Front Cover
 Front Matter
 Half Title
 Title Page
 A casket of four jewels, for young...
 The active Christian
 Back Cover

Group Title: Young Christian's guide to the doctrines and duties of a religious life /
Title: The Young Christian's guide to the doctrines and duties of a religious life
Full Citation
Permanent Link: http://ufdc.ufl.edu/UF00002725/00001
 Material Information
Title: The Young Christian's guide to the doctrines and duties of a religious life
Alternate Title: Casket of four jewels for young Christians
Active Christian
Physical Description: <4>, 128, 128 p. : col. ill. ; 12 cm.
Language: English
Creator: Edwards, Jonathan, 1703-1758
James, John Angell, 1785-1859
Harris, John, 1802-1856
Bouvé, Ephraim W., 1817-1897 ( Lithographer )
Gould, Kendall, and Lincoln ( Publisher )
Publisher: Gould, Kendell & Lincoln
Place of Publication: Boston
Publication Date: c1844, c1842
Copyright Date: 1842
Subject: Religious life -- Juvenile literature   ( lcshac )
Grace (Aesthetics) -- Juvenile literature   ( lcsh )
Prayer -- Juvenile literature   ( lcsh )
Pictorial cloth bindings (Binding) -- 1842   ( rbbin )
Bldn -- 1842
Genre: Pictorial cloth bindings (Binding)   ( rbbin )
non-fiction   ( marcgt )
Spatial Coverage: United States -- Massachusetts -- Boston
General Note: Added title page chromolithographed by E.W. Bouve.
General Note: Publication date from internal copyright notice: Casket of four jewels - 1842 ; Active Christian - 1844.
General Note: Baldwin Library copy has an inscribed date: 1851.
Statement of Responsibility: from the writings of J. Edwards, J.A. James, and J. Harris.
 Record Information
Bibliographic ID: UF00002725
Volume ID: VID00001
Source Institution: University of Florida
Holding Location: University of Florida
Rights Management: All rights reserved by the source institution and holding location.
Resource Identifier: ltqf - AAA3016
notis - ALJ0800
oclc - 18068193
alephbibnum - 002240255

Table of Contents
    Front Cover
        Front Cover 1
        Front Cover 2
    Front Matter
        Front Matter 1
        Front Matter 2
        Front Matter 3
        Front Matter 4
    Half Title
        Page i
        Page ii
    Title Page
        Page iii
        Page iv
        Page v
        Page vi
    A casket of four jewels, for young Christians
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    The active Christian
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    Back Cover
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Full Text
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THE frequent calls for a manual of Christian doctrines and
duties, suggested the union of the two works here presented.
They combine the highest excellencies of composition with
the richest veins of heavenly instruction, and the sweetest
waters of the Fountain of Life. They are adapted to elevate
the mind and cheer the heart; to guide and aid the christian
pilgrim through life's temptations and trials, upward to the
Celestial City. The names of Jonathan Edwards, John
Angell James, and John Harris, are familiar to Christians of
every denomination. Their teachings will be regarded by
all, as trueresponses to the DIVINE WORD, and as deserving
when selected and combined, as in this volume, to be called
' The Young Christian's Guide.'







Entered according to Act of Congress, in the year 1842, by
In the Clerk's Office of the District Court of the District of


Or, Directions to Persons just commencing a
Religious Life.

Or, the Voung Professor directed how to attain
to Eminent Piety. By the Rev. JONATHAN

Or, a Visit to the House of Prayer. By JOHN



SPIRITUAL CHRISTIANS have examined these
Jewels separately, and, expressing high admira-
tion of their individual preciousness, have desired
to possess them in a form less perishable and more
worthy of their excellence. They are therefore
placed together in this Casket, not only for their
safe preservation) but also for their better exposi-
tion. Four such Brilliants are not often combined.
Young believers, especially, will here find an
"Ornament," if not of "great price," yet of
uncommon worth, and will doubtless be happy
both to wear it themselves, and to procure it for
their many friends, as a most unexceptionable




1. REMEMBER that the commencement of
the Christian life is to be like the dawning
light, which increaseth more and more to the
perfect day." Therefore, when the hope of
peace and pardon dawns in the heart, do not
consider the great business of life as accom-
plished, but only as begun.
2. Do not expect so sudden and remark-
able a change, as to leave no doubt of its
reality. Did religion enter the soul in per-
fection, and to the entire exclusion of sin,
the change would be so marked and obvious
as to leave no room for doubt. But, usually,
the Christian character is full of contrarie-
ties. There is a perpetual struggle between
good and evil, and thus a continual compe-
tition of evidence for and against, according
as the good or evil prevails.
3. Evidence of piety is not so much to be
sought in high emotions of any kind, as in

real humility, self-distrust, hungering and
thirsting after righteousness, sorrow for sin,
and a continual effort, in every-day life, to
regulate our thoughts, feelings and conduct
by the word of God. It is the nature and
not the degree of our affections which is to
be regarded in the examination of our evi-
dences. Some persons are so constituted,
that they are not susceptible of very strong
emotions, and ought not to expect them, in
reference to religion, any more than other
subjects that interest the mind. The best
way to know our feelings is, to see how they
influence the conduct. "By their fruit ye
shall know them."
4. Do not expect to find in your own case,
everything you have heard or read of in the
experience of others. For, it may be, many
things we hear and read of, are not correct
feelings, and do not afford just grounds of
confidence to any one; and if they are correct
experience, it may be the experience of -a
mature Christian, and not to be expected in
the beginning of a religious life. It must be
remembered that as no two countenances are
formed alike, so no two hearts are fashioned
alike, or placed in exactly the same circum-
stances; and it would be as vain to seek all
the varieties of Christian experience in one

person, as to seek all 4hi varieties of human
features in one face.
5. Do not expect that the evidence desired
will all come immediately and at once. It
must come progressively, as the result of
continued effort in obedience to the will of
6. Do not suppose that religion is a prin-
ciple of such self-preserving energy, as that
when once implanted in the soul it will con-
tinue to thrive and increase without effort.
The plant of divine grace can no more thrive
without care, and diligent and patient culti-
vation, than can those rare and valued
plants, that demand the physical efforts and
culture of man.
God will not sustain and bring to maturity
the work of grace, without your own volun-
tary concurrence in the diligent use of
means. He will not do it any more than he
would cause the harvest to whiten in the
field of the sluggard. Indulge, therefore, no
such ideas of inability and dependence on
God, as shall impair a full sense of perfect
obligation to do whatever can be done in
working out your own salvation. God never
assists any but those who make efforts to
aid and advance themselves.
7. Entertain no such ideas of the sove-


relgnty of God in the bestowment of his
grace, as would awaken any doubt of his
affording needfil aid, where he sees sincere
endeavors to grow in grace. If some Chris-
tians are more eminent than others, it is
simply because they make more efforts to be
so, and God aids these efforts. So that all
worldly-minded and indifferent Christians
continue in this state, because they do not
choose to make efforts to get out of it.
Any person can be an eminent Christian
that chooses to be so. Christians are too
apt to feel as if eminence in piety was a
distinction made by the sovereignty of God,
and to suppose that high attainments are
not within the reach of all, and that languid
and inefficient piety is the result of divine
sovereignty rather than negligence and
sloth. A more false or more pernicious
opinion cannot easily be adopted by Chris-
tians. The truth is, that the road to emi-
nence in gifts and graces, and the means of
obtaining them, are open to all who seek
them, and if any do not obtain them, it is
owing to their own sloth dnd inefficiency,
and not to any deficiency on the part of God
in blessing diligent efforts. It always
pleases him to crown with success the hand
of the diligent instead of the hand of the

slothful, not only in temporal but in spirit-
ual things. This thought cannot be too
strongly impressed upon the minds of those
who are just commencing a Christian life.
To them, peculiarly, are such promises as
these directed: "Ask, and ye shall receive;
seek, and ye shall find; knock, and it, shall
be opened unto you. Every one that asketh
receiveth," &c.
Do not be afraid of indulging in feelings
which may seem to be right, from the fear
of deception. On the contrary, cherish such
feelings, and try to recall them often. Go
forward and do your duty, and God will save
you from deception while thus employed.
8. There is one caution which is pecu-
liarly needful to those who have been
greatly interested in the subject of religion,
and"that is, to take particular care of the
- "There is such a mysterious and intimate-
connection between the mind and the body,
that one cannot be wearied or suffer, with-
out affecting the other. When the mind is
fatigued or exhausted, it affects the body,
and this again reacts on the mind.
Every person ought to be aware, that the
more anxiously and intensely the mind is
interested on any subject, the greater is the)



need of exercise, sleep and 'frequent relaxa-
tion. Attention to religion, does not de-
mand that all lawful business be suspended,
ah&A forbid the neglect of all needful rest
and exercise.
'Do not expect to be made happy by
religion, unless you become eminent Chris-
tians. A half-way Christian can neither
enjoy the pleasures of the world nor the
pleasures of religion; for his conscience
will not let him seek the one, and he is too
indolent to obtain the other. The Christian
may be the happiest man on earth, but he
must be a faithful, active and devoted Chris-
tian. None are disappointed in finding re-
ligion a source of unfailing peace and joy,
but those who refuse to drink deep of the
wells of salvation; unless we except those
who, from some derangement of the nervous
system, or failure of health, do not enjoy the
clear and undisturbed exercise of their facul-
ties. A healthy mind in a healthy bodyr,
may always be made happy by religion.
10. Do not look at the practice and ex-
ample of other Christians, in forming the
standard of piety at which you aim. The
allowance of this thing has probably had a
more disastrous influence on the church and
on the world, than all other causes that

could be named. Generally, when persons
commence a Christian life, their consciences
are susceptible and tender. They are strict
and watchful in the performance of duty,
and are pained even by a slight neglect.
They have been wont to feel that becoming
religious implies a great change; that "old
things must pass away and all things be-
come new." But when they begin to look
around among their Christian friends, and
turn to them for aid, as those who. have had
experience and have made advances in
Christian life, they find that they seem to
look upon duties and deficiencies in a very
different manner. They seem to neglect
many things which the young Christian has
felt to be very important; and to practise
many things which he had supposed to be
inconsistent with religion. Then commences
the disastrous effect. The young Christian
begins to feel that he need not be more
particular than those to whom he has ever
looked up with deference and respect. He
begins to imagine that he has been rather
too strict and particular. He begins to take
a retrograde course; and though his con-
science and the Bible often check and re-
prove, yet, after a few inefficient struggles, he
lowers his standard and walks as others do.

