CHAPTER XII.

_SUMMARY OF GENERAL CHARACTERISTICS OF CHRISTMAS EVANS AS A PREACHER_.

Remarks renewed in Vindication of his Use of Parable in the Pulpit—His Sermons appear to be born of Solitude—His Imitators—His Probable Acquaintance with “the Sleeping Bard” of Elis Wyn—A Dream—Illustrations—The Gospel Mould—Saul of Tarsus and his Seven Ships—The Misplaced Bone—The Man in the House of Steel—The Parable of the Church as an Ark among the Bulrushes of the Nile—The Handwriting—Death as an Inoculator—Time—The Timepiece—Parable of the Birds—Parable of the Vine-tree, the Thorn, the Bramble, and the Cedar—Illustrations of his more Sustained Style—The Resurrection of Christ—They drank of that Rock which followed them—The Impossibility of Adequate Translation—Closing Remarks on his Place and Claim to Affectionate Regard.

FROM the extracts we have already given, it will be seen that Christmas Evans excelled in the use of parable in the pulpit. Sometimes he wrought his mine like a very Bunyan, and we believe no published accounts of these sermons in Welsh, and certainly none that we have found translated into English, give any idea of his power. With what amazing effect some of his sermons would tell on the vast audiences which in these days gather together in London, and in our great towns! This method of instruction is now usually regarded as in bad taste; it does not seem to be sanctioned by the great rulers, and masters of oratorical art. If a man could create a “Pilgrim’s Progress,” and recite it, it would be found to be a very doubtful article by the rhetorical sanhedrim. Yet our Lord used this very method, and without using some such method—anecdote, or illustration—it is doubtful whether any strong hold can be obtained over the lower orders of mind. Our preacher entered into the spirit of Scripture parable, and narrative. One of the most famous of his discourses is that on the Demoniac of Gadara, which we have already given in preceding pages. Some of our readers will be shocked to know that, in the course of some of his descriptions in it, he convulsed his audience with laughter in the commencement. Well, he need not be imitated there; but he held it sufficiently subdued before the close, and an alternation of tears, and raptures, not only testified to his powers, but to his skill in giving an allegorical reading of the narrative.

For the purpose of producing effect,—and we mean, by effect, visible results in crushed, and humbled hearts, and transformed lives,—it would be a curious thing to try, in England, the preaching of some of the great Welshman’s sermons. What would be the effect upon any audience of that great picture of the Churchyard World, and the mighty controversy of Justice, and Mercy? Let it be admitted that there are some things in it, perhaps many, that it would not demand a severe taste to expel from the picture, but take it as the broad, bold painting of a man not highly educated,—indeed, highly educated men, as we have said, could not perform such things: a highly-educated man could never have written the “Pilgrim’s Progress”—let it be remembered that it was delivered to men, perhaps, we should say, rather educated than instructed, men illiterate in all things _except_ the Bible. We ourselves have, in some very large congregations, tried the preaching of one of the most famous of Evans’s sermons, “The Spirit walking in dry places, seeking rest, and finding none.”

Christmas Evans’s preaching was by no means defective in the bone, and muscle of thought, and pulpit arrangement; but, no doubt, herein lay his great _forte_, and power,—he could paint soul-subduing pictures. They were not pieces of mere word-painting, they were bathed in emotion, they were penetrated by deep knowledge of the human heart. He went into the pulpit, mighty from lonely wrestlings with God in mountain travellings; he went among his fellow-men, his audiences, strong in his faith in the reality of those covenants with God, whose history, and character we have already presented to our readers.

There was much in his preaching of that order which is so mighty in speech, but which loses so much, or which seems to acquire such additional coarseness, when it is presented to the eye. Preachers now live too much in the presence of published sermons, to be in the highest degree effective. He who thinks of the printing-press cannot abandon himself. He who uses his notes slavishly cannot abandon himself; and, without abandonment, that is, forgetfulness, what is oratory? what is action? what is passion? If we were asked what are the two greatest human aids to pulpit power, we should say, Self-possession and Self-abandonment; the two are perfectly compatible, and in the pulpit the one is never powerful without the other. Knowledge, Belief, Preparation, these give self-possession; and Earnestness, and Unconsciousness, these give self-abandonment. The first, without the last, may make a preacher like a stony pillar, covered with runes and hieroglyphics; and the last, without the first, may make a mere fanatic, with a torrent of speech, plunging lawlessly, and disgracefully abroad. The two, in combination in a noble man, and teacher, become sublime. Perhaps they reached their highest realization, among us, in Robertson of Brighton. In another, and in a different department, and scarcely inferior order of mind, they were nobly realized in Christmas Evans.

Perhaps there never was a time when ministers were more afraid of their audiences than in this day; afraid of the big man, with his wealth, afraid of the highly-cultured young man with the speculative eyeglasses, who has finished his education in Germany; afraid lest there should be the slightest departure from the most perfect, and elegant taste. The fear of man has brought a snare into the pulpit, and it has paralysed the preacher. And in this highly-furnished, and cultivated time we have few instances of preachers who, in the pulpit, can either possess their souls, or abandon them to the truth, in the text they have to announce.

It must have been, one thinks, a grand thing to have heard Christmas Evans; the extracts from his journal, the story they tell of his devout, and rapt communions of soul with God, among the mountains, the bare, and solitary hills, reveal sufficiently how, in himself, the preacher was made. When he came into the pulpit, his soul was kindled, and inflamed by the live coals from the altar. Some men of his own country imitated him, of course. Imitations are always ludicrous,—some of these were especially so. There was, says one of his biographers, the shrug, the shake of the head, the hurried, undertoned exclamation, “Bendigedig,” etc., etc., always reminding us, by verifying it, of Dr. Parr’s description of the imitators of Johnson: “They had the nodosities of the oak without its vigour, and the contortions of the sibyl without her inspiration.”

It was not so with him: he had rare, highly spiritual, and gifted sympathies; but even in his very colloquies in the pulpit, there was a wing, and sweep of majesty. He preached often amidst scenes of wildness, and beauty, in romantic dells, or on mountain sides, and slopes, amidst the summer hush of crags, and brooks, all ministering, it may be thought, to the impression of the whole scene; or it was in rude, and unadorned mountain chapels, altogether alien from the æsthetics so charming to modern religious sensibilities; but he never lowered his tone, his language was always intelligible; but both it, and the imagery he employed, even when some circumstances gave to it a homely light, and play, always ascended; he knew the workings of the heart, and knew how to lay his finger impressively upon all its movements, and every kind of sympathy attested his power.

It is a great thing to bear men’s spirits along through the sublime reaches, and avenues of thought, and emotion; and majesty, and sublimity seem to have been the common moods of his mind; never was his speech, or his pulpit, like a Gilboa, on which there was no dew. He gave it as his advice to a young preacher, “Never raise the voice while the heart is dry; let the heart, and affections shout first,—let it commence within.” A man who could say, “Hundreds of prayers bubble from the fountain of my mind,”—what sort of preacher was he likely to make? He “mused, and the fire burned;” like the smith who blows upon the furnace, until the iron is red hot, and then strikes on the anvil till the sparks fly all round him, so he preached. His words, and thoughts became radiant with fire, and metaphor; they flew forth rich, bright, glowing, like some rich metal in ethereal flame. As we have said, it was the nature, and the habit of his mind, to embody, and impersonate; attributes, and qualities took the shape, and form of persons; he seemed to enter mystic abodes, and not to talk of things as a metaphysician, or a theologian, but as a spectator, or actor. The magnificences of nature crowded round him, bowing in homage, as he selected from them to adorn, or illustrate his theme; all things beautiful, and splendid, all things fresh, and young, all things old, and venerable. Reading his discourses, for instance, the _Hind of the Morning_, we are astonished at the prodigality, and the unity of the imagination, the coherency with which the fancies range themselves, as gems, round some central truth, drinking, and reflecting its corruscations.

Astounded were the people who heard; it was minstrelsy even more than oratory; the truths were old and common, there was no fine discrimination, and subtle touch of expression, as in Williams, and there was no personal majesty, and dignity of sonorous swell of the pomp of words, as in John Elias; but it was more,—it was the wing of prophecy, and poetry, it was the rapture of the seer, or the bard; he called up image after image, grouped them, made them speak, and testify; laden by grand, and overwhelming feelings, he bore the people with him, through the valley of the shadow of death, or across the Delectable Mountains. There is a spell in thought, there is a spell in felicitous language; but when to these are added the vision which calls up sleeping terror, the imagination which makes living nature yet more alive, and brings the solemn, or the dreadful people of the Book of God to our home, and life of to-day, how terribly majestic the preacher becomes!

The sermons of Christmas Evans can only be known through the medium of translation. They, perhaps, do not suffer as most translations suffer; but the rendering, in English, is feeble in comparison with the at once nervous, bony, and muscular Welsh language. The sermons, however, clearly reveal the man; they reveal the fulness, and strength of his mind; they abound in instructive thoughts; their building, and structure is always good; and many of the passages, and even several of the sermons, might be taken as models for strong, and effective pulpit oratory. Like all the preachers of his day, and order of mind, and peculiarity of theological sentiment, and training, his usage of the imagery of Scripture was remarkably free; his use also of texts often was as significant, and suggestive as it was, certainly, original.

No doubt, for the appreciation of his purpose, and his power in its larger degree, he needed an audience well acquainted with Scripture, and sympathetic, in an eminent manner, with the mind of the preacher. There seem to have been periods, and moments when his mind soared aloft, into some of the highest fields of truth, and emotion. Yet his wing never seemed little, or petty in its flight. There was the firmness, and strength of the beat of a noble eagle. Some eloquence sings, some sounds; in one we hear the voice of a bird hovering in the air, in the other we listen to the thunder of the plume: the eloquence of Christmas Evans was of the latter order.

We have remarked it before,—there is a singular parable-loving instinct in Wales. Its most popular traditional, and prose literature, is imbued with it; the “Mabinogion,” the juvenile treasures of Welsh legend, corresponding to the Grimm of Germany, and the other great Teutonic and Norse legends, but wholly unlike them, prove this. But we are told that the most grand prose work in Wales, of modern date, and, at the same time, the most pre-eminently popular, is the “Sleeping Bard,” by Elis Wyn. He was a High Church clergyman, and wrote this extraordinary allegory at the commencement of the last century. Christmas Evans must have known it, have known it well. It portrays a series of visions, and if Mr. Borrow’s testimony may be relied upon, they are thoroughly Dantesque. He says, “It is a singular mixture of the sublime, and the coarse, the terrible, and the ludicrous, of religion, and levity, and combines Milton, Bunyan, and Quevedo.”

This is immense praise. The Vision of the World, the first portion, leads the traveller down the streets of Pride, Pleasure, and Lucre; but in the distance is a cross street, little and mean, in comparison with the others, but clean, and neat, and on a higher foundation than the other streets; it runs upwards, towards the east; they sink downwards, towards the north—this is the street True Religion. This is very much in the style of Christmas Evans, and so also is the vision of Death, the vision of Perdition, and the vision of Hell. This singular poem appears to have been exceedingly popular in Wales when Christmas Evans was young.

But our preacher has often been called the Bunyan of Wales—the Bunyan of the pulpit. In some measure, the epithet does designate him; he was a great master of parabolic similitude, and comparison. This is a kind of preaching ever eminently popular with the multitude; it requires rather a redundancy of fancy, than imagination—perhaps a mind considerably disciplined, and educated would be unable to indulge in such exercises—a self-possession, balanced by ignorance of many of the canons of taste, or utterly oblivious, and careless of them; for this is a kind of teaching of which we hear very little. Now we have not one preacher in England who would, perhaps, dare to use, or who could use well, the parabolic style. This was the especial power of Christmas Evans. He excelled in personification; he would seem frequently to have been mastered by this faculty. The abstraction of thought, the disembodied phantoms of another world, came clothed in form, and feature, and colour; at his bidding they came—

“Ghostly shapes Met him at noontide; Fear, and trembling Hope, Silence, and Foresight; Death, the skeleton, And Time, the shadow.”

Thus, he frequently astounded his congregations, not merely by pouring round his subject the varied hues of light, or space, but by giving to the eye defined shapes, and realizations. We do not wonder to hear him say, “If I only entered the pulpit, I felt raised, as it were, to Paradise, above my afflictions, until I forgot my adversity; yea, I felt my mountain strong. I said to a brother once, ‘Brother, the doctrine, the confidence, and strength I feel, will make persons dance with joy in some parts of Wales.’ ‘Yea, brother,’ said he, with tears flowing from his eyes.” He was visited by remarkable dreams. Once, previous to a time of great refreshing, he dreamt:—

“He thought he was in the church at Caerphilly, and found many harps hanging round the pulpit, wrapped in coverings of green. ‘Then,’ said he, ‘I will take down the harps of heaven in this place.’ In removing the covering, he found the ark of the covenant, inscribed with the name of Jehovah. Then he cried, ‘Brethren, the Lord has come to us, according to His promise, and in answer to our prayers.’” In that very place, he shortly afterwards had the satisfaction of receiving one hundred and forty converts into the Church, as the fruit of his ministry.

As we have said, nothing can well illustrate, on paper, the power of the orator’s speech, but the following may serve, as, in some measure, illustrating his method:—

“THE GOSPEL MOULD.

“I compare such preachers to a miner, who should go to the quarry where he raised the ore, and, taking his sledge in his hand, should endeavour to form bars of iron of the ore in its rough state, without a furnace to melt it, or a rolling mill to roll it out, or moulds to cast the metal, and conform the casts to their patterns. The Gospel is like a form, or mould, and sinners are to be melted, as it were, and cast into it. ‘But ye have obeyed from the heart that form of doctrine which was delivered you,’ or into which you were delivered, as is the marginal reading, so that your hearts ran into the mould. Evangelical preachers have, in the name of Christ, a mould, or form to cast the minds of men into; as Solomon the vessels of the temple. The Sadducees and Pharisees had their forms, and legal preachers have their forms; but evangelical preachers should bring with them the ‘form of sound words,’ so that, if the hearers believe, or are melted into it, Christ may be formed in their hearts,—then they will be as born of the truth, and the image of the truth will appear in their sentiments, and experience, and in their conduct in the Church, in the family, and in the neighbourhood. Preachers without the mould are all those who do not preach all the points of the Gospel of the Grace of God.”

We will now present several extracts, derived from a variety of sources, happily illustrating the general character of his sermons.

“SAUL OF TARSUS AND HIS SEVEN SHIPS.

“Saul of Tarsus was once a thriving merchant and an extensive ship-owner; he had seven vessels of his own, the names of which were—1. Circumcised the Eighth Day; 2. Of the Stock of Israel; 3. Of the Tribe of Benjamin; 4. A Hebrew of the Hebrews; 5. As touching the Law, a Pharisee; 6. Concerning Zeal, persecuting the Church. The seventh was a man-of-war, with which he one day set out from the port of Jerusalem, well supplied with ammunition from the arsenal of the Chief Priest, with a view to destroy a small port at Damascus. He was wonderfully confident, and breathed out threatenings and slaughter. But he had not got far from port before the Gospel Ship, with Jesus Christ Himself as Commander on board, hove in sight, and threw such a shell among the merchant’s fleet that all his ships were instantly on fire. The commotion was tremendous, and there was such a volume of smoke that Paul could not see the sun at noon. While the ships were fast sinking, the Gospel Commander mercifully gave orders that the perishing merchant should be taken on board. ‘Saul, Saul, what has become of all thy ships?’ ‘They are all on fire.’ ‘What wilt thou do now?’ ‘Oh that I may be found in Him, not having my own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God. by faith.’”

“THE MISPLACED BONE.

“Let every one keep his own place, that there be no schism in the body. There arose a fierce contention in the human body; every member sought another place than the one it found itself in, and was fitted for. After much controversy, it was agreed to refer the whole matter to one whose name was Solomon Wise-in-his-own-conceit. He was to arrange, and adjust the whole business, and to place every bone in its proper position. He received the appointment gladly, and was filled with joy, and confidence. He commenced with finding a place for himself. His proper post was the heel; but where do you think he found it? He must needs be the golden bowl in which the brains were deposited. The natural consequences followed. The coarse heel bone was not of the right quality, nor of the suitable dimensions to contain the brains, nor could the vessel intended for that purpose form a useful, or comely part of the foot. Disorder ensued in foot, head, face, legs, and arms. By the time Solomon Wise-in-his-own-conceit had reconstructed the body, it could neither walk, nor speak, nor smell, nor hear, nor see. The body was, moreover, filled with intolerable agony, and could find no rest, every bone crying for restoration to its own place, that is to say, every one but the heel-bone; that was mightily pleased to be in the head, and to have the custody of the brains. Sin has introduced similar disorder amongst men, and even amongst professors of religion, and into congregations. ‘Let every one keep his own place, that there be no schism in the body.’ The body can do much, can bear heavy burdens, all its parts being in their own positions. Even so in the Church; much good can be done by every member keeping and filling his own place without high-mindedness.”

“THE MAN IN THE HOUSE OF STEEL.

“A man in a trance saw himself locked up in a house of steel, through the walls of which, as through walls of glass, he could see his enemies assailing him with swords, spears, and bayonets; but his life was safe, for his fortress was locked within. So is the Christian secure amid the assaults of the world. His ‘life is hid with Christ in God.’

“The Psalmist prayed, ‘When my heart is overwhelmed within me, lead me to the Rock that is higher than I.’ Imagine a man seated on a lofty rock in the midst of the sea, where he has everything necessary for his support, shelter, safety, and comfort. The billows heave and break beneath him, and the hungry monsters of the deep wait to devour him; but he is on high, above the rage of the former, and the reach of the latter. Such is the security of faith.

“But why need I mention the rock, and the steel house? for the peace that is in Christ is a tower ten thousand times stronger, and a refuge ten thousand times safer. Behold the disciples of Jesus exposed to famine, nakedness, peril, and sword—incarcerated in dungeons; thrown to wild beasts; consumed in the fire; sawn asunder; cruelly mocked, and scourged; driven from friends, and home, to wander among the mountains, and lodge in dens, and caves of the earth; being destitute, afflicted, tormented; sorrowful, but always rejoicing; cast down, but not destroyed; an ocean of peace within, which swallows up all their sufferings.

“‘Neither death,’ with all its terrors; ‘nor life,’ with all its allurements; ‘nor things present,’ with all their pleasure, ‘nor things to come,’ with all their promise; ‘nor height’ of prosperity; ‘nor depth’ of adversity; ‘nor angels’ of evil; ‘nor principalities’ of darkness; ‘shall be able to separate us from the love of God which is in Christ Jesus.’ ‘God is our refuge, and strength; a very present help in trouble. Therefore will we not fear, though the earth be removed, and though the mountains be carried into the midst of the sea—though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof.’ This is the language of strong faith in the peace of Christ. How is it with you amid such turmoil, and commotion? Is all peaceful within? Do you feel secure in the name of the Lord, as in a strong fortress, as in a city well supplied, and defended?

“‘There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most high. God is in the midst of her; she shall not be moved. God shall help her, and that right early.’ ‘Unto the upright, there ariseth light in the darkness.’ The bright and morning star, shining upon their pathway, cheers them in their journey home to their Father’s house. And when they come to pass over Jordan, the Sun of Righteousness shall have risen upon them, with healing in His wings. Already they see the tops of the mountains of immortality, gilded with his beams, beyond the valley of the shadow of death. Behold, yonder, old Simeon hoisting his sails, and saying, ‘Lord, now lettest thou Thy servant depart in peace, according to Thy word; for mine eyes have seen Thy salvation.’ Such is the peace of Jesus, sealed to all them that believe by the blood of His cross.

“When we walk through the field of battle, slippery with blood, and strewn with the bodies of the slain—when we hear the shrieks, and the groans of the wounded, and the dying—when we see the country wasted, cities burned, houses pillaged, widows, and orphans wailing in the track of the victorious army, we cannot help exclaiming, ‘Oh, what a blessing is peace!’ When we are obliged to witness family turmoils, and strifes—when we see parents, and children, brothers, and sisters, masters, and servants, husbands, and wives, contending with each other like tigers—we retire as from a smoky house, and exclaim as we go, ‘Oh, what a blessing is peace!’ When duty calls us into that church, where envy, and malice prevail, and the spirit of harmony is supplanted by discord, and contention—when we see brethren, who ought to be bound together in love, full of pride, hatred, confusion, and every evil work—we quit the unhallowed scene with painful feelings of repulsion, repeating the exclamation, ‘Oh, what a blessing is peace!’

“But how much more precious in the case of the awakened sinner! See him standing, terror-stricken, before Sinai. Thunders roll above him—lightnings flash around him—the earth trembles beneath him, as if ready to open her mouth, and swallow him up. The sound of the trumpet rings through his soul, ‘Guilty! guilty! guilty!’ Pale and trembling, he looks eagerly around him, and sees nothing but revelations of wrath. Overwhelmed with fear, and dismay, he cries out—‘O wretched man that I am! who shall deliver me! What shall I do?’ A voice reaches his ear, penetrates his heart—‘Behold the Lamb of God, that taketh away the sin of the world!’ He turns his eyes to Calvary. Wondrous vision! Emmanuel expiring upon the cross! the sinner’s Substitute satisfying the demand of the law against the sinner! Now all his fears are hushed, and rivers of peace flow into his soul. This is the peace of Christ.

