 
 time and place, if not for his own highest exaltation and re- 
 ward, yet for the grand result of the Divine fabric. Each has 
 a fixed relation to all the rest, but chiefly to those which lie 
 nearest. Of all the millions of converted souls, there is not 
 one which has not his office and function in the extensive 
 scheme ; and though, strictly speaking, the Creator cannot be 
 said to need any of his creatures, yet in reference to the exe- 
 cution of his plan, each individual is demanded for the very 
 position which he occupies. The sti-ucture does not rise 
 "like an exhalation," suddenly and all at once, but by slow 
 degrees. The times for each successive development in the 
 
 THE CHURCH A TEMPLE. 
 
 271 
 
 Church are ordered by an infinite Wisdom; and while our 
 impatience murmurs at the tardiness of Him wdth whom " a 
 thousand years are as one day," every revolution, persecution, 
 reformation, and revival, falls out exactly at its predetermined 
 instant, while " the building groweth unto a holy temple in 
 the Lord." As part answ^ers to part by a felicitous arrange- 
 ment, each member contributes its appropriate service. The 
 truth of God and the graces of his Spirit pervade the whole ; 
 and the religious advancement of the humblest believer tends 
 to the general end ; for every part is connected with Christ, 
 " from whom the whole body, fitly joined together and com- 
 pacted by that which every joint supplieth, according to the 
 effectual working in the measure of every part, maketh in- 
 crease of the body, unto the edifying of itself in love." Our 
 views are necessarily limited to the groweth of the Church in 
 our own particular age, and even this demands a scope of 
 observation wider than is given to most; but the Infinite 
 Mind takes in the lapse of ages, contemplates periods yet 
 more astonishing than any which have revolved, and sees the 
 magnificent spiritual house going up in stately proportions 
 through them all. 
 
 As each renewed soul is just that which God has made it, 
 born in the country and the age which he foreknew, trained 
 by providences which he designed, and removed to the upper 
 world at his good pleasure, we may rest assured that Divine 
 skill will never want proper instruments, and that no vacuity 
 will exist in tliose temple- chambers, for lack of men or 
 talents, when their hour has come. In survepng the past, 
 we observe a beautiful fitness and an enchanting variety in 
 the materials which have been already built into that part of 
 the edifice which has thus far been reared. How^ unlike the 
 corps of prophets to the corps of apostles ; and how unlike 
 the several individuals of each. We have Scripture authority 
 for placing these among the most honourable and sustaining 
 
272 
 
 THE CHURCH A TEMPLE. 
 
 THE CHURCH A TEMPLE, 
 
 273 
 
 parts of the fabric, near the corner-stone; for we are "built 
 upon the foundation of the apostles and prophets." Isaiah 
 with his evangelic clarion, Jeremiah with his pastoral reed of 
 sorrows, and David with his many-voiced harp, sometimes 
 loud in notes of triumph and sometimes subdued to the voice 
 of weeping, stand out with a marked individuality which be- 
 comes the more surprising the more nearly we examine the 
 distinctive features. They may be likened to those immense 
 but goodly stones, carried up in courses along the precipitous 
 side of the valley, to form the bases for the temple of Solo- 
 mon. The twelve apostles, including the last and, humanly 
 speaking, the greatest, though brethren, how unlike ? Who, 
 for an instant, could mistake Paul for Peter, or either of them 
 for John ? They occupy salient angles of the great founda- 
 tion, and lie nearest to the comer-stone, elect and precious. 
 Some of their brethren, though not visible in the front which 
 meets our eye, may have done equal service in the bearing up 
 of the mass. Martyrs and confessors found their place, in 
 succeeding ages, as the wall advanced ; some as glorious for 
 ornament as strong for use. When love needed a signal dis- 
 play, amidst the l)lood of martyrdom, we see it immortalized 
 in an Ignatius and a Polycaqj. When stalking heresy needed 
 a front of steel to stand unmoved against all its columns, we 
 find an "Athanasius against the world." When the lan- 
 guage of Greece is to be elevated to new dignity by conveying 
 the wonders of Christianity, we hear the golden eloquence of 
 a Basil and a Chrysostom. AVhen Roman philosophy had 
 died out of the world, we behold it revived in an Augustine, 
 the father of the fathers. Later down in ages, we catch 
 glimpses even amidst Romish corruptions of a Bernard and a 
 Kempis. The note of alarm is given to a sleeping carnal 
 church, first by Wiclif, Huss, and Jerome, then by Zwingle, 
 Luther, Calvin, and ELnox. But time would fail me should 
 I try to illustrate by particular instances the truth, that in 
 
 God's building every variety of temper, genius, and talent 
 finds its place, and that heavenly wisdom will never suflfer 
 any want of material for the sacred walls. Let it be for the 
 encouragement of such among us as are conscious of no high 
 powers, and who sometimes wonder for what service in 
 Christ's Church we are fit, that in a great structure all the 
 component portions are not equally great. There is not only 
 the solid and the costly, the rock and timber ; not only the 
 precious and ornamental, the gold and silver ; but likewise 
 the humble and subsidiary, yea, even the otherwise valueless 
 and the minute ; for not even mortar and earth can be spared 
 from the construction. The Great Builder has some lowly 
 crevice in his house, which the meanest and feeblest of us 
 may occupy. W^e may not be called to bear up buttresses, or 
 to crown turrets, or to adorn the carved work of the sanc- 
 tuary ; but it should satisfy us, if in some remote recess and 
 unknown shade, we fulfil the office which the Master has laid 
 
 upon us. 
 
 The building of God, compared with which all human en- 
 terprises and structures are as nothing, goes on in a manner 
 unobserved by men, in a mysterious silence, though often 
 amidst surrounding turmoil and alarms. Divine Providence 
 can turn to its own account events the most untoward and 
 convulsions the most appalling. The blood of martyrs was 
 the seed of the Church. The irruption over the Greek and 
 Roman nations of the great barbaric hordes from the Indo- 
 Germanic stock, laid open the way for the coalescence of 
 Christianity with a new social and political element, to which 
 we owe our language, our laws, our freedom, and our modern 
 civilization. We read that the second temple went up " in 
 troublous times." The wall of the Christian fabric has done 
 so too. Dreadful and sinful as wars are, they are instruments 
 in God's hand ; and when we hear the hurtle of arms and the 
 shriek of battle-fields, we may consider that Jehovah has not 
 
 s 
 
274 
 
 THE CHURCH A TEMPLE. 
 
 forgotten his temple; these sounds are but the blasts of his 
 quarry or the crash of cedars in his forest of Lebanon. The 
 conquests of Charlemagne and his successors carried the Gos- 
 pel, more or less purely, into regions hitherto pagan. That 
 great event of our day, as yet partially understood — the re- 
 volution in China — however it may result, shows how easily 
 the high wall of separation might be broken down and the 
 triumphant standards of Christianity carried in. And that 
 great European conflict, for the crisis of which tlie whole 
 civilized world is now waiting with breathless expectation, 
 direful as must be its proximate effect, will undoubtedly in 
 some way tend to the upbuilding of Christ's kingdom. 
 " Surely the wrath of man shall praise thee ; the remainder 
 of wrath shalt thou restrain." 
 
 7. The living temple is to have an extension and glory, 
 even on our earth, such as has never yet been attained. How 
 far the walls have thus far risen no man is competent to de- 
 clare. But the work is daily advancing. Whatever some 
 may find it convenient to assert, in favour of darling hypo- 
 theses, religion is in progress. To go no further back than 
 the beginning of this century, which has been the era of 
 Bible and Missionary associations and triumphs, we see an 
 undeniable extension of the Christian era on earth. But the 
 Scripture abounds with declarations of a latter day, the glory 
 of which is yet future. " In the last days it shall come to 
 pass, that the mountain of the Lord's house shall be esta- 
 blished in the top of the mountains, and it shall be exalted 
 above the hills; and people shall flow unto it. And many 
 nations shall come and say. Come and let us go up to the 
 mountain of the Lord, and to the house of the God of Jacob." 
 In a great edifice, the later stages of construction are those 
 which most reveal the beauty of the conception. Therefore 
 God addresses his Church : *' The glory of Lebanon shall 
 come unto thee, the fir-tree, the pine-tree, and the box 
 
 THE CHURCH A TEMPLE. 275 
 
 together, to beautify the place of my sanctuary ar.^ T -n 
 make the place of nay feet glorious."' kI^^^, ^?JJ^ 
 day when the resplendent towers of Zion shall Ltch the S^ 
 
 « pT ,°! *^' '^^'^''^^ ^-^^ °f righteousness ! 
 
 e. Hut let me not longer detain you from the tmtl, th=f 
 
 HEAVENLY STATE. Scripture metaphors and similitudes m„«^ 
 not be so pressed as to urge a meaning out of evrnf part cular 
 Z, T\ "^ '.^ ™^P"-'l 'f *« P-ble does nTshoTa pt' 
 
 t'y^ "^'V" ' ""«'^ P°'"'- If tl'erefore we have hue' 
 
 w^Ztn si- ir""^' '°"" - Soing up in thHorld 
 
 precTselvl if^ T'*'°'' "' '^'^ '^^^^ ^'^m^ " still morJ 
 
 com? T .. ""« '^ '^"^ ^°™ ^"'^ fi'^'^li '^ the world to 
 come. In this view, all that takes place hei^ below tbut 
 
 «^e preparation of materials, the selection of the iSefy Ine 
 and the goodly cedars, the excavation, hewing fellin/sTuar 
 >ng8hapn.gandpoUshing;inexpectationofb!jgSn« 
 
 Se^tt^^" '■""• • '^^ '"^'"^ °^ '^« Churc/rnoTbl 
 
 2no oL^ 7 ""''^"""^ "*^' ^»* ^' ^^ o^- to come. 
 A no one penod even the brightest before the second coming. 
 