Look into your Bible, and see how Chris-
tians ought to live. See how the Bible says
those who are Christians must live, and' then,
if you find your Christian friends living in a
different way, instead of having cause for
feeling that you may do so too, you have
only cause to fear that they are deceiving
themselves with the belief that they are
Christians, when they are not. Remember
that the farther your Christian friends de-
part from the standard of Christian char-
acter laid down in the Bible, the less reason
have you to hope that they are Christians.
And do not hesitate oan this subject because
you find many professed Christians, who are
indifferent and lax in their practice and
example. Remember thd Christ has said,
" Many shall say unto me, in that day, Lord,
Lord," thus claiming to be his disciples, to
whom he will say, "I never knew you."
Do not let professed Christians tempt you
to fall into the society of such unhappy cast-
11. Do not be periodical Christians.
There are some who profess religion, who
never seem to feel any interest on the sub-
ject except when every one else does. It
is true, there are special seasons of revived
religion in the hearts of all Christians, but

if it is only at such times that progress is
made in divine life, and interest is mani-
fested in the salvation of souls, there is great
reason to fear that what is called religion is
nothing but sympathy with the feelings of
12. Be sure that there exists a. marked
difference between your appearance and
conduct, and that of those who are not
Christians. Remember that Christ has re-
quired this of you, and that even the world
expects it.
Do not suppose you can recommend reli-
gion, by appearing interested in everything
that interests those who have no better
portion than this world. Remember that
your deportment; your conversation; your
interest in dress, in company and amuse-
ments; the manner in which you perform
your religious duties; are all carefully noted
and weighed by those around you, who do
not love religion; and if they do not see a
marked difference between you and them-
selves, they either conclude there is nothing
in religion, or else, that you are a hypocrite.
The world expect that you will be very
different from them, and despise you in their
hearts if you are not. If you wish to recom-
mend religion, let the world see it acted out


according to the beautiful pattern laid down
in the Bible; and do- not suppose that you
can improve this pattern by any addition or
subtraction of your own. On one subject
there are some who need instruction. There
is a class of Christians who appear taciturn,
unsocial, and even sad. This appearance is
altogether inconsistent with the spirit of
religion. Christians ought to appear cheer-
ful and happy; to appear to receive. with
pleasure and gratitude all the lawful enjoy-
ments bestowed by their heavenly Father.
Such a gloomy deportment as has been
described, does not do honor to religion, and
causes those whom we wish to win to the
ways of pleasantness andc peace, to feel that
religion is a melancholy, unsocial and for-
bidding subject.
All professors of religion should endeavor
to have such views of God, his love, his
providence, his care; and should so live, as
to be cheerful and happy, and to appear so.
On the contrary, there is a class of profes-
sed Christians, who indulge in frequent
trifling and levity. This is quite as incon-
sistent and injurious as the former, and if
anything, it is more so. Let the Christian,
at least, learn to make a distinction between
cheerfulness and levity. Remember, we are



commanded to avoid foolish talking and
jesting, and that it is possible to be happy,
cheerful, affable and kind, without any
trifling or levity.
13. Remember that your evidence of pos-
sessing religion ceases, when anything else
has the first place in your thoughts and
Religion should not lessen our love for
our friends, or our enjoyment of rational
pleasures, but the desire to please God in all
our ways should be the prevailing feeling of
the mind. Our Saviour says, we cannot
have two masters; God and his service must
be first in ouar thoughts and affections, or
else the world and its pleasures are first.
If then we would find whose servants we are,
we must find who has the first place in our
thoughts and affections.
14. Never for one day omit to read the
Bible with prayer. This is a most impor-
tant direction. It is of the utmost impor-
tance that you should never for once break
over this habit. Prayer and the Bible are
your anchor and your shield; which will hold
ybu firmly in the path of duty, and protect
you from temptation. You had better give
up one meal every day, if it is necessary, in
order to secure time for this duty. You had

better give up anything else. Nothing is a
duty, if the performance of it will interfere
with this duty. Remember, this is the bread
of your life, and the water of your salvation;
and that you cannot live in health a single
day without their strengthening and .invig-
orating influence.
15. Be regulated by a principle of duty in
little things. This is the way that common
Christians are to cause their light to shine.
Few Christians can expect to do any great
things to show their love for the Saviour, but
all can "deny themselves, and thus daily
take the cross and follow him." Religion
should govern the temper and the tongue;
should save us from indolence, from vanity,
from pride, from ,foolishness, from levity,
from moroseness, from selfishness, and all
the little every-day foibles to which we are
exposed. Religion should exemplify its gen-
tleness in your kind and affable manners; its
purity and propriety, in your conversation;
its benevolence, in your conduct; and its
consistency and heavenly tendency, in all
your ways.
It is a most excellent method to go to
some sincere and candid friend, and inquire
what are your own defects in temper, char-
acter and every-day deportment; and when

you have discovered these, make it the object
of your prayers and efforts to correct them.
One thing ought to be strictly regulated by
principle, and that is, the employment of time.
Always feel that you are doing wrong when
your time is passing unprofitably. Have
some regularity and method on this subject.
Endeavor to ascertain how much time should
be devoted to your friends and to relaxation,
and to let the remainder be all of it employed
in the most useful manner you can devise.
Never be satisfied with the manner in which
you are spending your time, if you can think
of any possible way in which it might be
more usefully employed.
Remember that time is the precious talent
for which you must account to God, and if
you find yourselves indulging in listless
inactivity, or tempted to engage in employ-
ments of no practical use, remember your
account to God. Be in a habit of inquiring,
when you commence any employment, "Is
there anything I can do, more useful than
this?" And do not be satisfied till you
have settled the question, that you are doing
all the good you can.
16. Attempt, by your efforts and example,
to raise the standard of piety and activity.
If all who are now commencing Christian



life, should make this an object, and not fall
into the temptation which professed Chris-
tians so often set before the lamibs of the
flock, the church would indeed soon rise
before the world, fair as the moon, clear as
the sun, and terrible as an army with ban-
Resolve to be an example to those who
ought to be an example to you, and take the
Bible, and the Bible only, for your guide ih
forming Christian character.
Be active in promoting all benevolent
objects. Make it an object to prepare to
lead with propriety in all social devotional
duties. At this period, when prayer and
effort must unite in hastening the great day
of the Lord, let every young Christian learn
to guide the devotions of others, as well as to
lift up his own private supplication. There
is nothing which so munch promotes the
"brotherly love required in the Bible, and
nothing which so much promotes union of
effort and interest, as social prayer; and
every one who commences religious life,
should aim to be prepared to perform such
duties with propriety; and should stimulate
others to engage in them.
17. Do not hesitate in the performance of-
all the external duties of a Christian, because

you do not find satisfactory evidence that
your feelings are right.
Religious duty consists of two parts-feel-
ing and action; and because we find great
deficiency in one respect, we surely ought not
to neglect the whole. It is as unreasonable,
as it would be not to attempt to feel right
till every external duty was perfectly per-
If we are dissatisfied with our evidence,
let us go on and do everything that a Chris-
tian should do, as the most hopeful way to
produce right feelings. We surely cannot
hope to bring our hearts right by neglecting
our outward duties.
Go forward, then, and take a stand as an
active Christian, and if your hearts are not
right with God, you may be sure you are in
less danger in taking this course than in
neglecting it.
18. Remember that the principal duty of
a Christian, as it respects others, is to excite
them to the immediate performance of their
religious duty.
Jesus Christ has instituted his church in
the world, that through their instrumentality
the perishing may be saved. There is no
Christian but can find some one mind, at
least, over which he can have some influence,

20 APOLLOS: nit,

and if we can do anything to save others
from eternal death, nothing should for a
moment prevent our attempting it.
'But to perform our duty faithfully in this
respect, requires both discretion and some
knowledge derived from the experience of
others. The following hints, therefore, are
added as the result of long experience and
observation, and as a sort of guide to those
who may be anxious to save a soul from
Let your first object be to persuade your
friend to give an earnest and immediate
attention to the subject. Serious remarks
upon religion do not produce much effect,
unless some direct object is had in view.
Endeavor to persuade your friends to com-
mence the daily reading of the Bible with
prayer. Show them that the Holy Spirit
operates by means of the truths which we
find in the Bible, and which afe most forci-
bly presented to the mind in the solitude
and solemnity of closet devotion. The char-
acter of the God we are commanded to love,
can no more be perceived by a mind- that is
engrossed by other subjects and turned away
from this, than the human eye can perceive
the beauties of a picture, when it is not
directed. towards it. And as it is not only



needful in beholding a picture, that light
should shine upon it, btt that the eye should
be turned to it, so in order that the heart
may be sanctified by the truth, it is as need-
fifl that the mind should be turned towards
it, as that the Holy Spirit should enlighten
by his illuminating influences. Always,
then, in all your efforts, have this definite
end in view, to persuade your friends to
spend much time in studying the Bible with
When this object is secured, then urge the
immediate duty of giving the affections of
the heart to God. Show them that if they
will only love God, they will then feel their
guilt in refusing to obey him, and will great-
ly desire to live for his glory. If they will
only love their God and Saviour, they will
feel that they can trust in the merits of his
atoning blood. Do not, for a moment, allow
them to feel that performing the outward
duties of religion is doing anything to recom-
mend them to God, but is only a means of
making them feel more deeply their immedi-
ate obligation to give the affections of their
hearts to him, and of realizing the reasona-
bleness of his holy law which requires it.
Speak to them as if you really felt that there
was no need of any delay, but that they

coul4 immediately perform what God re-
quires; and, in order to do this, endeavor to
have a deep and realizing sense of this
truth yourself. If they complain of their
inability, or of the difficulty they find in
performing their duty, show them that it is
because they have so long forgotten and
neglected these things, and formed such bad
habits, that though it has really become
difficult, it is a difficulty they have made for
themselves, and which is an addition to their
guilt. Show them that whatever the diffi-
culty is, they can overcome it; for God
never requires of his creatures what they
cannot perform, and his standing, unalterable
law is, Thou shalt love the Lord thy God
with all thy heart." Remember always
that the more clearly, constantly and forcibly
the truth is presented to any mind that will
attend to it, the more hope there is that it
will be obeyed.
One caution, however, needs to be added,
and that is, that when it becomes apparent
that the mind will not he brought to attend
to the subject; when you find that the efforts
become wearisome and unpleasant, always
cease for a while, and wait for another time,
or else you will do more harm than good.
Persevering after this, will only affect their



minds with disgust and aversion towards a
subject to which they have resolved they
will not attend.
Another caution is also important. Al-
ways speak kindly and affectionately to
friends upon this subject, and if you find
all your efforts vain, though you cease to
urge neglected duty, still continue to express
the same kindness and interest for them.
Do not give them occasion to feel that be-
cause they will not take your advice, you
have cast them off as reprobates, and no
longer desire their society. We may still
continue to love the amiable natural traits of
our friends, even though we find that they
refuse to have them crowned and beautified
by religion. Let all your efforts for the
good of others be accompanied by earnest
and constant prayer.
Lastly, do not be discouraged because you
find that you are very deficient in every one
qf the particulars specified.
Remember that Christian life is a warfare,
and that it is only at the end that we are to
come off conquerors and more than conquer-
ors. Remember that He whom you are
striving to serve and please, is not a hard
Master. Though you have been inexcusable
in forming such inveterate habits of sin, and

all the difficulties you find are of your own
making, yet he can be touched with the
feeling of your infirmities." When he sees
that you really are afflicted because you so
constantly abuse and forget him, he pities
you as a father pitieth his children; and so
long as you use the means he has appointed
to keep you from sin, and wait upon him for
strength and guidance, he will never leave
nor forsake you. When you feel your own
strength and resolution failing, go to him
who hath said my grace is sufficient for
thee, and my strength shall be made perfect
in weakness." Call upon him, and he will
be very gracious unto the voice of thy cry;
when he shall hear it, he will answer thee.
And thine ears shall hear a word behind
thee, saying, this is the way, walk ye therein,
when ye turn to the right and when ye turn
to the left." Remember, also, that the con-
flict is short; the race will speedily be
accomplished-soon your deficiencies and
guilt shall pain you no more-soon you shall
" see him as he is," and awake in his like-
ness and be satisfied therewith."






