this witness is true, for it is the award | a glorious harvest. Already are several of the heaped-up wrath against the day excellent men of different denominations of wrath, and the curse upon the Amorite, whose iniquity is full. On the one hand, then, let none rejoice, in consequence of any truce with their afflictions, any victory over their fears, or any exemption from their former apprehensions, unless it arise from truly scriptural grounds. And, labouring in the word and in doctrine, and through the good providence of our God, and his putting it into the heart of "a brother, whose praise is in all the churches," for " devising liberal things" (the Rev. Lewis Way,) you, my respected hearers, are here supplied by the regularly and episcopally-ordained ministers of your own establishment, and may and do "sing the Lord's song," though in a strange land. O neglect not such advantages; turn not away from such a service; "forsake not the assembling of yourselves together, as the manner of some is." Let it not be said that you have left your religion (if you had a religion to leave) on the other side the On the other, let none despair, because they are so troubled and perplexed; or that since Jehovah seems to have a controversy with them, that therefore he must hate them. O, no; the convictions of sin, when under the influences of his most holy and gracious Spirit, are preparatory to sweetest consolations from the same. Despair of salvation by any other way than through the atoning blood and jus-channel. The land of your fathers you tifying righteousness of our God and Saviour, is the day-spring from on high visiting us, and which always dawns on the darkest hour of our former night! O, if we are but chastened, surely it is that we should not be condemned with the world. "Correct me, then, O Lord, but not in thine anger; rebuke me, but not in thy hot displeasure." Psalm vi. 3. Say any thing of or to thy servant, rather than let him alone. Therefore, and to conclude, that our meditations may not sit beneath a cloud; while we congratulate real Christians on the happy choice they have made, and exhort all to walk worthy of the high and holy prefession into which they have been called, we will not renounce all hope even as to this Ephraim, no, not where otherwise his state might seem most dangerous. So far from it, that were the reference made (which it is not intended that it should be made) to ourselves only, as British subjects, and members of that pure and apostolical part of Christ's church established in the British realm, I bless God for the very different and cheering prospect this day seen, and in this very place, from what myself witnessed, above three-and-thirty years ago! We are warranted to hope that already at least a sheaf or two are suffered to intimate, that one day, even these fields (the Champs Elysees) will be white unto a future and cannot forget; you are no doubt pleased with the recollection this day of "the sound of her church-going bell," her infant schools, her villages spires, and her rustic minstrelsy, as well as of her cloisters pale, her lofty temples, and her fullvoiced choir; but, and above all, rejoice in her religious privileges, as a land of Bibles, and for her so signally possessing that treasure, even the glorious gospel, which alone ennobles what is mean, and consecrates what is exalted. Show, then, that you remember them still! Say, with the devout psalmist, "If I forget thee, O Jerusalem, let my right hand forget her cunning: if I do not remember thee, let my tongue cleave to the roof of my mouth; yea, if I prefer not Jerusalem above my chief joy." Ps. cxxxvii. 5, 6. Here we thought to end. But where have we left Ephraim? We must trespass yet a very little longer, and however otherwise, as much against our will, as it can be against any of your wishes: for concerning this very Ephraim, we will not despair, but rather hope that, "at evening time it may be light to him!" For we know that he who spake from Sinai, ever speaks to us from Calvary; that he long "whets his glittering sword," before he gives it leave to smite; as his distant thunders threaten, that his nearer lightnings may not harm. If one of these children of Ephraim be here present, though "grey hairs be upon him," and he is thus old in sin, it is a proof, we trust, that even he is not left to himself, or to reap the wages of his work! God forbid that he should! And to this end may he especially bless this final application of the subject, by permitting and sanctioning the transferring or inversion of its terms! Go yet again, (we think we hear him say,) and proclaim my words" O Israel, thou hast destroyed thyself, but in me is thy help found"-"how shall I give thee up, Ephraim? how shall I deliver thee, Israel? How shall I make thee as Admah? how shall I set thee as Zeboim ? My heart is turned within me, my repentings are kindled together!" on the walls, give me no rest until I establish Jerusalem," and restore again the outcasts of Israel! resume your stations, plead and weep between the porch and altar. Intermit not your labours, neither be weary of your work. "Go yet again, and preach the preaching that I bid you." Erect the glorious standard, unfurl the bloodstained banner, bear aloft the consecrated sign. Set the trumpet to your lips, proclaim the gladly solemn sound! Seals shall be given to your ministry, and souls awarded for your hire! Go yet again, (he seems to say to all And thou, Conscience! Be thou "sprinkhis hosts,) clad with new zeal, and armed led with atoning blood," to keep thee with fresh power! Let my Spirit strive, pure; active in thy office, and faithful to my servants plead, my ministers attend, thy trust; preserved from evil, and premy dispensations teach, and my appoint-pared for bliss! While to the worshipments strengthen! Therefore, "go yet pers in Zion it is also said,—“ I have not again." Ye angels! who excel in strength, go return to your encampments, as Mahanaim, or God's host, and "having ministered, still do minister." Ye who so exult over the returning prodigal, ye shall rejoice over the repentant Ephraim. Again shall Gabriel sing, and Raphael strike his golden harp! Earth, earth, earth! hear ye the word of the Lord, in all my providences, which, forsaken the place where mine honour dwelleth: go up to Bethel, that I may meet and bless thee there. Let not the fire upon mine altar be extinguished, nor the symbols of my presence be any more withdrawn; but let refreshing from the same be vouchsafed, and the inscription read on this and every sanctuary erected to the glory of my name-Jehovah Shammah! the Lord thy God is there.""To whom," &c. Amen. SERMON XLVII. THE INQUIRING LAWYER. BY THE LATE REV. ADAM CLARKE, LL.D. And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live."—Luke x. 25-28. You see that our blessed Lord has put the creed of a Christian into a very narrow compass and in such plain words, that it is impossible for the very plainest Christian not to understand the meaning of it. And yet there is a depth in these words that requires the deepest attention, and the exercise of the most extensive powers. So it is, indeed, with all the words of God; and especially with those in which he sums up our duty and our interest, our prosperity in this world, and our glory in that which is to come. If these words be correct, we may judge at once of the spirit in which we should receive them and though we may suppose the words to have been used by a captious person, yet it must be remembered that the words were not framed by that person, but are a quotation of the words of the Most High; and words which Christ, in the most solemn manner, has incorporated with his gospel. I. Let us look into THE CIRCUMSTANCES CONNECTED WITH These words. We find that our Lord was nearly alone, or engaged in private conversation with his disciples. He speaks as one struck with the astonishing provision made by God for the welfare of mankind; and it was well known to him, for it was through him that such provision had been made, and he was now engaged in giving instructions as to that provision. "And he said, Blessed are the eyes which see the things that ye see!" They had seen the Messiah: he it was that now conversed with them. They had beheld his miracles, and were convinced that "in him dwelt the fulness of the Godhead bodily," for none could do what he did, who had not unlimited power. They had heard also the words that dropped from his gracious lips; and especially that new commandment, which was contained indeed in the Old Testament, but which had now come to them in a way it had not come to their fathers; namely, that they should love God with the whole of their powers; and also, that they should love one another. And yet, my friends, our eyes and our ears have been more blessed still! We have heard more of the nature of the dispensation of blessedness, and of the salvation of hundreds and millions of souls by means of that dispensation, than they ever heard. Many things were afterwards made known to them, of which they had no previous conception; and it appears as though it were necessary that only general outlines of truth should be given them, till Christ had filled up the scheme of prophecy, till he had offered himself as the great atonement, till he had opened the kingdom of heaven to all believers, and till his Spirit had been sent down in such copiousness as had never before been known in any age of the world. "A certain lawyer," it is said, "stood up," &c. The word "lawyer" is not understood by most readers: it means a man who was well acquainted with the law of Moses, and all the rites and ceremonies connected with it; and also with all those laws and instructions which were added by the chief doctors of the Jewish church. They knew not only the precepts of the law of Moses, which was written, but also all the particulars of the oral law,-that part which was supposed by the Jews to have been delivered by God to Moses, and by Moses to Aaron, and by Aaron to his sons, by word of mouth; and which the Jews believe to exist in the Mishnah and the Talmuds. The lawyers had not only to tell the ple that there were such and such laws; they had also to unfold their true import. For this purpose, the book of Deuteronomy was given: this teaches plainly the spirit and design of the law; contain peo He tells them that "kings and great | be taught those things which were not to men desired to see these things, and did be learned even under his own ministry. not see them; and to hear these things, and did not hear them." And I have often been much affected while reading what Peter says on this subject. He intimates that the prophets were sent to publish glad tidings which should be made known to the nations of the earth. "Of which salvation," he says, "the prophets have inquired and searched diligently. Searching what the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ and the glory that should