 We" ft n tSnk t "' ?*' ^''*''^"^ ^^^^'^l'- » °- place 
 cause SLr "^u "^ "" "'"^ ""^ accomplished, be- 
 
 cause little is seen on earth. But we fo:«et that only paH of 
 
 ImeTy ?" i" '"'' ''"' '""^ ''^'"^ pa/ Eve? 
 Tale bv'th? ^fi ^'""^ ""' g^'^i""^ ^'P^i^^ in th^ 
 
 Toui b' T T^ ''''°"'' "'^ ''"'^'^ "f trial and the 
 li-T^^h f f.^anctification, are carried away in angelic 
 arms, to be placed m the house above. This is only the pr^! 
 
 rr ? I'- °"* °^ ''"^ •"««« God is gathering Wseto 
 
 n he^vrnV^T "^ ""It ^"^'''- ^*'« *^^^« -* milliL itdy 
 :n heaven ? and are there not more countless millions yet to 
 
 be gathered thither ? Then, when the hut mieemed ole'shaU 
 
276 THE CHURCH A TEMPLE. 
 
 be caught up, to be added to the transcendent pile, " he shall 
 brincT forth the headstone thereof with shoutings, crying, 
 Grac^'e, grace unto it !" In the visions of the beloved disciple, 
 we see the figure swelling in amplitude, and the house becomes 
 a city, "the holy Jerusalem, descending out of heaven from 
 God, having the glory of God; and her light like unto a stone 
 most precious, even like a jasper-stone, clear as crj^stal; its 
 wall having twelve gates, and at the gates twelve angels, and 
 names written thereon, which are the names of the twelve 
 tribes of Israel, every several gate of one pearl, and the street 
 of the city pure gold, as it were transparent glass." 
 
 Let us awake, Christian brethren, to the reality of a spiri- 
 tual structure, for which such preparations are making around 
 us. We are in the midst of the labours which are to result 
 in this great monument of divine wisdom, power, and love. 
 What are our earthly palaces, what our civU and military 
 marvels of architecture, what our toils and accumulations, 
 compared with this building of God, which is to outlast the 
 world ? The people of this world, we know, are absolutely 
 indifferent to the temple which is rising. They sneer at it as 
 the antediluvians treated the ark; they are ignorant of it, as 
 were the Tyrians and Zidonians of the first temple, even while 
 unwittingly they aided it ; or they oppose it, as the Samari- 
 tans did the second temple. Nevertheless, the foundation of 
 (}od standeth sure, having this seal, the Lord knoweth them 
 that are his. If the house is rejected, so was its corner-stone. 
 Still it is ascending, and God's purposes are working them- 
 selves out. There is nothing which we can do in life so im- 
 portant as to contribute in some humble measure to the up- 
 building of the Church. It is the only work of which the 
 fruit cannot be lost. One soul, saved by our means, is a 
 living stone added to the edifice. One soul made holier and 
 better through our labours, is a new ornament to the unseen 
 sanctuary. Not a toil, a self-denial, or a tear, shall fail of 
 
 THE CHURCH A TEMPLE. 277 
 
 recognition; though lost to the view of men, "the day wiU 
 reveal it." Open the eye of faith and behold God's great 
 work of regeneration and salvation, which proceeds inces- 
 santly and successfully. The question is a solemn one: Am 
 I in this temple or out of it ? There is no middle ground 
 Have I come to Christ, the chosen precious corner-stone ? Am 
 I builded upon his truth, his righteousness, his person ? Am 
 1 in union and communion with that multitude of saints, who 
 as hvely stones, are knit together indissolubly in this sublime 
 and mcreasing structure ? Have I any good hope, through 
 grace, that I shaU be among the constituents of the heavenly 
 city ? The answer is important now; but the day is coming 
 when the answer shall be one of doom ! If yea, lift up your 
 lead, and bid farewell to every anxious thought about inferior 
 things. What are the loss or gain, the pain or joy, of three- 
 score years and ten, when you look towards the things which 
 are not seen, which are eternal ! But if the answer be nay 
 pause this instant. AU is at stake. Remaining thus without! 
 all 18 lost and for ever. That headstone, however precious 
 to them that believe, is no corner-stone to you ; but " a stone 
 of stumbling, and a rock of ofi'ence." " For whosoever faUeth 
 on this stone, shall be broken." Are we in our senses ? Have 
 men ever heard of their danger and their way of escape, that 
 aU should He in so profound an apathy ] God's temple wiU 
 stil be complete and glorious, though you should form no 
 part ot It. Much that seems (by church profession) to belong 
 to the structure, is only an appendage or a seeming-" wood, 
 hay, stubble." "The day shall declare it, for it shaU be 
 revealed by fire; and the fire shall try every man's work of 
 what sort it is." And some who escape shaU "hardly be 
 saved," yea, " saved, so as by fire." May God own us, beloved, 
 in that day ! Amen. 
 
STEENGTH IN CHEIST. 
 
 « I can do all things through Christ which strengtheneth me."— 
 
 Philippians iv. 13. 
 
 When we consider that, next to that of the Lord himself, no 
 biography of the New Testament is so fully given as that of 
 the Apostle who uttered these words, we are led to infer that 
 his life and character were meant to be closely studied, as 
 affording the aid of example and incitement in the ordinary 
 course of Christian duty. The variety of circumstances in 
 which he is presented is remarkable, and gives occasion for 
 the disclosure of every holy sentiment which belongs to the 
 renewed nature, in its noblest and freest development. In his 
 sorrows and his joys, his activity and his restraints, we see in 
 Paul the moving power of an inward principle, which over- 
 turned and renewed his whole being. Perhaps it is not going 
 too far to say, that no mere man ever lived who has operated 
 so extensively upon Christians in succeeding ages, in the way 
 of example. Through him, though compassed about with 
 infirmities, God seems to have chosen to show how true grace 
 will work in a great diversity of conditions. In the Epistle 
 now open before us, he is in those straits which sometimes 
 make Christian equanimity difficult in our lower degrees of 
 religious growth. But the maxim whereby he supports him- 
 self is one suited to a more general application, and suited 
 like aU high comprehensive truths to every state. The kind 
 gift of his Phihppian brethren had led him to touch delicately 
 
 STRENGTH IN CHRIST, 
 
 279 
 
 on his necessities; but he checks himself : " Not that I speak 
 in respect of want ; for I have learned (rare lesson) in what- 
 soever state I am, therewith to be content. (Gentile philo- 
 sophy attempted the same result, but without success, for 
 want of the principle which we are about to consider.) I know 
 both how to be abased, and how to abound, (both difficult 
 cases ; for some have fallen by prosperity, whom Satan has 
 vainly assaulted while poor.) Everywhere and in all things I 
 am instructed (or, more exactly, I am initiated as into a 
 mystery) both to be full and to be hungry, both to abound 
 and to suffer need. I can do all things through Christ, which 
 strengtheneth me." 
 
 ('an there be presented a more appropriate sentiment for 
 the year, or for every year ? 
 
 There is, then, a strength in Christ, which so becomes the 
 strength of the behever, that trusting in his Lord he may be 
 equal to every demand of suffering or performance. Such is 
 the proposition which I would unfold before you. 
 
 You will observe in the very expression an avowal of 
 weakness. It is unlike the vaunting of Stoics and other 
 sages, who, arrogant in their own resolved virtue, stood up to 
 cope with every opponent that should aflfront them. Men of 
 this temper abound, and their language is lofty. They are in 
 armour of proof, and are mighty of will. Their nerve, reso- 
 lution, and purpose are not to be thwarted by any difficulty. 
 The pride of a heroic morality holds them up. But he that 
 trusteth in his own heart is a fool. And we have seen 
 battle-fields strewed with the fallen, who have gone to the 
 encounter of temptation without the aid of heaven. Such a 
 champion, haughty and self-reliant, the youthful Saul had 
 been, when his Pharisaic decision sustained itself against the 
 angelic countenance of Stephen and the gentle power of 
 Christ. But he had been lowered in his tone, that he might 
 be exalted, and softened that he might become enduring. He 
 
280 
 
 STRENGTH IN CHRIST 
 
 liad been brought into a conflict, in which he was fain to cry, 
 " I know that in me, that is in my flesh, dwelleth no good 
 thing ; for to will is present with me, but how to perform 
 that which is good I find not." In the desperation of this 
 ordeal, he had burst forth, " wretched man that I am ! 
 who shall dehver me from the body of this death ?" and ris- 
 ing to life, as he beheld his deliverer, had subjoined, " I 
 thank God, through Jesus Christ our Lord." It was Christ 
 who was his strength ; and in this perfect and communicable 
 strength, he could do all things. Christ strengthened him ; 
 and Christ stands ready to strengthen the believer in our 
 day. 
 
 Here as everywhere in the survey of experience, we are 
 made to recognise the beautiful coherence of all divine truth, 
 and to perceive how an inward sentiment of great value is 
 based upon a solid doctrine of the system. The doctrine 
 which acts as pedestal to the column, is that of Christ's union 
 as head with the believer. "The head of every man is 
 Christ." Never was this precious doctrine more nobly un- 
 folded or more urgently pressed, than in the writings of Paul 
 himself The acts of the Redeemer are for the redeemed. 
 He took their nature, assumed their liabilities, answered for 
 their delinquency, procured their pardon, accomplished their 
 justification, and abides in connexion with them, for all the 
 manifold ends of their salvation. For them he was born, for 
 them he lived, for them he died, for them he rose, for them 
 he ascended, for them he intercedes and reigns. He is made 
 to each of them, Wisdom, Righteousness, Sanctification, and 
 Redemption. The funded treasury of his merits, his wisdom 
 and his might, are theirs. If he is strong — and " Thou Lord 
 in the beginning hast laid the foundation of the earth, and 
 the heavens are the work of thine hands" — it is a strength 
 available for the very meanest of all his saints. Observe 
 how Paul, after saying, Col. iL 9, " In him dwelleth all the 
 
 STRENGTH IN CHRIST 281 
 
 fulness of the godhead bodily," immediatelv adds, "And ve 
 are complete m him, which is the Head o> all principality 
 and power." There is, from those celestial and unseen foun 
 tains, a perpetual flow downwards to our world, where the 
 heirs of the kingdom, amidst a thousand weaknesses, are 
 strugglmg along towards the purchased possession. Of these 
 many a one, contemplating this reserve of power and deposit 
 ot wealth, has forgotten his thorn and the bulfetin- of Satan 
 and has exulted, "Most gladly, therefore, will I rather glor^ 
 m my infirmities, that the power of Christ may rest upon 
 "le ; therefore I take pleasure in infirmities, in reproaches, in 
 necessities m persecutions, in distresses, for Christ's sake • 
 for when I am weak, then am I strong." Here, then, is the 
 confession of weakness, but here also is the avowal of strength 
 And sui^ly Christians, it is worth your inquiry, how you 
 may find this strength and exercise this confidence, in those 
 various conditions which await you in the remainder of life 
 