To them who have obtained like precious faith
with us, through the righteousness of God and our
Saviour Jesus Christ.
We thank our God upon every remembrance of
you, always in every prayer of ours, making re-
quest for you with joy. Being confident of this
very thing, that he who hath begun a good work
in you, will perform it unto the day of Jesus
Christ. Even as it is meet for us to think this of
you all, because we have you in our heart. For,
ye remember our labor, how we exhorted, and com-
forted, and charged, every one of you, as a father
does his children; and we were with you in weak-
ness, and in fear, and in much trembling; and our
exhortation was not of deceit, nor in guile; neither
at any time used we flattering words, as ye know;


nor of men sought we glory, neither of you. But
we were gentle among you, even as a nurse cher-
isheth her children; so being affectionately desir-
ous of you, we were willing to have imparted unto
you, not the gospel of God only, but our own souls
also, because ye were dear unto us.
Behold, what manner of love the Father hath
bestowed upon us, that we should be called the
children of God. For you hath he quickened who
were dead in trespasses and sins; wherein, in
times past, ye walked according to the course of
this world, according to the prince of the power of
the air, the spirit that now worketh in the children
of disobedience; among whom we all had our con-
versation in times past, fulfilling the desires of the
flesh and of the mind, and were by nature the chil-
dren of wrath, even as others. But God, who is
rich in mercy, for his great love wherewith he
loved us, even when we were dead in sins, hath
quickened us together with Christ, and bath raised
us up together, and made us sit together in heaven-
ly places) in Christ Jesus. For ye were as sheep
going astray, but now are returned unto the shep-
herd and bishop of your souls.
Be ye therefore followers of God as dear children,
and walk worthy of the vocation whereby ye are
called. For ye were sometimes darkness, but now
are ye light in the Lord; walk as children of the
light. If then ye be risen with Christ seek those
things which are above, where Christ sitteth on
the right hand of God. Set your affections on


things above, not on things on the earth. For all
that is in the world, the desire of the flesh, the
desire of the eye, and the pride of life, is not of the
Father, but is of the world. And the world passeth
away, and the desire thereof; but he that doeth
the will of God abideth forever. And this is the
victory that overcometh the world, even your
faith. Who is he that overcometh the world, but
he that believeth that Jesus is the Son of God ?
And Jesus saith, "I am the way, and the truth,
and the life; no man cometh unto the Father but
by me. If a man love me, he will keep my com-
mandments, and my Father will love him, and we
will come unto him, and make our abode with
him. This is my commandment, that ye love one
another as I have loved you. Greater love hath
no man than this, that a man may lay down his
life for his friends.-Ye are my friends if ye do
whatsoever I command you," If God so loved us,
we ought algo to love one another. For every one
that loveth him that begat, loveth him also that is
begotten of him. And by this we know that we
love the children of God, when we love God and
keep his commandmnents. For this is the love of
God, that we keep his commaondrments. And we
have known and believed the love which God hath,
towards ua. God is love, and he that dwelleth in
love dwelleth in God, and God in him. Know ye
not that your bodies are the temple of the Holy
Ghost, which is in you, which ye have of God ?
And ye are not your own, but are bought with a



price; therefore glorify God in your bodies, and in
your spirits, which are his.
Search the' Scriptures, for hi them ye have
eternal life. For the entrance of that word giveth
light, and giveth understanding to the simple.
The law of the Lord is perfect, converting the
soul; the testimony of the Lord is sure, making
wise the simple; the statutes of the Lord are right,
rejoicing the heart; the, commandments of the
Lord are pure, enlightening the eyes; more to be
desired are they than gold, yea, than much fine
gold; sweeter also than honey, and the honey-comb.
Let the word of God, therefore, dwell in you richly,
teaching and admonishing one another in psalms
and hymns and spiritual songs, singing with grace
in your hearts to the Lord.
Pray without ceasing; in everything, by
prayer and supplication, with thanksgiving, let
your request be made known to God. And the
peace of God, which passeth all understanding,
shall keep your hearts arid minds through Christ
But of the times and seasons, ye need not that
we write unto you; for ye know him that hath
said, "Remember the sabbath day to keep it holy.
Six days shalt thou labor and do all thy work, but
the seventh day is the sabbath of the Lord thy
God." Blessed is the man that doeth this, and
the son of man that keepeth the sabbath from pol-
luting it. And if thou turn away thy foot from
the sabbath, and from doing thy pleasure on my


holy day, and call the sabbath a delight, the holy
of the Lord, honorable, and shall honor him, not
doing thine own ways, nor finding thine own
pleasure, nor speaking thine own words, then shalt
thou delight thyself in the Lord. Exhort one
another daily, while it is called to-day, lest any of
you be hardened through the deceitfulness of sin;
not forsaking the assembling of yourselves togeth-
er, as the manner of some is.
Be not conformed to the world, but be ye trans-
formed by the renewing of your minds. Lay not
up for yourselves treasures upon earth, where
moth and rust doth corrupt, and thieves break
through and steal. But lay up for yourselves
treasures in heaven, where neither moth nor rust
doth corrupt, and where thieves do not break
through and steal. For where your treasure is,
there will your.heart be also. Love not the world,
neither the things of the world. If any man love
the world, the love of the Father is not in him.
No man can serve two masters, for either he will
hate the one, and love the other, or else he will
hold to the one, and despise the other. Ye cannot
serve God and mammon. Hear now what the
Lord saith: "He that loveth father or mother
more than me, is not worthy of me, and he that
loveth son or daughter more than me, is not
worthy of me, and whosoever doth not bear his
cross and come after me, cannot be my disciple."
Beloved, believe not every spirit, but try the
spirits whether they be of God; for they are not


all Israel, that are of Israel; for many wv:lk, of
whom we have told you often, and now tell you
even weeping, who are enemies of the cross of
Christ, whose end is destruction, whose glory is
their shame, who mind earthly things. Not every
one that saith unto me, Lord, Lord, shall enter
into the kingdom of heaven; but he that doeth the
Will of my Father which is in heaven. Ye shall
know them by their fruits.
In all things show yourselves a pattern of good
works, that they of a contrary part, may have no
evil thing to say of you. Be not wise in your own
conceits, for God resisteth the proud, but giveth
grace to the humble. For the wisdom that cometh
from above is first pure, then peaceable, gentle, easy
to be entreated, full of mercy and good fruits, with-
out partiality and without hypocrisy. Be kindly
affectionate one to another, in honor preferring one
another. Be not desirous of vain glory, provoking
one another, envying one another. How can ye
believe which receive honor one of another, and
seek not the honor which cometh from God only ?
Be content with such things as ye have, for godli-
ness with contentment, is great gain. For we
brought nothing into the world, and it is certain
we can carry nothing out; and having food and
raiment, let us be therewith content. Charge them
.that are rich in this world, that they be not high-
minded, nor trust in uncertain riches, but in the
living God, who giveth us richly all things to
enjoy. That they do good, that they be rich in


good works, ready to distribute, willing to commu-
Let your conversation be as becometh the gos-
pel of Christ. Let no corrupt communications
proceed out of your mouth; neither foolish talking
nor jesting. Every idle word that men shall speak,
they shall give an account thereof at the day of
judgment; for by thy words thou shalt be justified,
and by thy words thou shalt be condemned.
Speak evil of no man; let your speech be always
with grace, that ye may know how to answer
every man. Bear ye one another's burdens; have
compassion one of another, be pitiful, be cour-
teous. Your adorning, let it not be that out-
ward adorning of wearing gold, or of putting on of
apparel, but let it be the hidden man of the heart;
even the ornament of a meek and quiet spirit,
which is, in the sight of God, of great price. And
whatsoever things are pure, whatsoever things are
lovely, whatsoever things are of good report, think
on these things.
Wherefore, let us lay aside every weight and the
sin which doth so easily beset us, and let us run
with patience the race that is set before us.
Looking unto Jesus, the author and the finisher of
our faith, who, for the joy that was set before him,
endured the cross, despising the shame, and is set
down at the right hand of the throne of God. For
we have not an High Priest which cannot be
touched with the feeling of our infirmities, but was
in all points tempted like as we are, yet without


sin. Who can have compassion on the ignorant,
and on them that are out of the way, for in that he
himself hath suffered, being tempted, he is able to
succor them that are. Trust in him at all times;
pour out your heart before him; and he will be
very gracious at the voice of your cry; when he
shall hear it, he will answer. And he will feed his
flock like a shepherd, he shall gather the lambs in
his arms and carry them in his bosom. And for-
get not the exhortation that speaketh unto you as
unto children, "My son, despise not the chasten-
ing of the Lord, neither faint when thou art
rebuked of him." For whom the Lord loveth, lihe
chasteneth, and scourgeth every son whom he
receivelh. For our light afflictions, which are but
for a moment, work out for us a far more exceed-
ing and eternal weight of glory.
For ye are not come to the mount which might
be touched, and that burned with fire, nor unto
blackness, and darkness, and tempest; but ye are
come unto Mount Zion, to the city of the living
God, the heavenly Jerusalem, and to an innumera-
ble company of angels, to the general assembly
and church of the first-born, which are written in
heaven, and to God the Judge of all, and to the
spirits of just men made perfect, and to Jesus the
Mediator of the new covenant, and to the blood of
sprinkling, that speaketh better things than that
of Abel. Having, therefore, these promises, what
manner of persons ought ye to be in all holy con-
versation and godliness ?