“How precious is this peace, amid all the dark vicissitudes of life! How invaluable this jewel, through all the dangers of the wilderness! How cheering to know that Jesus, who hath loved us even unto death, is the pilot of our perilous voyage; that He rules the winds, and the waves, and can hush them to silence at His will, and bring the frailest bark of faith to the desired haven! Trusting where he cannot trace his Master’s footsteps, the disciple is joyful amid the darkest dispensations of Divine Providence; turning all his sorrows into songs, and all his tribulations into triumphs. ‘Thou wilt keep him in perfect peace, whose mind is stayed on Thee, because he trusteth in Thee.’”

“THE PARABLE OF THE CHURCH AS AN ARK AMONG THE BULRUSHES OF THE NILE.

“I see an ark of bulrushes, daubed with slime, and pitch, placed on the banks of the Nile, which swarmed with fierce crocodiles. Pharaoh’s daughter espies it, and sends her maidens to find out what there can be in it. Little Moses was there, with a face of miraculous beauty, to charm the princess of Egypt. She determined to adopt him as her son. Behold, a great wonder. On the brink of the river, where the three great crocodiles—the Devil, Sin, and Death—have devoured their millions, there lay those who it was seen, before the foundation of the world, would be adopted into the court of heaven. The Gospel comes forth like a royal princess, with pardon in her hand, and mercy in her eye; and hastening with her handmaidens, she glances at the thousands asleep in the perils of sin. They had favour in her sight, and she sent for her maidens, called Justification, and Sanctification, to train them for the inheritance of the saints.”

“THE HANDWRITING.

“When Adam sinned, there was issued against him the writ of death, written by the finger of God in the book of the moral law. Adam had heard it read before his fall, but in seeking to become a god, by eating of the fruit of the tree, had forgotten it. Now God read it in his conscience, and he was overwhelmed with fear. But the promise of a Redeemer having been given, Mercy arranged that sacrifices should be offered as a typical payment of the debt. When God appeared on Sinai, to enter into covenant with His people, He brought this writ in His hand, and the whole camp understood, from the requirements of the law, that they must perish; their lives had been forfeited. Mercy devised that a bullock’s blood should be shed, instead of the blood of man. The worshippers in the temple were bound to offer living sacrifices to God, that they might die in their stead, and be consumed. Manoah feared the flames of the sacrifice that was offered upon the rock; but his wife understood that, since the angel had ascended in the flame, in their stead, it was a favourable omen. Every worshipper, by offering other lives instead of their own on the altars of God, acknowledged that the ‘handwriting’ was in force against them, and their high priest had minutely to confess all their sins ‘over’ the victim. Yet, by all the blood that ever crimsoned Levi’s robe, and the altars of God, no real atonement was made for sin, nor forgiveness procured for the smallest crime. All the sacrifices made a remembrance of sin, but were no means of pardon. More than two thousand years the question had been entertained, how to reconcile man with God. The ‘handwriting’ was real on Mount Ebal every year; meanwhile the debt was fast accumulating, and new bills were being constantly filed. The books were opened from time to time; but to meet the claims there was nothing brought to the altar but the blood of sacrifices, as a sort of draft in the name of Christ upon the Bank of Gold. When Heaven, and earth had grown weary of this fictitious or seeming, pardon of sin, I hear a voice exclaim: ‘Away with sacrifices, and burnt-offerings: Heaven has no pleasure in them; a body has been prepared for me. Lo, I come to reconcile man with God by one sacrifice.’ He came, ‘leaping upon the mountains, and skipping upon the hills.’ Calling at the office where the ‘handwriting’ lay, when only eight days old, He signed with His own blood an acknowledgment of the debt, saying: ‘This is an earnest, and a pledge that my heart’s blood shall be freely given.’ The three-and-thirty years have expired; I see Him in Gethsemane, with the priceless purse of gold which He had borne with Him through the courts of Caiaphas and Pilate; but to them the image, and the superscription on the coin was a mystery. The Father, however, recognised them in the court of Sinai, where the ‘handwriting’ was that demanded the life of the whole world. The day following, ‘the Virgin’s Son’ presented Himself to pay the debt in liquid gold; and the treasure which He bore would have set free a myriad worlds. He passes along the streets of Jerusalem towards Sinai’s office; the mercy-seat is removed to ‘the place of skulls;’ as He proceeds, He exclaims: ‘I am come not to destroy, but to fulfil the law.’ Send in, before the hour of three, each curse, and threat ever pronounced against my people. Bring in the first old bill against Adam as their head. I will redeem a countless host of infants to-day; their names shall be taken out of old Eden’s accounts. Bring in the many transgressions which have been filed through the ages, from Adam until now; include Peter’s denial of me last night; but as to Judas, he is a son of perdition, he has no part in me, having sold me for thirty pieces of silver. We have here an exhaustless crimson treasure,—enough to meet the demand; enough to fill every promise, and every prophecy with mercy; enough to make my beloved, and myself happy, and blest for ever! By three in the afternoon of that day, there was not a bill in all Eden, or Sinai, that had not been brought to the cross. And when all was settled, Christ bowed down His head, but cried with a loud voice: ‘It is finished!’ The gates of death, and hell trembled, and shook. ‘The posts of the doors moved at the voice.’ The great gulf between God, and His people was closed up. Sinai appeared with the offering, and grew still; the lightnings no longer flashed, and the thunder ceased to roar.”

“DEATH AS AN INOCULATOR.

“Death may be conceived of as a gigantic inoculator. He carries about with him a monstrous box, filled with deadly matter, with which he has infected every child of Adam. The whole race of man is doomed by this law of death. But see! This old inoculator gets paid back in his own coin. The Son of Man, humbling Himself to death, descends into the tomb, but rises immortal. He seized death in Joseph’s grave. But, amazing spectacle! with the matter of His own immortality He inoculated mortality with death, whose lifeless corpse will be seen, on the resurrection morning, among the ruins of His people’s graves; while they, with one voice, will rend the air as if eternity opened its mouth, exclaiming: ‘O death, where is thy sting? O grave, where is thy victory?’”

“TIME.

“Time, considered as a whole, is the age of the visible creation. It began with the fiat, ‘Let there be light;’ and it will end with the words: ‘Come, ye blessed of my Father,’ and ‘Go, ye cursed.’ Each river, and mountain, town, and city, hovel, and palace, every son, and daughter of Adam, must undergo the change, pass away, for whatever is seen is only for a time. The time of restoration, by the presence of the glory of Christ, will be the morning of judgment, and resurrection. That morning will be the last of time: then eternity begins. From that time, each man will dwell in his everlasting home: the ungodly in a lake of fire, that will burn for ever; while the joy, and happiness of the blest will know no end.

“Oh the fearfulness of the word _everlasting_, written over the door of the lake of fire! Oh the happiness it will create when read above the eternal kingdom!

“Time is the age of the visible world; but eternity is the age of God. This limitless circle centres in Him. The age of the visible world is divided into years, and days, according to the revolutions of the earth, and sun,—into weeks, in memory of the world’s creation, and the resurrection of Christ,—into hours, minutes, seconds, and moments. These last can scarcely be distinguished, yet they are parts of the great body of time; but seven thousand years constitute no part of eternity. One day, and a thousand years, yea, millions of years, are alike, compared with the age of God, forming no part of the vast changeless circle that knows neither loss, nor gain. The age of time is winding up by minutes, days, and years: the age of God is one endless to-day; and such will be your age, and mine, when we have once passed the limits of time, beyond which Lazarus is blessed, and the rich man tormented. My brethren in the ministry, who in years gone by travelled with me from one Association to another, are to-day living in that great endless hour!

“Time is an age of changes, revolutions, and reforms; but eternity is calm, stationary, and changeless. He who enters upon it an enemy to God, faithless, prayerless, unpardoned, and unregenerate, remains so for ever. Great changes take place in time, for which the new song in eternity will never cease. Natures have been changed, and enmity has been abolished. In time, the life covenant was broken, and man formed, and sealed his compact with hell. One, equal with God, died upon the cross, in the form of a servant, to destroy the works of the devil, and to unite man, and God in the bond of peace through His own blood. Time, and language would fail to recount what in time has been accomplished, involving changes from life, to death, and from death, to life. Here the pure have become denied, and the guiltless condemned; and here, also, the sinner has been justified, the polluted cleansed, the poor enriched, the enemy reconciled, and the dead have been made alive, where one paradise has been lost, and a better regained. The new song from the midst of eternity sounds in our ears. Hear it! It has for its subjects one event that took place in eternity, and three that have transpired in time: ‘Unto Him that loved us, and washed us from our sins in His own blood, and hath made us kings, and priests unto God, and His Father: to Him be glory, and dominion for ever, and ever. Amen.’”

“THE TIMEPIECE.

“You may move the hands on the dial-plate this way, and the other, and finger as you please the machinery within, but if there be no mainspring there your labour will be in vain. So the ‘hands’ of men’s lives will not move, in holy obedience, at the touch of the law, unless the mainspring be supplied by God through the Gospel; then only will the whole life revolve on the pivot of the love of Christ, as upon an imperishable diamond. It is not difficult to get the timepiece to act well, if the internal machinery be in proper order; so, with a right spirit within, Lydia attends to the word, Matthew leaves ‘the receipt of custom,’ Saul of Tarsus prays; and the three thousand repent, believe, and turn unto the Lord.

“A gentleman’s timepieces were once out of order, and they were examined, when it was found that in one of them the mainspring was injured; the glass which protected the dial-plate of the other was broken; while the machinery of the third had got damp, and rusty, although the parts were all there. So the lack of holiness, in some cases, arises from the want of heart to love God; another man has not the glass of watchfulness in his conduct; another has got rusty with backsliding from God, and the sense of guilt so clogs the wheels of his machinery, that they must be well brushed with rebuke, and correction, and oiled afresh with the Divine influence, before they will ever go well again.

“The whole of a Christian’s life is a reaching forward; but he has to begin afresh, like the people of Israel in the wilderness; or, like a clock, he has constantly to recommence at the figure one, and go on to that of twelve, through all the years of his experience on earth. But after the resurrection, he will advance, body, and soul, to the figure of million of millions, never to begin again throughout eternity. The sun in that world will never rise, nor set; it will have neither east, nor west! How often has an invisible hand wound up thy religious spirit below, but there the weights will never come down again!”

“PARABLE OF THE BIRDS.

“A gentleman kept in his palace a dove, a raven, and an eagle. There was but little congeniality, or friendship amongst them. The dove ate its own proper food, and lodged in the aviary. The raven fed on carrion, and sometimes would pick out the eyes of an innocent lamb, and had her nest in the branches of a tree. The eagle was a royal bird; it flew very high, and was of a savage nature; it would care nothing to eat half-a-dozen doves for its breakfast. It was considered the chief of all birds, because it could fly higher than all. All the doves feared its beak, its angry eyes, and sharp talons. When the gentleman threw corn in the yard for the dove, the raven would be engaged in eating a piece of flesh, a part of a lamb haply; and the eagle in carrying a child from the cradle to its eyrie. The dove is the evangelical, industrious, godly professor; the raven is the licentious, and unmanageable professor; and the eagle the high-minded, and self-complacent one. These characters are too often amongst us; there is no denomination in church, or meeting-house, without these three birds, if there be birds there at all. These birds, so unlike, so opposed, never can live together in peace. Let us pray, brethren, for union of spirit in the bond of peace.”

“PARABLE OF THE VINE-TREE, THE THORN, THE BRAMBLE, AND THE CEDAR.

“The trees of Lebanon held a council to elect a king, on the death of their old sovereign, the Yew-tree. It was agreed to offer the sovereignty to the Cedar; at the same time, in the event of the Cedar’s declining it, to the Vine-tree, and then to the Olive-tree. They all refused it. The Cedar said, ‘I am high enough already.’ The Vine said, ‘I prefer giving forth my rich juice to gladden man’s heart.’ In like manner, the Olive was content with giving its fruit, and would receive no other honour. Recourse was then had to the Thorn. The Thorn gladly received the office; saying to itself, ‘I have nothing to lose but this white dress, and a berry for pigs, while I have prickles enough to annoy the whole wood.’ The Bramble rebelled against the Thorn, and a fire of pride, and envy was kindled, which, at length, wrapped the whole forest in one blaze. Two or three vain, and high-minded men have frequently broken up the peace of congregations; and, by striving for the mastery, have inflicted on the cause of religion incalculable injuries; when they have had no more fitness for rule than the white-thorn, or the prickly bramble.”

The following extract is of another order; it is more lengthy, and it is upon a theme which always drew forth the preacher’s most exulting notes:—

“THE RESURRECTION OF OUR LORD.

“Let us now consider the fact of our Lord’s resurrection, and its bearing upon the great truths of our holy religion.

“This most transcendent of miracles is sometimes attributed to the agency of the Father; who, as the Lawgiver, had arrested, and imprisoned in the grave the sinner’s Surety, manifesting at once His benevolence, and His holiness; but by liberating the prisoner, proclaimed that the debt was cancelled, and the claims of the law satisfied. It is sometimes attributed to the Son Himself; who had power both to lay down His life, and to take it again; and the merit of whose sacrifice entitled Him to the honour of thus asserting His dominion over death, on behalf of His people. And sometimes it is attributed to the Holy Spirit, as in the following words of the Apostle:—‘He was declared to be the Son of God with power, according to the Spirit of Holiness, by the resurrection from the dead.’

“_The resurrection of Christ is a clear and incontestable proof of His Divinity_.

“He had declared Himself equal with God the Father, and one with Him in nature, and in glory. He had told the people that He would prove the truth of this declaration, by rising from the grave three days after His death. And when the morning of the third day began to dawn upon the sepulchre, lo! there was an earthquake, and the dead body arose, triumphant over the power of corruption.

“This was the most stupendous miracle ever exhibited on earth, and its language is:—‘Behold, ye persecuting Jews and murdering Romans, the proof of my Godhead! Behold, Caiaphas, Herod, Pilate, the power, and glory of your Victim!’ ‘I am He that liveth, and was dead; and lo! I am alive for evermore!’ ‘I am the root, and the offspring of David, and the Bright, and Morning Star!’ ‘Look unto Me, and be ye saved, all ye ends of the earth; for I am God, and besides Me there is none else!’

“_Our Lord’s resurrection affords incontrovertible evidence of the truth of Christianity_.

“Pilate wrote the title of Christ in three languages on the cross; and many have written excellent, and unanswerable things, on the truth of the Christian Scriptures, and the reality of the Christian religion; but the best argument that has ever been written on the subject was written by the invisible hand of the Eternal Power, in the rocks of our Saviour’s sepulchre. This confounds the sceptic, settles the controversy, and affords an ample, and sure foundation for all them that believe.

“If any one asks whether Christianity is from heaven, or of men, we point him to the ‘tomb hewn out of the rock,’ and say—‘There is your answer! Jesus was crucified, and laid in that cave; but on the morning of the third day it was found empty; our Master had risen, and gone forth from the grave victorious.’

“This is the pillar that supports the whole fabric of our religion; and he who attempts to pull it down, like Samson, pulls ruin upon himself. ‘If Christ is not risen, then is our preaching vain, and your faith is also vain, ye are yet in your sins;’ but if the fact is clearly proved, then Christianity is unquestionably true, and its disciples are safe.

“This is the ground on which the Apostle stood, and asserted the divinity of his faith:—‘Moreover, I testify unto you the gospel, which I preached unto you; which also ye have received, and wherein ye stand; by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain; for I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day, according to the Scriptures.’

“_The resurrection of Jesus is the most stupendous manifestation of the power of God_, _and the pledge of eternal life to His people_.

“The apostle calls it ‘the exceeding greatness of His power to usward, who believe, according to the working of His mighty power, which He wrought in Christ when He raised Him from the dead.’ This is a river overflowing its banks—an idea too large for language. Let us look at it a moment.

“Where do we find ‘the exceeding greatness of His power’? In the creation of the world? in the seven Stars and Orion? in the strength of Behemoth and Leviathan? No! In the Deluge? in the fiery destruction of Sodom? in the overthrow of Pharaoh, and his host? in hurling Nebuchadnezzar, like Lucifer, from the political firmament? No! It is the power which He wrought in Christ. When? When He healed the sick? when He raised the dead? when He cast out devils? when He blasted the fruitless fig-tree? when He walked upon the waters of Galilee? No! It was ‘when He raised Him from the dead.’ Then the Father placed the sceptre in the hands of the Son, ‘and set Him above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and put all things under His feet, and gave Him to be Head over all things to the Church.’

“This is the source of our spiritual life. The same power that raised the dead body of our Lord from the grave, quickens the soul of the believer from the death in trespasses, and sins. His riven tomb is a fountain of living waters; whereof, if a man drink, he shall never die. His raised, and glorified body is the sun, whence streams eternal light upon our spirits; the light of life, that never can be quenched.

“Nor here does the influence of His resurrection end. ‘He who raised up Jesus from the dead shall, also, quicken our mortal bodies.’ His resurrection is the pledge, and the pattern of ours. ‘Because He lives, we shall live also.’ ‘He shall change our vile body, that it may be fashioned like unto His glorious body.’ We hear Him speaking in the Prophet:—‘Thy dead shall live; together with my dead body shall they arise. Awake, and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the earth shall cast out her dead.’

“How divinely does the Apostle speak of the resurrection-body of the saints! ‘It is sown in corruption, it is raised in incorruption; it is sown in dishonour, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body. For this corruptible must put on incorruption, and this mortal must put on immortality. Then shall be brought to pass the saying that is written: ‘Death is swallowed up in victory! O death, where is thy victory? O grave, where is thy sting? Thanks be unto God that giveth us the victory, through our Lord Jesus Christ.’

“Ever since the fall in Eden, man is born to die. He lives to die. He eats, and drinks, sleeps, and wakes, to die. Death, like a dark steel-clad warrior, stands ever before us; and his gigantic shadow comes continually between us, and happiness. But Christ hath ‘abolished death, and brought life, and immortality to light through the gospel.’ He was born in Bethlehem, that He might die on Calvary. He was made under the law, that He might bear the direst penalty of the law. He lived thirty-three years, sinless, among sinners, that He might offer Himself a sin-offering for sinners upon the cross. Thus ‘He became obedient unto death,’ that He might destroy the power of death; and on the third morning, a mighty angel, rolling away the stone from the mouth of the sepulchre, makes the very door of death’s castle the throne whence He proclaims ‘the resurrection, and the life.’

“The Hero of our salvation travelled into Death’s dominion, took possession of the whole territory on our behalf, and returning, laden with spoils, ascended to the Heaven of heavens. He went to the palace, seized the tyrant, and wrested away his sceptre. He descended into the prison-house, knocked off the fetters of the captives; and when He came up again, left the door of every cell open, that they might follow Him. He has gone over into our promised inheritance, and His glory illuminates the mountains of immortality; and through the telescope which He has bequeathed us we ‘see the land which is very far off.’

“I recollect reading, in the writings of Flavel, this sentiment—that the souls in Paradise wait, with intense desire, for the reanimation of their dead bodies, that they may be united to them in bliss for ever. Oh what rapture there shall be among the saints, when those frail vessels, from which they escaped with such a struggle, as they foundered in the gulf of death, shall come floating in, with the spring-tide of the resurrection, to the harbour of immortality! How glorious the reunion, when the seeds of affliction, and death are left behind in the tomb! Jacob no longer lame, nor Moses slow of speech, nor Lazarus covered with sores, nor Paul troubled with a thorn in the flesh!

“‘It doth not yet appear what we shall be; but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is.’ The glory of the body of Christ is far above our present conception. When He was transfigured on Tabor, His face shone like the sun, and His raiment was white as the light. This is the pattern shown to His people on the mount. This is the model after which the bodies of believers shall be fashioned in the resurrection. ‘They that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars for ever, and ever.’

“In conclusion:—The angel said to the woman, ‘Go quickly, and tell His disciples that He is risen from the dead; and behold, He goeth before you into Galilee; there shall ye see Him; lo! I have told you. And they departed quickly from the sepulchre, with fear, and great joy; and did run to bring His disciples word.’

“Brethren! followers of Jesus! be ye also preachers of a risen Saviour! Go quickly—there is no time for delay—and publish the glad tidings to sinners! Tell them that Christ died for their sins, and rose again for their justification, and ascended to the right hand of the Father to make intercession for them, and is now able to save unto the uttermost all that come unto God by Him!

