will come: he will come with a recompense, and save you."

Oh, my brethren in Christ! my flock whom I long to present to God "meet for the inheritance of the saints in light," and prepared to join their innumerable company, let me conjure every weak and every afflicted brother amongst you, to contemplate these blessed inhabitants of heaven. How changed are they from what they once were!-Praises incessantly occupy those tongues which once breathed out only complaints, and told of fears and apprehensions. Not a complaint can you make which they have not made: not a temptation can you describe to which they were not exposed. All your weakness they felt: all your trials they endured. Some, like Lazarus, were afflicted with poverty; some, like Job, were plunged from the height of prosperity to the lowest depths of adversity; some, like David, were harassed by severe persecutions; some, like Lot were vexed by the unrighteousness of those around them; some, like Eli, were cursed with unrighteous children: some, like Peter, were shut up in prison; some, like Manasses, felt all the anguish of remorse; some, like the Apostles, and the noble army of martyrs, were stoned or sawn asunder;-yet, now, their sufferings have been long forgotten, or are remembered only to bless God, who "counted them worthy to suffer for his Name's sake." One moment spent in heaven effaces forever the afflictions endured upon earth. Oh! look to them, then, and indulge the delightful hope that one day "God may wipe away all tears from your eyes," and compensate all your sufferings.

For the better confirmation of your faith, let me, lastly, refer you to the means by which this wonderful change was accomplished in them: "They washed their robes, and made them white in the blood of the Lamb." They bear in their hands the "palm," as an emblem of victory in the good fight of faith; and they are "clothed with white robes," to denote the purity of their hearts under the regenerating influence of the Holy Spirit.—

The first point to which our attention is here directed is that "blood of the Lamb" in which their "robes have been washed and made white." This image is designed to shew, that it was to the efficacy of the death of Christ they trusted as the atonement for their sins. Christ was to them the "hope of glory;" that is, they founded all their hope of glory upon him. Their robes were formerly defiled and stained by sin; but they were "washed, they were cleansed, they were justified, they were glorified" by Christ. He it was who gave them heaven, and who gave them the preparation for it. He is the Lord of the world above; he has the "keys of death and hell;" he "openeth and no man shutteth; and he shutteth and no man openeth." To him, trusting in his grace and mercy, they applied, as to the Saviour of mankind; and he heard their cry, and was gracious and merciful unto them. He delivered them out of the "terrible pit and the mire, and set their feet upon a rock." Behold, then, my brethren, the secret source of the wonderful change wrought in them-this grand translation from earth to heaven, from ruin to glory. The Son of God came down from heaven "to seek and to save those that were lost." They heard of his love; they needed his power; they approached him in faith; they received him as their Lord;-and he acknowledged them as his disciples, interceded for them, delivered them out of their distresses, and raised them to eternal glory. And, O my brethren! Is his arm shortened, that it cannot save? Is his ear heavy that it cannot hear?" Has he intermitted his gracious work? Are there no new trophies of his power to be suspended in the kingdom of glory? Yes! he is "the same yesterday, to-day and for ever." Approach him then, with true faith and fervent prayer; "fight the good fight of faith," as they did, and you also shall receive the palm of victory. Seek for the sanctifying influence of the Spirit, and you shall receive the robe of righteousness granted to them.

SERMON VII.

THE GREAT MYSTERY OF GODLINESS-GOD

MANIFEST IN THE FLESH.

(PREACHED ON CHRISTMAS-DAY.)

1 Tim. iii. 14-16.

These things write I unto thee, hoping to come unto thee shortly; but, if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth. And, without controversy. great is the mystery of godliness: 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.

IT is my intention, first, to state what I conceive to be the true meaning of this passage of Scripture; and then to endeavour to deduce from it such practical remarks as may be likely, under the blessing of God, to prove beneficial to our souls.

I. I am first, then, to explain the passage.-And here I must begin by observing, that it is attended with some difficulties, which have exercised the pens of the most able commentators. It is not, however, my in

tention to enter into any critical disquisition; as I do not think the pulpit a fit place for it. A minister should study his subject in his closet, and then bring the result of his investigations before his audience. But as many of them must necessarily receive much upon his authority, let him remember that he is strictly answerable to God for the diligence, the impartiality, and the sacred reverence for truth with which he has pursued his inquiries. It has been my endeavour not to be deficient in these respects.

In order to judge of an author's sense, it is material to know his style of writing, and his general turn of mind; for, wherever the meaning of a particular passage is doubtful, it ought to be interpreted so as may best accord with the scope of his general writings. Now, in the style of St. Paul, the following peculiarities are to be noticed:-1. He appears to have generally present to his view the Jewish dispensation. He often alludes to it, compares with it the several parts of the Christian system, and illustrates the one by the other. The whole Epistle to the Hebrews is a continued parallel of this kind.-2. He is apt, on the occurrence of a particular word, or the suggestion of a particular idea, suddenly to diverge from his general subject, and to follow up, and perhaps at considerable length to elucidate, the new topic.-3. He is accustomed to give only a rapid sketch of the subject which engages him, often leaving the detail to be supplied by the reader's mind. Much that was distinct and evident to himself is implied, rather than expressed. Even the strict rules of grammar are occasionally neglected. His mind seems so warmed by the subject, as to render him indifferent to exactness in his expressions. Hence he is often sublime in his thoughts, but inaccurate in his language; clear in his ideas, but involved in his narration; rapid in his transitions, and concise in his arguments. All these remarks will, I think, assist us in the elucidation of the passage before us to which I will now proceed.

"These things," says he (namely, those relating to the government of the church) "write I unto thee, hoping to come to thee shortly; but if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church, the pillar of the living God," (for so, with the learned Heinsicus, would I place the words,) "and ground" or depository "of the truth."-When the idea of the church as the "house of God" arose in the mind of the Apostle, there instantly suggested itself a comparison of the Christian church with that house or tabernacle which under the Old Testament was called "the house of God," and particularly with that house in which God might be said to dwell during the passage of the Israelites through the wilderness. Over that tabernacle was a pillar of cloud, or of fire, which in a signal manner denoted the presence and residence of the Most High God; and within the tabernacle was contained the ark, which was the depository of the law of God. In this pillar, denoting the residence of God, and this ark, the depository of the Law, the Jews might justly exult. And in like manner, the Apostle goes on to shew, might Christians exult in their church; for this was now become the residence of God, and the sacred receptacle of truth. There is now the "pillar of the living God." There is now permanently deposited the truth; the truth, which though once borne from place to place in the ark, is now become stationary in the church. It may be right to add, that the ancient fathers of the church consider the words "pillar and ground of truth" as bearing this reference.

The idea of the visible presence of God, as denoted by the pillar and cloud, having thus taken possession of the mind of the Apostle, he continues, in his usual manner, to dwell upon it; instituting a comparison or analogy between the presence of God formerly displayed, and the presence of Christ as vouchsafed to the Christian church. In this parallel, however, from the usual rapidity of his ideas and conciseness of his man