Therefore, dearly beloved, our joy and our
crown, so stand fast in the Lord, our dearly be-
loved. For now we live, if ye stand fast in the
Lord. And what thanks can we render to God
again for you, for all the joy wherewith we joy for
your sakes, before our God? For what is our
hope, and joy, and crown of rejoicing ? are not
even ye, in the presence of the Lord? For the
Lord shall descend from heaven with a shout, with
the voice of an archangel and with the trump of
God. Then shall we be caught up together to
meet the Lord in the air, and so we shall be ever
with the Lord. Wherefore, comfort one another
with these words.
Now unto 'Him (hat is able to keep you from
falling, and to present you faultless before the
presence of his glory with exceeding joy; to the
only wise God our Saviour, be glory and majesty,
dominion and power, both now and ever. Amen.


WHEN thou, my righteous Judge, shalt come
To take thy ransomed people home,
Shall I among then stand?
Shall such a worthless worm as I,
Who sometimes am afraid to die,
Be found at thy right hand ?

I love to meet thy people now,
Before thy feet with them to bow,
Though vilest of them all;
But-can I bear the piercing thought ? -
What if my name should be left out,
When thou for them shalt call ?

O Lord, prevent it by thy grace;
Be thou my only hiding-place,
In this the accepted day;
Thy pardoning voice, 0,let me hear,
To still my unbelieving fear,
Nor let me fall, I pray.

And when the final trump shall sound,
Among thy saints let me be found,
To bow before thy face:
Then in triumphant strains I '11 sing,
While heaven's resounding mansions ring
With praise of sovereign grace.



By the Young Professor, I mean the person
lately converted, and who has but recently
assumed the Christian name, whether in the
morning or the meridian of his days. I can-
not-do better than submit to the considera-
tion of such persons the following judicious
advice, given by the justly celebrated Jona-
than Edwards, to a young person who had
just commenced the life of faith.
" My dear young Friend:
"As you desired me to send you, in writing,
some directions how to conduct yourself in
your Christian course, I would now answer
your request. The sweet remembrance of
the great things I have lately seen at S-,
inclines me' to do anything in my power, to
contribute to thespiritual joy and prosperity
of God's people there.

"1. I would advise you to keep up as
great a strife and earnestness in religion as if
you knew yourself to be in a state of nature,
and were seeking conversion. We advise
persons under conviction to be earnest and
violent for the kingdom of heaven; but when
they have attained to conversion, they ought
not to be the less watchful, laborious, and ear-
nest in the whole work of religion; but the
more so, for they are under infinitely greater
obligation. For want of this, many persons,
in a few months after their conversion, have
begun to lose their sweet and lively sense of
spiritual things, and to grow cold and dark,
and have pierced themselves through with
many sorrows;' whereas, if they had done as
the apostle did, (Phil. iii. 12-14,) their path
would have been as the shining light, that
shineth more and more unto the perfect day,'
"2. Do not leave off seeking, striving, and
praying for the very same things that we
exhort unconverted persons to strive for, and
a degree of which you have had already in
conversion. Pray that your eyes may be
opened, that you may receive sight, that you
may know yourself, and be brought to God's
footstool; and that you may see the glory of
God and Christ, and may be raised from the
dead, and have the love of Christ shed abroad

TH Io~ HO~s. 3

in your heart. Those who have most of these
things, have need still to pray for them; for
there is so much blindness and hardness,
pride and death remaining, that they still
need to have that work of God wrought upon
them, further to enlighten and enliven them,
that shall be bringing them out of darkness
into God's marvellous light, and be a kind of
new conversion and resurrection from the
dead. There are very few requests that are
proper for an impenitent man, that are not
also, in some sense, proper for the godly.
3. When you hear a sermon, hear for
yourself. Though-what is spoken may be
more especially directed to the unconverted,
or to those that, in other respects, are in dif-
ferent circumstances from yourself; yet, let
the chief intent of your mind be to consider,
'In what respect is this applicable to me? and
what improvement ought I to make of this,
for my own soul's good?'
4. ThoughSGod has forgiven and forgot-
ten your past sins, yet do not forget them
yourself: often remember what a wretched
bond-slave you were in the land of Egypt.
Often bring to mind your particular acts of
sin before conversion; as the blessed apostle,
Paul, is often mentioning his old blasphem-
ing, persecuting spirit, and his injuriousness



38 THE T~UNG p~o5Essoa.

to the renewed, humbling his heart, and ac-
knowledging that he was the least of the
apostles, and not worthy 'to be called an
apostle,' and the least of all saints,' and the
' chief of sinners;' and be often confessing
your old sins to God, and let that text be
often in your mind, 'that thou mayest re-
member and be confounded, and never open
your mouth any more, because of thy shame,
when I am pacified toward thee for all that
thou hEast done, saith the Lord God.'
"5. Remember, that you have more cause,
on some accounts, a thousand times, to lament
and humble yourself for sins that have been
committed since conversion, than before, be-
cause of the infinitely greater obligations
that are upon you to live to God, and to look
upon the faithfulness of Christ in unchange-
ably continuing his loving kindness, notwith-
standing all your great unworthiness since
your conversion.
"6. Be always greatly abased for your
remaining sin, and never think that you lie
low enough for it; but yet be not discouraged
or disheartened by it; for, though we are
exceeding sinful, yet we have an advocate
with the Father, Jesus Christ, the righteous;
the preciousness of whose blood, 4ie merit
of whose righteousness, and the greatness of



whose love and faithfulness, infinitely over-
top the highest mountain of our sins.
"7. Remember, that pride is the worst
viper that is in the human heart, the greatest
disturber of the soul's peace, and of sweet
communion with Christ; it was the first sin
committed, and lies lowest in the foundation
of Satan's whole building, and is with the
greatest difficulty rooted out, artd is the most
hidden, secret, and deceitful of all lusts, and
often creeps insensibly into the midst of re-
ligion, even, sometimes, under the disguise of
humility itself., s
"8. That you may pass a correct judgment
concerning yourself, always look upon those
as the best discoveries, and the best com-
forts, that have most of these two effects:
those that make you least and lowest, and
most like a child; and those that most
engage and fix your heart in a full and firm
disposition to deny yourself for God, and to
spend and be spent for him.
"9. If at any time you fall into doubts about
the state of your soul, into dark and dull
frames of mind, it is proper to review your
past experience; but do not consume too
much time and strength in this way: rather
applyyourself, with all your might, to an
earnest pursuit after renewed experience,

new light, and new lively acts of faith and
love. One new discovery of the glory of
Christ's face, will do more toward scattering
clouds of darkness in one minute, than ex-
amining old experience, by the best marks
that can be given, through a whole year.
"10. When the exercise of grace is low,
and corruption prevails, and by that means
fear prevails,.do not desire to have fear cast
out any other way than by the reviving and
prevailing of love in the heart: by this, fear
will be effectually expelled, as darkness in
a roony vanishes away when the pleasant
beams of the sun are let into it.
11. When you counsel and warn others,
do it earnestly, and affectionately, and tho-
roughly; and when you are speaking to your
equals, let your warnings be intermixed with
expressions of your sense of your own un-
w6rthiness, and of the sovereign grace that
makes you to differ.
"12. Under special difficulties, or when in
great need of, or great longings after, any
particular mercy for yourself or others, set
apart a day for secret prayer and fasting by
yourself alone; and let the day be spent, not
only in petitions for the mercies you desire,
but in searching your heart, and in looking
over yotr past life, and confessing your sins


before God, not as is done in public prayer,
but by a very particular rehearsal before
God of the sins of your past life, from your
childhood hitherto, before and after conver-
sion, with the circumstances and aggrava-
tions attending'them, and spreading all the
abominations of your heart very particularly,
and as fully as possible, before him.
13. Do not let the adversaries of the cross
have occasion to reproach religion on your
account. How holily should the children of
God, the redeemed and the beloved of the
Son of God, behave themselves! Therefore,
' walk as children of the light, and of the
day,' and adorn the doctrine of God your
Saviour;' and especially abound in what are
called the Christian virtues, and which make
you like the Lamb of God; be meek and lowly
of heart, and full of pure, heavenly, and hum-
ble love to all; abound in deeds of love to
others, and self-denial for others; and let
there be in you a disposition to account
others better than yourself.
14. In all your course, walk with God,
and follow Christ, as a little, poor, helpless
child, taking hold of Christ's hand, keeping
your eye on the marks of the wounds in his
hands and side, whence came the blood that
cleanses you from sin, and hiding your naked-



ness under the skirt of the white-shining
robes of his righteousness.
15. Pray much for the ministers and the
church of God; especially that he would
carry on his glorious work which he has now
begun, till the world shall be full of his

If it he necessary to add anything to this
excellent letter, I would deliver it in the fol-
lowing particulars.
Set out in your profession with clear and
impressive ideas of what it implies, and for
what purpose it is to be made.
Seek to possess and to retain a comfortable
sense of your interest in the blessings of sal-
vation, even the witness of the Spirit that you
are a child of God; and remember that evi-
dence of piety is not so much to be sought in
strong and high emotions of any kind, as in
real humility, self-distrust, hungering and
thirsting after righteousness, sorrow for sin,
and a continual effort to regulate your
thoughts, feelings, and conduct by the word
of God.
Do not expect to find, in your own case,
everything you have heard or read of, in the
experience of others. In the work of grace

there is substantial uniformity and circum-
stantial variety. Especially remember that
religion is not a principle of such self-pre
serving energy, as that, when once planted in
the soul, it will continue to thrive and in-
crease without effort; but, on the contrary, is
of so tender and delicate a nature as to
require great, constant, and persevering anx-
iety, watchfulness and care.
Do not expect to be made happy by reli-
gion unless you become eminent Christians.
They who would enjoy their profession must
drink deep of the wells of salvation. A luke-
warm, half-hearted Christian enjoys neither
the world nor religion.
Do not make the average piety of profes-
sois the model or standard of your own; but
look to the standard set up in the word of
God. Consider not what professors are, but
what they should be. Many are deceiving
themselves, and if you copy them in their
delusion, you will follow them in their ruin.
This being satisfied to be as others are, has
had a more disastrous influence oi the church
and the world than all other causes put to-
Remember that your evidence of religion
ceases when anything else has the first place
in your thoughts and affections.