“And you, impenitent, and unbelieving men! hear this blessed message of salvation! Do you intend ever to embrace the proffered mercy of the Gospel? Make haste! Procrastination is ruin! Now is the accepted time! Oh, fly to the throne of grace! Time is hastening; you will soon be swallowed up in eternity! May the Lord have mercy upon you, and rouse you from your indifference, and sloth! It is my delight to invite you to Christ; but I feel more pleasure, and more confidence in praying for you to God. I have besought, and entreated you, by every argument, and every motive in my power; but you are yet in your sins, and rushing on toward hell. Yet I will not give you up in despair. If I cannot persuade you to flee from the wrath to come, I will intercede with God to have mercy upon you, for the sake of His beloved Son. If I cannot prevail in the pulpit, I will try to prevail at the throne.”

This must be regarded as a very noble piece; the words make themselves felt; evidently, the resurrection of our Lord, to this preacher, was a great reality; it is now, by many, regarded only as a charming myth; a very curious eschatology in our day has found its way even into our pulpits, and we have eminent ministers of the Church of England, well-known Congregational, and other ministers, who affect to believe, and to preach the Resurrection of Christ; but a careful listener in the pew, or a converser by the fireside, will find, to his amazement, that the resurrection, as believed by them, is no honest resurrection at all: it is a spiritual resurrection which leaves the body of Jesus unrisen, and in the possession of death, and the grave. In that view, which has just passed before us, a very different, and most absolutely real resurrection is preached; indeed, it is the only view which leaves a heart of immortal hope in the Christian faith, the only view which seems at all tenable, if we are to believe in the power of Christ’s resurrection.

We will close these extracts by one of yet another order,—a vivid descriptive picture of the smiting of the rock, the streams flowing through the desert, and the joy of the mighty caravan of pilgrims on their way to the promised land.

“‘THEY DRANK OF THAT ROCK WHICH FOLLOWED THEM.’

“Having spoken of _the smiting_, let us, _now_, look at _the result_, the flowing of the waters; a timely mercy to ‘the many thousands of Israel,’ on the point of perishing in the desert; shadowing forth a far greater mercy, the flowing of living waters from the ‘spiritual rock,’ which is Christ.

“In the death of our Redeemer, we see three infinite depths moved for the relief of human misery: the love of the Father, the merit of the Son, and the energy of the Holy Spirit. These are the depths of wonder whence arise the rivers of salvation.

“_The waters flowed in the presence of the whole assembly_. The agent was invisible, but His work was manifest.

“The water flowed _in great abundance_, filling the whole camp, and supplying all the people. Notwithstanding the immense number, and the greatness of their thirst, there was enough for each, and for all. The streams ran in every direction to meet the sufferers, and their rippling murmur seemed to say—‘Open thy mouth, and I will fill it.’ Look to the cross! See there the gracious fountain opened, and streams of pardoning, and purifying mercy flowing down the rock of Calvary, sweeping over the mount of Olives, and cleaving it asunder, to make a channel for the living waters to go out over the whole world, that God may be glorified among the Gentiles, and all the ends of the earth may see His salvation.

“The water flowed _from the rock_, not pumped by human labour, but drawn by the hand of God. It was the same power that opened the springs of mercy upon the cross. It was the wisdom of God that devised the plan, and the mercy of God that furnished the Victim. His was the truth, and love that gave the promise by the prophet—‘In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin, and uncleanness.’ His was the unchanging faithfulness that fulfilled it in His Son—‘Not by works of righteousness which we have done, but according to His mercy He saved us, by the washing of regeneration, and renewing of the Holy Ghost, which He shed on us abundantly, through Jesus Christ our Lord.’ Our salvation is wholly of God; and we have no other agency in the matter than the mere acceptance of His proffered grace.

“The water flowed _in twelve different channels_; and, according to Dr. Pococke, of Scotland, who visited the place, the deep traces in the rock are visible to this day. But the twelve streams, one for each tribe, all issued from the same fountain, in the same rock. So the great salvation flowed out through the ministry of the twelve apostles of the Lamb, and went abroad over all the earth. But the fountain is one. All the apostles preached the same Saviour, and pointed to the same cross. ‘Neither is there salvation in any other, for there is no other name under heaven, given among men, whereby we must be saved.’ We must come to this spring, or perish.

“The flowing of the waters _was irresistible by human power_. Who can close the fountain which God hath opened? can Edom, or Moab, or Sihon, or Og dam up the current which Jehovah hath drawn from the rock? Can Caiaphas, and all the Jews, aided by the prince of this world—can all the powers of earth and hell combined—arrest the work of redemption, and dry up the fountain of mercy which Christ is opening on Calvary? As soon might they dry up the Atlantic, and stop the revolutions of the globe. It is written, and must be fulfilled. Christ must suffer, and enter into His glory—must be lifted up, and draw all men unto Him—and repentance, and remission of sins must be preached in His name among all nations, beginning at Jerusalem.

“_The water flowing from the rock was like a river of life to the children of Israel_. Who can describe the distress throughout the camp, and the appearance of the people, when they were invited to approach a flinty rock, instead of a fountain, or a stream, to quench their thirst? What angry countenances were there, what bitter censures, and ungrateful murmurings, as Moses went up to the rock, with nothing in his hand but a rod! ‘Where is he going,’ said they, ‘with that dry stick? What is he going to do on that rock? Does he mean to make fools of us all? Is it not enough that he has brought us into this wilderness to die of thirst? Will he mock us now by pretending to seek water in these sands, or open fountains in the solid granite?’ But see! he lifts the rod, he smites the rock; and lo, it bursts into a fountain; and twelve crystal streams roll down before the people! Who can conceive the sudden transport? Hear the shout of joy ringing through the camp, and rolling back in tumultuous echoes from the crags, and cliffs of Horeb,—‘Water! water! A miracle! a miracle! Glory to the God of Israel! glory to His servant Moses!’ It was a resurrection-day to Israel, the morning light bursting upon the shadow of death. New life, and joy are seen throughout the camp. The maidens are running with cups, and pitchers, to the rock. They fill, and drink; then fill again, and haste away to their respective tents, with water for the sick, the aged, and the little ones, joyfully exclaiming—‘Drink, father! Drink, mother! Drink, children! Drink, all of you! Drink abundantly! Plenty of water now! Rivers flowing from the rock!’ Now the oxen are coming, the asses, the camels, the sheep, and the goats—coming in crowds to quench their thirst, and plunging into the streams before them. And the feathered tribes are coming, the turtle-dove, the pigeon, the swallow, the sparrow, the robin, and the wren; while the croaking raven, and the fierce-eyed eagle, scenting the water from afar, mingle with them round the rock.

“Brethren, this is but a faint emblem of the joy of the Church, in drinking the waters that descend from Calvary, the streams that gladden the city of our God. Go back to the day of Pentecost for an instance. Oh what a revolution of thought, and feeling, and character! What a change of countenance, and conscience, and heart! Three thousand men, that morning full of ignorance, and corruption, and guilt—idolaters, sensualists, blasphemers, persecutors—before night were perfectly transformed—the lions converted into lambs—the hard heart melted, the dead conscience quickened, and the whole man become a new creature in Christ Jesus! They thirsted, they found the ‘Spiritual rock,’ tasted its living waters, and suddenly leaped into new life, like Lazarus from the inanition of the grave!

“This is the blessing which follows the Church through all her wanderings in the wilderness, accompanies her through the scorching desert of affliction, and the valley of the shadow of death; and when, at last, she shall come up out of great tribulation, her garments shall be found washed and made white in the blood of the Lamb; and the Lamb, who is in the midst of the throne, shall lead her to everlasting fountains, and she shall thirst no more!”

Among the great Welsh preachers, then, in closing, it will now be enough to say, that, without claiming for Christmas Evans pre-eminence above all his contemporaries, or countrymen, it may, with truth, be said, we have yet better means of forming an opinion of him than of any other. We have attempted to avail ourselves of such traditions, and stories of their pulpit ministration, and such fragments of their spoken words, as may convey some, if faint, still fair, idea of their powers. Even of Christmas Evans our knowledge is, by no means, ample, nor are there many of his sermons left to us; but such as we possess seem sufficient for the formation of as high an estimate, through the medium of criticism, and the press, as that which was formed by the flocking crowds, and thousands who deemed it one of their greatest privileges, and pleasures to listen to his living voice. And it must be admitted, we think, that these sermons are of that order which retains much of its power, when the voice through which it spoke is still. Welsh sermons, beyond almost any others, lose their vitality by the transference to the press, and no doubt this preacher suffers in this way, too; some, however, will not bear the printing machine at all, and when the voice ceases to speak, all which made them effective is gone. With these sermons it is, undoubtedly, otherwise, and from some of them it may, perhaps, even be possible to find models of the mould of thought, and the mode at once of arrangement, as well as the qualities of emotion, and expression, which make preaching successful, whether for converting, or comforting the souls of men. Nor is it less significant that this man, who exercised a ministry of immense usefulness for more than half a century, and retained his power over men, with the same average freshness, and splendour until within four days of his death, did so in virtue of the living freshness of his heart, and mind. Like such men as John Bunyan, and Richard Baxter, no University could claim him, for he was of none; he had graduated in no college, had sat before no academical prelections, and was decorated with no diplomas,—only the Divine Spirit was master of the college in which he was schooled. We write this with no desire to speak disparagingly of such training, but, rather, to bring out into conspicuous honour the strength of this self-formed, severely toiling, and nobly suffering man. He was a spiritual athlete in labours more abundant; perhaps it might seem that the “one-eyed man of Anglesea,” as he was so familiarly called, until this designation yielded to the more affectionate term of “Old Christmas,” throughout the Principality—must have been in bodily presence contemptible; but if his appearance was rugged, we suppose it could scarcely have been less than royal,—a man the spell of whose name, when he came into a neighbourhood, could wake up all the sleepy villages, and bid their inhabitants pour along, up by the hills, and down by the valleys, expectant crowds watching his appearance with tears, and sometimes hailing him with shouts—must have been something like a king among men. We have seen how poor he was, and how indifferent to all that the world regarded as wealth, but he was one of those of whom the apostle speaks “as poor, yet making many rich, as having nothing, and yet possessing all things.” And thus, from every consideration, whether we regard his singular genius, so truly national, and representative of the mind, and character of his country, his indomitable struggles, and earnest self-training, his extraordinary power over his congregations, his long, earnest life of self-denying usefulness, especially his intense reality, the holy purity, and consecration of his soul, Christmas Evans deserves our reverent memory while we glorify God in him.

APPENDATORY. _SELECTION OF ILLUSTRATIVE SERMONS_.

AND now, although the various, and several selections we have given in the different preceding sections of this volume, may assist the reader in forming some idea of the manner, and method of Christmas Evans, before closing the volume we will present some selections from entire sermons, translated from the Welsh; and while, of course, labouring beneath the disadvantages of translation, we trust they will not unfavourably represent those various attributes of pulpit power, for which we have given the great preacher credit.

SERMON I.—THE TIME OF REFORMATION.

SERMON II.—THE PURIFICATION OF THE CONSCIENCE.

SERMON III.—FINISHED REDEMPTION.

SERMON IV.—THE FATHER AND SON GLORIFIED.

SERMON V.—THE CEDAR OF GOD.

SERMON I. THE TIME OF REFORMATION.

“_Until the time of reformation_.”—HEB. ix. 10.

The ceremonies pertaining to the service of God, under Sinaitic dispensation, were entirely typical in their character; mere figures of Christ, the “High-priest of good things to come, by a greater, and more perfect tabernacle, not made with hands;” who, “not by the blood of goats, and calves, but by His own blood, has entered once into the holy place, having obtained eternal redemption for us.” Sustaining such a relation to other ages, and events, they were necessarily imperfect, consisting “only in meats, and drinks, and divers washings, and carnal ordinances,” not intended for perpetual observance, but imposed upon the Jewish people merely “until the time of reformation,” when the shadow should give place to the substance, and a Greater than Moses should “make all things new.” Let us notice the time of reformation, and the reformation itself.

I. Time may be divided into three parts; the Golden Age before the fall, the Iron Age after the fall, and the Messiah’s Age of Jubilee.

In the Golden Age, the heavens, and the earth were created; the Garden of Eden was planted; man was made in the image of God, and placed in the garden, to dress, and keep it; matrimony was instituted; and God, resting from His labour, sanctified the seventh day, as a day of holy rest to man.

The Iron Age was introduced by the temptation of a foreigner, who obtruded himself into Paradise, and persuaded its happy denizens to cast off the golden yoke of obedience, and love to God. Man, desiring independence, became a rebel against heaven, a miserable captive of sin, and Satan, obnoxious to the Divine displeasure, and exposed to eternal death. The law was violated; the image of God was lost, and the enemy came in like a flood. All communication between the island of Time, and the continent of Immortality was cut off, and the unhappy exiles saw no hope of crossing the ocean that intervened.

The Messiah’s Age may be divided into three parts; the time of Preparation, the time of Actual War, and the time of Victory and Triumph.

The Preparation began with the dawning of the day in Eden, when the Messiah came in the ship of the Promise, and landed on the island of Time, and notified its inhabitants of His gracious intention to visit them again, and assume their nature, and live and die among them; to break their covenant allegiance to the prince of the iron yoke; and deliver to them the charter, signed, and sealed with His own blood, for the redemption, and renovation of their island, and the restoration of its suspended intercourse with the land of Eternal Life. The motto inscribed upon the banners of this age was,—“He shall bruise thy heel, and Thou shalt bruise his head.” Here Jehovah thundered forth His hatred of sin from the thick darkness, and wrote His curse in fire upon the face of heaven; while rivers of sacrificial blood proclaimed the miserable state of man, and his need of a costlier atonement than mere humanity could offer. Here, also, the spirit of Messiah fell upon the prophets, leading them to search diligently for the way of deliverance, and enabling them to “testify beforehand of the sufferings of Christ, and the glory that should follow.”

Then came the season of Actual War. “Messiah the Prince” was born in Bethlehem, wrapped in swaddling bands, and laid in a manger,—the Great Deliverer, “made of a woman, made under the law, to redeem those that were under the law, that we might receive the adoption of sons.” With His almighty hand, He laid hold on the works of the devil, unlocked the iron furnace, and broke the brazen bands asunder. He opened His mouth, and the deaf heard, the blind saw, the dumb spoke, the lame walked, and the lepers were cleansed. In the house of Jairus, in the street of Nain, and in the burial ground of Bethany, His word was mightier than death; and the damsel on her bed, the young man on his bier, and Lazarus in his tomb, rising to second life, were but the earnests of His future triumph. The diseases of sin He healed, the iron chains of guilt He shattered, and all the horrible caves of human corruption, and misery were opened by the Heavenly Warrior. He took our yoke, and bore it away upon His own shoulder, and cast it, broken, into the bottomless pit. He felt in His hands, and feet, the nails, and in His side the spear. The iron entered into His soul, but the corrosive power of His blood destroyed it, and shall ultimately eat away all the iron in the kingdom of death. Behold Him hanging on Calvary, nailing upon His cross three bills, the handwriting of the law which was against us, the oath of our allegiance to the prince of darkness, and the charter of the “everlasting covenant;” fulfilling the first, breaking the second, and sealing the third with His blood!

Now begins the scene of Victory and Triumph. On the morning of the third day, the Conqueror is seen “coming from Edom, with dyed garments from Bozrah.” He has “trodden the winepress alone.” By the might of His single arm He has routed the hosts of hell, and spoiled the dominions of death. The iron castle of the foe is demolished, and the Hero returns from the war, “glorious in His apparel, travelling in the greatness of His strength.” He enters the gates of the everlasting city, amid the rejoicing of angels, and the shouts of His redeemed. And still He rides forth in the chariot of His grace, “conquering, and to conquer.” A two-edged sword issues from His mouth, and, in His train, follow the victorious armies of heaven. Lo! before Him fall the altars of idols, and the temples of devils; and the slaves of sin are becoming the servants, and sons of the living God; and the proud sceptic beholds, wonders, believes, and adores; and the blasphemer begins to pray, and the persecutor is melted into penitence, and love, and the wolf comes, and lays him down gently by the side of the lamb. And Messiah shall never quit the field, till He has completed the conquest, and swallowed up death in victory. In His “vesture dipped in blood,” He shall pursue the armies of Gog and Magog on the field of Amageddon, and break the iron teeth of the beast of power, and cast down Babylon as a mill-stone into the sea, and bind the old serpent in the lake of fire, and brimstone, and raise up to life immortal the tenants of the grave. Then shall the New Jerusalem, the metropolis of Messiah’s golden empire, descend from heaven, adorned with all the jewellery of creation, guarded at every gate by angelic sentinels, and enlightened by the glory of God, and of the Lamb; and the faithful shall dwell within its walls, and sin, and sorrow, and death, shall be shut out for ever!

Then shall Time be swallowed up in Eternity. The righteous shall inherit life everlasting, and the ungodly shall find their portion in the second death. Time is the age of the visible world; eternity is the age of the invisible God. All things in time are changeful; all things in eternity are immutable. If you pass from time to eternity, without faith in Christ, without love in God, an enemy to prayer, an enemy to holiness, “impurged and unforgiven,” so you must ever remain. Now is the season of that blessed change, for which myriads shall sing everlasting anthems of praise. “To-day, if ye will hear His voice, harden not your hearts.” To-day the office is open: if you have any business with the Governor, make no delay. Now He has time to talk with the woman of Samaria by the well, and the penitent thief upon the cross. Now He is ready to forgive your sins, and renew your souls, and make you meet to become the partakers of the inheritance of the saints in light. Now He waits to wash the filthy, and feed the hungry, and clothe the naked, and raise the humble, and quicken the spiritually dead, and enrich the poor, and wretched, and reconcile enemies by His blood. He came to unloose your bands, and open to you the gates of Eden; condemned for your acquittal, and slain for the recovery of your forfeited immortality. The design of all the travelling from heaven to earth, and from earth to heaven, is the salvation of that which was lost, the restoration of intercourse, and amity between the Maker and the worm. This is the chief of the ways of God to man, ancient in its origin, wise in its contrivance, dear in its accomplishment, powerful in its application, gracious in its influence, and everlasting in its results. Christ is riding in His chariot of salvation, through the land of destruction, and death, clothed in the majesty of mercy, and offering eternal life to all who will believe. O captives of evil! now is the accepted time; now is the day of salvation; now is the year of Jubilee; now is the age of deliverance; now is “the time of reformation.”

II. All the prophets speak of something within the veil, to be manifested in due time; the advent of a Divine agent in a future age, to accomplish a glorious “reformation.” They represent him as a prince, a hero, a high priest, a branch growing out of dry ground, a child toying with the asp, and the lion, and leading the wolf, and the lamb together. The bill of the reformation had been repeatedly read by the prophets, and its passage required the descent of the Lord from heaven. None but Himself could effect the change of the dispensation. None but Himself had the authority and the power to remove the first, and establish the second. He whose voice once shook the earth, speaks again, and heaven is shaken. He whose footsteps once kindled Sinai into flame, descends again, and Calvary is red with blood. The God of the ancient covenant introduces anew, which is to abide for ever. The Lord of the temple alone could change the furniture, and the service from the original pattern shown to Moses on the mount; and six days before the rending of the veil, significant of abrogation of the old ceremonial, Moses came down upon a mountain in Palestine to deliver up the pattern to Him of whom he had received it on Sinai, that He might nail it to the cross on Calvary; for the “gifts and sacrifices” belonging to the legal dispensation, “could not make him that did the service perfect, as pertaining to the conscience; which stood only in meats, and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.”

This reformation signifieth “the removal of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain;” the abrogation of “carnal ordinances,” which were local, and temporal in their nature, to make room for a spiritual worship, of universal, and perpetual adaptation. Henceforth the blood of bulls, and goats is superseded by the great reconciling sacrifice of the Lamb of God, and outward forms, and ceremonies give place to the inward operations of a renovating, and purifying Spirit.

To the Jewish Church, the covenant of Sinai was a sort of starry heaven. The Shekinah was its sun; the holy festivals, its moon; and prophets, priests, and kings, its stars. But Messiah, when He came, shook them all from their spheres, and filled the firmament Himself. He is our “Bright and Morning Star;” the “Sun of Righteousness,” rising upon us “with healing in His wings.”

The old covenant was an accuser, and a judge, but offered no pardon to the guilty. It revealed the corruption of the natural heart, but provided no renovating, and sanctifying grace. It was a natural institution, for special benefit of the seed of Abraham. It was a small vessel, trading only with the land of Canaan. It secured, to a few, the temporal blessings of the promised possession, but never delivered a single soul from eternal death, never bore a single soul over to the heavenly inheritance. But the new covenant is a covenant of grace, and mercy, proffering forgiveness, and a clean heart, not on the ground of any carnal relationship, but solely through faith in Jesus Christ. Christianity is a personal concern between each man, and his God, and none but the penitent believer has any right to its spiritual privileges. It is adapted to Gentiles, as well as Jews, “even as many as the Lord our God shall call.” Already has it rescued myriads from the bondage of sin, and conveyed them over to the land of immortality; and its voyages of grace shall continue to the end of time, “bringing many sons to glory.”