 1. And here it seems most natural to make our beginning 
 witli the particular trial which drew these words from our 
 apostle. It was that of poverty, or worldly embarrassment 
 ^iiich 111 every age has been the lot of the majority of man- 
 kind, and especially the majority of Christians. The fact that 
 religion has wrought its chief wonders among the humble, 
 and that God has chosen the poor of this world, "rich in 
 laith, 18 too clear to be questioned; but the reasons of the 
 
 TZ T.""!' ^' '.' 'PP''"''^- "^^^""^ '^'"^ ^^y ^^ these : 
 nrst that the infinite benevolence of God stoops with its 
 
 comfor s and supports to those who are most sunken, who 
 
 suffer the greatest His, and who are despised by the luxurious 
 
 and magnificent. Therefore into ten thousand cottages and 
 
 even hovels, the blessed Jesus, who was himself a poor man 
 
 has entered, to convey the " durable riches" of grace. And 
 
 then the humbling influence of penury and want, scanty fare 
 
 which keeps daily fast, and sadness which ensures nightly 
 
282 
 
 STRENGTH IN CHRIST. 
 
 vigils, the hardships of aching limbs, nakedness, uncertain 
 lodging, wailing children, contempt of the lofty and oppres- 
 sion of the strong— this humbling discipUne— fits the soul of 
 man for that message which passes unheeded by the mansions 
 of ease and self-importance. However it may be accounted 
 for, the people of God, in the best periods of the Church, 
 have often found themselves in a situation of straitened 
 means. Moreover, the solicitude and fear of the heart may 
 vex those who are far above the condition of degraded indi- 
 gence or open mendicity. Clouds may overhang the morrow 
 of the industrious father, the pallid widow, or the lonely relict 
 of a once prosperous house ; when channels run low, resources 
 fail, as the barrel and the cruse seem near exhaustion. Times 
 of commercial depression sometimes bring compulsory re- 
 trenchment into hundreds of Christian families at once. And 
 poverty, my brethren, even in this wider sense, is a tnal 
 which it is hard to bear. Dependence ^'s a yoke that galls 
 the delicate sensibility. The heart of a good man may faint 
 for a moment under the unexpected load. You, who never 
 knew a day of hunger, or shucUlered at the knock of an ob- 
 durate creditor, would find your resolution brought to a rude 
 test, if suddenly your household state should be reduced to 
 the standard of the poor. The very apprehension of a re- 
 verse, so depressing and yet so common, brings the servant of 
 God to the point of weakness ; and after his first agitation, 
 he proceeds to take account of his spiritual stock. How is it 
 with the bank of faith 1 What hold is there on the treasure 
 in heaven 1 Many a one, blessed be God, has been able to 
 reply, in the terms of the Old Testament, " Although the 
 fig-tree shall not blossom, neither shall fruit be in the vines ; 
 the labour of the olive shall fiul, and the fields shall yield no 
 meat ; the flock shall be cut off from the fohl, and there shall 
 be no herd in the stalls ; yet will I rejoice in Jehovah, I will 
 joy in the God of my salvation." The Lord God is my 
 
 STRENGTH IN CHRIST. 283 
 
 STRENGTH. Yes, the New Testament believer, seeing more 
 clearly, will more triumphantly add, the Lord Jesus^is my 
 strength; I can do all things through Christ which 
 strengtheneth me. I can be abased and can abound ; I can 
 be full and be happy. I have that part which cannot be 
 taken away, bags that wax not old, investments that cannot 
 be depreciated. My security is eternal in the heavens. My 
 treasure and my heart are above. Having Christ, I have all 
 things. Without him the wealth of kingdoms would but 
 sink me to ruin ; with him, I can be content upon a crust. 
 My soul is strengthened to peace and acquiescence. He to 
 whom I have committed the greater, will be surety for the 
 less. « Is not the life more than meat, and the body than 
 raiment?" I am firm in the persuasion that my Lord and 
 Master, who has my love, will never allow me to sink under 
 cares of this life. Thus the power of Christ is glorified in 
 the experience of many a straitened but contented souL 
 
 2. This case, then, of temporal necessity was that which 
 drew out the believing and exultant affirmation of Paul. But 
 the source of power and solace and assurance, is equally full 
 for every instance of worldly solicitude. Let us look at one 
 of the most familiar. As we are year by year journeying to- 
 wards the certain termination of our course, in death, so we 
 may be said to be dying daily. Each New Year's day marks 
 another approach to dissolution. Even under the roses of 
 health, the worm is at its fatal work In some, the symp- 
 toms of mortality are striking and undeniable. To them- 
 selves and others, they appear as frail, decaying creatures. 
 Sometimes there are vehement shocks of acute malady, which 
 foreshadow the taking down of the shattered tent. Some- 
 times there is a train of weaknesses, aches, and despondencies, 
 which keep the summons for ever at the door. In such as 
 attain old age, that period is but a long, incurable disease. 
 Nothing more convicts man of his feebleness, than bodily 
 
284 STRENGTH IN CHRIST. 
 
 disten^pe. A few night, of rolling and t-^^t p'LI 
 nain suffice to bring robust and stalwart health into puling 
 Tfirli^Iv We do not find that earthly resources avail much 
 in to contes The blow that first strikes the body, pre- 
 1^ lac^^sthe mind. "The spirit of a man will su^ta. 
 
 his infirmity, but a wounded spirit -\° J^. ^Xwlre^": 
 then, just where nature surrenders is the l^™°™!^f j, 
 triumphs Such strength is given in every age of the church 
 tnurapub. »ouv. o TnVp fhp extreme case, 
 
 every day, yea, this very moment. Take^te ext 
 where death is certain and near. The Lo'J ^"^"^ 
 ^vithdrawn his helpful arm. Nay, some of ^'^''^.f 'f;/; '°^^ 
 descensions are vouchsafed to those who have th entence 
 
 of death" in themselves, that ^W «^°"1^- "°V"^Ourbern 
 selves "but in God which raiseth the dead. "'ir ^leni n 
 Rdimer loves to hold up the sinking head of one whom he 
 J S to release for ever. " He giveth power to the int^ 
 Td to them that have no might he increaseth strenjh In 
 Lnortion as the promise of worldly good is abolished, the 
 proportion as f certainty and nearness of 
 
 faithful soul grows mighty m the c™/ , ^^ 
 
 heavenly "ood ; pledged to him m that divme Head wno 
 W our sknesses and carried our sorrows, and who can be 
 S hed ^Hh a feeling of our infinnities^ ^-^f^:, /rC: 
 thP eniovment of Christ's strength to these particular classes 
 f\T Plrty and illness are, after aU^-t the mos 
 hitter and weakening of human woes. There are secret 
 Sles gap'ng wounds of the spirit, mortifications, dxsap- 
 ;*ntlLl griefs, which are all the more fi.Jd to cas 
 down and to unman, when they cannot he revealed to the 
 eye^f vulgar examination, or ask the lips of forward condol- 
 ence Whatever the heart sinks under, causes a necessity 
 for Chris aid ; and there it is ! Amidst all the conscious- 
 ness of n, he ;ho has entmsted his all to the freeness o 
 Tcovena^t, can he strong in the Lord and in the power o 
 his might. " God is our refuge and strength, a very present 
 
 STRENGTH IN CHRIST. 
 
 2^5 
 
 help in trouble j therefore will not we fear, though the earth 
 be removed, and though the mountains be carried into the 
 midst of the sea." It is not the sufferer, it is the Saviour 
 who is strong. "Their Eedeemer is mighty; the Lord of 
 hosts is his name." The cordial is suited to every case. The 
 year can bring no exigency which the strength laid up in 
 Christ shall not meet. Make it yours, beloved hearer ; and 
 let God's invitation resound in your heart, " For I the Lord 
 thy God will hold thy right hand, saying unto thee, Fear not, 
 I will help thee." Isa. xli. 13. 
 
 3. From temporal let us go to spiritual troubles. There is 
 a great conflict with sin, in which we need divine strength. 
 "Woe be unto us if Christ does not help us here. It is a con- 
 flict in which every one of us will be engaged, either to con- 
 quer or be conquered. If Paul could rise and testify, he 
 would declare that all his other contentions, not excepting 
 his fighting with beasts at Ephesus, were nothing to this; 
 and all true Christians have had a similar experience. The 
 more advanced we are in holiness, the more shall we regard 
 other trials, such as affect the body, or the property, or the 
 reputation, as not worthy to be named along with those which 
 endanger the conscience. The greatest enemy we can pos- 
 sibly have is he who makes us sin. The father of lies, who 
 was a murderer from the beginning, has made his grand effort 
 just here. His perpetual endeavour is to beguile or terrify 
 the Christian into sin. He had the effrontery and diabolical 
 madness to make an experiment with the Apostle and Higli 
 Priest of our profession, in a threefold temptation. But the 
 god of this world found that he had nothing in Jesus ; no 
 tinder in that bosom upon which his hellish sparks could 
 kindle. His hopes are greater in tempting poor, fallen, 
 partially sanctified humanity. Great are his successes for a 
 time. If you caU those Christians who have made high pro- 
 fessions, he has caused thousands of Christians to fall ; and 
 
2S6 
 
 STRENGTH IN CHRIST. 
 
 lie has humbled in the dust many of the real brotherhood, 
 when, like David and Simon Peter, they have yielded them- 
 selves to his attacks. This invisible warfare is more fearful 
 than the deadHest charge upon columns of a superior human 
 foe. " For we wrestle not against flesh and blood, but against 
 principalities, against powers, against the rulers of the dark- 
 ness of this world, against spiritual wickedness in high 
 places." The odds are fearful, if you look at your own native 
 strength. I apprehend that the reason why some are not 
 startled by this prospect is, that they have more fear of 
 suffering than of sinning ; or perhaps they cherish a secret 
 scepticism as to their own weakness. Either of these errors 
 is fatal to progress in reHgion. There is that before each of 
 us, in the way of conflict and temptation, which will not only 
 bring all our powers to tlie test, but will leave us defeated 
 and utterly ruined, unless we have some strength greater than 
 our own. And if we truly value holy obedience, we shall 
 delight in the assurance that this battle is not to be fought 
 by us alone. What will not the soldier dare, who is led by 
 a brave and invincible commander ] Such is ours. " Through 
 God we shall do valiantly ; for he it is that shall tread down 
 our enemies." (Ps. Ix. 12. Not only have we Christ as a 
 leader, but as the very source of our strength against sin, by 
 our union with him, and the consequent effluence from him 
 to us of the Holy Spirit, the source of all light, purity, and 
 strength. It is belief of this, and trust in the covenant terms, 
 which authorize the disciple to say, "I can do all things, 
 through Christ which strengtheneth me." I can stand up in 
 a struggle which would prostrate me in a moment, if my own 
 power was all. This is the victory that overcometh the 
 world, even our faith. I can pass unhurt through temptar 
 tions also, for no temptation shall befall me but that which is 
 common to man ; and in Christ's name I will steadfastly re- 
 sist the roaring lion, knowing that the same afflictions are 
 