Never suffer any day to pass without read-
ing a portion of the Holy Scripture; and be
jealous of every book that becomes a rival
with the Bible.
Acquire and maintain great tenderness of
conscience, and recollect that there are no
little sins for a professor.
Begin your Christian course with habits
of usefulness. A constant desire and aim to
do good as instruments of saving sinners, and
raising the standard of piety and benevolent
activity in our fellow-Christians, is one of
the ends of our conversion, and a convincing'
proof of its reality.
Do not neglect religious duty because you
suppose your feelings are not right at the
time. Action begets emotion; and the right
feeling comes with the right doing.
In the great work of mortification, do not
despond and give up the work, although often
defeated in the attempt to conquer and eradi-
cate a corruption. It must be conquered; it
may be by divine grace assisting your en-
deavors; and it will be, if you are resolute
and persevering.
Recollect, you as much need supporting
and preserving grace, as you did converting
grace. Regeneration supplies no stock which
makes you independent of God. "If we live


in the Spirit, let us also walk in the Spirit."
Gal. v. 25. We must know what is the ex-
ceeding greatness of God's power to us-ward
who believe." Our every action as believers
must be performed in the dependence and
confidence of faith.
Do you need ENCOURAGEMENT 7 Are you
alarmed at the difficulties and, dangers of the
way ? Does your heart faint to think how
many have made shipwreck of faith and a
good conscience ? Consider, you enjoy the
sympathies and prayers of the whole church
-the watchfulness and care of the pastor-
and, what is of far more value and consola-
tion, the notice, the love, intercession, and
the support of the Great and Good Shepherd,
who gathers the lambs in his arms, and car-
ries them in his bosom. He will not forget
the lambs; their feeble bleat attracts his
notice, their helplessness draws his atten-
tion, and for them he puts forth all his pasto-
ral kindness and skill. Consider, also, that
when Jesus Christ begins a good work he
will carry it on to perfection. You have all
the infinite resources of the Holy Spirit to
depend upon, and to draw from. Exceeding
great and precious promises, which are all
yea and amen in Christ Jesus, are continually
speaking encouragement to you from God.




And behold in the church around you, pro-
fessors, gray in the service of the Lord, who
were once young and trembling as you now
are, but who have been kept through all the
duties, the difficulties, and the temptations
of perhaps forty or fifty years;' and if you
look into the unseen world, there are millions
round the throne, who have been kept by the
power of God through faith*unto salvation.
The faithful love and all-sufficient grace
which have kept them, can and will keep
you. With these considerations, "go on
your way rejoicing."



ALL true Christians are really converted,
but all are not equally sanctified. There is
an essential difference of nature between the
least eminent Christian and the most excel-
lent worldling; but it is not always percepti-
ble to us.
Perhaps it may be well to state what is
meant by eminent piety. Real personal god-
liness consists of the union of scriptural opin-
ions-spiritual affections-a tender conscience
-good morals-and Christian love: eminent
piety, therefore, means all these same ele-
ments united and carried on to a high degree.
A great regard for, and relish of evangeli-
cal sentiment is necessary: a discriminating
mind, that attaches much importance to right
opinions, in opposition to that spurious can-
dor and destructive latitudinarianism which
thinks it of little consequence what a man
believes, provided he acts well.

With this must be associated a large mecas-
ure of spiritual affections, or what in common
discourse is called spirituality of mind; a
great and prevailing taste for divine and
heavenly things; a walking with God; living
by faith; setting our affections on things
above; being dead to the world; a proneness
to devout meditation; a delight in prayer; a
fondness for the Scriptures; a disposition to
retire from company to hold conununion with
God; an ardent love to religious ordinances;
an enjoyment of the peace that passeth un-
derstanding, and a frequent experience of the
joy that is unspeakable and full of glory.
This is eminent religion.
It must contain much laborious and pain-
.ful mortification of sin in the heart. The
New Testament everywhere supposes the
indwelling of sin in believers, and every-
where enjoins its mortification. There is
"still a law in our members warring against
the law of our mind, seeking to bring us into
captivity to the law of sin which is in our
members." "The flesh lusteth against the
spirit, and&-the spirit against the flesh; and
these are contrary the one to the other, so
that we cannot do the things that we would."
Hence we are called upon "to crucify the
flesh, with the affections and lusts thereof;"


"to mortify the deeds of the body;" "to strive
against sin;" "to cleanse ourselves from all
filthiness of flesh and spirit, perfecting holi-
ness in the fear of God." He is therefore
most eminent in religion who is most engaged
to the work of mortification of sin; who deals
with his heart as a most nieat and cleanly
woman deals with her house, not enduring
that one filthy room or one unclean spot
should be found in it. This struggle after
universal holiness, inward holiness, perfect
holiness, this is eminent religion: a desire
and endeavor after purity of heart; a real
and vigorous pursuit after absolute perfec-
It includes also an exquisite tenderness of
conscience; a mind that trembles at sin, and
shrinks like the apple of the eye from slight
offences, as well as greater ones; a holy
watchfulness against sins of the tongue, and
of the imagination, and of the heart, as well
as of the life; a constant penitential frame
for our manifold imperfections.
Nor must we omit to mention, as essential
to eminent piety, a high-toned morality; a
sense of honor; an inflexible integrity, not to
be seduced by the greatest temptations and
most flattering prospects.
Liberality for the cause of Christ propor-




tioned to our circumstances, is also necessary
to exalted religion; a mind so penetrated and
filled with a sense of God's love in Christ
Jesus to us, as shall make us willing to give
freely to the cause of God, of that property
which he has first given to us.
Nor is the description complete without
mentioning a large portion of that charity
which the apostle so beautifully describes
in the thirteenth chapter of the first epistle
to the Corinthians. The spirit of love must
be in us, or there is no religion ; there must
be much of this spirit, or there cannot be
eminent religion. This, this is piety. Love
is religion; and the man who is greatly want-
ing in this, let him have what else he may,
is low in personal godliness.
Connected with all this must be the preva-
lence of evangelical motive; a constant im-
pulse supplied to the soul fiom the belief and
sense of the love of Christ. The mbral ex-
cellence of Christianity is not an abstract
system of ethics, a mere sense of propriety,
leading to a cold, heartless, though still well
formed character: it is a constant movement
of the heart in the splendor and attraction of
the cross of Christ. "The love of Christ con-
straineth us," is the spring and reason of all
Christian piety. He is eminent in religion

in whose heart Christ dwells by faith; who
is rooted and grounded in love; who knows
the love of Christ which passeth knowledge.
and to whom this divine love is as the
warmth of its spiritual life, the pulsation of
the heart, the source of healthful action; who
loves his wife as and because Christ loved
him; who forgives his enemy because Christ
forgave him; who is benevolent to others
because Christ was full of grace to him; who
lives in all holiness because Christ died for
this purpose in reference to him; this is
eminent piety; to be always in sight of the
cross, having fellowship with Christ in his
sufferings, anrd being made conformable unto
his death; so that we shall truly comprehend
the meaning and feel the force of the apos-
tle's words, FOR ME TO LIVE IS CHRIST."
The union of all these constitutes eminent
religion. It is not a great prominence of any
one of them, to the neglect of others; but the
combination in due proportions of these va-
ried excellences.
A man, though seemingly eminent for
spirituality, yet if low in morality; or if defi-
cient in liberality; yet lukewarm in spiritual
affection; or if very upright, and also devo--
tional, yet of known bad temper, cannot be
eminent in religion.

Sometimes we see an individual generous
and public-spirited, but he is perhaps austere
and tyrannical at home; or else he is want-
ing in a nice and delicate sense of honor in
his commercial transactions; or his personal
religion is lukewarm or defective. Here is a
second; he is a partaker of a zealous and
enlightened attachment to orthodox senti-
ment, but he is too covetous, or too much
given to unsubdued temper. A third is up-
right and honorable as a tradesman, a pat-
tern of all that is just, true, honest, lovely
and of good report, but he is sadly deficient in
spirituality of mind and religious affections.
A fourth is spiritual above most, fond of
meditation, and much given to prayer, but is
at the same time somewhat puffed up with
pride, censorious, and sadly wanting in zeal
for the spread of Christ's kingdom in the
world. Thus we find, in looking round on
the Christian church, that the various excel-
lences and beauties of the New Creature,
seem rather shared by many than possessed
by each.
Eminent piety is the way to happiness. It
is joy, and peace, and bliss-the sunshine of
tthe heart, the Sabbath of the soul, the rest-
ing place on which the heart lays down its
load of cares, and anxieties, and sorrows.


There is happiness in faith, but it must be
strong faith; happiness in hope, but it must
be lively hope; happiness in love, but it must
be fervent love. The religion of many pro-
fessors is useless to them. It does nothing
for them. They derive no good from it.
They are neither comforted in trouble, grate-
ful in prosperity, nor sustained in anxiety, by
it. They hear some talk of their joys, and
hopes, and seasons of communion with God,
but they are strangers to these things; in
short, their religion is a mere dead form. In
the case of some other professors, their reli-
gion is an actual incumbrance, a hindrance to
their happiness, rather than a help. They
are spoiled for the world, without being fitted
for the church. They cannot go to fashion-
able amusements, and yet they have nothing
in the place of them. Their soul dwells in a
wilderness, a bleak and cheerless desert,
where no pleasant plant grows, not even the
deleterious flower of sinful pleasure. The
happiness of religion is reserved for those
whose piety is sincere, and the higher degrees
of its happiness for such as have large meas-
ures of holiness. God is the fountain of life ;.
and in his light only you can see light; you
must press nearer to him if you would enjoy
him. His dwelling is in the holy mount, and




you must ascend to him there, if you would
have joy and peace in believing. You have
read the biography of eminent saints, and
sometimes have exclaimed, in almost an
agony, Why am I a stranger to their de-
lights ?" The answer is easy: Be6ause you
are a stranger to that elevated piety from
which their joy sprung." The same meas-
ure of faith would have been attended, in
your case, with the same degree of holy joy.
You are too worldly, too proud, too irritable,
too prone to violate the rule of duty in little
things, too careless in your walk; and must
therefore grow in grace before you can in-
crease in religious comfort.
The continuance of religion in the soul is
exceedingly precarious if it be not eminent.
In many cases, piety is so superficial, feeble,
lukewarm, and undecided, that it soon dies
away amidst the cares, the comforts, and the
pursuits of life. It has not root, strength, or
vitality enough, to resist the influence of the
calm, much less the shock of the tempest. It
is like a taper, that needs not the gust of
wind to blow it out, but which expires in still
air, for want of oil to keep it burning. We
see many and melancholy exemplifications
of this. Young females, who in single life
seemed to have religion, have lost it all

amidst the cares of a family; many a ser,
vant, who, in his dependent situation, was a
consistent, though not an eminent professor,
has become a confirmed worldling upon enter-
ing into business as his own master; many
an individual, whose piety was sustained by
the aid of quickening and powerful preach-
ing, has relapsed into utter carelessness
when taken away from these refreshing ordi-
nances. In all these instances, religion with-
ered away for want of root: In other cases
it has been destroyed, laid prostrate at once,
by a violent attack of temptation, or some
sudden change of circumstances. There is,
therefore, no safety but in a heart established
by grace; a clearness of view, a strength of
principle, a deep-rooted conviction, and a
peace that passeth understanding, keeping
the heart and mind in the fear of God. ( Oh
what disclosures would days of persecution
make, if they were to come again! In such
sifting times, how many professors, who now
excite no suspicion of their sincerity, would
be blown away as the chaff!) We see this in
part exemplified now, by the influence of or-
dinary troubles upon some of these. In pros-
perity they are cheerful, regular, and appa-
rently consistent; but see them in adversity;
what poor, dispirited, despairing creatures