“Old things are passed away, and all things are become new.” The circumcision of the flesh, made with hands, has given place to the circumcision of the heart by the Holy Ghost. The Shekinah has departed from Mount Zion, but its glory is illuminating the world. The Sword of Joshua is returned to its scabbard; and “the sword of the Spirit, which is the word of God,” issues from the mouth of Messiah, and subdues the people under Him. The glorious High-priesthood of Christ has superseded sacerdotal office among men. Aaron was removed from the altar by death before his work was finished; but our High-priest still wears His sacrificial vestments, and death hath established Him before the mercy-seat, “a Priest for ever, after the order of Melchisedec.” The earthquake which shook Mount Calvary, and rent the veil of the temple, demolished “the middle wall of partition” between Jews and Gentiles. The incense which Jesus offered fills the temple, and the land of Judea cannot confine its fragrance. The fountain which burst forth in Jerusalem, has sent out its living streams into every land; and the heat of summer cannot dry them up, nor the frosts of winter congeal them.

In short, all the vessels of the sanctuary are taken away by the Lord of the temple. The “twelve oxen,” bearing the “molten sea,” have given place to “the twelve Apostles of the Lamb,” proclaiming “the washing of regeneration, and renewing of the Holy Ghost.” The sprinkled mercy-seat, with its over-shadowing, and intensely-gazing cherubim, has given place to “the throne of grace,” stained with the blood of a costlier sacrifice, into which the angels desire to look. The priest, the altar, the burnt-offering, the table of shew-bread, and the golden candlestick, have given place to the better things of the new dispensation introduced by the Son of God, of which they were only the figures, and the types. Behold, the glory has gone up from the temple, and rests upon Jesus on Mount Tabor; and Moses, and Elias are there, with Peter, and James, and John; and the representatives of the old covenant are communing with the Apostles of the new, and the transfigured Christ is the medium of the communication; and a voice of majestic music, issuing from “the excellent glory,” proclaims—“This is my beloved Son, hear ye Him.”

“God, who at sundry times, and in divers manners spake unto our fathers by the prophets, hath in these last days spoken unto us by His Son.” Behold Him nailed to the Cross, and hear Him cry—“It is finished!” The voice which shook Sinai is shaking Calvary. Heaven and hell are in conflict, and earth trembles at the shock of battle. The Prince of Life expires, and the sun puts on his robes of mourning. Gabriel! descend from heaven, and explain to us the wondrous emblem! As set the sun at noon on Golgotha, making preternatural night throughout the land of Palestine, so shall the empire of sin, and death be darkened, and their light shall be quenched at meridian. As the Sun of Righteousness, rising from the night of the grave on the third morning, brings life, and immortality to light; so shall “the day-spring from on high” yet dawn upon our gloomy vale, and “the power of His resurrection” shall reanimate the dust of every cemetery!

He that sitteth upon the throne hath spoken—“Behold, I make all things new.” The reformation includes not only the abrogation of the old, but also the introduction of the new. It gives us a new Mediator, a new covenant of grace, a new way of salvation, a new heart of flesh, a new heaven and a new earth. It has established a new union, by a new medium, between God, and man. “The Word was made flesh, and dwelt among us, and we beheld His glory, the glory as of the only-begotten of the Father, full of grace and truth.” “Forasmuch as the children were partakers of flesh and blood, He also Himself likewise took part of the same.” “God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.” Here was a new thing under the sun; the “Son of man” bearing the “express image” of the living God; bearing it untarnished through the world; through the temptations and sorrows of such a wilderness as humanity never trod before; through the unknown agony of Olivet, and the supernatural gloom of Golgotha, and the dark dominion of the king of terrors: to the Heaven of heavens; where He sits, the adorable representative of two worlds, the union of God and man! Thence He sends forth the Holy Spirit, to collect “the travail of His soul,” and lead them into all truth, and bring them to Zion with songs of everlasting joy. See them, the redeemed of the Lord, flocking as returning doves upon the wing, “to the heavenly Jerusalem, the city of the living God; and to the spirits of just men made perfect; and to an innumerable company of angels; and to Jesus, the Mediator of the new covenant; and to the blood of sprinkling, that speaketh better things than that of Abel.”

Oh, join the joyful multitude! the year of jubilee is come. The veil is rent asunder. The way into the holiest is laid open. The blood of Jesus is on the mercy-seat. The Lamb newly slain is in the midst of the throne. Go ye, with boldness, into His gracious presence. Lo, the King is your brother, and for you has He stained His robe with blood! The robe alone can clothe your naked souls, and shield them in the day of burning. Awake! awake! put on the Lord Jesus Christ! The covenant of Sinai cannot save you from wrath. Descent from Abraham cannot entitle you to the kingdom of heaven. “Ye must be born again,” “born not of the flesh, nor of the will of men, but of God.” You must have a new heart, and become a new creation in Jesus Christ. This is the promise of the Father,

“This is the dear redeeming grace, For every sinner free.”

Many reformations have expired with the reformers. But our Great Reformer “ever liveth” to carry on His reformation, till His enemies become His footstool, and death and hell are cast into the lake of fire. He will finish the building of His Church. When He laid “the chief corner-stone” on Calvary, the shock jarred the earth, and awoke the dead, and shook the nether world with terror; but when He shall bring forth the top stone with shoutings of “Grace!” the dominion of Death and Hades shall perish, and the last captive shall escape, and the song of the bursting sepulchre shall be sweeter than the chorus of the morning stars! Even now, there are new things in heaven; the Lamb from the slaughter, alive “in the midst of the throne;” worshipped by innumerable seraphim and cherubim, and adored by the redeemed from earth; His name the wonder of angels, the terror of devils, and the hope of men; His praise the “new song,” which shall constitute the employment of eternity!

SERMON II. THE PURIFICATION OF THE CONSCIENCE.

“_How much more shall the blood of Christ_, _who_, _through the eternal Spirit_, _offered Himself without spot to God_, _purge your conscience from dead works to serve the living God_.”—HEB. ix. 14.

The Hebrew Christians, to whom the Apostle wrote, were well acquainted with the laws of ceremonial purification by the blood of beasts, and birds, for by blood almost everything was purified in the service of the Temple. But it is only the blood of Christ that can purge the human conscience. In speaking of this purification, as presented in our text, let us notice—_the object_, _the means_, and _the end_.

I. The object of this purification is the conscience; which all the sacrificial blood shed, from the gate of Eden down to the extinction of the fire on the Jewish altar, was not sufficient to purge.

_What is the conscience_? An inferior judge, the representative of Jehovah, holding his court in the human soul; according to whose decision we feel either confidence, and joy in God, or condemnation, and tormenting fear. His judicial power is graduated by the degree of moral and evangelical light which has been shed upon his palace. His knowledge of the will, and character of God is the law by which he justifies, or condemns. His intelligence is the measure of his authority; and the perfection of knowledge would be the infallibility of conscience.

This faithful recorder, and deputy judge is with us through all the journey of life, and will accompany us with his register over the river Jordan, whether to Abraham’s bosom or the society of the rich man in hell. While conscience keeps a record on earth, Jehovah keeps a record in heaven; and when both books shall be opened in the final judgment, there shall be found a perfect correspondence. When temptations are presented, the understanding opposes them, but the carnal mind indulges them, and there is a contest between the judgment, and the will, and we hesitate which to obey, till the warning bell of conscience rings through the soul, and gives distinct notice of his awful recognition; and when we turn away recklessly from his faithful admonitions, we hear low mutterings of wrath stealing along the avenues, and the quick sound of writing-pens in the recording office, causing every denizen of the mental palace to tremble.

There is a _good conscience_, _and an evil conscience_. The work of both, however, is the same; consisting in keeping a true record of the actions of men, and passing sentence upon them according to their deserts. Conscience is called good, or evil only with reference to the character of its record, and its sentence. If the record is one of virtues, and the sentence one of approval, the conscience is good; if the record is one of vices, and the sentence one of condemnation, the conscience is evil.

Some have a _guilty conscience_, that is, a conscience that holds up to their view a black catalogue of crimes, and rings in their ears a sentence of condemnation. If you have such a conscience, you are invited to Jesus, that you may find peace to your souls. He is ever in His office, receiving all who come, and blotting out, with His own blood, the handwriting which is against them.

But some have a _despairing conscience_. They think that their crimes are too great to be forgiven. The registry of guilt, and the decree of death, hide from their eyes the mercy of God, and the merit of Christ. Their sins rise like mountains between them, and heaven. But let them look away to Calvary. If their sins are a thousand times more numerous than their tears, the blood of Jesus is ten thousand times more powerful than their sins. “He is able to save to the uttermost all that come unto God by Him, seeing He ever liveth to make intercession for them.”

And others have a _dark_, _and hardened conscience_. They are so deceived, that they “cry peace, and safety, when destruction is at the door.” They are “past feeling, having the conscience seared as with a hot iron.” They have sold themselves to work evil; to eat sin like bread, and drink iniquity like water. They have bribed, or gagged the recorder, and accuser within them. They will betray the just cause of the righteous, and slay the messengers of salvation, and think that they are doing God service. John the Baptist is beheaded, that Herod may keep his oath of honour. A dead fish cannot swim against the stream; but if the king’s conscience had been alive and faithful, he would have said:—“Girl, I promised to give thee thy request, even to the half of my kingdom; but thou hast requested too much; for the head of Messiah’s herald is more valuable than my whole kingdom, and all the kingdoms of the world!” But he had not the fear of God before his eyes, and the proud fool sent, and beheaded the prophet in his cell.

A _good conscience_ is a faithful conscience, a lively conscience, a peaceful conscience, a conscience void of offence toward God, and man, resting in the shadow of the cross, and assured of an interest in His infinite merit. It is the victory of faith unfeigned, working by love, and purifying the heart. It is always found in the neighbourhood, and society of its brethren, “a broken heart and a contrite spirit;” an intense hatred of sin, and an ardent love of holiness; a spirit of fervent prayer, and supplication, and a life of scrupulous integrity, and charity; and above all, a humble confidence in the mercy of God, through the mediation of Christ. These constitute the brotherhood of Christianity; and wherever they abound, a good conscience is never lacking. They are its very element, and life; its food, its sunshine, and its vital air.

Conscience was a faithful recorder, and judge under the law, and notwithstanding the revolution which has taken place, introducing a new constitution, and a new administration, Conscience still retains his office; and when “purged from dead works to serve the living God,” is appropriately called a _good conscience_.

II. The means of this purification is “the blood of Christ, who through the Eternal Spirit offered Himself without spot to God.”

Could we take in, at a single view, all the bearings of “the blood of Christ,” as exhibited in the Gospel, what an astonishing light would it cast upon the condition of man; the character of God; the nature, and requirements of His law; the dreadful consequences of sin; the wondrous expiation of the cross; the reconciliation of Heaven, and earth; the blessed union of the believer with God in Christ, as a just God, and a Saviour; and the whole scheme of our justification, sanctification, and redemption, through free, sovereign, infinite, and unspeakable grace!

There is no knowledge like the knowledge of Christ, for the excellency of which the apostle counted all things but loss. Christ is the Sun of Righteousness, in whose light we see the tops of the mountains of immortality, towering above the dense clouds which overhang the valley of death. All the wisdom which philosophers have learned from nature, and providence, compared with that which is afforded by the Christian revelation, is like the _ignis fatuus_, compared with the sun. The knowledge of Plato, and Socrates, and all the renowned sages of antiquity, was nothing to the knowledge of the feeblest believer in “the blood of Christ.”

“The blood of Christ” is of infinite value. There is none like it flowing in human veins. It was the blood of a man, but of a man who knew no iniquity; the blood of a sinless humanity, in which dwelt all the fulness of the Godhead bodily; the blood of the second Adam, who is the Lord from Heaven, and a quickening Spirit upon earth. It pressed through every pore of His body in the garden; and gushed from His head, His hands, His feet, and His side, upon the cross. I approach with fear, and trembling, yet with humble confidence, and joy. I take off my shoes, like Moses, as he approaches the burning bush; for I hear a voice coming forth from the altar, saying, “I and my Father are one; I am the true God, and Eternal Life.”

The expression, “the blood of Christ,” includes the whole of His obedience to the moral law, by the imputation of which we are justified; and all the sufferings of His soul and His body as our Mediator, by which an atonement is made for our sins, and a fountain opened to wash them all away. This is the spring whence rise the rivers of forgiving and sanctifying grace.

In the representation which the text gives us of this redeeming blood, are several points worthy of our special consideration:—

1. It is “_the blood of Christ_;” the appointed Substitute and Saviour of men; “the Lamb that taketh away the sins of the world.”

2. It is the blood of Christ, _who offered Himself_. His humanity was the only sacrifice which would answer the demands of justice, and atone for the transgressions of mankind. Therefore “He has made His soul an offering for sin.”

3. It is the blood of Christ, who offered Himself _to God_. It was the eternal Father, whose broken law must be repaired, whose dishonest government must be vindicated, and whose flaming indignation must be turned away. The well-beloved Son must meet the Father’s frown, and bear the Father’s curse for us. All the Divine attributes called for the offering; and without it, could not be reconciled to the sinner.

4. It is the blood of Christ, who offered Himself to God, _without spot_. This was a perfect sacrifice. The Victim was without blemish, or defect; the altar was complete in all its appurtenances; and the High Priest possessed every conceivable qualification for his work. Christ was at once victim, altar, and high-priest; “holy, harmless, and undefiled”—“God manifest in the flesh.” Being Himself perfect God and perfect man, and perfect Mediator between God and man, He perfects for ever all them that believe.

5. It is the blood of Christ, who offered Himself to God, without spot, _through the eternal Spirit_. By the eternal Spirit, here, we are to understand, not the third Person of the Godhead, but the second; Christ’s own Divine nature, which was co-eternal with the Father before the world was, and which, in the fulness of time, seized on humanity—sinless, and immaculate humanity—and offered it, body, and soul, as a sacrifice for human sins. The eternal Spirit was at once the priest that offered the victim, and the altar that sanctified the offering. Without His agency, there could have been no atonement. The offering of mere humanity, however spotless, aside from the merit derived from its connection with Divinity, could not have been a sacrifice of sweet-smelling savour unto God.

6. It is the blood of Christ, who offered Himself to God, without spot, through the eternal Spirit, _that He might purge your conscience_. As the typical sacrifices under the law purified men from ceremonial defilement, so the real sacrifice of the Gospel saves the believer from moral pollution. Blood was the life of all the services of the tabernacle made with hands, and gave significance, and utility to all the rites of the former dispensation. By blood the covenant between God, and His people was sealed. By blood the officers, and vessels of the sanctuary were consecrated. By blood the children of Israel were preserved in Egypt from the destroying angel. So the blood of Christ is our justification, sanctification, and redemption. All the blessings of the Gospel flow to us through the blood of the Lamb. Mercy, when she writes our pardon, and when she registers our names in “the Book of Life,” dips her pen in the blood of the Lamb. And the vast company that John saw before the throne had come out of great tribulation, having “washed their robes and made them white in the blood of the Lamb.”

The children of Israel were delivered from Egypt, on the very night that the paschal lamb was slain, and its blood sprinkled upon the doorposts, as if their liberty, and life were procured by its death. This typified the necessity, and power of the Atonement, which is the very heart of the Gospel, and the spiritual life of the believer. In Egypt, however, there was a lamb slain for every family; but under the new covenant God has but one family, and one Lamb is sufficient for their salvation.

In the cleansing of the leper, several things were necessary; as running water, cedar wood, scarlet, and hyssop, and the finger of the priest; but it was the blood that gave efficacy to the whole. So it is in the purification of the conscience. Without the shedding of blood, the leper could not be cleansed; without the shedding of blood, the conscience cannot be purged. “The blood of Christ” seals every precept, every promise, every warning, of the New Testament. “The blood of Christ” renders the Scriptures “profitable for doctrine, for reproof, for correction, for instruction in righteousness.” “The blood of Christ” gives efficiency to the pulpit; and when “Jesus Christ and Him crucified” is shut out, the virtue is wanting which heals, and restores the soul. It is only through the crucifixion of Christ that “the old man” is crucified in the believer. It is only through His obedience unto death, even the death of the cross, that our dead souls are quickened, to serve God in newness of life.

Here rest our hopes. “The foundation of God standeth sure.” The bill of redemption being presented by Christ, was read by the prophets, and passed unanimously in both houses of parliament. It had its final reading in the lower house, when Messiah hung on Calvary; and passed three days afterward, when He rose from the dead. It was introduced to the upper house by the Son of God Himself, who appeared before the throne “as a lamb newly slain,” and was carried by acclamation of the heavenly hosts. Then it became a law of the Kingdom of Heaven, and the Holy Ghost was sent down to establish it in the hearts of men. It is “the perfect law of liberty,” by which God is reconciling the world unto Himself. It is “the law of the Spirit of life,” by which He is “purging our conscience from dead works to serve the living God.”

III. The end of this purification is twofold,—that we may cease from dead works, and serve the living God.

1. The works of unrenewed souls are all “dead works,” can be no other than “dead works,” because the agents are “dead in trespasses and sins.” They proceed from the “carnal mind,” which “is enmity against God,” which “is not subject to the law of God, neither indeed can be.” How can a corrupt tree bring forth good fruit, or a corrupt fountain send forth pure water?

But “the blood of Christ” is intended to “purge the conscience from dead works.” The apostle says—“Ye are not redeemed with corruptible things, as silver, and gold, from your vain conversation, received by tradition from your fathers; but with the precious blood of Christ, as of a Lamb without blemish, and without spot.” The Jews were in a state of bondage to the ceremonial law, toiling at the “dead works,” the vain, and empty forms, which could never take away sin; and unjustified, and unregenerate men are still captives of Satan, slaves of sin, and death, tyrannized over by various evil habits, and propensities, which are invincible to all things but “the blood of Christ.” He died to redeem, both from the burdens of the Mosaic ritual, and from the despotism of moral evil—to purge the conscience of both Jew, and Gentile “from dead works to serve the living God.”

2. We cannot “serve the living God” without this preparatory purification of conscience. If our guilt is uncancelled—if the love of sin is not dethroned—the service of the knee, and the lip is nothing but hypocrisy. “If we regard iniquity in our hearts, the Lord will not hear us.” Cherishing what He hates, all our offerings are an abomination to Him; and we can no more stand in His holy presence than the dry stubble can stand before a flaming fire. He who has an evil conscience flees from the face of God, as did Adam in the garden. Nothing but “the blood of Christ,” applied by the Holy Spirit, can remove the sinner’s guilty fear, and enable him to draw nigh to God, in the humble confidence of acceptance through the Beloved.

The service of the living God must flow from a new principle of life in the soul. The Divine word must be the rule of our actions. The Divine will must be consulted and obeyed. We must remember that God is holy, and jealous of His honour. The consideration that He is everywhere, and sees everything, and will bring every work into judgment, must fill us with reverence and godly fear. An ardent love for His law, and His character must supplant the love of sin, and prompt to a cheerful and impartial obedience.

And let us remember that he is “the _living_ God.” Pharaoh is dead, Herod is dead, Nero is dead; but Jehovah is “the living God.” And it is a fearful thing to have Him for an enemy. Death cannot deliver from His hand. Time, and even eternity, cannot limit His holy anger. He has manifested, in a thousand instances, His hatred of sin: in the destruction of the old world, the burning of Sodom, and Gomorrah, the drowning of Pharaoh and his host in the sea; and I tell thee, sinner, except thou repent, thou shalt likewise perish! Oh, think what punishment “the living God” can inflict upon His adversaries—the loss of all good—the endurance of all evil—the undying worm—the unquenchable fire—the blackness of darkness for ever!

The gods of the heathen have no life in them, and they that worship them are like unto them. But our God is “the living God,” and “the God of the living.” If you are united to Him by faith in “the blood of Christ,” your souls are “quickened together with Him,” and “the power which raised Him from the dead shall also quicken your mortal body.”

May the Lord awaken those who are dead in trespasses, and sins, and revive His work in the midst of the years, and strengthen the feeble graces of His people, and bless abundantly the labours of His servants, so that many consciences may be purged from dead works to serve the living God!

“There is a fountain filled with blood, Drawn from Emmanuel’s veins, And sinners, plunged beneath that flood, Lose all their guilty stains.

“The dying thief rejoiced to see That fountain in his day; And there may I, as vile as he, Wash all my sins away.

“Dear dying Lamb! Thy precious blood Shall never lose its power, Till all the ransomed sons of God Are saved, to sin no more.”

SERMON III. FINISHED REDEMPTION.

“_It is finished_.”—JOHN xix. 30.

This exclamation derives all its importance from the magnitude of the work alluded to, and the glorious character of the Agent. The work is the redemption of the world; the Agent is God, manifested in the flesh. He who finished the creation of the heavens, and the earth in six days, is laying the foundation of a new creation on Calvary. Four thousand years He has been giving notice of His intention to mankind; more than thirty years He has been personally upon earth, preparing the material; and now He lays the chief corner-stone in Zion, exclaiming—“It is finished.”