 STRENGTH IN CHRIST 287 
 
 srn"4fiin" "' '"''r ^'^* ^" ^" *^^ -^^^- Christ's 
 strength will be mine in the moment of sore trial 
 
 tion of th~ 1 * 1 T '"'""''^^^ '^°^* ^^ obvious apphca- 
 
 ^od. In this we include every thing which falls under the 
 
 :ZTT ^f'V'-''^^^^' ^- -rk there must b 
 streSh' t!^^^^^^«^^^^ ^«^k there must be spiritual 
 strength This does not exist in us by nature; nor even bv 
 grace and after renewal does it so exist «. fn hL ^ 
 
 Rfnoh nr.^,. I.- 1 ' ^ *^ "® ^ permanent 
 
 stock upon which we can draw, as something of our own 
 
 It IS the plan of God that his redeemed people should f^i 
 
 heir dependence at every step. They ar; not suffictnt of 
 
 hemselves to think any thing as of themselves, but aU thel 
 
 sufficieney is of God. This is true of the ordinary course of 
 
 Christian performance. Every well-instructed dLipT has 
 
 are tf ?^^^ """"' ""• ^''''' ^^^^^^ - -^ich we 
 
 and Se? if L Z "" '"'"'"^' ''' "^"^^^*« '' ^^^kness 
 and grief, if not of disgrace and discomfiture. Satan desires 
 
 o have us, that he may sift us as wheat, but Christ ly fo 
 
 who most consciously leans upon the strength of the Re 
 deemer, and takes each several step of the w^y, with his eve 
 fixed on the Author and Finisher of his faith ^ 
 
 But If this is true of those labours which are ordinary, much 
 more strikingly true is it of such as are extraordinary. ^sZ^ 
 demands of service are sometimes made. This is truefn ^ 
 Wh^ of impoHant worldly trust. Pride or temerity 
 
 takfsof -'i" '.T ''^" "^^^^ ^^ ^^-^^^ Miever 
 
 takes o new periods of life, new relations, new circumstances, 
 
 r h Ti r. ^ ^^^^'^^ •* " ^^^ ^^^^ ^^^^ sayest, Go tell 
 thy Lord, Behold Elijah is here; and he shaU slay ma"' As 
 
 i 
 II 
 
288 STRENGTH IN CHRIST. 
 
 Isaiah- "Woe is me, for I am undone." As Jeremiah: 
 "Ih Lord God ! behold I cannot speak -. for I am a chdd. 
 At Ananias : " Lord, I have heard by ma.y of th.s man how 
 much evil he hath done to thy saints at Jemsalem. When 
 Tkness is joined with unbehef prospective labo- are a^ 
 nallin-' If we could enter into the secret experience of those 
 cSan heroes who have achieved the greatest wonders for 
 Go dwe should probably find that their mighty acts were not 
 pelrmed without some foregoing trepidation and ^nse^of 
 incompetency. Jacob weeps and wrestles before he is named 
 a wince of God. The astonishing valour ot Paul was a fruit 
 of'^ and who knows how often the day of courage and 
 Endurance may have foUowed a night of agony? It is not 
 only common, but it is good to feel ourselves very weak in 
 rLetSgs Thenitisthatwetakeholdofstrength. Amidst 
 tl If apVhension. the Psalmist cries : "W^-^^^^^-f^ 
 is overwhelmed within me, lead me to the Rock that s 
 iaher than I !" Then when the self-distrusting one beholds 
 te coi— ce of heavenly friendship turned full upon him 
 he knows on what to depend, and sings, '• I can do aU things, 
 through Christ which strengtheneth me. ' 
 
 The careful examination of the text will show you that it 
 contains more than an acknowledgment of -««';«-;;">-'= 
 than a persuasion that there is strength in another, it e^x- 
 presses the fixed purpose to go forward m duty relying on 
 Est. It not only says. In myself I can do nothing, but in 
 Christ I can do all things. And this is the very point o 
 faith to which we need to be brought ; nor till we are brought 
 thither, shall we ever accomplish any high uclnevement in 
 Christilnity. We must feel that there is solid ground under 
 our feet, before we can march confidently onward This un- 
 wavering belief of the treasure laid up ^r us in Christ i 
 faith. It runs forward beyond the scope of sight ; beyond all 
 that has been traversed by actual experience. It takes God 
 
 STRENGTH IN CHRIST. 289 
 
 at his word, and rests on his assurance. Believing that he 
 wil call to no labours for which he does not furnil%t 1, 
 J^ attempts miich, and trusts mightily while attemp i g th^ 
 Christian, under these exercises of mind, does not put off the 
 beginning of performance until the moment when he si be 
 sensible of Divine aid flowing in upon his soul, but puts forS 
 endeavours now, in the assurance that consciousness of 
 strength will accompany sincere effort. It is the oSprin 
 cple upon M-hich rational obedience can be rendered. For if 
 we neve, undertake a duty until all inward difficulties be r. 
 moved, we only act over the part of him in Greek fable, who 
 deferred crossing the river till all its waves should 804 by 
 No; true courage and holy resolution will rather look the' 
 obstacle m the face, saying of it, even when most insuperai 
 to the eye of nature: "I can do all things, through Chri 
 which strengtheneth me." ^ 
 
 And now, with the year before us. have we not, my Chris- 
 tian brethren, a watchword, with which to be diligent and 
 undaunted for God 1 The ancient commanders uld to cheer 
 heir soldiers on the eve of battle by assurances that some o 
 their favounte deities were descending to fight in their rTnks 
 and the falsehood added vigour to their hearts and ne ve to 
 heir arms. But in our soldiership we have the blessedlmth 
 to stimulate us, that the Captain of our salvation go befoe 
 us. Come prosperity or come pain, come wealth or bereave 
 nient. come health or sickness, come temptation or labou " f 
 Christ be with us, all shall be well ! And with us he is and 
 will be, ,f we are his people, aad if his promise is true We 
 g^tly err by making a sort of merit ot' our misgivings and 
 ^oaning over our weaknes.s, as if this were pleas^^ to God 
 when, indeed, a high aspiring faith and unwaverhi. coS^ 
 deuce m God's aid for the future, is more welcome to him and 
 unspeakably more productive of obedience in us. If you have 
 no satisfactory persuasion that the transforming work of grace 
 
 i\ 
 
290 
 
 STRENGTH IN CHRIST. 
 
 has passed upou your souls, you have a great previous ques- 
 tion to settle, and I implore you not to adjourn it. But it 
 you have believed, you may make the words of the text your 
 own in prospect of the year. And that, together, and as 
 with one accord, we might go forward with these words 
 blazoned on our shields ! When the Lord Jesus was about 
 to ascend to heaven, he gave a solemn commission to his 
 original apostles, in which he assigned to them their work. 
 But the commission was prefaced by these words: "All power 
 is ^iven unto me in heaven and in earth." It is this media- 
 torial power of the Lord our Master, this communicated 
 power resting in the Head, to which we as his members are 
 privileged to resort. That strength is ours, if we lay hold ot 
 it by faith; which shows us again what we are continually 
 learning both in the Word and in experience, the value and 
 necessity of faith; not only for first receiving Cl^nst, but for 
 walking in him. Just so much fortitude in affliction and 
 courage in action have we, as we have faith. What we want 
 for the year is more faith. The circumstances of some now 
 present may be greatly and unexpectedly changed during the 
 year. No preacher, no friend, no father could expound to 
 you the particular exigencies of the near future; and when 
 the trial comes, you wiU feel that it is novel, and unlike all 
 you have known before. For such junctures you cannot 
 make special or detailed preparation. But here is a prepara- 
 tion which is sovereign and universally apphcable. Believe 
 in the Lord Jesus, cast yourself on his arm, and appropriate 
 his strength. Then, though it should be your lot to go down 
 into the swellings of Jordan, you shall not be taken unawares. 
 One of the most illustrious and triumphant deathbeds at 
 which I have ever been summoned to minister, was that of a 
 lovely Christian woman of refined sensibility and timid dis- 
 position, who was suddenly smitten down in a strange city, 
 on a journey far from friends and out of the midst of appa- 
 
 STRENGTH IN CHRIST 291 
 
 rently perfect health. And yet Christ was her stren^rth ..c^ 
 
 of Dowpv t;.o a T °' "'"''• -l W had learnt the secret 
 ot powei. They dared much and endeavoured much bemnl 
 
 tWaTd "^V"^^ ''^'^''^ ^^ ChristVstrgtX S 
 they acted on and about which they had no mis<nvin.s If 
 
 tie held, as David against the PhUistine, with a steadv hpi;!f 
 
 put forth the effort. Happy indeed will the New Year be to 
 you, If you set about its tusks in this temper. D^es the sfnt 
 vlself Tr "''^''"" "''"^'^^ *"d subdue ylu? Tut 
 
 an^eties for the changL ^^t^t.:^:^:^^^ 
 
 ^r;f:sritJrLT^^^^^^^^^ 
 
 " But T fen,. i„„* 1, eneciea in a very bnef period. 
 