they are Not a ray of comfort reaches their
hear-t; not a smile is on every pleasant prospect is vanished, every
hope is e extinguished, and they are as bleak,
desolate, and forlorn, as the veriest worldling
on earth in the wreck of his fortune. Would
it be thus if there were eminent piety ?
How will your usefulness be increased by
eminent piety. Pure zeal is the emanation
of true godliness, and in proportion to the
strength of the latter will be the fervor of the
former. It is the love of Christ constraining
us, that will keep us steadfast, immovable,
always abounding in the work of the Lord.
Excitement from other causes, impulses
from other sources, will subside; it is this,
this only, that can supply a constant spring
of activity and liberality. This will give
permanency and regularity to our efforts, and
will be likely to give success also by bring-
ing, down, through the instrumentality of
fervent prayer, the blessing of God on all we
And then grace and glory are inseparable;
grace is glory begun, and glory is grace com-
pleted; grace is the seed, glory is the crop,
and in proportion to the seed will be cer-
tainly the harvest; for what a man soweth
that shall he also reap. That there are dif-



ferent degrees of honor and felicity in the
heavenly world, is clearly a doctrine of Scrip-
ture, and it is proposed there as an incentive
to seek after high attainments in godliness.
Our future happiness or misery, though the
former is strictly a gift of grace, and the
other an award of justice, will unquestiona-
bly spring out of the character we attain to
in this world. A very large proportion of
both heaven and hell will consist of some-
thing within us; will arise from what we are;
in one case from perfect holiness, and in the
other from absolutely matured sin. There
will be, of course, external objects that will
contribute to the exercises of these different
states of mind; but the states of mind them-
selves will be the seat of misery or bliss.
Hence then it is evident we are now contin-
ually meetening for one or other of these condi-
tions; and so close is the connection between
grace and glory, that it is probable that not
a single act of true piety, not an effort, not a
motive, noj a feeling, is without its influence
upon our eternal state. Every holy desire,
volition, word, purpose, and action, is some-
thing carried to the formation of the eternal
character; just as every little dot of the
painter's pencil is something contributed to
the completeness of the picture. So, on the

contrary, every single sin on earth is an
addition to the character and torment of a
damned spirit in hell. What a motive, then,
is this consideration to exalted piety, to high
degrees of religion All you acquire in this
world is an accumulation going on for, the
next. This is laying up treasures in heaven,
growing rich towards God, and becoming
affluent for eternity. The eminent Christian
is preparing for some high post in the king-
dom of God, and for a station of double
honor in the realms of immortality.
0 professors! let me, with all the earnest-
ness of which I am capable, or which I am
able to express, exhort and entreat you to seek
after higher attainments in piety thaai you
possess. You are living too low, far too
low; beneath, much beneath your duty, your
privilege, your principles, and your profes-
sion. Your religion is too much a religion
of mere opinions, arid forms, and ceremonies;
of mere abstinence from gross immorality,
coupled with an attendance upon an evangel-
ical ministry. Where, 0 where, I ask again,
as I have-done before, do we see the life of
God in the soul, the heavenly mind, the work
of faith, the tender conscience, the image of
God, the mind of Christ, the impress of eter-
nity? Who have conquered the world by


faith? Who have set their affections on
things above? Who are making it their
great business to prepare for the coming of
Christ, and their blessed hope to look for his
arrival? Where are the epistles of Christ
known and read of all men ? Where are the
peculiar people? Where the witnesses for
God? Where are they to whom we can
point and say, Behold the men and women
who look not at things seen and temporal,
but at things not seen and eternal ?" Awake,
arise, shine; listen to the fearful language of
Christ to a Christian church of antiquity:
"I know thy works, that thou art neither cold
nor hot. I would thou wert either cold or
hot. So, then, because thou art lukewarm,
and neither cold nor hot, I will spew thee out
of my mouth." (Rev. iii. 16.) Tremble at
this denunciation, lest it should come upon
Begin, from the perusal of these pages, to
seek after higher degrees of personal religion.
Be not satisfied with present attainments.
Even the apostle Paul resolved to forget the
things that were behind, in a desire to press
on to greater excellence. And can you be sat-
isfied? Beware of making the perilous yet
frequent experiment of ascertaining with how
little piety you can reach heaven. They who



are seeking just enough religion for this pur-
pose,, will find out, to their eternal confusion,
that they had not enough. -The love of God,
like the love of money, is never satisfied with
its possession. Real grace in the soul is
ever seeking after increase, and any ap-
proach to contentment with what you have
is a proof you have none. You must grow.
It is your solemn duty. God demands it;
your 'happiness and your safety require it.
It is as much your duty to be eminent Chris-
tians as it is that of others. No reason for
this applies to them which does not equally
apply to you. A higher degree of holiness is
attainable by you. The grace that is neces-
sary for this is within your reach. You are
not to imagine that there is any peculiarity in
your case which forbids the hope of improve-
ment. God's grace is all-sufficient; the Holy
Spirit is omnipotent. You are commanded
as a matter of duty, invited as a matter of
privilege, to be eminent in religion. 0 take
up the wish, the purpose, the determination,.
Make it an object that you must accomplish,
an attainment you must secure. Set about
it in earnest. Give yourself to reading, to
meditation and prayer. Set apart time, suf-
ficient time, for all the purposes of private
devotion; for communion with your own


heart, and for communion with God. Resist
the encroaching, absorbing, destructive influ-
ence of the world in any form. Consider
you have a soul to be saved, a hell' to avoid,
a heaven to obtain. Your profession cannot
do this for you; rely not upon that; feel as
if the work were all to be begun; let there be
the samh earnestness, the same diligence, the
same solicitude, as there were when you com-
menced the pursuit of eternal life. Adopt
the Bible afresh as the Book of books; let
nothing supplant this precious volume. One
great cause why the piety of this age is so
feeble and so languid, is because the Bible
has in many cases been swept away by a
flood of uninspired publications. ,The pure
milk of the word has been neglected, or has
been so diluted, as to leave but little nourish-
ment in the mixture; and the new-born babe,
as matter of course, has remained dwarfish
and sickly. Even the biography of the most
distinguished saints, which ought to form a
part of the Christian's reading, and is emi-
nently calculated to fan the flame of devotion
in the soul, ought not to be allowed to dis-
place the word of God. Again, I say, pro-
fessors, awake, arise, shine. "To be car-
nally minded is death; to be spiritually
minded is life and peace. If ye be risen


with Christ, seek those things which are
above, where Christ sitteth on the right hand
of God. Set your affections on things above,
not on things on the earth. For ye are dead,
and your life is hid with Christ in God."
Col. iii. 1-3.

O, COULD I find, from day to day,
A nearness to my God,
Then would my hours glide sweet away,
While leaning on his word.
Lord, I desire with thee to live
Anew from day to day,
In joys the world can never give,
Nor ever take away.
Blest Jesus, come, and rule my heart,
And make me wholly thine,
That I may never more depart,
Nor grieve thy love divine.
Thus, till my last, expiring breath,
Thy goodness I 'll adore;
And when my frame dissolves in death,
My soul shall love thee more."








FOR ALL PEOPLE.-Isa. Ivi. 7.

IN order to realize the glorious scene
glanced at in the text, in which the world
shall finally be'seen prostrate before God in
prayer, the first and the earliest step neces-
sarily was a revelation of the divine exist-
For he that cometh to God must believe
that he is; and how shall they call on him
of whom they have not heard ?
This fact takes us back in thought to the
time when the knowledge of God was lost
from the earth; when the Lord, looking
down from heaven, to see if there were any
tisft understood and seek God, beheld the
appalling spectacle of an entire race in apos-
tacy with Him; and when, breaking the fear-
ful silence which sin had produced, he called
to his wandering creatures and proclaimed I
AM. That was an era in the moral history

of man, for it was, in effect, giving to a
world of atheists a God. There the great
object of prayer stood revealed before them.
Had they known Him, the world would have
flocked at once in adoration to his feet.
But does he take an interest in the affairs
of the world ? for if he does not, prayer to
him is useless. In answer to this question,
Sinai rises toview. Sinai, burning with fire,
covered with the blackness and darkness of
the tempest, and echoing with the suntmd of a
trumpet, and the voice of words. God is
there, legislating for sinful man. Can 'yoru
question his deep interest in human affairs ?
Listen to his law as hed proclaims it, and
mark how much of it relates directly to your
welfare. Mark how it denounces d curse
against all who shall neglect the duties they
owe to you; how tender it is for your life;
how it denounces the man who shall even be
angry with you without a cause; how jeal-
ously it guards your property, your reputa-
tion, and everything that is dear to you; how
it throws its ample shield over you and all
you have; how it constitutes itself t he watch-
ful guardian of all; how it kindles into a wall
of fire around you; how it thunders forth
"cursed is every one that attempts to in-
jure you, and requires all the people to say