We will consider the special import of the exclamation, and then offer a few remarks of a more general character.

I. “It is finished.” This saying of the Son of God is a very striking one; and, uttered, as it was, while He hung in dying agonies on the cross, cannot fail to make a strong impression upon the mind. It is natural for us to inquire—“What does it mean? To what does the glorious Victim refer?” A complete answer to the question would develope the whole scheme of redemption. We can only glance at a few leading ideas.

The sufferings of Christ are ended. Never again shall He be persecuted from city to city, as an impostor, and servant of Satan. Never again shall He say, “My soul is exceeding sorrowful, even unto death.” Never again shall He agonize in Gethsemane, and sweat great drops of blood. Never again shall He be derided by the rabble, and insulted by men in power. Never again shall He be crowned with thorns, lacerated by the scourge, and nailed to the accursed tree. Never again shall He cry out, in the anguish of His soul, and the baptism of blood—“My God! my God! why hast Thou forsaken me!”

The predictions of His death are fulfilled. The prophets had spoken of His crucifixion many hundred years before His birth. They foresaw the Governor who was to come forth from Bethlehem. They knew the Babe in the manger, as He whose goings forth are of old, even from everlasting. They drew an accurate chart of His travels, from the manger to the cross, and from the cross to the throne. All these things must be fulfilled. Jesus knew the necessity, and seemed anxious that every jot, and tittle should receive an exact accomplishment. His whole life was a fulfilment of prophecy. On every path He walked, on every house He entered, on every city He visited, and especially on the mysterious phenomena which accompanied His crucifixion, it was written—“that the Scriptures might be fulfilled.”

The great sacrifice for sin is accomplished. For this purpose Christ came into the world. He is our appointed High Priest, the elect of the Father, and the desire of the nations. He alone was in the bosom of the Father, and could offer a sacrifice of sufficient merit to atone for human transgression. But it was necessary also that He should have somewhat to offer. Therefore a body was prepared for Him. He assumed the seed of Abraham, and suffered in the flesh. This was a sacrifice of infinite value, being sanctified by the altar of Divinity on which it was offered. All the ceremonial sacrifices could not obtain the bond from the hand of the creditor. They were only acknowledgment of the debt. But Jesus, by one offering, paid the whole, took up the bond, the hand-writing that was against us, and nailed it to the cross; and when driving the last nail, He cried—“It is finished!”

The satisfaction of Divine justice is completed. The violated law must be vindicated; the deserved penalty must be endured; if not by the sinner himself, yet by the sinner’s Substitute. This was the great undertaking of the Son of God. He “bore our sins”—that is, the punishment of our sins—“in His own body on the tree.” He was “made a curse for us, that we might be made the righteousness of God in him.” There was no other way by which the honour of God and the dignity of His law could be sustained, and therefore “the Lord laid upon Him the iniquities of us all.” He “died unto sin once;” not merely for sin, enduring its punishment in our stead; but also “unto sin,” abolishing its power, and putting it away. Therefore it is said, He “made an end of sin”—destroyed its condemning, and tormenting power on behalf of all them that believe His sufferings were equal to the claims of justice; and His dying cry was the voice of Justice Himself proclaiming the satisfaction. Here, then, may the dying thief, and the persecutor of the holy, lay down their load of guilt, and woe at the foot of the cross.

The new, and living way to God is consecrated. A veil has hitherto concealed the holy of holies. None but the High Priest has seen the ark of the covenant, and the glory of God resting upon the Mercy-seat between the cherubim. He alone might enter, and he but once a year, and then with fear, and trembling, and the sprinkling of atoning blood, after the most careful purification, and sacrifice for himself. He has filled His hands with His own blood, and entered into heaven itself, there to appear in the presence of God for us. The sweet incense which He offers fills the temple, and the merit of His sacrifice remains the same through all time, superseding all other offerings for ever. Therefore we are exhorted to come boldly to the throne of grace. The tunnel under the Thames could not be completed on account of an accident which greatly damaged the work, without a new subscription for raising money; but Jesus found infinite riches in Himself, sufficient for the completion of a new way to the Father—a living way through the valley of the shadow of death to “the city of the Great King.”

The conquest of the powers of darkness is achieved. When their hour was come, the prince and his host were on the alert to accomplish the destruction of the Son of God. They hailed Him with peculiar temptations, and levelled against Him their heaviest artillery. They instigated one disciple to betray Him and another to deny Him. They fired the rage of the multitude against Him, so that the same tongues that lately sang, “Hosanna to the Son of David!” now shouted, “Crucify Him! crucify Him!” They filled the priests, and scribes with envy, that they might accuse Him without a cause; and inspired Pilate with an accursed ambition, that he might condemn him without a fault. They seared the conscience of the false witnesses, that they might charge the Just One with the most flagrant crimes; and cauterized the hearts of the Roman soldiers, that they might mock Him in His sufferings, and nail Him to the cross. Having succeeded so far in their hellish plot, they doubtless deemed their victory certain. I see them crowding around the cross, waiting impatiently to witness his last breath, ready to shout with infernal triumph to the depths of hell, till the brazen walls should send back their echoes to the gates of the heavenly city. But hark! the dying Saviour exclaims—“It is finished!” and the great dragon and his host retreat, howling, from the cross. The Prince of our Salvation turned back all their artillery upon themselves, and their own stratagems became their ruin. The old serpent seized Messiah’s heel, but Messiah stamped upon the serpent’s head. The dying cry of Jesus shook the dominions of death, so that the bodies of many that slept arose; and rang through all the depths of hell the knell of its departed power. Thus the Prince of this world was foiled in His schemes, and disappointed in his hopes, like the men of Gaza, when they locked up Samson at night, thinking to kill him in the morning: but awoke to find that he was gone, with the gates of the city upon his shoulders. When the Philistines caught Samson, and brought him to their Temple, to make sport for them, they never dreamed of the disaster in which it would result—never dreamed that their triumph over the poor blind captive would be the occasion of their destruction. “Suffer me,” said he, “to lean on the two pillars.” Then he bowed himself, and died with his enemies. So Christ on Calvary, while the powers of darkness exulted over their victim, seized the main pillars of sin, and death, and brought down the temple of Satan upon its occupants; but on the morning of the third day, He left them all in the ruins, where they shall remain for ever, and commenced His journey home to His Father’s house.

II. So much concerning the import of our Saviour’s exclamation. Such was the work He finished upon the cross. We add a few remarks of a more general character.

The sufferings of Christ were vicarious. He died, not for His own sins, but for ours. He humbled Himself, that we might be exalted. He became poor, that we might be made rich. He was wounded, that we might be healed. He drained the cup of wrath, that we might drink the waters of salvation. He died the shameful and excruciating death of the cross, that we might live and reign with Him for ever.

“Ought not Christ to have suffered these things, and to have entered into His glory?” This “ought” is the ought of mercy, and of covenant engagement. He must discharge the obligation which He had voluntarily assumed. He must finish the work which He had graciously begun. There was no other Saviour—no other being in the universe willing to undertake the work; or, if any willing to undertake, none able to accomplish it. The salvation of one human soul would have been too mighty an achievement for Gabriel—for all the angels in heaven. Had not “the only-begotten of the Father” become our Surety, we must have lain for ever under the wrath of God, amid “weeping, and wailing, and gnashing of teeth.” None but the Lion of the tribe of Judah could break the seals of that mysterious book. None but “God manifest in the flesh” could deliver us from the second death.

The dying cry of Jesus indicates the dignity of His nature, and the power of life that was in Him to the last. All men die of weakness—of inability to resist death—die because they can live no longer. But this was not the case with the Son of God. He speaks of laying down His life as His own voluntary act;—“No man taketh it from He, but I lie it down of myself. I have power to lay it down, and I have power to take it again.” “He poured out His soul unto death”—did not wait for it to be torn from Him—did not hang languishing upon the cross, till life “ebbed out by slow degrees;” but poured it out freely, suddenly, and unexpectedly. As soon as the work was done for which He came into the world, He cried—“It is finished!” “bowed His head, and gave up the ghost.” Then the sun was darkened, the earth quaked, the rocks rent, the graves opened, and the centurion said—“Truly, this Man was the Son of God!” He cried with a loud voice, to show that He was still unconquered by pain, mighty even upon the cross. He bowed His head that death might seize Him. He was naturally far above the reach of death, His Divine nature being self-existent and eternal, and His human nature entitled to immortality by its immaculate holiness; yet “He humbled Himself, and became obedient unto death, even the death of the cross”—“He bowed His head, and gave up the ghost.”

We may regard this last exclamation, also, as an expression of His joy at having accomplished the great “travail of his soul,” in the work of our redemption. It was the work which the Father had given Him, and which He had covenanted to do. It lay heavy upon His heart, and oh, how was He straitened till it was accomplished! His “soul was exceedingly sorrowful, even unto death;” “and His sweat, as it were, great drops of blood, falling down to the ground.” But upon the cross, He saw of the travail of His soul, and was satisfied. He saw that His sacrifice was accepted, and the object of His agony secured—that death would not be able to detain Him in the grave, nor hell to defeat the purpose of His grace; that the gates of the eternal city would soon open to receive Him as a conqueror, and myriads of exultant angels shout Him to His throne; whither He would be followed by His redeemed, with songs of everlasting joy. He saw, and He was satisfied; and, not waiting for the morning of the third day, but already confident of victory, He uttered this note of triumph, and died.

And if we may suppose them to have understood its import, what a source of consolation it must have been to His sorrowing disciples! The sword had pierced through Mary’s heart, according to the prediction of old Simeon over the infant Jesus. Her affections had bled at the agony of her supernatural Son, and her wounded faith had well-nigh perished at His cross. And how must all His followers have felt, standing afar off, and beholding their supposed Redeemer suffering as a malefactor! How must all their hopes have died within them, as they gazed on the accursed tree! The tragedy was mysterious, and they deemed their enemies victorious. Jesus is treading the winepress in Bozrah, and the earth is shaking, and the rocks are rending, and the luminaries of heaven are expiring, and all the powers of nature are fainting, in sympathy with His mighty agony. Now he is lost in the fire, and smoke of battle, and the dread artillery of justice is heard thundering through the thick darkness, and shouts of victory rise from the troops of hell, and who shall foretell the issue of the combat, or the fate of the Champion? But lo! He cometh forth from the cloud of battle, with blood upon His garments! He is wounded, but He hath the tread, and the aspect of a conqueror. He waves His crimsoned sword, and cries—“It is finished!” Courage, ye weepers at the cross! Courage, ye tremblers afar off! The Prince of your salvation is victor, and this bulletin of the war shall cheer myriads of believers in the house of their pilgrimage, and the achievement which it announces shall constitute an everlasting theme of praise.

“It is finished!” The word smote on the walls of the celestial city, and thrilled the hosts of heaven with ecstasy unspeakable. How must “the spirits of just men made perfect” have leaped for joy, to hear that the Captain of their salvation was victorious over all His enemies, and that the work He had engaged to do for them, and their brethren was completed! And with what wonder, and delight must the holy angels have witnessed the triumph of Him, whom they were commanded to worship, over the powers of darkness! It was the commencement of a new era in heaven, and never before had its happy denizens seen so much of God.

“It is finished!” Go, ye heralds of salvation, into all the world, and proclaim the joyful tidings! Cry aloud, and spare not; lift up your voice like a trumpet, and publish, to all men, that the work of the cross is finished—that the Great Mediator, “made perfect through sufferings,” has become “the author of eternal salvation to all them that obey Him”—“is of God made unto us, wisdom, and righteousness, and sanctification, and redemption!” Go, teach the degraded pagan, the deluded Mohammedan, and the superstitious Papist, that the finished work of Jesus is the only way of acceptance with God. Go, tell the polished scholar, the profound philosopher, and the vaunting moralist, that the doctrine of Christ crucified is the only knowledge that can save the soul! Go,—say to the proud sceptic, the bold blasphemer, and the polluted libertine, “Behold the Lamb of God that taketh away the sin of the world.” Preach it to the gasping sinner upon the death-bed, and the sullen murderer in his cell! Let it ring in every human ear, and thrill in every human heart, till the gladness of earth shall be the counterpart of heaven!

SERMON IV. THE FATHER AND SON GLORIFIED.

“_Howbeit_, _when He_, _the Spirit of Truth_, _is come_, _He will guide you into all truth_; _for He shall not speak of Himself_; _but whatsoever He shall hear_, _that shall He speak_; _and He will show you things to come_. _He shall glorify me_: _for He shall receive of mine_, _and shall show it unto you_. _All things that the Father hath are mine_; _therefore_, _said I_, _that He shall take of mine_, _and shall show it unto you_.”—JOHN xvi. 13–15.

The wonderful Providence, which brought the children of Israel out of the house of bondage, was a chain of many links, not one of which could be omitted without destroying the beauty, and defeating the end of the Divine economy. The family of Jacob came to Egypt in the time of famine—they multiply—they are oppressed—their cries reach to heaven—God manifests Himself in the burning bush—Moses is sent to Egypt—miracles are wrought by his hand—Pharaoh’s heart is hardened—the firstborn are slain—the passover is eaten—the people depart, led by the pillar of God—the sea is divided—and, with many signs, and wonders, the thousands of Israel are conducted through the wilderness to the Promised Land. Had one of these links been wanting, the chain of deliverance had been defective.

So, in the salvation of sinners by Jesus Christ, all the conditions, and preparatives were essential to the completeness, and glory of the scheme. The Son of God must consent to undertake our cause, and become our substitute—the promise must be given to Adam, and frequently repeated to the patriarchs—bloody sacrifices must be instituted, to typify the vicarious sufferings of Messiah—a long line of prophets must foretell His advent, and the glory of His kingdom—He must be born in Bethlehem, crucified on Calvary, and buried in Joseph’s new tomb—must rise from the dead, ascend to the right hand of the Father, and send down the Holy Spirit to guide and sanctify His Church. Without all these circumstances, the economy of redemption would have been incomplete and inefficient.

The last link in the chain is the mission and work of the Holy Spirit. This is quite as important as any of the rest. Our Saviour’s heart seems to have been much set upon it, during all His ministry, and especially during the last few days, before His crucifixion. He spoke of it, frequently, to His disciples, and told them that He would not leave them comfortless, but would send them “another Comforter,” who should abide with them for ever; and that His own departure was necessary, to prepare the way for the coming of the heavenly Paraclete. In our text, He describes the office of the Holy Spirit, and the specific relation which He sustains to the work of Salvation:—“Howbeit, when He, the Spirit of Truth, is come, He will guide you into all truth; for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak; and He will show you things to come. He shall glorify me: for He shall receive of mine, and shall show it unto you. All things that the Father hath are mine; therefore said I, that He shall take of mine, and shall show it unto you.”

These words teach us two important truths—_first_, that the Son is equal with the Father; and, _secondly_, that the Father, and the Son are alike glorified in the economy of salvation.

I. The Son claims equality with the Father. “All things that the Father hath are mine.”

This sentence is very comprehensive, and sublime—an unquestionable affirmation of the Messiah’s “eternal power, and Godhead.” The same doctrine is taught us, in many other recorded sayings of Christ, and sustained by all the prophets, and apostles; and when I consider this declaration, in connection with the general strain of the inspired writers on the subject, I seem to hear the Saviour Himself addressing the world in the following manner:—

“All things that the Father hath are mine. His _names_ are mine. I am Jehovah—the mighty God, and the everlasting Father—the Lord of Hosts—the Living God—the True God, and Eternal Life.

“His _works_ are mine. All things were made by me, and I uphold all things by the word of my power. My Father worketh hitherto, and I work; for as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom He will. I am the Author of universal being, and my hand moveth all the machinery of Providence.

“His _honours_ are mine. I have an indisputable right to the homage of all created intelligences. I inhabit the praises of Eternity. Before the foundation of the world, I was the object of angelic adoration; and when I became incarnate as a Saviour, the Father published His decree in heaven, saying—‘Let all the angels of God worship Him!’ It is His will, also, that all men should honour the Son, even as they honour the Father—in the same manner, and the same degree. He that honoureth the Son, honoureth the Father; and he that honoureth not the Son, honoureth not the Father: for I and my Father are one—one in honour—possessing joint interest, and authority.

“His _attributes_ are mine. Though as man, and Mediator I am inferior to the Father; yet my nature is no more inferior to His, than the nature of the Prince of Wales is inferior to the nature of the King of England. You see me clothed in humanity; but, in my original state, I thought it not robbery to be equal with God. I was in the beginning with God, and possessed the same eternity of being. Like Him, I am almighty, omniscient, and immutable; infinite in holiness, justice, goodness, and truth. All these attributes, with every other possible perfection, belong to me, in the same sense as they belong to the Father. They are absolute, and independent, underived, and unoriginated—the essential qualities of my nature.

“His _riches of grace_ are mine. I am the Mediator of the new covenant—the Channel of my Father’s mercies to mankind. I have the keys of the House of David, and the seal of the Kingdom of Heaven. I have come from the bosom of the Father, freighted with the precious treasures of His good will to men. I have sailed over the sea of tribulation, and death, to bring you the wealth of the other world. I am the Father’s Messenger, publishing peace on earth—a peace which I have purchased with my own blood upon the cross. It has pleased the Father that in me all fulness should dwell—all fulness of wisdom, and grace—whatever is necessary for the justification, sanctification, and redemption of them that believe. My Father, and I are one, in the work of salvation, as in the work of creation. We have the same will, and the same intention of mercy toward the children of the great captivity.

“The _objects of His love_ are mine. He hath given them to me in an everlasting covenant. He hath given me the heathen for an inheritance, and the uttermost parts of the earth for a possession. They were mine by the original right of creation; but now they are doubly mine, by the superadded claim of redemption. My Father, before the world was, gave me a charter of all the souls I would redeem. I have fulfilled the condition. I have poured out my soul unto death, and sealed the covenant with the blood of my cross. Therefore, all believers are mine. I have bought them with a price. I have redeemed them from the bondage of sin, and death. Their names are engraven on my hands, and my feet. They are written with the soldier’s spear upon my heart. And of all that the Father hath given me, I will lose nothing. I will draw them all to myself; I will raise them up at the last day; and they shall be with me where I am, that they may behold my glory, which I had with the Father before the foundation of the world.”

II. The Father and the Son are equally glorified in the economy of redemption, and the work of the Holy Spirit.

1. The Son glorifies the Father. I hear Him praying in the garden:—“Father, I have glorified Thee on earth; I have finished the work which Thou gavest me to do.” I hear Him, again, amidst the supernatural gloom of Calvary, with a voice that rings through the dominions of death, and hell, crying—“It is finished!”

What mighty achievement hast Thou finished to-day, blessed Jesus? and how have Thine unknown agony, and shameful death glorified the Father?

“I have glorified the Father, by raising up those precious things which fell in Eden, and were lost in the abyss.

“I have raised up my Father’s _law_. I found it cast down to the earth, and trampled into the dust. I have magnified, and found it honourable. I have vindicated its authority in the sight of men, and angels. I have satisfied its demands on behalf of my redeemed, and become the end of the law for righteousness to all who will receive me as their surety.

“I have raised up my Father’s _name_. I have declared it to my brethren. I have manifested it to the men whom He has given me. I have given a new revelation of His character to the world. I have shown Him to sinners, as a just God, and a Saviour. I have restored His worship in purity, and spiritually upon earth. I have opened a new, and living way to His throne of grace. I have written the record of His mercy with my own blood upon the rocks of Calvary.

“I have raised up my Father’s _image_. I have imprinted it afresh upon human nature, from which it was effaced by sin. I have displayed its excellence in my own character. I have passed through the pollutions of the world, and the territory of death, without tarnishing its lustre, or injuring its symmetry. Though my visage is marred with grief, and my back ploughed with scourges, and my hands, and feet nailed to the accursed cross, not one trace of my Father’s image has been obliterated from my human soul. It is as perfect, and as spotless now as when I lay in the manger. I will carry it unstained with me into heaven. I will give a full description of it in my Gospel upon earth. I will change my people into the same image, from glory, to glory. I will also renovate, and transform their vile bodies, and fashion them like unto my own glorious body. I will ransom them from the power of the grave; and because I live, they shall live also—the counterpart of my own immaculate humanity—mirrors to reflect my Father’s glory for ever.”

2. The Father glorifies the Son. He prayed in the garden,—“And now, Father, glorify Thou me with Thine own self, with the glory which I had with Thee before the world was.” Was the petition granted? Answer, ye Roman sentinels, who watched His sepulchre! Answer, ye men of Galilee, who gazed upon His chariot, as He ascended from the mount of Olives!

The glorification of the Son by the Father implies all the honours of His mediatorial office—all the crowns which He won by His victory over the powers of death, and hell. The Father raised Him from the dead, and received Him up into glory, as a testimony of His acceptance as the sinner’s Surety—an expression of perfect satisfaction with His vicarious sacrifice upon the cross. It was the just reward of His work; it was the fruit of His gracious travail. He is “crowned with glory and honour for the sufferings of death.” “Because He hath poured out His soul unto death,” therefore “God also hath highly exalted Him, and given Him a name that is above every name.”