 But I fear, lest by any means, as the serpent beguiled Eve 
 
 h ough h,s subtilty, so your minds should be corSed f^^ 
 
 em t7vr ' *''* " \''''''''-" H°— unlike yTt may 
 
 e.m to you now-nay, however abhorrent it may be fronTaU 
 
 your present feelings-a few months or even weeks, undTnew 
 
 indTsEretirThT T ''—^ °^--^^ 
 
 ;.ten With s'^r^rdoeS;^^^^ tjS^ Z 
 
 pohst tV'u " '-^ '''''''' ^"" '-- b«- exchanged fo 
 iS but unV"''' T f^"'''' ''"* uninfluential, a pMoso- 
 pmcal but unevangehcal strain, which shall fill the ear and 
 entertain the intellect, and fascinate the imaginatiorbS 
 
292 STRENGTH IN CHRIST 
 
 which Jesas crucified shall be toteUy absent. How shall such 
 a defection be prevented? How shall such ^"staW.ty be 
 c-uarded ? Only by being strong in the Lord. And O il, by 
 Tntimate communion with him in devotional exercises you 
 axe made to "grow in grace and the knowledge of onr Lord 
 Jesus Christ," then, and then only, will you be enabled to 
 « stand in the evil day, and having done all, to stand. J<ow 
 beloved, having on this first Sabbath of the New Year sat 
 together in the rest and refreshment of the sanctuary, as under 
 a pleasant shade by the wayside, and being uncertain whether 
 we shall ever meet thus again, or who among us shall, during 
 this period, be called away ; let us arise, and lift our burdens, 
 and take up again the pilgrim stafl; and set out anew upon 
 our journey. We might utter the words of Moses : If thy 
 presence go not with me, carry us not up hence. i-x. xxxiu. 
 15 The Lord has been with us ; let us hope that he will not 
 forsake us. As a church we can do all things, through Christ 
 which strengtheneth us. We can cling together ; we can 
 arow • wo can open our bosom to receive the young, the 
 stranger, and the wanderer ; we can abound in good offices 
 and acts of charity ; we can break forth to found new colonies 
 for Christ ; we can part with property, health, friends, yea, 
 life itself, at the Master's call ; we can drink deeply at the 
 wells of truth, and derive nourishment from the bread of the 
 Word ; we can cast behind us old sins, and put on us the 
 armour of light, letting our godly example shine on all 
 around us ; we can rejoice alway, and glory in tribulation also. 
 All this and more than this, can we do through him that 
 strengtheneth our hearts. But without Him, branches sepa- 
 rated from the Vine, we can do nothing. 
 
 YOUTH EENEWED IN AGE 
 
 " But they that wait upon the Lord shall renew their strenrth . «,.„ i, ■■ 
 
 Statues would be erected to the man who could disclose 
 he secrets of a happy Old Age. For while the most of man- 
 
 the declme of life is pamfuL The same law, however we may 
 expound It, which binds over the entire ra.e to dissolution^ 
 makes the avenues to death full of terror. The sentimentalism 
 and poetry of our day, in a vain contest with the nature of 
 things, would hang garlands over the grave, and educate the 
 nsing race in a persuasion that death has no horrors But 
 nature, how often soever driven out, persists in returning 
 
 side, the fearful object is seen aright. It is revelation, and 
 grace confirmed to us by revelation, which clear the prospect. 
 In what manner this is effected wiU be made apparent, if we 
 consider these two statements included in our text. 1. That 
 UW Ago 13 naturally a time of weakness and trouble ; but, 2 
 
 sttlS. "'r "'''^^^''''^ ^''^l l^oP" in God give freshness,' 
 etrength, and joy, even in the period of Old Age. 
 
 I. Old Age is naturally a time of weakness and trouble. 
 vvo see It for ourselves ; even if we have not begun to feel it 
 
2D4 
 
 YOUTH RENEWED IN AGE. 
 
 Till lifted out of the common track of opinion, every one 
 looks on the aged as withdrawn from the path of happiness. 
 Civilization and its refinements have undoubtedly elevated 
 the condition of the aged, as truly as of the female sex. Yet 
 even this is often no more than a delicate feigning ; for if 
 rank, wealth, place and power be abstracted, there is nothing 
 reverential in such appellations as "the old man" and "the 
 old woman." In this country, at least, we are on this head 
 more Athenians than Lacedemonians. Of a surety we do not 
 imitate the Hebrew, who is taught to rise up before the hoary 
 head. Universally we attach to old age associations of debi- 
 lity and consequent withdrawal from the arena of excitement 
 and the bower of mirth. The old man's faculties are dim, 
 and his susceptibilities are obtunded. He is left out of the 
 programme of entertainment. If called to feasting, he is ex- 
 pected to say with Barzillai : "Can I hear any more the 
 voice of singing men and singing women ?" In a great num- 
 ber of instances, also, age is regarded as a disqualification for 
 active service. And these results strike us more forcibly in 
 those ruder states of society where nature presents its nude 
 reahty. All the history, all the fiction, all the observation of 
 the world, ascribe to this stage of the human journey much 
 of shadow, cloud, and obstruction. As it respects the fact, 
 the case is not otherwise presented by Scripture. These are 
 the days in which the weary one says : " I have no pleasure 
 in them." If lengthened out, " yet is their strength labour 
 and sorrow." " Surely every man walketh in a vain show ; 
 surely they are disquieted in vain ; he heapeth up riches and 
 knoweth not who shall gather them." In the prospect of 
 such hours of gloom, the Psalmist prays : " Cast me not off 
 in the time of old age ; forsake me not when my strength 
 faileth." When the youthful wish for long life, they seek 
 they know not what. Age is solitary ; the tritest figure is 
 the most apt : the tree whose branches have been lopped off. 
 
 \ 
 
 YOUTH RENEWED IN AGE. 295 
 
 till it stands a naked trunk. Such is the tax paid for lon- 
 gevity. Decline does not commonly arrive without a succes- 
 sion of warnings, enigmatically depicted in that strange 
 oriental passage which closes the Ecclesiastes. Limbs grow 
 stiff; the repast is toilsome ; articulate utterance is hindered • 
 sight and hearing become obtuse ; pains visit and revisit the 
 irame, and at length make settlement. Caution waxes inor- 
 dinate, and turns into timorous apprehension. Seasons of 
 hilarity decrease, and the wintry nights are long. It re- 
 quires something from another sphere than that of nature to 
 prevent despondency, suspicion, and discontent. If the 
 diseases which portend departure act on the physical func- 
 tions, the sadness of a workUy Old Age is deplorable. If 
 poverty or neglect or domestic disappointment be added to 
 the loss of all life's pleasures and excitements, old a^^e is a 
 great and almost insupportable malady. Yet observation, in 
 all varieties of condition, shows that the love of life abides in 
 perfect vigour. We might expect that very weariness of 
 living would make the old man prompt to go ; but the liga- 
 ment becomes only more tenacious. The wisest instructor we 
 ev^r had used to say, and to say in old age, that natural de- 
 cay produced no increase of readiness to depart. An eminent 
 writer on Pastoral Theology reports, as of his own observa- 
 tion, that more than a hundred young persons, whose death- 
 beds he visited, passed away in peace ; that the middle-aged 
 clung more closely to life ; but that the most unwiUing of all 
 were ih^ aged.* Even the crime of self-murder is perpe- 
 trated oftener by the young than the old. At no period does 
 man hang on worldly things with a more tenacious clutch, 
 than when they are all about to be rent away together. This' 
 very much levels the condition of rich and poor in old age. 
 The wealthy sinner has that which he can no longer enjoy • 
 
 • " Erfahrungen am Kranken und Sterbebette ; " von E. Kuendig. 
 
296 
 
 YOUTH RENEWED IN AGE. 
 
 yet never did he so yearningly gape for more. The sliip is 
 in the very harbour ; yet the voyager is amassing fresh stores. 
 It is a madness which constitutes part of the punishment of 
 an irreligious life. The thirst of gain is insatiable. Comedy and 
 satire in all languages have painted the same picture. Young 
 enthusiasts think that when they shall be old and rich, they 
 will diffuse blessedness on hundreds around them ; and it is 
 true this would tend to make the close of life delightful. But 
 when they have reached the point, alas, the heart has grown 
 old and is withered. Scores may have died who might have 
 been claimants for aid ; poor kinsfolk may have been long 
 ago warned otf by the chilly barrier ; the doleful habitation may 
 have its valves all opening inwards ; and yet there is not 
 enough. Just such a spot, in Gentile mythology, was the hell of 
 Tantalus. Such old age is trouble and sorrow. So Solomon 
 concludes ; " There is one alone, and there is not a second ; 
 yea, he hath neither child nor brother : yet there is no end 
 of all his laboui : neither is his eye satisfied with riches ; 
 neither saith he. For whom do I labour, and bereave my soul 
 of good 1 This also is vanity, yea, it is a sore travail." Ecc. 
 iv. 8. 
 
 Even the true Christian, when his case is viewed without 
 the solace of which we shall presently speak, sometimes passes 
 through great trials in the latter portion of his life. To some 
 the Valley of the Shadow of Death is long and dreary. 
 Diversities of corporeal disability, family vexation, and 
 mental agitation or depression, assault and weaken the reso- 
 lution which has withstood repeated shocks. And I freely 
 own, that if we could take no higher view of life than that 
 which is admitted by the sceptical world, w^e should abandon 
 the worn-out creature to his despair. He might, in lucid in- 
 tervals of a partial belief, cry out to his Maker, " Why hast 
 thou made all men in vain 1 " What can be more melan- 
 choly, than a soul about to migrate to an unknown state ? 
 
 YOUTH RENEWED IN AGE. 297 
 
 There is something so contrary to nature in the forced at- 
 tempts at gaiety which sometimes disgrace aged people of the 
 world, that society is prompt to manifest its disgust. The 
 gravitation of native temperament prevails over all such afiec- 
 tations, mockeries, and disguises. The soHtary hour is 
 honest, and it is dark. Outward mementoes are multiphed. 
 Ah, m how many funeral processions must the survivor walk 
 with sad decorum, himself a living sermon to all around ' 
 "Because man goeth to his long home, and the mourners -o 
 about the streets." No longer delighted to live, yet afraid to 
 die, the worldly man who has survived his contemporaries 
 grows sullenly silent and keeps his own secret. Eor to 
 whom shall he go with that complaint, which only serves to 
 break the spell of his cherished delusion, and reveal hun to 
 himself ? Dear as his gold is, he would almost barter it all for 
 a draught of that fountain of youth which Spanish adventure 
 sought in tropical America. The poor disquieted sufferer is 
 taint, and discovers, that so far as nature reaches, old age is 
 a time of weakness and trouble. 
 