" amen;" how it requires the universe to
give a solemn pledge to be tender of your
welfare! The essence of the whole law is
love, and that essence it seeks to instil into
human hearts, binding them together into
one great community of love.
But, is the great God accessible? That
he takes a benevolent interest in human af-
fairs is evident; but if, however, the terrors
of Sinai are not laid aside, if that be a speci-
men of his usual state, who can venture to
approach him? The Lord," said Solomon,
"the Lord said he would dwell in thick dark-
ness." Will he emerge from that cloud, will
he dissipate that gloom, and allow man to
approach him? The temple of Sion is an
answer to this inquiry-" Let the people be-
hold me; I will dwell among them."
The very idea that He should do this over-
whelmed the mind of Solomon with amaze-
ment. "Will God," said he, "in very deed"
-is it not merely a figure ?-" will he in very
deed, and literally, dwell with men on the
earth! Behold the heaven, and the heaven
of heavens cannot contain Thee; how much
less this house which I have built. Will the
divine Omnipresence take up his dwelling
here ? Is not the expectation too great to be
realized ?" "No," said God, "this is my

rest forever; here will I dwell; for I have
desired it." What amazing condescension
is this!
And why dwells he there ? That men may
come and fall down before him, and that he
may commune with them from off the mercy-
seat. Why dwells he there ? Do you not see
through his gracious design ? He makes it
his rest, that men may come to him and
make it their rest. Numbers through suc-
cessive ages availed themselves of his grace
there; Penitence often smote on its breast till
its tears were wiped away; there conscious
Guilt lost its tormenting sting and first found
peace; Fear lifted up its eyes and smiled;
Faith looked up in the face of God, and
appealed to the heart of God, as she stood
with her hand on the head of the victim.
There prophets and kings, and the righteous
men of many nations, bowed down in prayer,
and found that which they sought-accept-
ance with God.
But everything there, gracious as it was,
calculated as it was to bring all people in
humble prostration before God, existed only
in type and promise. It may be asked,
therefore, in the next place, have those types
been accomplished? That temple is gone
its splendors have vanished; its most sacred


things have disappeared; its whole econ-
omy is abolished; the very nation itself is
scattered to the winds of heaven;-are those
promises fulfilled ? Oh! what tremendous
scenes arise and present themselves in reply!
The fulness of time arrivesand behold, God
sending forth his Son. All heaven is wonder-
ing and rejoicing, for in his person Divinity
and Humanity have at length met. Before,
they had been only approaching each other,
but now they have met, coalesced, and be-
come one. He has taken our nature and has
made a temple of that; God is manifested in
the flesh. Calvary appears; there is our
substitute-the Son of God; he is making an
infinite compensation for our demerit, wash-
ing out the guilt of the world in his own
blood; dying, that God may never more be
angry with man, that man may never more
deny or grieve the love of God. The day of
Pentecost arrives-behold in its scenes a
proof that our Advocate has entered on his
office of intercessor above, and that his sacri-
ficial plea has prevailed. For, lo! the Spirit
is poured out from on high, and thousands
bow in meek subjection td His power, con-
stituting at once the means and the pledge
that His house shall become a House of
Prayer for all people. Is it then still asked,


if the ancient promises have been fulfilled ?
Let the tears of the sinner, the joy of the
saint, and the success of the Gospel in every
subsequent age, bear witness.
Do you look around and ask for the altar
of sacrifice? NWe have an altar, says the
Apostle; though invisible to the eye of
sense, the eye of* faith beholds it; and on
that altar there is a victim. Will you not
reverentially approach and look upon it?
Mark the majesty and meekness, the dignity
and compassion of his looks. It is Christ
crucified; it is the Lamb of God taking away
the sins of the world. The Lord hath laid
upon him the iniquity of us all. Is not that
superior to the Jewish sacrifice? He is
spotless; his blood cleanseth from all sin;
"by his one offering he hath perfected for-
ever them that are sanctified." Will you not
draw near and nearer still, and lay your hand
by faith on the head of this atoning sacrifice ?
God hath set him forth as a propitiation for
sin through faith in his blood.
Do you look around here for the ark of the
covenant? The ark we have not, but the
covenant we have. What means this sacred
book ?
"All that the ark did once contain
Could no such grace afford."

"This is the new covenant," saith Christ;
"the new covenant in my blood," the cove-
nant of life. Every page of it proclaims,
"Hear, and the soul shall live."
Our Advocate with the Father is Christ
Jesus the righteous." He ever liveth to
make intercession for us. Everything valu-
able in the Jewish economy here finds ac-
complishment, stability and perfection; and
the design of it all is to make his house of
prayer a place of friendly meeting between
God and man. This was the great object
at which he aimed when he dwelt among us.
Hence the attractions with which he in-
vested the throne of grace, adorning it with
precious gifts, on which is inscribed, "Ask
and ye shall receive;" describing Him that
sits on the throne as our Father, waiting to
receive us, and us as his children; assuring
us that we go there invited and expected as
his friends; placing in our hands a censer
filled with his own merit, to make our accept-
ance secure; and still his heart is bent on
effecting an interview between God and man.
Hence the specific design for which he has
instituted the ministry of the Gospel is to
beseech men to be reconciled to God, to come
and cast themselves down at his feet; and
hence the office of Mediator, which he fills in

heaven, never quitting his station, never re-
mitting his duties for a moment, but watch-
ing and encouraging the sinner as he takes
his first step to the mercy-seat, by declaring,
" I will pray the Father for you;" for well he
knows, that when brought in penitence to the
footstool of mercy, our forgiveness is certain,
jand the end of the Gospel is gained.
(But again-admitting that God is thus
accessible and gracious, is he thus accessible
and gracious to all ? Ask if the light of day
is free for all that see it-ask if the air of
heaven is free for all that breathe; but ask
not if the throne of mercy be open to all that
need salvation. My house shall be called
a house of prayer for all people, and re-
member that he said this under the moral
economy of the Jews. Is the Gospel church
less open and free than the Jewish temple ?
Its gates are never to be shut night or day; its
blessings are to be offered without money and
without price; its ministers are despatched
into all lands with the command, Preach
the Gospel to every creature under heaven;
proclaim that I am now on my throne, giving
audience to the world. Say to them, all
things are mine; come and share them. I
possess them for your enjoyment and use;
come, and let me confer them upon you. All

vHE GOLDEN ezasaw. 73

the riches and resources of heaven are mine.
and you may be made thb happy recipients.
Come, and I will bless you with eternal life.
Whosoever will, let him come; I cast out
none. My house shall be called a house of
prayer for all people."
By what particular changes in the present
kind of instrumentality, at what precise pe-
riod, or to what exact poini of perfection the
result may be realized, we cannot say, and
are not anxious to know; sufficient is it for
us to know that the time will come when the
world shall be seen prostrate before God in
prayer, and then will it be clearly perceived
that this has been brought to pass as the
result of all that God has planned, and
Christ has suffered, and the Holy Spirit has
effected. The very mention of his name
then will be sufficient to bring the whole
world into a posture of adoration ; ihey will
come before him hungry for his blessings,
languishing for his Spirit, casting themselves
before him, and coveting and craving the gifts
of his grace. And as his throne is open for
all, so is his house a house of prayer for all
people. 0 then, Thou that hearest prayer,
to thee shall all flesh come." They shall not
be satisfied to enjoy Thee alone. They shall
go out, and with a friendly violence compel



others to come in and share thy favors with
them. "It shall come to pass that there
shall come people, and the inhabitants of
many. cities; and the inhabitants of one
city shall go to another, saying, Let us go
speedily to pray before the Lord. I will go
also; yea, many people and strong nations
shall come to seek the Lord of Hosts, and to
pray before the Lord." Churches shall come
to adore him and to pay him homage, cities
to consult him, nations to surrender to him,
all the kindred of" the earth to fall down
before him. They shall not be content to
praise him alone; they shall feel as if they
wanted help, the help of the world, to raise a
song adequate to his praise, and a prayer
equal to the ardor of their desires. "And it
shall come to pass, that from one new moon
to another, and from one sabbath to another,
shall all flesh come before me, saith the
Lord of Hosts." Then will man have found
his only proper place; he will have returned
to the only spot in the universe which be-
comes him-at the feet of God; and, having
found his proper place, as his ultimate end,
there will he rest, confessing himself nothing,
that God may be all; going out of himself
and losing himself in God, finding his heaven
in the smile of God. Then God will have


recovered his proper glory, every idol shall
be abolished, every rival Tpower cast out, the
eyes of all shall wait on him, all flesh shall
be hanging on him, and staying themselves
upon him, and he will be seen by the uni-
verse as the centre of a lapsing creation, the
support and the stay of a sinking world.
Then the design of the whole gospel consti-
tution will be completed, that no flesh should
glory in his presence; everything will have
redounded to the glory of his grace; and
when all flesh shall thus be seen prostrate
before God in prayer, what will it be but the
prelude to the worship of, heaven? What
will remain but that all should be trans-
formed to the employment of praise above?
Infinite love, ascending to the Throne and
putting on the Crown, shall sit down and
enjoy an eternal sabbath of love, while the
myriads of the redeemed 'and glorified, cast-
ing their crowns at his feet, shall ascribe
their happiness to Him, and the jubilee of
eternity begin!
Brethren, to this period everything in the
universe, everything in the mediatorial gov-
ernment of Christ, is tending with the direct-
ness and force of a law. To this end there-
fore every event in his Church, every move-
ment of his people, should be intentionally



subordinate. Viewed apart from this ulti-
mate design, the most magnificent projects
of men become puerile; viewed in connection
with it, things in themselves of very slender
account swell into infinite importance. It
hallows whatever it touches; it ennobles
whatever it employs.
Every power in the universe is regarded
by God as more or less opposed to him, ex-
cept the power of prayer, and the means
which prayer has sanctified. Every human
habitation in which God is not worshipped is
a fortress raised jn hostility to him; and the
family which inhabits it is in arms against
him. On the other hand, wherever prayer
is made, and exactly in the proportion in
which it is made, there he beholds a spot
reclaimed from the powers of darkness, and
subjects swearing allegiance to his throne.
My friends, the world itself was intended to
be a house of prayer; every spot in it was
meant to be sacred to the worship of God;
all its airs should have been incense, and all
its sounds adoration and praise. That pur-
pose sin attempted to defeat; but, oh! a
higher purpose still only waited 'till the at-
tempt should be made! From that moment
a plan of grace has been unfolded which con-
centrates within itself all the interests of the

world's history,-all that is eventful in the
universe of God; and when the consumma-
tion of all things shall arrive, what will this
world be thought of, think you, but as it has
furnished a stage for the unfolding of that
plan, and as it was gradually reclaimed in
consequence from being a house of sin, again
converted into a house of prayer, and thus
restored to its original design? Let man
record its history, indeed, and he would
dwell chiefly on topics of war and peace, of
pestilence and famine, the changes of thrones
and the revolutions of empires: but as writ-
ten by the finger of God, these things shall
be noticed only as they subserved or opposed
his final purposes; while the history of the
world, as far as man's instrumentality tended
to promote that purpose, will be chiefly a
history of prayer. Preaching itself, benevo-
lent activity itself, except so far as it is asso-
ciated with devotion, shall be passed over to
record the triumphs of prayer. Many a
Christian, who once filled the public eye
with his active deeds and burning zeal, shall
be comparatively unnoticed, and the man of
prayer, the wrestler with God, shall be drawn
out from his closet of obscurity, and pro-
claimed in his stead; and it shall appear,
that whilst the one was only moving earth,

the other was moving heaven. Are we
asked for a proof of this ? Brethren, a great
portion of the world's history is written-
writteii by the finger of God. The Bible is
God's summary of the history of the world
down to the close of the first century of the
present era. What are the deeds? What
is the kind of human instrumentality which
God has deemed most worthy of recording ?
Oh! if I did not believe you to be sufficiently
acquainted with them already, I would say,
paint them on the walls of your dwelling.
Let the spaces now left unadorned, be occu-
pied with the principal scenes of God's his-
tory of man's instrumentality, and they would
be seen peopled with suppliants in all the
postures of devotion, and crowded with vari-
ous forms and attitudes of prayer. In one
place Abraham would appear interceding for
Sodom, and Omnipotence waiting till he had
done; the tempest of descending fire sus-
pended in the air, and ready to be blown
away by the breath of prayer. In another
space Moses would appear holding back the
arm of God, while Omnipotence is saying,
as if hampered and embarrassed, Let me
alone, let me alone, that I may destroy this
nation." In one compartment should stand
the temple, with the season of dedication; a