What an honour would it be to a man, to receive eight, or ten of the highest offices in the kingdom! Infinitely greater is the glory of Emmanuel. His name includes all the offices, and titles of the kingdom of heaven. The Father hath made Him “both Lord, and Christ”—that is, given Him the supreme prerogatives of government and salvation. “Him hath God exalted to be a prince and a Saviour, to give repentance to Israel, and remission of sins.” He is “head over all things in the Church”—Prime Minister in the kingdom of heaven—Lord Treasurer, dispensing the bounties of Divine grace to mankind—Lord High-Chancellor of the Realm, and Keeper of the great Seal of the living God; holding in His hand the charter of our redemption, and certifying the authenticity of the Divine covenant—Lord Chief Justice of heaven, and earth, having all power, and authority to administer the laws of Providence throughout the universe—the chief Prince—the General of the army—the Captain of the Lord’s host—the Champion who conquered Satan, sin, and death; bruising the head of the first, destroying the power of the second, and swallowing up the third in victory. He hath the keys of hell, and of death. He shutteth, and no man openeth; He openeth, and no man shutteth. He bears all the honours of His Father’s house; and concentrates in Himself all the glories of Supreme Divinity, redeemed humanity, and “mediator between God, and man.”

3. The Holy Spirit glorifies Father and Son together. He is procured for the world by the blood of the Son, and sent into the world by the authority of the Father; so that both are alike represented in His mission, and equally glorified in His office. The gracious things which the Father gave into the hands of the Son, when He descended from heaven, the Son gave into the hands of the Spirit, when He returned to heaven. “All things that the Father hath are mine; and He shall take of mine, and shall show it unto you.”

This is the object of the Spirit’s advent, the communication of the things of Christ to men. What are the things of Christ? His merit, His mercy, His image, His Gospel, His promises, all the gifts of His grace, all the treasures of His love, and all the immunities of eternal redemption. These the Father hath given to the Son, as the great Trustee of the Church; and the Son hath given them to the Spirit, as the appointed Agent of their communication.

A ship was laden in India, arrived safely in London, unloaded her precious cargo, and the goods were soon distributed all over the country, and offered for sale in a thousand stores. The Son of God brought immense riches of Divine grace from heaven to earth, which are all left to the disposal of the Holy Spirit, and freely proffered to the perishing, wherever the Gospel is preached.

The Holy Spirit came, not to construct a new engine of mercy, but to propel that already constructed by Christ. Its first revolution rent the rocks of Calvary, and shook the rocky hearts of men. Its second revolution demolished the throne of death, burst his prison-doors, and liberated many of his captives. Its third revolution carried its builder up into the Heaven of heavens, and brought down the Holy Spirit to move its machinery for ever. Its next revolution, under the impulse of this new Agent, was like “the rushing of a mighty wind” among the assembled disciples at Jerusalem, kindled a fire upon the head of every Christian, inspired them to speak all the languages of the babbling earth, and killed, and quickened three thousand souls of the hearers.

The Holy Spirit is still on earth, glorifying the Father, and the Son. He convinces the world of sin. He leads men to Christ, through the rivers of corruption, the mountains of presumption, and the terrible bogs of despair, affording them no rest till they come to the city of refuge. He continues on the field to bring up the rear; while the Captain of our Salvation, on His white horse, rides victorious in the van of battle. He strengthens the soldiers—“faint, yet pursuing!” raises the fallen; encourages the despondent; feeds them with the bread of life, and the new wine of the kingdom; and leads them on—“conquering and to conquer.”

His work will not be finished till the resurrection. Then will He quicken our mortal bodies. Then will He light His candle, and sweep the house till He find every lost piece of silver. Then will He descend into the dark caves of death, and gather all the gems of redeemed humanity, and weave them into a crown for Emmanuel, and place that crown upon Emmanuel’s head, amid the songs of the adoring seraphim!

Thus the Holy Spirit glorifies the Father, and the Son. Let us pray for the outpouring of His grace upon the Church. In proportion to His manifestation in our hearts, will be our “knowledge of the light of the glory of God in the face of Jesus Christ.” Nor is this all; in proportion to the visitations of the Holy Spirit, will be the purity of our lives, the spirituality of our worship, the ardour of our zeal, and charity, and the extent of our usefulness to the cause of Christ. Would you see a revival of religion? pray for the outpouring of the Holy Spirit upon you, to sanctify your hearts, and lives, that your light may “so shine before men, that others may see your good works, and glorify your Father who is in heaven.”

“When thou hearest the sound of a going in the tops of the mulberry trees, then thou shalt bestir thyself; for then the Lord shall go out before thee, to strike the hosts of the Philistines.” Brethren, this is the time. The mulberry trees are shaking. God is going before His people, to prepare their way to victory. The hand of Divine Providence is opening a great, and effectual door for the Gospel. The mountains are levelled, the valleys are exalted, and a highway is cast up in the wilderness for our God. The arts of printing, and navigation, the increasing commerce of the world, the general prevalence of the Spirit of peace, the rapid march of literature and science, and the correspondence of eminent and leading men in every nation, are so many preparatives for the moral conquest of the world. The Captain of our Salvation, on the white horse of the Gospel, can now ride through Europe and America: and will soon lead forth His army, to take possession of Asia, and Africa. The wings of the mighty angel are unbound, and he is flying in the midst of heaven.

Again: Christians are better informed concerning the moral state of the world than formerly. If my neighbour’s house were on fire, and I knew nothing of it, I could not be blamed for rendering him no assistance; but who could be guiltless in beholding the building in flames, without an effort to rescue its occupants? Brethren, you have heard of the perishing heathen. You have heard of their dreadful superstitions, their human sacrifices, and their abominable rites. You have heard of Juggernaut, and the River Ganges, and the murder of infants, and the immolation of widows, and the worship of idols, and demons. You know something of the delusion of Mohammedanism, the cruel, and degrading ignorance of Popery, and how millions around you are perishing for the lack of knowledge. Do you feel no solicitude for their souls—no desire to pluck them as brands from the burning?

What can we do? The Scriptures have been translated into nearly all the languages of the babbling earth. Missionaries have gone into many lands—have met the Indian in his wigwam, the African in his Devil’s-bush, and the devotee on his way to Mecca. We can furnish more men for the field, and more money to sustain them. But these things cannot change, and renovate the human heart. “Not by might, nor by power, but by my Spirit, saith the Lord.” This is the grand regenerating agency. He alone can convince and save the world. His aid is given in answer to prayer; and the Father is more ready to give than we are to ask.

Mr. Ward, one of the Baptist missionaries in India, in a missionary discourse at Bristol, said,—“Brethren, we need your money,—we need your prayers more.” Oh, what encouragement we have to pray for our missionaries! Thus saith the Lord: “I will pour water upon him that is thirsty, and floods upon the dry ground; I will pour out my Spirit upon thy seed, and my blessing upon thine offspring.” Let us plead with God for the accomplishment of the promise, “Ye that make mention of the Lord, keep not silence, and give Him no rest till He make Jerusalem a praise in the whole earth.”

Brethren in the ministry! let us remember that all our success depends upon the aid of the Holy Spirit, and let us pray constantly for His blessing upon the world! Brethren in the Church! forget not the connection between the work of the Holy Spirit and the glory of your Best Friend, and earnestly entreat Him to mingle His sanctifying unction with the treasures of Divine Truth contained in these earthern vessels! “Finally, Brethren, pray for us; that the Word of the Lord may have free course and be glorified; and all the ends of the earth see the salvation of our God!”

SERMON V. THE CEDAR OF GOD.

“_Thus saith the Lord God_: _I will also take of the highest branch of the high cedar_, _and will set it_; _I will crop off from the top of his young twigs a tender one_, _and plant it upon a high mountain and eminent_; _in the mountain of the height of Israel will I plant it_: _and it shall bring forth boughs_, _and bear fruit_, _and be a goodly cedar_; _and under it shall dwell all fowl of every wing_; _in the shadow of the branches thereof shall they dwell_; _and all the trees of the field shall know that I_, _the Lord_, _have brought down the high tree_, _and have exalted the low tree—have dried up the green tree_, _and have made the dry tree to flourish_. _I_, _the Lord_, _have spoken_, _and I have done it_.”—EZEKIEL xvii. 22–24.

You perceive that our text abounds in the beautiful language of allegory. In the context is portrayed the captivity of the children of Israel, and especially the carrying away of the royal family by the king of Babylon. Here God promises to restore them to their own land, in greater prosperity than ever; and to raise up Messiah, the Branch, out of the house of David, to be their king. All this is presented in a glowing figurative style, dressed out in all the wealth of poetic imagery so peculiar to the Orientals. Nebuchadnezzar, the great eagle—the long-winged, full-feathered, embroidered eagle—is represented as coming to Lebanon, and taking the highest branch of the tallest cedar, bearing it off as the crow bears the acorn in its beak, and planting it in the land of traffic. The Lord God, in His turn, takes the highest branch of the same cedar, and plants it on the high mountain of Israel, where it flourishes and bears fruit, and the fowls of the air dwell under the shadow of its branches.

We will make a few general remarks on the character of the promise, and then pass to a more particular consideration of its import.

I. This is an _evangelical_ promise. It relates to the coming and kingdom of Messiah. Not one of the kings of Judah since the captivity, as Boothroyd well observes, answers to the description here given. Not one of them was a cedar whose branches could afford shadow, and shelter for all the fowls of heaven. But the prophecy receives its fulfilment in Christ, the Desire of all nations, to whom the ends of the earth shall come for salvation.

This prophecy bears a striking resemblance, in several particulars, to the parable of the mustard-seed, delivered by our Lord. “The mustard-seed,” said Jesus, “is the least of all seeds; but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.” So the delicate twig of the young, and tender branch, becomes a goodly cedar, and under its shadow dwell all fowl, of every wing. The prophecy, and the parable are alike intended to represent the growth, and prosperity of Messiah’s kingdom, and the gracious protection, and spiritual refreshment afforded to its subjects. Christ is the mustard plant, and cedar of God; and to Him shall the gathering of all the people be; and multitudes of pardoned sinners shall sit under His shadow, with great delight, and His fruit shall be sweet to their taste.

This prophecy is a promise of the true, and faithful, and immutable God. It begins with—“Thus saith the Lord God, I will do thus and so;” and concludes with—“I, the Lord, have spoken, and I have done it.” There is no peradventure with God. His Word is for ever settled in heaven, and cannot fail of its fulfilment. When He says, “I promise to pay,” there is no failure, whatever the sum. The Bank of grace cannot break. It is the oldest and best in the universe. Its capital is infinite; its credit is infallible. The mighty God, the Everlasting Father, the Prince of Peace, is able to fulfil, to the utmost, all His engagements. He can do anything that does not imply a contradiction, or a moral absurdity. He could take upon Himself the form of a servant, and become obedient unto death, even the death of the cross; but we can never forget, or disregard, His promise, any more than He can cease to exist. His nature renders both impossible. Heaven, and earth shall pass away, but His word shall not pass away. Every jot, and tittle shall be fulfilled. This is the consolation of the Church. Here rested the patriarchs, and prophets. Here reposes the faith of the saints, to the end of time. God abideth faithful; He cannot deny Himself. Our text is already partially verified in the advent of Christ, and the establishment of His Church; the continuous growth of the gospel kingdom indicates its progressive fulfilment; and we anticipate the time, as not far distant, when the whole earth shall be overshadowed by the branches of the cedar of God.

II. We proceed to consider, with a little more particularity, the import of this evangelical prophecy. It describes the character, and mediatorial kingdom of Christ, and the blessings which He confers upon His people.

1. His character and mediatorial kingdom.—“I will take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and plant it upon a high mountain and eminent; in the mountain of the height of Israel will I plant it.”

Christ, as concerning the flesh, is of the seed of Abraham—a rod issuing from the stem of Jesse, and a branch growing out of his root. As the new vine is found in the cluster, and one saith, “Destroy it not, for a blessing is in it,” so the children of Israel were spared, notwithstanding their perverseness, and their backslidings, because they were the cluster from which should be expressed in due time the new wine of the kingdom—because from them was to come forth the blessing, the promised seed, in whom all the families of the earth shall be blessed. The Word that was in the beginning with God, one with God, in essence, and in attributes, in the fulness of time assumed our nature, and tabernacled, and dwelt among us. Here is the union of God, and man. Here is the great mystery of godliness—God manifest in the flesh. But I have only time now to take off my shoes, and draw near the burning bush, and gaze a moment upon this great sight.

The Father is represented as preparing a body, for His Son. He goes to the quarry to seek a stone, a foundation-stone, for Zion. The angel said to Mary:—“The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore that Holy Thing which shall be born of thee shall be called the Son of God.” The Eternal lays hold on that nature which is hastening downward, on the flood of sin, to the gulf of death, and destruction, and binds it to Himself. Though made in the likeness of sinful flesh, He was holy, harmless, and undefiled. He did no iniquity, neither was guile found in His mouth. The rod out of the stem of Jesse is also Jehovah, our righteousness. The Child born in Bethlehem is the mighty God. The Son given to Israel is the Everlasting Father. He is of the seed of Abraham, according to the flesh; but he is also the true God, and eternal life. Two natures, and three offices meet mysteriously in His Person. He is at once the bleeding sacrifice, the sanctifying altar, the officiating priest, the prophet of Israel, and the Prince of Peace. All this was necessary that He might become “the Author of eternal salvation, to all them that obey Him.”

Hear Jehovah speaking of Messiah and His kingdom:—“Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take council together against the Lord, and against His anointed. Yet have I set my King upon my holy hill of Zion. I will declare the decree by which He is to rule His redeemed empire.” That decree, long kept secret, was gradually announced by the prophets, but at the new tomb of Joseph of Arimathea, Jehovah Himself proclaimed it aloud, to the astonishment of earth, the terror of hell, and the joy of heaven:—“Thou art my Son; this day have I begotten Thee. Come forth from the womb of the grave, thou whose goings forth have been from of old, even from everlasting. Ask of me, and I shall give thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession. I will exalt Thee to the throne of the universe, and thou shalt be chief in the chariot of the Gospel. Thou shalt ride through the dark places of the earth, with the lamps of eternal life suspended to Thy chariot, enlightening the world. Be wise, now, therefore, O ye kings; be instructed, ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest He be angry, and ye perish from the way when His wrath is kindled but a little. Let no man withstand Him. Let no man seek to stay His progress. Herod, Pilate, Caiaphas, stand off! clear the way! lest ye be crushed beneath the wheels of His chariot! for that which is a savour of life to some, is to others a savour of death; and if this stone shall fall upon you, it shall grind you to powder!”

Behold, here is wisdom! All other mysteries are toys, in comparison with the mystery of the everlasting gospel—the union of three Persons in the Godhead—the union of two natures in the Mediator—the union of believers in Christ, as the branches to the vine—the union of all the saints together in Him, who is the head of the body, and the chief stone of the corner—the mighty God transfixed to the cross—the Son of Mary ruling in the Heaven of heavens—the rod of Jesse becoming the sceptre of universal dominion—the Branch growing out of his root, the little delicate branch which a lamb might crop for its food, terrifying and taming the serpent, the lion, the leopard, the tiger, and the wolf, and transforming into gentleness, and love, the wild, and savage nature of all the beasts of prey upon the mountain! “And such,” old Corinthian sinners, “were some of you; but ye are washed, ye are sanctified, ye are justified, in the name of the Lord Jesus, and by the Spirit of our God.” And such, my brethren, were some of you; but ye have been made a new creation in Jesus Christ; old things are passed away, and all things are become new. Ye are dead, and your life is hid with Christ in God. He is one with the Father, and ye are one in Him; united and interwoven, like the roots of the trees in the forest of Lebanon; so that none can injure the least disciple of Christ, without touching the apple of His eye, and grieving all His members.

II. The blessings which He confers upon His people. It shall bring forth boughs, and bear fruit, and be a goodly cedar, and under it shall dwell all fowl of every wing; in the shadow of the branches thereof shall they dwell; and all the trees of the field shall know that I, the Lord, have brought down the high tree, and have exalted the low tree—have dried up the green tree, and have made the dry tree to flourish.

_Christ is a fruitful tree_. “The tree is known by his fruit. Men do not gather grapes of thorns, nor figs of thistles. Every good tree bringeth forth good fruit, and every evil tree bringeth forth evil fruit.” This is a singular, supernatural tree. Though its top reaches to the Heaven of heavens, its branches fill the universe, and bend down to the earth, laden with the precious fruits of pardon, and holiness, and eternal life. On the day of Pentecost, we see them hang so low over Jerusalem, that the very murderers of the Son of God reach, and pluck, and eat, and three thousand sinners feast on more than angels’ food. That was the feast of first-fruits. Never before was there such a harvest and such a festival. Angels know nothing of the delicious fruits of the tree of redemption. They know nothing of the joy of pardon, and the spirit of adoption. The Bride of the Lamb alone can say:—“As the apple-tree among the trees of the forest, so is my beloved among the sons. I sat down under his shadow, with great delight, and his fruit was sweet, to my taste. He brought me also to his banqueting-house, and his banner over me was love.”

These blessings are the precious effects of Christ’s mediatorial work; flowing down to all believers, like streams of living water. Come, ye famishing souls, and take, without money, and without price. All things are now ready. “The mandrakes give a smell, and at our gates are all manner of pleasant fruits, both new, and old.” Here is no scarcity. Our Elder Brother keeps a rich table in our Father’s house. Hear Him proclaiming in the streets of the city, in the chief places of concourse:—“Come to the festival. There is bread enough, and to spare. My oxen, and my fatlings are killed. My board is spread with the most delicious delicacies—wine on the lees well refined, and fruits such as angels never tasted.”

_Christ is a tree of protection to His people_. This cedar not only beautifies the forest, but also affords shade, and shelter for the fowls of the air. We have the same idea in the parable of the mustard-seed, “The birds of the air came and lodged in the branches thereof.” This is the fulfilment of the promise concerning Shiloh, “To Him shall the gathering of the people be.” It is the drawing of sinners to Christ, and the union of believers with God. “All fowl of every wing.” Sinners of every age, and every degree—sinners of all languages, colours, and climes—sinners of all principles, customs, and habits—sinners whose crimes are of the blackest hue—sinners carrying about them the savour of the brimstone of hell—sinners deserving eternal damnation—sinners perishing for lack of knowledge—sinners pierced by the arrows of conviction—sinners ready to sink under the burden of sin—sinners overwhelmed with terror and despair—are seen flying to Christ as a cloud, and as doves to their windows—moving to the ark of mercy before the door is shut—seeking rest in the shadow of this goodly cedar!

Christ is the sure defence of His Church. A thousand times has she been assailed by her enemies. The princes of the earth have set themselves in array against her, and hell has opened upon her all its batteries. But the Rock of Ages has ever been her strong fortress, and high tower. He will never refuse to shelter her from her adversaries. In the time of trouble He shall hide her in His pavilion; in the secret of His tabernacle shall He hide her. When the heavens are dark, and angry, she flies, like the affrighted dove, to the thick branches of the “Goodly Cedar.” There she is safe from the windy storm, and tempest. There she may rest in confidence, till these calamities be overpast. The tree of her protection can never be riven by the lightning, nor broken by the blast.

_Christ is the source of life_, _and beauty to all the trees in the garden of God_. Jehovah determined to teach “the trees of the forest” a new lesson. Let the princes of this world hear it, and the proud philosophers of Greece and Rome. “I have brought down the high tree, and exalted the low tree—I have dried up the green tree, and made the dry tree to flourish.” Many things have occurred, in the providence of God, which might illustrate these metaphors; such as the bringing of Pharaoh down to the bottom of the sea, that Israel might be exalted to sing the song of Moses; and the drying up of the pride, and pomp of Haman, that Mordecai might flourish in honour, and esteem. But for the most transcendent accomplishment of the prophecy, we must go to Calvary. There is the high tree, brought down to the dust of death, that the low tree might be exalted to life eternal; the green tree dried up by the fires of Divine wrath, that the dry tree might flourish in the favour of God for ever.

To this, particularly, our blessed Redeemer seems to refer, in His address to the daughters of Jerusalem, as they follow Him, weeping, to the place of crucifixion. “Weep not for me,” saith He. “There is a mystery in all this, which you cannot now comprehend. Like Joseph, I have been sold by my brethren; but like Joseph, I will be a blessing to all my Father’s house. I am carrying this cross to Calvary, that I may be crucified upon it between two thieves; but when the lid of the mystical ark shall be lifted, then shall ye see that it is to save sinners I give my back to the smiters, and my life for a sacrifice. Weep not for me, but for yourselves, and your children; for if they do these things in the green tree, what shall be done in the dry? I am the green tree to-day; and, behold, I am consumed, that you may flourish. I am the high tree, and am prostrated that you may be exalted.”