 II. Christian confidence and hope in God giYQ freshness, 
 
 strength, and joy, even in the period of Old Age. "They 
 
 that wait on Jehovah," or in modern English, they that wait 
 
 for him, who evince their trust in his goodness and power by 
 
 patiently awaiting the fulfihnent of his promises, they, though 
 
 no longer young (mark the contrast with v. 30), " shall ren^w 
 
 their strength ; they shall mount up on wings like eagles, 
 
 they shall run and not be weary, and they shall walk and^'not 
 
 faint." The same thought is in the thanksgiving of ihQ one 
 
 hundred and third Psalm, v. 5 : " Bless Jehovah, my soul, 
 
 who satisfieth thy mouth with good things, so that thy youth 
 
 is renewed like the eagle's." From both we may conclusively 
 
 gather that Divine grace has influences to bestow which can 
 
 counteract and often annul the debilitating tendencies of Old 
 
 Age. We are not authorized, it is true, to teach that any 
 
298 YOUTH RENEWED IN AGE. 
 
 degree of religious affection can turn back tlie shadow on the 
 dial-plate, restore its auburn beauty to the grey head, or 
 neutralize the physical causes of distress ; though even here, 
 such is the power of spirit over matter, that history shows 
 marvels of an ahnost youthful gladness in blessed Christian 
 old age. But we may and can assert, that he whoso habits 
 have\een formed in a perpetual waiting upon God, receives 
 a hallowed unction of grace, which, so to speak, makes him 
 young again, or, more properly, keeps him from waxmg old 
 %vithin. In the most rapid survey, we have considered some 
 of the causes which make this season of life formidable. All 
 acres have observed them ; all philosophies have sought to 
 destroy or lessen their force. The most accomplished of aU 
 Eoman authors has left nothing more finished than his cele- 
 brated tract on Old Age. Short of the meridian beam of 
 revelation and its reflections, nothing ever showed more 
 nobly ; yet the ray of its consolations is but a beautiful 
 moonlight. In vain is the venerable Cato introduced to 
 teach us secrets which Cato never knew. In this gem-like 
 treatise Cicero refers the troubles of age to four classes. Old 
 Age, so he tells us, is feared because (1) it withdraws from the 
 affairs of life ', because (2) it brings infirmity of body ; be- 
 cause (3) it abridges or ends our pleasures ; and (4) because it 
 leads to death. Akeady, in treating of these several heads, 
 much is said truly, ably, and to a certain extent satisfactorily, 
 on the first and third topics ; but on the last, there is nothmg 
 but melancholy conjecture. Even in regard to the other 
 heads, of business, health, and pleasure, the suggestions are 
 infinitely below those known by the humblest Christian 
 rustic. For what did this great and eloquent Koman know 
 of the oil which grace pours into the sinking and almost ex- 
 piring lamp % 1 X 4.1, 
 
 It is not to be denied, when we come with candour to the 
 investigation, that as a general truth, Old Age withdraws men 
 
 YOUTH RENEWED IN AGE. 299 
 
 from the employments of life, and seals up the active business 
 years In the great majority of instances, however, this r^- 
 treat for labour is voluntarily sought long before the access of 
 .grave infirmity. Indeed, in prosperous communities, many 
 retire too early, under a chimerical hope of enjoying an ele- 
 gant repose, for which tliey have made no provision by mental 
 culture and discipline of moral habits. There is, it is true 
 another sort of recession from productive labours, which we 
 occasionally observe in old men, and which arises wholly from 
 an unchastened selfishness. Let any one grow wealthy with- 
 out the warming and expanding influences of benevolence, and 
 he will more and more lose his interest in all that is goin- on 
 m the world. Even wars and revolutions touch him only in 
 their financial aspects, and the daily journal is to him not so 
 much a courier of news, as a barometer of loss and gain 
 Without religion, the circle becomes more contracted' 
 i nends have departed, by scores if not by hundreds. What 
 cares he for mighty movements in behalf of humanity and 
 holiness around him? What cares he for posterity the 
 country, or the world, so that he can exalt his own gate or 
 die worth some round sum which floats before him as 'his 
 heaven 1 In the same degree he ^Taps himself in his mantle 
 which is daily shrinking to his own poor dimensions This 
 IS misery indeed . Take away the blessed sun, and everything 
 becomes wintry, frozen, all but dead : take away more blessed 
 love, and the heart is dumb, cheerless, insulated, meanly poor, 
 80 that the Latins named such a one miser. Let us leave 
 him, shivering in his cave, overhung with icicles, and come 
 out into the evening sunshine to consider the aged believer 
 He is like Mnason, " an old disciple." He still learns. The 
 Greek story tells us that when Solon lay dying, and over- 
 heard some conversation on philosophy in his apartment he 
 raised his head and said, " Let me share in your conversa- 
 tion, for though I am dying I would still be learning." Ten 
 
 *' 
 
300 
 
 YOUTH RENEWED IN AGE. 
 
 thousand times has this been more reasonably exemplified in 
 dying Christians, who consider the whole of this life as but 
 the lowest form of the school into which they have been 
 entered. And in regard to activity, while moiies of service 
 must vary with the bodily condition, we are bold to maintain 
 that innumerable Christians now living are, in advanced life, 
 impressing the whole engine of human afi'airs with as mo- 
 mentous a touch as at any previous stage of existence. If 
 there is Wisdom, the proper jew^el of age, and divine grace in 
 its manifold actings, there need be no lack of influence. 
 They still lift up the eagle pinion, and soar in such greatness 
 as belongs to their nature. But the point to which we would 
 ask more marked attention is this, that the aged believer, so 
 far from being selfishly dead to what is going on in the 
 world, is more vigilant and more in sympathy with all, than 
 even in his days of youth. Blessed be God, we have seen 
 this again and again. Tlie man who waits on God, the man 
 of faith and hope, the man of melting benevolence, looks 
 through the loopholes of retreat upon a world whose vast 
 and often terrific revolutions interest him chiefly as included 
 in a cycle of providential arrangements calculated to develop 
 and exhibit the glory of grace. His heart beats responsive 
 to these. The news of Christ's kingdom is as dear to him as 
 when he was vehemently active in the field. He looks down 
 the ages by the lamp of prophecy, and beholds events which 
 will take place when he shall have been long in paradise. This 
 connects him with the cause of Christ on earth, and redeems 
 him from that miserable dungeon-like seclusion of soul which 
 wastes away the aged worldling. So far is it from being true 
 that these portraitures are figments of religious imagination, 
 that we have been led to the choice of the subject by know^- 
 ledge and recollection of this very paradox in actual example, 
 to wit, extreme old age made light, strong, and happy, by 
 
 YOUTH RENEWED IN AGE. 301 
 
 community of interest in the progressive triumphs of philan- 
 tiiropy and missions. 
 
 When according to the Talmudic fable, the eagle soars 
 toward the sun, he renews the plumage of his former days 
 As the serene disciple withdraws himself from any personal 
 agency m the entangling plans of life, he studies more pro^ 
 foundly what his Master is weaving into the web of history 
 ^o longer young, he has a heart which gushes in sympathy 
 wi h the young. He cheers them on. He places the weapons 
 in their hands. He takes from the wall his sword, shield, and 
 helmet, and rejoices that God still has younger soldiers in the 
 held. He lives his life over again in their achievements, and 
 p^tures to himself more signal victories after he shall have 
 gone. Like the wounded hero Wolfe, he could even die more 
 happy If the shout of victory should arouse his failing percep- 
 tion Far from being shut up in morose neglectful selfishness, 
 he glories that God's cause stiU lives and must prevail 
 
 2. But, then, you retort, there is a sad infirmity, inseparable 
 
 7T 1? . ^'' ''*^' ^^^^^'' "^^^*^^' ^ill ^«t remove this 
 Of all diseases this is proverbially the most incurable 
 Brethr we might take the high ground, that godliness 
 hath the promise of the life that now is; that temperance 
 and other virtues prolong life and avert disease ; that the 
 righteous shall "see good days," and that religion is the best 
 of all medicines. But fearing lest we should be charged with 
 exaggeration by the inexperienced, we wiU pitch our cause on 
 a lower plane, and rest content with declaring that Christian 
 confidence and hope confer a strength which is perfectly com- 
 patible with all this bodily weakness, decay and pain. Chris- 
 tianity, my hearers, is a system of indemnities. It does not 
 insure us exemption from all losses, but it guarantees that these 
 shall be more than made up te us. True, the grand indem- 
 nihcation is at the recompense of the resurrection. But pre- 
 libations of glory are poured into the earthly vessels of grace. 
 
802 
 
 YOUTH RENEWED IN AGE. 
 
 :i 
 
 The quickening charm is not natural, but supernatural. Mark, 
 in the twenty-eighth verse, how the eternal increate fount of 
 good is pointed out ; and learn how the fulness of God, 
 through a Mediator, becomes the available supply of man : 
 " Hast thou not known ] hast thou not heard, that the ever- 
 lasting God, Jehovah, the Creator of the ends of the earth, 
 fainteth not, neither is weary ^ There is no searching of his 
 understanding. He giveth power to the faint:' Here is 
 human infirmity brought into connection with Omnipotence. 
 Here is the solution of Paul's enigma, "When I am weak, 
 then am I strong." Here is Christ's cordial to the aged, "My 
 strength is made perfect in weakness." But let us return to 
 our prophet. He represents even blooming adolescence as 
 desponding, while the feeble are made powerful by faith. 
 " Even the youths shall faint and be weary, and the young 
 men shall utterly fall ; but they that wait on the Lord shall 
 renew their strength." 
 