nation at prayer, and clouds of massive glory
filling the house. And ift another, the same
temple, with its high priest occupied with
the office of two-fold intercession, prayer
with the voice and prayer by sacrifice, the
prayer of blood, thus justifying the descrip-
tion of it given in the text,-" a house of
prayer."/' Did Jesus pray? Oh, in a sense
more than figurative, he saved the world by
prayer Portray a mountain-top, and Jesus,
on it, prostrate, alone, wet with the dews of
night, praying to God with strong cries and
tears. And next, a garden,-Gethsemane,-
asd Jesus there, praying in an agony, which
baptizes him in his own blood. And next,
the place called Calvary, for there they cru-
cified him;" and, Jesus died, offering that
great sacrificial prayer, which still pleads
above,-still fills the ear of God; and for the
sake of which alone all other prayers are
heard!. Can the cloven tongues of fire be
portrayed? Forget not to represent the
apostles on whom they rest assembled in
prayer! Elsewhere, let an angel be seen
despatched from the divine presence to liber-
ate Peter from prison; but forget not to rep-
resent the apostles in a neighboring house,
in prayer! But oh! there is a vision no
human eye but one has seen, a heavenly




scene which sums up all, an angel standing
at the altar, having a golden censer; and
there is given him much incense, that he
may offer it with, mark, the prayers of all
saints upon the golden altar which is before
the throne; and the smoke of the incense,
blending with the prayers of the saints, as-
cends up before God out of the angel's hand.
Yes; draw near:-it is the summing up of
man's instrumentality. Of all the various
ways in which he employs himself here,-
look into that censer, and mark which of
them it is that reaches heaven. Only that
which was sanctified by prayer. When the
clamors of a turbulent zeal have subsided,
and the undevout means which have dazzled
and astonished men have spent their force,
mark what is left in the censer. Only that
which partook of the nature of prayer. This
is all that lives to reach the skies, all that
heaven receives from earth, all that is ever
permitted to ascend before God. Nothing
but prayer shall be in that censer; and
nothing will ever find a place in that censer,
but that which ascends on the breath of
prayer. )
Again, here everything is to be done with-
the view of leading to prayer. As we have
been proceeding with our remarks, the ques-


tion may have arisen in some minds,-What,
is our piety to take no other form than that of
prayer ? Is it to show itself in no other way
but by prayer? Such a question could be
entertained only where there existed a mis-
apprehension of the nature of the prayer, or
of the way in which prayer blends with all
the acts of devotion and methods of instru-
mentality by which God works, Confine
yourself to prayer? No; not even in the
house of prayer itself. Only see that what-
ever you do, you do it with an ultimate view
to prayer. If you preach the gospel, for in-
stance, you are to bear in mind that that is
the most successful preaching which brings
man prostrate before God for mercy. This
is the very end of the Gospel ministry; and
the more vividly you can set forth Jesus
Christ crucified among them, the more effec-
tually this end will be answered. Yes, let
every place of prayer have a Calvary in the
midst of it, and on that Calvary letthere be
a cross, and on that cross a bleeding Sa-
viour; and on that sight, that spectacle of
love, let the eyes of the people be kept per-
petually fixed. As preachers of the Gospel,
our great distinction is that we are ministers
of the Cross, we have to wait on the Cross,
to walk around the Cross, and to point out to

the people the wonders of the Cross. Have
we any pathos ? It should be kept for tell-
ing them of the Cross. Have we any affec-
tion for their souls? It should gush forth
when we are pointing to the Cross. Have
we any tears for them? When shall we
shed them, but when we have led our people
to the Cross, when we are there saying to
the sinner, "Behold Him! look on Him!
He is wounded for your transgressions, He
is bruised for your iniquities, the chastise-
ment of your peace is upon Him, that with
His stripes you might be healed. Draw
nearer to Him; it is of you that he is think-
ing; that blood is to wash away your sins;
that life which He is pouring out is the' ran-
som which He is giving for your souls.
Draw nearer still; look into His heart; read
the names which are written there; your
name is among them." And. while we are
thus entreating the sinner, does he relent?
Does he look upon him whom he has pierced,
mourning? Does he smite upon his breast,
crying, "God be merciful to me a sinner ?"
Then the end of the ministry is answered.
"Behold, he prayeth."
But besides the preaching of the Gospel,
all the other ordinances of God's house are
to be administered likewise; and, in addition


to this, children are to be collected, and
taught on the Sabbath; "pecuniary offerings
are to be cast into the Christian treasury;
the Bible is to be distributed; visits of
mercy to be paid to the neighborhood around.
But however various or extensive are your
labors, however ably your operations may
be organized and generally pursued, the ten-
dency of the whole must be to bring men to
God in prayer. Never will it avail if it stop
short of this-if it does not contribute to this.
" My house," saith God, "shall be called a
house of prayer for all people." But as all
people will not, and cannot come and here
pray for themselves, your obvious duty is to
come and pray for them. Parents, pray for
your children; and children, pray for your
parents; let all the various relations in life
come to pray for each other. Pray for the
neighborhood around; there is a sense in
which it is committed to your care, in which
God is saying to you, as to his people of old,'
"I will make you and the places round about
my hill, a blessing; and I will cause the
shower to come down in your season; there
shall be showers of blessing." Pray to be
made the cloud from which the showers of
blessings shall descend, the channel througiP
which they flow. ) Pray for the prosperity



of the whole Christian church. The great
Intercessor above prays, not for a party; the
names of all the tribes are written on his
breast-plate. And does he not prefer that
prayer the best which most nearly is like his
own? Pray, then, for the whole church.
Do you ask what should be principally and
especially the objects of supplication? It
wants more deep spirituality, and distinct-
-ness from the world; a higher appreciation
of its office as the instrument of Christ for
saving the world ; more of a spirit of union,
of oneness, that it may be one in accordance
with the prayer of Christ; one in zeal in the
preaching of the Gospel and for the universal
triumph of Christ. But one want there is
which comprehends the whole; the imparta-
tion of the Spirit of Christ. Could a con-
vocation 'be held of all the churches on
earth, the object of their united cry should
be for that promised Spirit. Let that be
secured, and in obtaining that, we should
obtain the supply of every other want. We
should find that we had acquired the same
mind also that was in Christ; a benevo-
lence which would reign over the whole
human race, a brotherly love which would
combine the whole body of Christians for the
conversion of the world, a zeal which would


be ever devising fresh methods of usefulness,
practising self-denial, laying itself out in the
service of Christ, and a perseverance which
would never rest till the whole family of man
should be seated together at the Banquet of
Salvation. And, in coming together to im-
plore an effusion of the Spirit on the church,
remember that you are in effect interceding
for the world; for it is through the instru-
mentality of the church that God proposes
to save the world. Christidns, realize in
thought the dignity of your office; you go to
Goc as the earthly representatives of man-
kind; as intercessors for the world. You
pass to the throne of grace through multi-
tudes and myriads of human beings. Do you
not hear them as you go, imploring a place
in your supplications? Do you not see all
Africa assembled in your path, urging you to
go to God for them, to describe their wrongs,
to ask for the blessings of the reign of Christ
for them ? And, before you have done plead-
ing for Africa, China comes with its untold
myriads, entreating you to interest yourself
for them; and while yet you are pleading for
China, India comes with its tales of lamenta-
tion and wo, and entreats you to speak for it.
And can you refrain ? And when you grow
faint they all combine their entreaties that



you cry t6 God for them louder still, that you
call in help more intercessors and more still,
till all the church be prostrate in prayer;
and when, you move to quit the throne of
grace, they all in effect entreat you not to
leave them unrepresented before God. "Oh,
if there be a God," they say, and if prayer
can reach him, do not leave us thus, or we
perish! Our only hope is in the God you
worship, the Saviour you proclaim; pray that
the blessings of his grace may speedily be
extended to us."
From this day, let a period of enlargement
commence in your views of the kingdom of
Christ, and in your endeavors to realize
them! Imagine that a new page is open to-
day in your history. Review that past;
ascertaintin what respects it admits of im-
provement; whether in the regularity of your
attendance on the means of grace, in the
attentive seriousness and self-applications
with which you hear the word of God, in the
amount of your pecuniary contributions to
his cause, in a personal activity in his ser-
vice, or in the fervor and comprehensiveness
of your prayers; and in whichever it may be,
ask God to record to-day in the book of his
remembrance a holy resolution of instant
amendment. Especially see whether you

ought not to take a loftier stand than ever
in relation to the great interest and means
used for the extension of the kingdom of
Christ. Has he made you a partaker of
his grace? Then he has taken you to a
height which commands a view of eternity.
He bids you take a comprehensive view of
eternity, to regard it as a whole, to live for
eternity; and having done this, for your own
personal happiness, he next takes you to a
mount which commands a view of all man-
kind, and he bids you to pray for them all, to
open your heart and embrace them all, to
live for the universe. Let this house be to
you that mount of vision. The present is a
day of more extended views than the past, a
day of greater designs and of more generous
My young friends, whose eyes kindle at
these designs, whose hearts beat high at
these endeavors, be you as men of God, men
of and for the day. Louder voices urge you
on than your predecessors ever heard, and
more splendid achievements await your ad-
vance. Take enlarged and comprehensive
views of duty; devise liberal things ; design
for the universe and for eternity. The Lord
of the Church himself is your leader, angels
witness the scene, and the world waits to be

88 vHB OOLDE~ cEN5fllc.

blessed by your instrumentality. Let us
hear, as we do of the churches of Macedonia,
not only of your liberality, but of the contin-
uance, the habit, and the riches of your liber-
ality. Give as God gives.
Prayers too have been offered, solemn pray-
ers, comprehensive prayers, prayers which the
angel, having the censer hath presented, and
which God who sits on the throne hath heard.
But has each one present joined? Let in-
quiry be made. Have all prayed ? What!
Is there one present whose heart has not
united in the general supplication ? One who
has never yet begun to pray, and who, in the
very house of prayer, while every one around
him was engaged in prayer, has yet kept
aloof from the throne of mercy ? Is he not
pointed out at this moment by invisible
beings ? Are they not gazing on him with
pity and with wonder ? Ought not all pres-
ent to gather around him and to pray for him ?
My friend, do you know what you do ? Shall
we pause while you do pray? Suppose we
were now to say to this assembly, in the
language of the prophet, Come now and let
us join ourselves to the Lord in a perpetual
covenant," and let all who are ready to
comply give a sign; would you alone give
no sign ? Would you give none ? If all the



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