The fire-brands of Jerusalem had well-nigh kindled to a flame of themselves, amid the tumult of the people, when they cried out, “Away with Him! Crucify Him! His blood be on us, and on our children!” O wonder of mercy! that they were not seized and consumed at once by fire from heaven! But He whom they crucify prays for them, and they are spared. Hear His intercession:—“Father, forgive them! save these sinners, ready for the fire. On me, on me alone, be the fierceness of Thy indignation. I am ready to drink the cup which Thou hast mingled, I am willing to fall beneath the stroke of Thy angry justice. I come to suffer for the guilty. Bind me in their stead, lay me upon the altar, and send down fire to consume the Sacrifice!”

It was done. I heard a great voice from heaven:—“Awake, O sword, against my Shepherd! Kindle the flame! Let off the artillery!” Night suddenly enveloped the earth. Nature trembled around me. I heard the rending of the rocks. I looked, and lo! the stroke had fallen upon the high tree, and the green tree was all on fire! While I gazed, I heard a voice, mournful, but strangely sweet, “My God! my God! why hast Thou forsaken me? My heart is like wax; it is melted in the midst of my bowels. My strength is dried up like a potsherd, and my tongue cleaveth to my jaws. One may tell all my bones. Dogs have compassed me about; strong bulls of Bashan have beset me. They stare at me; they gape upon me with their mouths; they pierce my hands and my feet. Deliver my soul from the lions; my darling from the power of the dogs!”

“It is finished!” O with what majestic sweetness fell that voice upon my soul! Instantly the clouds were scattered. I looked, and saw, with unspeakable wonder, millions of the low trees shooting up, and millions of the dry trees putting forth leaves, and fruit. Then I took my harp, and sang this song:—“Worthy is the Lamb! for He was humbled that we might be exalted; He was wounded that we might be healed; He was robbed that we might be enriched; He was slain that we might live!”

Then I saw the beam of a great scale; one end descending to the abyss, borne down by the power of the Atonement; the other ascending to the Heaven of heavens, and lifting up the prisoners of the tomb. Wonderful scheme! Christ condemned for our justification; forsaken of His Father, that we might enjoy His fellowship; passing under the curse of the law, to bear it away from the believer for ever! This is the great scale of Redemption. As one end the beam falls under the load of our sins, which were laid on Christ; the other rises, bearing the basket of mercy, full of pardons, and blessings, and hopes. “He who knew no sin was made sin for us”—that is His end of the beam; “that we might be made the righteousness of God in Him”—this is ours. “Though He was rich, yet for our sakes He became poor,”—there goes His end down; “that we, through His poverty, might be rich,”—here comes ours up.

O sinners! ye withered and fallen trees, fuel for the everlasting burning, ready to ignite at the first spark of vengeance! O ye faithless souls! self-ruined and self-condemned! enemies in your hearts by wicked works! we pray you, in Christ’s stead, be ye reconciled to God! He has found out a plan for your salvation—to raise up the low tree, by humbling the high, and save the dry tree from the fire, by burning up the green. He is able to put, at the same time, a crown of glory on the head of the law, and a crown of mercy on the head of the sinner. One of those hands which were nailed to the cross blotted out the fiery handwriting of Sinai, while the other opened the prison-doors of the captives. From the mysterious depths of Messiah’s sufferings flows the river of the waters of life. Eternal light rises from the gloom of Gethsemane. Satan planted the tree of death on the grave of the first Adam, and sought to plant it also on the grave of the second; but how terrible was his disappointment and despair, when he found that the wrong seed had been deposited there, and was springing up into everlasting life! Come! fly to the shelter of this tree, and dwell in the shadow of its branches, and eat of its fruit, and live!

To conclude:—Is not the conversion of sinners an object dear to the hearts of the saints? God alone can do the work. He can say to the north, Give up; and to the south, Keep not back. He can bring His sons from afar, and His daughters from the ends of the earth. Our Shiloh has an attractive power, and to Him shall the gathering of the people be. Pray, my brethren, pray earnestly, that the God of all grace may find them out, and gather them from the forest, and fish them up from the sea, and bring them home as the shepherd brings the stray lambs to the fold. God alone can catch these “fowl of every wing.” They fly away from us. To our grief they often fly far away, when we think them almost in our hands; and then the most talented and holy ministers cannot overtake them. But the Lord is swifter than they. His arrows will reach them and bring them from their lofty flight to the earth. Then He will heal their wounds, and tame their wild nature, and give them rest beneath the branches of the “Goodly Cedar.”

* * * * *

The following is so characteristic that, although it is in circulation as a tract, it shall be quoted here; it has been called—

A SERMON ON THE WELSH HILLS.

HE once preached from the text, “Behold, I stand at the door, and knock.” “Oh, my dear brethren,” he said, “why will you pay no attention to your best Friend? Why will you let Him stand knocking, night and day, in all weathers, and never open the door to Him? If the horse-dealer, or cattle-drover came, you would run to open the door to him, and set meat, and drink before him, because you think to make money by him—the filthy lucre that perishes in the using. But when the Lord Jesus stands knocking at the door of your heart, bringing to you the everlasting wealth, which He gives without money, and without price, you are deaf, and blind; you are so busy, you can’t attend. Markets, and fairs, and pleasures, and profits occupy you; you have neither time, nor inclination for such as He. Let Him knock! Let Him stand without, the door shut in His face, what matters it to you? Oh, but it does matter to you.

“Oh, my brethren! I will relate to you a parable of truth. In a familiar parable I will tell you how it is with some of you, and, alas! how it will be in the end. I will tell you what happened in a Welsh village, I need not say where. I was going through this village in early spring, and saw before me a beautiful house. The farmer had just brought into the yard his load of lime; his horses were fat, and all were well to do about him. He went in, and sat down to his dinner, and as I came up a man stood knocking at the door. There was a friendly look in his face that made me say as I passed, ‘The master’s at home; they won’t keep you waiting.’

“Before long I was again on that road, and as soon as I came in sight of the house, there stood the same man knocking. At this I wondered, and as I came near I saw that he stood as one who had knocked long; and as he knocked he listened. Said I, ‘The farmer is busy making up his books, or counting his money, or eating, and drinking. Knock louder, sir, and he will hear you. But,’ said I, ‘you have great patience, sir, for you have been knocking a long time. If I were you I would leave him to-night, and come back to-morrow.’

“‘He is in danger, and I must warn him,’ replied he; and knocked louder than ever.

“Some time afterwards I went that way again, and there still stood the man, knocking, knocking, knocking. ‘Well, sir,’ said I, ‘your perseverance is the most remarkable I ever saw! How long do you mean to stop?’

“‘Till I can make him hear,’ was his answer; and he knocked again.

“Said I, ‘He wants for no good thing. He has a fine farm, and flocks, and herds, and stack-yards, and barns.’

“‘Yes,’ he replied, ‘for the Lord is kind to the unthankful, and the evil.’

“Then he knocked again, and I went on my way, wondering at the goodness, and patience of this man.

“Again I was in those parts. It was very cold weather. There was an east wind blowing, and the sleety rain fell. It was getting dark, too, and the pleasantest place, as you all know, at such a time, is the fireside. As I came by the farm-house I saw the candle-light shining through the windows, and the smoke of a good fire coming out of the chimney. But there was still the man outside—knocking, knocking! And as I looked at him I saw that his hands, and feet were bare, and bleeding, and his visage as that of one marred with sorrow. My heart was very sad for him, and I said, ‘Sir, you had better not stand any longer at that hard man’s door. Let me advise you to go over the way to the poor widow. She has many children, and she works for her daily bread; but she will make you welcome.’

“‘I know her,’ he said. ‘I am with her continually; her door is ever open to me, for the Lord is the husband of the widow, and the father of the fatherless. She is in bed with her little children.’

“‘Then go,’ I replied, ‘to the blacksmith’s yonder. I see the cheerful blaze of his smithy; he works early, and late. His wife is a kind-hearted woman. They will treat you like a prince.’

“He answered solemnly, ‘_I am not come to call the righteous_, _but sinners to repentance_.’

“At that moment the door opened, and the farmer came out, cursing, and swearing, with a cudgel in his hand, with which he smote him, and then angrily shut the door in his face. This excited a fierce anger in me. I was full of indignation to think that a Welshman should treat a stranger in that fashion. I was ready to burst into the house, and maltreat him in his turn. But the patient stranger laid his hand upon my arm, and said, ‘Blessed are the meek: for they shall inherit the earth.’

“‘Sir,’ I exclaimed, ‘your patience, and your long-suffering are wonderful; they are beyond my comprehension.’

“‘The Lord is long-suffering, full of compassion, slow to anger, not willing that any should perish, but that all should come to repentance.’ And again he knocked, as he answered me.

“It was dark; the smithy was closed; they were shutting up the inn, and I made haste to get shelter for the night, wondering more, and more at the patience, and pity of the man. In the public-house I learned from the landlord the character of the farmer, and, late as it was, I went back to the patient stranger and said, ‘Sir, come away; he is not worth all this trouble. He is a hard, cruel, wicked man. He has robbed the fatherless, he has defamed his friend, he has built his house in iniquity. Come away, sir. Make yourself comfortable with us, by the warm fireside. This man is not worth saving.’ With that he spread his bleeding palms before me, and showed me his bleeding feet, and his side which they had pierced; and I beheld it was the Lord Jesus.

“‘Smite him, Lord!’ I cried in my indignation; ‘then perhaps he will hear thee.’

“‘Of a truth he _shall_ hear me. In the day of judgment he shall hear me when I say, Depart from me, thou worker of iniquity, into everlasting darkness, prepared for the devil and his angels.’ After these words I saw Him no more. The wind blew, and the sleety rain fell, and I went back to the inn.

“In the night there was a knocking at my chamber. ‘Christmas _bach_!’ {410} cried my landlord, ‘get up! get up! You are wanted with a neighbour, who is at the point of death!’

“Away I hurried along the street, to the end of the village, to the very farm-house where the stranger had been knocking. But before I got there, I heard the voice of his agony: ‘Oh, Lord Jesus, save me! Oh, Lord Jesus, have mercy upon me! Yet a day—yet an hour for repentance! Oh, Lord, save me!’

“His wife was wringing her hands, his children were frightened out of their senses. ‘Pray! pray for me!’ he cried. ‘Oh, Christmas _bach_, cry to God for _me_! He will hear _you_; _me_! He will not hear!’ I knelt to pray; but it was too late. He was gone.”

INDEX.

ABBOT, JACOB, referred to, 176.

Accidents, a series of, 42.

Accursed from Christ, 150; Reply to criticisms on, 152.

Action in oratory, 194.

Age of chapel cases, an, 113.

Age, the golden, 359; The iron, 359; Messiah’s, 359.

Agent, the Divine, 363.

Aim and success, 162.

Allegoric preaching, 90.

Allegories:—Bible regarded as a stone with seven eyes, 270; Church as an ark among the bulrushes, 337; Satan walking in dry places, 137; Saul of Tarsus and his seven ships, 332; Seeking the young Child, 133; World as a graveyard, 85.

Allegory, Christmas Evans’s power of, 131.

America, preachers in the backwoods of, 231.

Anecdotes:—Announcement, a singular, 22; Ask him the price of pigs, 258; Baptism, scene at a, 49; “Beattie on Truth,” 283; Beneath! beneath! beneath! 239; Better marry, 265; Billy Dawson, 110; Butchers and minister, 210; Cadwalladr and John Elias, 191; Chests for the dead, 259; Child in the pulpit, a, 190; Christian, a muscular, 50; Christmas Evans and his new hat, 118; Christmas Evans and the scholar, 67; Cough away! 233; Cow is worth more, the, 238; Deacon, a blundering, 22; Drunkard converted by a goat, 218; Earl and John Elias, the, 200; Elizabeth cannot be alive, 195; Fire and smoke, 185; Flax-dresser and the preacher, the, 189; Forgiving, 319; Gryffyth of Caernarvon, 11; Hope for the son of Samuel, 47; “I am the Book,” 68; I baptized Christmas Evans, 52; Impudent minister, an, 288; Knock-down argument, a, 51; Lucre, a lover of, 116; Make me weep? 212; No marriage in heaven, 235; No oath required, 239; Of Rowland Hill, 240; Offenders, punishing young, 210; Old sermon, preaching an, 13; One-eyed lad, the, 57, 59, Paid at the resurrection, 116; Piecer, a, 42; Plenty of fire in it, put, 186; Preach the Gospel, 224; Preacher, a Welsh, 60; Preacher, an anonymous, 207; Racecourse, dispersion on a, 196; Raffles, Dr., and Christmas Evans, 92; Raffles, Dr., and the Graveyard sermon, 82; Richard _bach_, 108; Richardson and John Elias, 190; Sabbath-breaker and the preacher, 193; Sammy Breeze, 245; Scotch woman and her pastor, 176; Selling a horse, 317; Sheep-stealers, the, 113; “Sit down, David,” 108; Swearer, the, 210; Timothy Thomas and the clergyman, 49; Two snails, the, 318; Welsh farmer, a, 220; Williams and the bookworm, 171.

“Ancient Mariner” quoted, the, 232.

Anglesea, island of, Evans’s journey to, 63; Sandemanian schism in, 73; Evans’s success in, 81; Leaving, 162, 165; Again in, 291.

Announcement, a singular, 22.

Apostle and bishop, treated as, 110.

Apostrophe, a startling, 188.

Arian, a Welsh, 204.

Association meetings, 10; where held, 21; gathering at, 121.

Associations, amongst old, 289.

* * * * *

BALA, Charles of, 227.

Baptism, scene at a, 49.

Bardic triads, 254.

Bards, Wales the land of, 10, 11.

“Beattie on Truth,” anecdote of, 283.

_Bendigedig_, 17, 59.

“Beneath! beneath! beneath,” 239.

Beginning at Jerusalem, 301.

Bible a stone with seven eyes, 270.

Bibles for Wales, 228.

Birds, parable of the, 343.

Bone, the misplaced, 333.

Bookworm and William Williams, the, 171.

Borrow, George, quoted, 27, 218, 219, 258; Estimate of the “Sleeping Bard,” 329.

Bradford, vicar of Christ Church, referred to, 196.

Breeze, Sammy, story of, 245.

Breton akin to Welsh, 25.

British and Foreign Bible Society established, 229.

Browning, Robert, quoted, 163.

Bully and preacher, 243.

Bunyan, Christmas Evans compared with, 4; of Wales, 330.

Burney’s, Dr., “History of Music,” referred to, 214.

Butchers and minister, 210.

* * * * *

CADWALLADR, David, anecdote of, 191.

Caernarvon, Richardson of, 190; Last days at, 287–303.

Caerphilly, Christmas Evans’s ministry at, 261; Village of, 262; Castle of, 263; Society at, 281.

Campbell, Dr. John, quoted, 229.

Candles, is the game worth, 160.

Captain, the sceptical, 212.

Castell Hywel, the church of, 43, 46, 204, 205.

Castles, ruined Welsh, 34.

Cedar of God, the, 396.

Chair, Christmas Evans’s, 64.

Chapel, Sabbath morning at a Welsh, 19.

Chapels, character of Welsh, 20.

Charles of Bala, 227; the gift of God to North Wales, 227; Establishes schools, 228; Introduces Bibles, 228; A real bishop, 229; Modesty of, 229; Dr. Campbell on, 229; as a preacher, 230.

Childhood, a remarkable, 203.

Chorus, a grand musical, 183.

Christ, the blood of, 371; Vicarious sufferings of, 382; Dignity of his nature, 383; Mediatorial kingdom of, 398; A fruitful tree, 401; A tree of protection to his people, 402; A source of life and beauty, 403.

Christmas, a custom at, 24.

Christopher’s, Mr., “Hymns and Hymn-writers,” referred to, 168.

Church, the Welsh established, 25; Discipline, 291; An ark among the bulrushes, 337.

Churches, a bishop over, 106; Troubles with the, 160; An appeal to the, 297.

Cildwrn cottage, the, 64; Life at, 65, 66.

Clergymen, character of Welsh, 25.

Coleridge, quoted, 274.

Compensations, 121.

Congregation, a sheep-stealing, 113; How to catch a, 243.

Conscience, purification of, 368; What is the, 368; A good and evil, 369, 370; A guilty, 369; A despairing, 370; A dark and hardened, 370.

Consonants, Welsh, 16.

Controversy, the Sandemanian, 70–76.

Conversations, 299.

Conversion, a singular, 218.

Conviction, the hour of religious, 173.

“Corner-stone,” Abbot’s, referred to, 176, 180.

Cottage preaching, 46.

Cough away! 233.

Covenant with God, a, 78; A second, 277; The old, 364.

Cow, buying a, 238.

Creeds and sects, contests of Christian, 177.

Customs, singular Welsh:—Burning the ravens’ nests, 191, 192; Delinquent and public opinion, 23, 24; Funeral, a, 37; New Year’s, 24, 25; Sin-eater, the, 23.

* * * * *

DARKNESS, conquest of the powers of, 380.

David, sit down, 108.

Davies of Swansea, 40; Character as a preacher, 202; Birth and parentage, 203; A self-made man, 203; Childhood, 203; Marriage, 204; Unites in Church fellowship, 204; And Christmas Evans, 204; Religious convictions, 205; First sermon, 206; Ministry at Trefach, 206; Preaching at Denbigh, 207; Settles at Swansea, 208; Reforms the neighbourhood, 209; His wonderful voice, 209; And the butchers, 210; Dealing with young offenders, 210; And the sceptical captain, 212; A prophet of song, 212; Popularity at Association Meetings, 214; A hymn-writer, 215; Last sermon, 216; Death and funeral, 216.

Davies, J. P., and Christmas Evans, 281.

Davies, the Rev. David, 44, 204, 252; Epigrams of, 253.

Davies, Thomas Rhys, 232; Character of his preaching, 233; Pithy sayings, 233.

Dawson, Billy, 110.

Days, dark, 155.

Deacon, a blundering, 22.

Debt, a chapel, 297.

Debts, chapel, 109; Journeys to collect for, 109, 115.

Delinquent and public opinion, the, 23.

Demoniac of Gadara, 123; Effects of the sermon, 129.

Demosthenes, a Welsh, 187, 194.

Denbigh, Thomas Jones of, referred to, 186.

Depression, spiritual, 52.

Discipline, a case of Church, 51; A letter on, 291.

Dissenters, what Welsh have effected, 25.

Doctor and the humble minister, the, London, 68.

Doctrine, a definition, 251.

Dogs, the pass of young, 120.

Dream, a singular, 45, 69, 331.

“Drive on!” 302.

Drunkard and the goat, the, 218.

Dyer, John, quoted, 36.

* * * * *

EARL, anecdote of a noble, 200.

“Ecclesiastical Polity” quoted, 72.

Edward II., tradition of, 263.

Edwards family, the, 283.

Edwards, Jonathan, referred to, 186.

Eisteddfod, the, 11.

Elias, John, character as a preacher, 17; Pure flame, 186; And Matthew Wilks, 186; Soul and body, 187; Character and power of his eloquence, 187–190, 199; And the flax-dresser, 189; Illustrations of his power, 190; Parentage, 190; First appearance in the pulpit, 190; As a young preacher, 191; Puts down a cruel custom, 191; At Rhuddlan fair, 193; Tremendous character of his preaching, 194, 195; Lives in an atmosphere of prayer, 195; And the races, 196; A panorama of miracles, 196; Shall prey be taken from the mighty? 197; And the noble earl, 200; Death and funeral, 201.

England, great Welsh preachers unknown in, 166.

Entertainment, apostolic, 111.

Epigrams, 253.

Epitaph on Dr. Priestly, 253; An old Welsh, 257.

Eternity, 271; Time swallowed up in, 362.