 In the return from Babylon the oldest were saddest ; for 
 they remembered the glory of the first house. Nehemiah, 
 therefore, had peculiar reference to them, when he said to the 
 weeping assembly, "Neither be ye sorry; for the joy of the 
 Lord is your strength." Holy joy is a springhead of renewed 
 youthfulness. The effects of grief and age are not unlike. 
 How often have we seen a friend go into the house of mourn- 
 ing, young, and come out old ! Such was David's experience, 
 Ps. xxxii. 3 : " My bones waxed old, through my moaning all 
 the day long ; for day and night thy hand was heavy upon 
 me: my moisture is turned into the drought of summer." 
 The cedars and palms of the sanctuary, planted in the house 
 of the Lord, " shall still bring forth fruit in old age, they shall 
 be fat and nourishing," Ps. xcii. Make a soul thoroughly 
 glad, and you make it young. The effusion of divine joys 
 has virtue to annul outward disabilities. For observe the 
 perfect analogy of another passage concerning strength 
 
 TOVTH RENEWED IN AGE. 303 
 
 Is. XXXV : "Strengthen ye the weak hands, and confirm the 
 feeble knees : say to them that are of a fearful heart Be 
 strong, fear not !" " Then shall the lame man leap as an L^ 
 and the tongue of the dumb shall sing." Such is grace supe^! 
 seaing nature, conciliating contraries, making the feeble 
 ^^gh y, and giving youth to the aged. And how greatly 
 
 iTw^ti^lT^rT^ observation of the gift be increased. 
 If with higher faith and expectation we were waiting upon God 1 
 ^. The antechamber of the Eternal abode is cold and aD* 
 palhng to nature. This makes Old Age unwelcome to the 
 unprepared Hiis causes the wretched shifts by which they 
 
 that he man of seventy plans for to-morrow as if he were no 
 
 buTitT7 r? '"'• ^' "^" ^^ ^^ ^^^' -^« Cicero, 
 but that he thinks he may live another day. And so from 
 
 day to day as by stepping stones in the turbid stream, they 
 totter on, till the sudden fall plunges them into eternity. "^ 
 Ihe fear of death, which on the young sometimes works 
 salutary reflection, often becomes to the aged a mo ivTfo 
 abstracting the thoughts from the hateful subject; and so 
 they think of something else, and are damned. I dare not 
 undertake to say what may be the reflections of the old world- 
 
 «vr. '"' ''"1 '" ''' '"' ^*^"^^"^^' -^ fi-d« that 
 tXV ^'^^^^^^^^ ^^^ «^^1' -^d yet that he has not made 
 the least provision for meeting his God. But I know for I 
 have often seen, how strong in faith and hope may be the 
 old age of the true Christian. After aU it is'celestL J , 
 which sheds the dew of youth on his silver locks. His pos 
 ture IS that of waiting, as watchers expect the dawn. » More 
 than they that watch for the morning." Eresh blood seems 
 to course through those outworn arteries, as Hope waves the 
 
 vol^/ ?. '"^^^''^' ^'^P^'"^^ '^'^^ ^^^ everlasting 
 youth No m the mere elysian or Mohammedan sense 
 
 though we deny no attributes and enjoyments of that bodily 
 
304 
 
 YOUTH RENEWED IN AGE. 
 
 ■H 
 
 compliment of the soul wliicli is to be raised in incorniption, 
 in glory, in power a spiritual body. But the fresh breath of 
 knowledge, of reason, of truth, therefore of beauty, of love, of 
 universal holiness, is wafted from those gardens to the ancient 
 believer as he worships, * leaning on the top of his staff,' and 
 sojourns a little in the land of Beulah. We have sometimes 
 seen the clearness and vigour of former years come back. 
 Call not that man old who is full of joys and hallelujahs, and 
 who is eager to drop the clog, shuffle off the mortal coil, and 
 soar like a bird set free from the snare of the fowler. Call 
 him old who is inveterate in sin ; who never prays ; who dares 
 not think of death; who is without God and without hope, 
 and on whoso hoary head no blessing ever descends. The 
 Simeon who has Christ in his arms has in him a well of 
 water springing ; and so the true fountain of youth. All be- 
 lieving and sublime exercises of Christian experience have in 
 them "something as fresh as childhood. Once when I was 
 supporting a very aged believer from the house of God, he 
 turned to me and said : " I never felt younger, and I believe 
 that promise is fulfilled in me. He ' satisfieth thy mouth with 
 good things, so that thy youth is renewed like the eagle's.'" 
 This persuasion, that true religion brings the soul into fellow- 
 ship with all that is free, hopeful, and advancing in earth, 
 and aU that is bright and perfect in heaven, led the most 
 distinguished of late German theologians, Schleiermacher, to 
 say, in the close of a long life : " The true Christian is always 
 youn 
 
 YOUTH RENEWED IN AGE. ■ 
 
 The racy old English of John Bunyan best sets forth this 
 stage of pilgrimage : "Here they heard continually the sing- 
 ing of birds, and saw every day the flowers appear in the 
 earth, and heard the voice of the turtle in the land. In this 
 country the sun shineth night and day. Here they were 
 within sight of the city they were going to : also they met 
 some of the inhabitants thereof ; for in this land the shining 
 
 305 
 
 and the brideg;:J^tt;eXrlr;*r^^,^^^^ 
 groom rejoiceth over the bride so doth ^r V f ^' ^"'^"■ 
 them." Mv belovpH \..T ^^^"^ ^"^ ''ejoice over 
 
 God's .vilfLn °f ih *''"' "" "^"^* ''« '^^^^^^ to 
 to us. Y 1 1 wm il^ 77f .°f f ^^ not vouchsafed 
 
 graee, but from disturbing cause!^: our'T. '" "''' '""" 
 hearts. Waitinc. on cJ T r I ^^'^'^^^ unsanctiiied 
 
 number of anrats ft™ "'''''^'"^'- ^ ^'^^ S^^'est 
 
 that there is no hf iS ""^^^^''^ ^^^ the opinion is, 
 
 age Of religion" is'reTsoreTllr*^^ ^^^ ^ °'^ 
 anthropic woe. Let the ^i^ToPt^JT'' ""' "■"- 
 painted by the matchless pencU of ol >. '*'°" ^ 
 
 must have been never to C beheM ^''"".'"f ''^''^^ " 
 whom devotion and hypocry are tS. ""^'^ ' """^ ^* 
 ments are such as these °<P T ! ^'"^' ^^ ^^'^ ^^nea- 
 
 of her mystical "So" ^eJedt'f'^ ^ "^'^^ ~ 
 IJhtnings of curs4"Cel^ fT^^^^'f v"' 
 through the sable clouds " T nLt ^ '*^^*™''°''' flashmg 
 malignant travesty of Christian' OH T '^T'^-' -^ 
 most widely cu Jnt story o the h our °1 ff" ""^ *^^ 
 
 cause it wiU meet respoL ilLnd"eds t^tb '"'''! "' ""- 
 need the grace of Chrkf +„ ^^"^'''^eds of thousands, who 
 
 declining £ Let t^^n] Tf ?"''' "'"^ storm-clouds of 
 6 udy. j^et a liolier hterature prevail i-n +!,« ^ , 
 
 world,-a literature which shaU honourTori^ f f 
 
 re Von, and the Church of Christ, and we tlSd^^ 
 
306 YOUTH RENEWED IN AGE. 
 
 portraitures of the wife or the widow upon whom evangehcal 
 truth has shed its dews of eventide. 
 
 You listen, my hearer, with the interest of one who expects 
 to journey thitherward But you mU perhaps never reach 
 that stage of the way. A small proportion attain to 1108^ 
 hairs. Yet even for you the topic is not devoid of interest. 
 That which prepares for old age prepares for the termina- 
 tion of life at any age. It is decreed that every human life 
 shaU close; and most close early. To go suddenly and un- 
 prepared into that shadow is fearful. Does not wisdom com- 
 mend this familiar, trustful, aial waiting upon God? The 
 iudicious and eloquent Saurin wished that he might m every 
 sermon make some aUusion to death, because he had remarked 
 how universally this consideration was affecting to the mind. 
 The Father of oui spirits meant that it should be thus, -tn- 
 dure the contemplation long enough to chill carnal ardours 
 and dispel the juvenile mirage. Even in prosperity wait on 
 
 the Lord. , ,, ^. ,, 
 
 It would be treachery in me to conceal altogether the woe 
 and perU of a Christless old age. Horrid anomaly ! So dead 
 to this world's pleasures, so near to heaven or hell, and yet 
 unconcerned. Tottering on his staff, the impenitent veteran 
 in the camp of Satan blunders on, already half gone, and 
 stupidly improvident as to the only means of dying well. U, 
 poor old man ! let me in affection and pity cry to you seize 
 on that only medicine which gives everlasting youth ! Attach 
 yourselves, by acquiescing in hie free redemption, to that 
 Saviour whom we are authorized to offer to the worst and 
 oldest. 
 
 EDINBURGH: TURNBULL AND SPEAKS, HKISTEBS. 
 
 WOEKS PFBIISHED BT 
 ANDREW ELLIOT. EDINBUEGH. 
 
 Eleventh Edition. 
 
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 VIEWED IN THE LIGHT OF REASON, REVELATION ANn 
 
 HISTORY; WITH SKETCHES OF ITS LITErItUR^ 
 
 By the Re7. JAMES GILFILLAN, Stiklinq 
 
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 • Sketches of Sabbatic Controversies and i^? Pvi^^r,^ *- xx. . 
 
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 Day of Rest and Worship. ^ 
 
 The Sabbath Defended against Op- 
 
 ^' ^orceT °^ *^^ Sabbath Practically 
 
 Literature 
 % Proofs, from Reason and Experience, 
 of the Excellence and Divine Origin 
 of the Sabbath. ^ 
 
 3. Testiniony of Revelation to a Sacred 
 and Perpetual Sabbath 
 
 enough to luduee many of our readers to Se ^^l^^ a^^^affi l^?^ ?t""'^' ^« ^«P« -« ^e ^ 
 ^ "But beTStt'o?t^l?uU^^iI3S^^tifa??^^ ^'^^^^^^^ of Edinburgh. 
 
 formerly, it h;ul become totally uimece^L^hffv.«i "^ 'L"^""^ necessary to ai^e upon the subject 
 upon the subject ever published, and contained mor«4«fi!?*l°'' ^ ^>'^"» that it was the beat S 
 
 •• This la ft worir «*■ •^"'ish and Foreign Evangelical Review 
 
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 tj«.ury\ri?.SSirtYe^1S 0^^^^^^^ -a^e cr 
 
 8ion^ and other students of Scripture may tod not ^^i„lv if, f w'^u^ cyclopa^^Ua. in whi^li^ofe" 
 nearest approximation to this whicli has been nrcX^^d 5n L ^^^\^^ knowable on the subject but the 
 Plunant assuredly, yet in our deUberatTju'SfnfnXL'rTCrsS;^'-"^^' "^ P^^od-^tigh i,m! 
 