Evans, Christmas, A representative preacher, 5; And the pert young minister, 5; compared to Bunyan, 41; Birth and parentage, 41; A cruel uncle, 41; Accidents, 42; Loses an eye, 42; Youthful days, 43; Conversion, 43; Mental improvement, 44; A singular dream, 45; Desires to become a preacher, 45, 46; First sermon, 46; Growth of spiritual life, 47; Baptism, 47; His pastor, 48–52; Spiritual depression, 52; Enters the ministry, 54; First charge, 54; Success at Lleyn, 55, 61; First preaching tour, 56; Marriage, 57; Becomes famous, 57–59; Removes to Anglesea, 63; Cildwrn cottage, 64; Poverty, 66; Scholarship and library, 67; Reading, 69; A dream, 59; And the Sandemanian heresy, 70–76; Deliverance, 76; A wayside prayer, 77; First covenant with God, 78–81; Renewed success, 81; The Graveyard sermon, 82–90; And Dr. Raffles, 92; Inner life, 104; A bishop over many churches, 106; As a moderator in public meetings, 107; And chapel debts, 109, 114; Journeys, 110–115; A life of poverty and hospitality, 115; And his new hat, 118; Wayfaring, 119; resemblance to Felix Neff, 121; Power of allegory, 131; Letter to a young minister, 142; Reply to criticism, 152; Threat of legal prosecution, 155; Pathetic prayer, 155; Death of his wife, 157; Beautiful character of his wife, 158; Troubles with the churches, 160; Is the game worth the candles? 160; Healthfulness of spirit and consolation, 163; Aim of his life, 165; Remarks on Daniel Rowlands, 225; And Evan Jones, 235; Removes to Caerphilly, 261; arrival at Caerphilly, 264; Second marriage, 265; Sermons at Caerphilly, 266; Second Covenant with God, 277; And Mr. J. P. Davies, 281; Society at Caerphilly, 281; And Pye Smith’s “Scripture Testimony to the Messiah,” 282; And “Beattie on Truth,” 283; Friends, 283; requested to publish a volume of sermons, thoughts thereon, 284; Removes to Caernarvon, 287; And the impudent young minister, 288; Presented with a gig, 288; And his horse, 289; Among old associations, 289; Preaches again in Anglesea, 290; Reflections in his journal, 291; Letter on Church discipline, 291; Chapel debt again, 297; Starts on his last journey, 297; Appeal to the churches, 297; On the journey, 298; Laid up at Tredegar, 299; Conversations, 299; At Swansea, 300; “My last sermon,” 302; Dying, last words, 302; Funeral, 303; As a man, 304–321; A central figure in Welsh religious life, 304; A connecting link, 305; Self-made, 305; Selling a horse, 307; Power of Sarcasm, 308; Forgiveableness, 309; Faith in prayer, 310; Character of his sermons, 312; Memorable sayings, 312; As an orator, 313; Dealt with great truths, 316; Remarks on “Welsh Jumping,” 317; Characteristics as a preacher, 322–357; Use of parable, 322; Sermons born in solitude, 325; Imitators, 326; fervour of his preaching, 327; use of Scriptural imagery, 328; Probable acquaintance with the “Sleeping Bard,” 329; The Bunyan of Wales, 330; A dream, 331; Place and claim to affectionate regard, 355.

Evans, D. M., quoted, 22; Life of Christmas referred to, 116.

Evans, Mary, 265.

Eye? is the light in the, 236.

Eye, losing one, 42.

* * * * *

FARMER, anecdote of a Welsh, 220.

Father and daughter, a dying, 182.

Father and Son glorified, 386; glorifies the Son, 391.

Finished! it is, 366, 378–385.

Fire and smoke, 185.

Fishguard, William Davies of, 211.

Flame, pure, 187.

Flax-dresser, the audacious, 189.

Forgiving, power of, 309.

Friars, preaching, 231.

Funeral custom, a Welsh, 37; An imposing, 201.

* * * * *

GIG, present of a, 288.

Gilboa, a Welsh, 175, 176.

Gleisiad, the, 259.

Glynceiriog, John Jones of, 74, 76.

God, a covenant with, 78; Character of, 274; A second covenant with, 277; Serve the living, 376; A new and living way to come to, 380.

“God’s better than man,” 220.

_Gogoniant_, 59.

“Golden Grove,” Taylor’s, 35.

Goodness, infinite, 271.

Gospel, preach the, 224.

Graveyard sermon, the, 82; Scenes at the delivery, 84, 85; Characteristics of, 90, 91.

Griefs, depressing, 160.

Griffith, Mr. Thomas, referred to, 299.

Gryffyth of Caernarvon, anecdote of, 11.

* * * * *

HALL, ROBERT, anecdote of, 42; On the Graveyard sermon, 91; preaching of, 313.

Harris, Howell, of Trevecca, 221; Power of his preaching, 222.

Harwood, 175.

Hat, story of a new, 118.

Health, restoration to spiritual, 76–78.

Hell, at the gates of, 69.

Herbert, George, quoted, 274.

Hill, Rowland, anecdotes of, 185, 240.

Hind of the Morning, the, 92.

“Historical Anecdotes of the Welsh Language” referred to, 16.

Holiness, righteousness, and purity, 272.

Holy Spirit glorifies Father and Son, the, 392.

Hope, leader of a forlorn, 287.

Horse, selling a, 307.

Horseman, the mysterious, 28–32.

Horsley, Bishop, referred to, 252.

House, the man in the Steel, the, 334.

Houses, haunted, 27.

Hughes, Mr. Griffith, 284.

Hughes, Rev. J., “History of Welsh Methodism,” 241.

Hughes, Thomas, 241; And the vicar, 242; And the bully, 243.

Hume, David, referred to, 188.

Huntingdon’s “Bank of Faith” referred to, 117.

_Hwyl_, the, 17, 59, 207.

Hymns, character of Welsh, 20.

* * * * *

IGNORANCE, character of Welsh, 5, 6.

Illustrations:—Accursed from Christ, to be, 150; Beginning at Jerusalem, 301; Bible regarded as a stone with seven eyes, 270; Cedar of God, the, 396; Church as an ark among the bulrushes, 337; Contests of Christian creeds and sects, 177; Death as an inoculator, 340; Demoniac of Gadara, 123; Dream, a, 331; Ejaculatory prayer, 172; Father and Son glorified, 386; Finished redemption, 378; Four methods of preaching, 131; Gospel mould, the, 332; Handwriting, the, 338; Hind of the morning, 92; Letter on Church discipline, 291; Letter to a young minister, 142; Man in the steel house, the, 334; Misplaced bone, the, 333; Parable of the birds, 343; Parable of the vine-tree, the thorn, etc., 344; Pious reflections, 291; Pithy sayings, 233; Purification of the conscience, 368; Remarks on “Welsh Jumping,” 317; Reply to criticisms, 151; Resurrection of our Lord, 345; Satan walking in Dry Places, 177; Saul of Tarsus and his Seven Ships, 332; Seeking the Young Child, 133; Shall prey be taken from the mighty? 197; Their works do follow them, 275; They drank of that rock, etc., 351; Time, 340; Time of reformation, 358; Timepiece, the, 342; Trial of the witnesses, 267; Value of industry, 306; World as a graveyard, 85.

Imagery, use of scriptural, 328.

Imitators, 326.

Improvement, efforts at self-, 44, 45.

Industry, value of, 306.

Inscription, a garden, 257.

Irving, Edward, referred to, 162.

* * * * *

JACK _bach_, 289.

Johnson, Dr., quoted, 225.

Jones, Catherine, 57.

Jones, Evan, 234; As a preacher, 235; Friendship with Christmas Evans, 235.

Jones of Ramoth, 71, 72.

Jones, Rev. J., and the mysterious horseman, 28–32.

Jones, Thomas, of Glynceiriog, 74; Sermon on Sandemanianism, 75, 76.

Jones, Thomas, referred to, 184.

Journal, reflections in, 291.

Journey, a last, 297.

Justice, satisfaction of divine, 379.

* * * * *

KEBLE quoted, 274.

“Keep that which thou hast,” 296.

Kilgerran, King Arthur’s castle at, 34.

* * * * *

LANGUAGE, the Welsh, 6, 7; Characteristics of, 14; Eliezer Williams on the, 16; Proverbial character of, 178, 254; Theological, 315.

Last day, sermon on the, 189.

Lavater, wife of, referred to, 158.

Lewis, William, and Davies of Swansea, 207.

Library, Christmas Evans’s, 67.

Link, a connecting, 305.

“Little men,” the superstition of, 24.

Llandilo, neighbourhood of, 35.

Llandovery, vicar of, 217; vicarage, 219.

Llanfaes, churchyard of, 201.

Llangeitho, Daniel Rowland of, 221.

Llangevni, great Association sermon at, 75.

Lleyn, 53, 54; Christmas Evans at, 55, 61.

Llwynrhydowain, church at, 43, 46.

Loss, the great, 240.

Lucre, a lover of, 116.

Lyttleton, Lord, quoted, 15.

* * * * *

MABINOGION, the, 329.

MacDonald, George, quoted, 72.

Maesyberllan, Christmas Evans at, 54.

Malkin, Mr., quoted, 37.

Man, a self-made, 305.

Man, Christmas Evans as a, 304–321.

“Man of Ross” referred to, 249.

Marry, whom to, 265.

Men, the wise, 133.

_Messiah_, the, quoted, 76.

Methodism, men evoked by, 231.

Methodist and vicar, 242.

Might, infinite, 272.

Mighty? shall prey be taken from the, 197.

Milman, Dean, quoted, 311.

Mind, character of the Welsh, 259.

Minister, letter to a young, 142; An impudent young, 288.

Miracles, a panorama of, 196, 197.

Minstrel preaching, 327, 328.

Moderator, Christmas as a, 107, 108.

Money, Christmas Evans collecting, 112.

Morgan, Mr. W., on Evans leaving Anglesea, 164; His life of John Elias referred to, 189.

Morris, Caleb, referred to, 38.

Morris, David, 240.

Morris, Ebenezer, 238; Buying a cow, 238; And the oath, 239; As a preacher, 239; An anecdote of, 239; At Wotton-under-Edge, 240; His father, 240.

Mould, the Gospel, 332.

Mynyddbach, David Davies at, 209.

* * * * *

NATURE, a lover of, 180.

Neff, Felix, referred to, 121.

Nevern, scenery at, 35.

Nevern, vicar of, quoted, 194.

New, all things become, 365.

New year custom, a, 24, 25.

Nomenclature, Welsh, 34, 35.

Norway, a village church in, 19.

* * * * *

OATH, taking the, 239.

Omniscience, 271.

One-eyed lad, the, 57, 59.

Opportunities, avail yourself of, 143.

Orator, Christmas Evans as an, 313.

Oratory, action in, 194.

Owl, cry of the, 259.

* * * * *

PANTYCELYN, Williams of, 167.

Parable, use of, 322.

Parables:—Church an ark among the bulrushes, 337; Misplaced bone, 333; Of the birds, 343; Of the vine, the thorn, etc., 344; Satan walking in dry places, 137; Saul of Tarsus and his seven ships, 332; Seeking the young Child, 133; Stranger knocking at the farmer’s door, 407; Timepiece, 342.

Parr, Dr., quoted, 326.

Parry, Mr., on Williams’s preaching, 180.

Pastors, town, and Christmas Evans, 111, 112.

Penhydd, Shenkin of, 236.

“Pennillion,” singing, 257.

Perkins, Rev. William, 205.

Pigs, ask him the price of, 258.

Pithy sayings, 233.

Poem, a Welsh, 16, 17.

Poetical quotations, 16, 18, 25, 33, 34, 36, 66, 72, 76, 115, 120, 138, 139, 163, 167, 169, 207, 220, 224, 232, 253, 256, 257, 259, 277, 311, 331.

Poverty, and hospitality, a life of, 115, 117.

Prayer, 143; A wayside, 77; A pathetic, 155; Ejaculatory, 172; A first, 173; Power of, 179; Living in an atmosphere of, 195; An old Welsh, 256; faith in, 310.

Prayers, character of some, 179.

Preaching, Welsh, 3, 4; A national characteristic, 5; Character of Welsh, 17; Scenery of Welsh, 21; Cottage, 46; An illustration of Welsh, 60; Allegoric, 90, 91; Value of great, 104; Four methods of, 131; Luminous, 172; Tremendous, 194; Pretty, 316.

Preacher, how to be a good, 12; A breathless, 22; An eloquent Welsh, 60; Hardships of the Welsh, 105; Importance of a blameless life to a, 142; Personal appearance of the, 181; An anonymous, 207; A voluminous, 232; and farmer, 236, 238.

Preachers, Welsh, 4; And Welsh customs, 37; Great Welsh, unknown in England, 166; Peculiar character of old Welsh, 231; Rough and ready, 232; A cluster of Welsh, 248.

Preparation, 359.

Priestly, Dr., epitaph on, 253.

Pritchard, Rees, 217; A drunkard, 218; Singular conversion, 218; Author of the “Welshman’s Candle,” 219.

Promise, an evangelical, 397.

Prosecution, a threat of legal, 155.

Proverb uttering, 233; A Welsh, 263.

Proverbial power of the Welsh language, 178, 254.

Proverbs, Welsh, illustrations of, 255.

Providence, under the special care of, 28.

Pugh, Dr., referred to, 194.

Pugh, Philip, and Daniel Rowlands, 222.

Pulpit, character of the Welsh, 5; Results of, 7; Jeremy Taylor’s, 36; Study appearances in, 142; The quartette of the Welsh, 171; Notes in the, 186; A child in the, 190; Aids to power in the, 325; Use of parable in, 322; Confidence in, 331.

Pwllheli, John Elias at, 195.

Pyer, Rev. John, referred to, 245.

* * * * *

_Quarterly Review_ quoted, 16, 168.

Quartette, a Welsh, 171.

Questions of anxious import, 273.

* * * * *

RACECOURSE, singular dispersion on a, 196.

Raffles, Dr., and the Graveyard sermon, 82; And Christmas Evans, 92; On William Williams, 183.

Ramoth, Rev. J. R. Jones of, 71, 72.

Ravens’ nests, burning the, 191,192.

Reading, prayer, and temptation, 142.

Redemption, finished, 378.

Rees, Dr., quoted, 40, 170, 202.

Rees, William, referred to, 207.

Reflections, an old man’s pious, 291.

Reformation, the time of, 358.

Remarks, closing, 355.

Resurrection of our Lord, 345; Proof of His Divinity, 345; Proof of the truth of Christianity, 346; Pledge of eternal life, 347.

Resurrection, paid at the, 116.

Rhuddlan fair, 192, 193.

Rhydwilym, John Jones of, 74–76.

Richard _bach_, 108.

Richards, Dr. William, 250; definition of doctrine, 251.

Richardson of Caernarvon, 190.

Richter, Jean Paul, dead Christ of, 83.

Rob Roy, a Welsh, 18.

Robertson of Brighton referred to, 325.

Rock, drinking at the, 351.

Rowlands, Daniel, 221; And Philip Pugh, 222; Character of his preaching, 225; popularity and usefulness, 226.

Ruskin, John, quoted, 162.

* * * * *

SABBATH-BREAKER convicted, 193.

Sabbath evening scene, 122.

Saints, Welsh, 34.

“Sair doubts o’ Donald,” 74.

Salary, a small, 63.

Samuel, hope for the son of, 47.

Sandemanian controversy, 70–76.

Sarcasm, Christmas Evans’s power of, 308.

Satan walking in dry places, 137.

Saul of Tarsus and his seven ships, 332.

Scenery influences the mind, 259; Welsh, 17, 18.

Scotchwoman and her pastor, the, 176.

Seeking the young Child, 133.

Sentences, memorable, 312.

_Seren Gomer_, contributions to, 150, 152.

Sermon, preaching an old, 13; Against Sandemanianism, 75; The Graveyard, 82; A last, 216; A wonderful, 268; “This is my last,” 302; On the Welsh hills, 407.

Sermons, studied and unstudied, 12; Bardic character of Welsh, 12, 13; Value of great, 104; Composition of, 144; Delivery of, 145, 150; Where Welsh preachers composed their, 171; Thoughts on being requested to publish a volume of, 284; _Silex scintillaus_, 312; Massive, 314; Living in the presence of published, 324; Born in solitude, 225, 226; Characteristics of Christmas Evans’s, 328; Illustrative, 358, 368, 378, 386, 396, 407.

Services, uncertainty of Welsh, 22.

Sheep-stealers and the collection, 113.

Shenkin of Penhydd, 236; His plainness of speech, 237.

“Silver Trumpet of Wales,” the, 170.

Sin, sacrifice for accomplished, 379.

Sin-eater, superstition of the, 23.

Sinai, the ten cannon of, 193.

Singing, Welsh, 20.

“Sleeping Bard,” the, 329.

Smith, Dr. Pye, “Scripture Testimony to the Messiah,” 282.

Snails, the two, 308.

Son equal to the Father, the, 387; Glorifies the Father, 389.

Song, a prophet of, 212.

Soul and body, 187.

Spider, a Welsh poem on the, 16.

Spirit, a healthy, 161.

St. David, a tradition of, 8.

St. David’s cathedral, 33.

St. Govan, chapel of, 34.

Stephen’s, Rhys, Life of Christmas Evans referred to, 43, 107, 164, 250, 266, 269.

“Stop, Gabriel!” 188.

“Stop! Silence!” 189.

Stranger knocking at the farmer’s door, the, 407.

Streams, Welsh, 18.

Subject, singular mode of illustrating a, 236.

Success, value of, 55.

Sunday schools established in Wales, 228.

Superstitions, Welsh, character of, 26; Corpse candles, 27; Little men in green, 24; Mysterious horseman, 28; Sin-eater, 23.

Swansea, David Davies of, 40, 46, 202; One hundred years since, 208; Christmas Evans at, 300.

Swearer, the, 210.

* * * * *

TAYLOR, JEREMY, in Wales, 35.

Temptation, 143.

Thinking and living, 21.

Things that are shaking, 363.

Thomas, Timothy, 48; Anecdotes of, 49, 50, 51, 52.

Time, 340.

Timepiece, the, 342,

Tintagel, the Welsh, 34.

Tour, Christmas Evans’s first preaching, 56.

Translations, inadequacy of, 314.

Travelling in Wales, 119, 120, 262.

Trefach, ministry of Davies at, 206.

Trevecca, Howell Harris of, 221.

Triads, the Welsh, 178; Bardic, 254.

Troubles, a wife’s, 115.

Truths, seeing great, 316; Power of great, 317.

Twm Shon Catty’s country, 18.

* * * * *

UNCLE, a cruel, 41–42.

Usefulness the aim and end of preaching, 12.

* * * * *

VAUGHAN, Henry, referred to, 311.

Velinvoel, Christmas Evans at, 51–59.

Vicarage, an old Welsh, 219.

Victory and triumph, the scene of, 361.

“Vocation of the Preacher” referred to, 245.

Voice, the human, 213.

Vortigern, supposed resting-place of, 54.

_Vox Humana_ stop, the, 213.

* * * * *

“WAESOME CARL” quoted, the, 72.

Wales, comparatively unknown, 4; Moral and intellectual condition of, 7; Old wild, 32, 33; Travelling in, 119, 120, 262; The Watts of, 167; Singular practice in, 173; A rough time in, 191, 192; The Whitefield and Wesley of, 221; Sunday schools established in, 228; Bibles for, 228; A land of song, 257; A central figure in the religious life of, 304; The Bunyan of, 330.

Wales, wild, preachers of, 217; Rees Pritchard, 217; Howell Harris, 221; Daniel Rowlands, 221; Charles of Bala, 227; ancient preachers characterized, 231; Thomas Rhys Davies, 232; Evan Jones, 234; Shenkin of Penhydd, 236; Ebenezer Morris, 238; David Morris, 240; Thomas Hughes, 241; A cluster of worthies, 248; Dr. Richards, 250; Davies of Castell Hywel, 252.

Walker, wonderful Robert, referred to, 118.

War, season of actual, 360.

Watts of Wales, the, 167.

Wayfaring, 119.

Welsh religious nature, the, 8, 9; Wrongs of the, 20, 21; Proverbs, 255; Clannish character of the, 260; Jumpers, 317.

Welshman, a monoglot, 174.

“Welshman’s Candle,” 168, 218, 219.

“White world,” the, 15.

Whitefield, George, referred to, 186; his startling apostrophe, 188.

“Wild Wales,” Borrow’s, quoted, 27, 218, 219.

Wilks, Matthew, anecdote of, 186.

Williams, Daniel, 169.

Williams, Evan, 169.

Williams of Pantycelyn, 167; career of, 167, 169.

Williams of Wern, 167, 170; Advice of, 12; Character and power of his preaching, 17, 170; Order of mind, 171; Method of composing his sermons, 171; Illustration of manner, 172; Birth and parentage, 173; Religious conviction, 173; First prayer, 173; Education, 174; settles at Wern, 174; Extent of his pastorate, 175; Harwood, 175; Admiration for Jacob Abbot, 176; Mind and method, 176; Illustration, 177; Proverbial utterances, 178; Prayer, 179; Eloquence, 180; Love of nature, 180, 182; Appearance when preaching, 181; Personal appearance, 181; Dying, 182; His daughter, 182; Death, 183; Dr. Raffles on, 183; Characteristics of his preaching, 183.

Williams, Peter, 169.

Williams, Rev. W., “Welsh Calvinistic Methodism” referred to, 241.

Williams, Rowland, 38.

Williamses, a family of, 167.

Wisdom, divine, 273.

Witnesses, trial of the, 267.

Words, last, 302.

Wordsworth, referred to, 118.

Works, dead, 375.

Works do follow them, their, 275.

Worthies, a cluster of Welsh, 248.

Wotton-under-edge, 240.

Wrong, altogether, 72.

Wyn, Elis, “Sleeping Bard” of, 329.

* * * * *

* * * * *

Hazell Watson, and Viney, Printers, London and Aylesbury.

Footnotes.

{23} See Note at end of Chapter, _page_ 39.

{410} _Bach_ is a Welsh term of affection.