 Km and Enlarged Edition, Z^^^^.o, doth, price 6s., 
 
 OUTLINES OF DISCOURSES 
 
 DOCTRINAL AND EXPOSITORY 
 Br THE LATE Rev. JAMES STEWART, Aberdeen. 
 
 emil^^yliT^TtuJ^'^^Z^^^ SSr^*^"'" ^*^ *^- ^^ons memorials of an 
 weU deserves the lar^e and increS ^er.ten^ whf^f itV^^'^'^^ ^^"^ "' * *^^^ ediUoT^ Zok 
 
 other minds, but sete other minds on Are "'''^**^* ^i^^*?^* superseding it; it does not do t^workof 
 UBefulness." "s on nre. . . . We bid it God 8i>eed on its new and wider c^er of 
 
 " A t^i^ ^ Ki i_ .- . Herald of Mercy. 
 
New Works Published by Andrew Elliot, 
 
 NEW B IBLE CLASS BOOK. 
 
 TEXT-BOOK FOR YOUTH: 
 
 CHRISTIAN DOCTRINE. 
 
 BY THE REV. JAMES MACGREGOR, PAISLEY. 
 
 Fourth Thousand^ Price \s. 
 
 Edinburgh, May 1861. 
 We have pleasure in calUng the attention of Ministers and Teachers of Bible Clashes U) 
 the admirable " Tkt-Book of CaaisTiAN Doctrisb," recently published by Mr. :^^ t. 
 In the comprehensiveness of its plan, the precision and clearness of its statements, and the 
 fulness and appositeness of its scriptural proofs, it seems to us to be far superior to any 
 work of the kind with which we are acquainted. The want of a suitable and thoroughly 
 reliable work in this department of Christian instruction has been felt for years, and now. 
 when so many have been awakened to an interest in things spiritual, and so much depends 
 on the kind and measure of instruction afforded them, we should anticipate the happiest 
 results from the wide circulation and general use of Mr. Macgregor-s Manual, and trust it 
 will meet everywhere with a speedy and cordial welcome. 
 
 (Signed) ROB S. CANDLISH, D.D., Moderator of tne 
 Free Church Assembly. 
 JOHN ROBSON. D.D., Moderator of the 
 
 United Presbyterian Synod. 
 WM. CUNNINGHAM, D.D.. Principal and Pro- 
 fessor of Theology, New College, Edinburgh. 
 JAMES BEGG.D.D., Edinburgh. 
 ANDREW THOMSON, D.D., Edinburgh. 
 JAMES JULIUS WOOD, D.D., Dumfries. 
 
 CONTENTS. 
 
 INTRODTTCTORT— The Scripturea— Their Divinity— Inspiration, Place, and Use 
 Fajet I.— Thk DocTKnTB oy Natteb. 
 
 Cbav. I. The Being of God— The Divine Attributea 
 — The Trinity is Unity. 
 n. The Divine Foreknowledge, Foreordlna- 
 tion, and Worka of Creation and Pro- 
 vidence. 
 III. The Creation, Place, and Nature of Man 
 
 — The Moral Law. 
 rV. The First Eat&te of Man— The Covenant 
 of Works— The FaU. 
 
 Past II. Tm DocrRnre of Graoe- Thk Giit of Goo. 
 
 CuAF. L The Destination of Eedemption— " The 
 Love ol God." 
 
 Chap. II. The Impetration of Redemption — " Th* 
 Grace of the Lord Jesna Christ." 
 IIL The Ai-plication of Eedemption— •* The 
 Communion of the Holy Ghost." 
 
 Past in. Ths Doctrotk of Graos— Tex Dctt 
 ofMah. 
 
 Cea7. L The Chrlatian Life— Its Inward Natnrei. 
 Faith, and Repentance. 
 II. The Christian Life— Ita Ordinances. 
 IIL The Christian Life — Ita Ordlnanoea — 
 (continued.) 
 
 CoscxtmiKO ADDEHBa— The Last Thincs- 
 
 OPINIONS OF THE PRESS. 
 
 News of the Cliurclies. 
 " The first thing that stnkes the most cursory reader of this curious little book of some 
 164 small octavo pages, is the extrat)rdinary amount of matter which the writer has 
 contrived to press into its pages. The style in which it is written, besides, is condensed 
 and yet free. clo*e and yet open and graceful. The vigour and grasp displayed in his 
 conception of the three parts of the ' Doctrine of Nature,' ' Grace, the Gift of God,' and 
 • Grace, the Duty of Man.' are as remarkable as the spirit and energy with which those 
 outlines are filled up. " 
 
 British and Foreign Review. 
 
 " A most admirable manual for those who wish to be introduced into a systematic view 
 of divine truth in a condensed form, and also for those who have occasion to instruct other:, 
 in the Christian system." 
 
 Edisbubgh : ANDREW ELLIOT Loudon : HAMILTON & CO- 
 
 New Work, Published by Andrew Elliot. 
 
 HEART RELIGION ; OR, LIVING BELIEF IN THE TRUTH. 
 
 Bt the Rev. ALEXANDER LEITCH 
 
 Author Of .. Christian Erro. ,„«ae, Ardent." "l^e r„,., ofthe' Faith," etc., etc. 
 
 Crown 8vo, cloth, price 3s. 6d. 
 
 Pabt L— Pbelimihary. 
 
 CONTENTS. 
 
 Chap I. Self- Knowledge Possible. 
 
 TTT ^^^^^^^1 •*"<* Specnlation. 
 
 TV V^^ Mature of Guilt. 
 
 IV. Belif,'iou8 Neutrality Impossible. 
 
 Paet II.— Man Seeking God. 
 
 ^^^it" Ma«'^ Dependence upon God. 
 II. Man 8 Distance from God. 
 III. Man's Duty to God. 
 
 Part m.-MAN Finding God 
 Chap. I. The Divine Message. 
 
 1. Its Import. 
 
 2. Its Authenticity. 
 8. Its Record. 
 
 Chap. H. Marfs Reception of the Message. 
 
 ledg^e '" °* '^' ^'^2' «' Know- 
 
 2. Conviction of its Truth, or Unfeigned 
 ^ "^i^g^F^th."' "' ^"-"Posal, orLiv. 
 
 Chap. III. The Resists of this Reception. 
 
 1. Godly Sorrow. 
 
 2. Peace with God. 
 8. A Holy Life. 
 
 Conclvsion^-The Presence and Power of 
 THE Promised Paraclete. 
 
 ^' ''^SpiS?''^''^*^ Presence of Gods 
 2- ^Ro^^^^^^^e Power as Divine 
 
 8. His Gracious Work as the Pro- 
 nused Paraclete. 
 
 Witness. 
 
 in Je! f^LTS 7SS S^ritTeifJh^^r ^ '^ ''^ -"^^^^^ ^^t so moderate 
 subjects of the highest persJni importance." ' '""'^ ^°^ original thinkSg on 
 
 MacphaU's Magazine. 
 
 matu;jytfVhriS^xp^^^^^^^^^ frJSf''-^^ '"'^^'^ '' ^^^^-^ intuition his 
 lately added to the foregjfng series ii.^S^ '° T^ ^^^^ ^he essay which he has 
 powers. In his ' Heart RelilioTo?' Uvfni nJilpf^? uobjest monument of its author^s 
 of a 'greater argument' than a"; of twfn iS- V^ *^^ ^*^'' ^^ "ses to the heigh? 
 a moial refutation of scepticism wlil m which he has been hitherto engaffedT a J 
 literature of this country/' °'' ^^ ""^^'"^ ^^^ ^^^^ as unequaUed in the theoiogict? 
 
 Fourth Edition, price Is., 
 
 LETTERS TO AFFLICTED FRIENDS. 
 
 By the late Rev. JOHN JAMESON, METHTEN. 
 . Tie EvangeUcal Witness. 
 
 Thesuw!S,t.y%1S;:i„^«^;?X^^ « they can weU .e 
 
 -Mo^Tt T:S^'^Z^Z.'^^tdi t*?' °'-*™"^ ^'^ "" «PP>-«Prtate con. 
 duly arranged; but a coUectlon of ^,? w, """K^Ty persons, with their sorrow- 
 not bitter tears." '=°''««'»'' of actual letters, OTer which the recipients w^t^th 
 
New Works Published by Andrew Elliot. 
 
 Second Edition^ price 35. 6t/., 
 
 THE GOSPEL TO THE AFRICANS; 
 
 A NARRATIVE OF THE LIFE AND LABOURS OF 
 
 THE REV WILLIAM JAMESON, IN J^MAICA 
 
 AND OLD CALABAR. 
 
 By Rev. ALEXANDER ROBB, M.A., 
 
 MISSIONARY, OLD CALABAR. ^ 
 
 Morning Journal. 
 
 " There are not a few in Scotland, and in the West Indies, to whom this volume, in 
 memoriam, will be most acceptable. William Jameson had many friends who loved 
 and trusted him, and many who had no personal acquaintance with his distinguished 
 conscientiousness, and zeal, and unselfishness so well, that they ahnost ranked him 
 among their familiars, and mourned for him as for a near relative." 
 
 Aberdeen Herald. 
 
 "This volume is an important and most interesting contribution to our missionary 
 literature. It contains many gratifying and suggestive illustrations and proofs of the 
 capability of the African race of great advancement in civilisation, and of much intel- 
 lectual and moral improvement" 
 
 Fifth Thousand^ Crown Svo, stitched^ price 4(/., 
 
 POWER IN THE PULPIT 
 
 By the Rev. Dr. FISH, Newark, n. j. 
 
 Second Edition^ price 3s. 6</., 
 
 SACRED SONGS OF SCOTLAND, OLD AND NEW. 
 
 The Dial. 
 
 " Many of the hymns breathe an intensity of religious emotion, and glow with a 
 richneaa and tenderness of Scriptural imagery, unsurpassed by the devotional poetry 
 of any nation." 
 
 PREPAEIKG FOR PUBLICATION, 
 In Crown 8ro, Large Type., price 65., 
 
 THE SOULS BUSINESS AND PROSPECTS. 
 
 A VOLUME OF SERMONS, 
 By the Rev. C. A. AGNEW, Wigtown. 
 
 This Volnme consists of Sixteen Sermons, written in a simple style, and 
 treating of homely considerations concerning the Christian life and •' the 
 hope set before us." 
 
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