follow." And the part that affected me most was this; that they understood that "not unto themselves, but unto us they did minister" those things, when they proclaimed the coming of Jesus Christ, his passion and death, and the glory that should follow his manifestation in the flesh. So that with all their wisdom and all their inquisitiveness, though they knew enough for their own individual salvation, they had not that full revela-ing, as it were, a second edition of that tion which we enjoy. And the apostle goes on to say, "Which things the angels desire to look into." The original expression is very strong; it is a stooping down towards the object, so as to take the full advantage of the strongest sight -an opening and expanding of the pupil of the eye as far as possible. It is expressive of their desire to have the most distinct conception of the things which God had revealed, and was about to reveal, to the world. So that we comprehend the scheme of salvation, and all that is necessary to our individual salva- I have observed that this man is often tion, in measures beyond what was known spoken of as a captious person-as one to them. Well, then, may a preacher that lay at the catch, and wished to entrap say to a congregation of believing Chris- our Lord. But I believe that scheme tians, Blessed are your eyes and your ears, had long since been given up. The Jews, for you have seen and heard such things generally speaking, were convinced that as prophets and kings had not seen and he was "a teacher come from God;" and heard; and you have had such views of that all attempts to entangle him in his God's love in its extent, and in its power-talk would be utterly vain. The opinion ful influence on the souls of men, as none I have referred to is entertained of this ever had before, and I am apt to think were not felt by any of those good men; God having reserved these full displays for the time when his Spirit should be poured out, and the followers of Christ law. The letter of the law was first given; and then the book of Deuteronomy, to illustrate and show the spiritual meaning of that law and it is remarkable, among other things, that the rite of circumcision was interpreted, in that second edition, in such a spiritual way, that all who attended to it were reminded of the necessity of having all that was impure and unholy removed; so that the seeds of holiness might be well rooted, and abundant fruit be brought forth to the praise and glory of God. lawyer, because it is said that he "stood up, and tempted" Christ. But that word means also to try-to examine-to ascertain how far his knowledge and his piety went; how his temper would bear out, and so on. I should rather conceive of suppose, because a man cannot pronounce him as a humble inquirer after truth. He the shibboleth of their creed, that his asks one of the most important questions inquiries proceed from a guilty hardwhich a man could ask, who knew that he had an immortal spirit, who was conscious that he had sinned against his Maker, and who knew that he could not cleanse that impure fountain from whence the various streams of evil had flowed. I think it quite impossible that such a man could ask such a question in a trifling or in a captious manner. He said, "Master, what shall I do to inherit eternal life?" My brethren, have you a more important question to put to your God? "Master, I acknowledge thy wisdom; I submit to thy authority. I come to thee, though I am a teacher, and have to explain the law to the people. I declare my willingness to come to thee, that I may learn the way of salvation for my immortal soul." And, mark again :-he speaks as one who knew that there was an eternal state; that in that eternal state his immortal spirit might be wretched or happy; and that, in that state, the misery must be extreme, and the happiness also extreme. It was, therefore, very important to know how, in that state, a man might have the happiness of which heart could not conceive; and escape that wretchedness and misery which, from being eternal, must be extreme. But let us not look at this man merely. I have a right to believe this of you also. You are seriously inquiring, I would hope, “What shall I do to inherit eternal life? I am a creature of a day; I know not what an hour may bring forth; I am a mere tenant at will under the supreme governor of the creation: I cannot bear the thought of dwelling in eternal burnings! What shall I do to inherit eternal life?" Objections have been raised against this man, because he said, "What shall I do ?" "Oh, yes!" say a certain class of people, "he was a work monger-he wanted to merit eternal life?" warranted them to say so? Before persons make such objections as these, it would be well for them to examine carefully their Bibles, and endeavour to ascertain their meaning; and not hastily to ness and indifference of heart. I have heard many such things said, and I pity those who say them: they display but little of the spirit of Christians. "What shall I do," said this man, "to inherit eternal life?" The very words show that the mind of the man was enlightened. He knew that he must have meetness for that eternal life, or he could not inherit it; that, if he would inherit it, he must first be one of the family: that it belonged only to the children; and that, if he were not of the family of heaven, he could not inherit the kingdom of God. "What shall I do to inherit this life? I am conscious that I cannot have it otherwise; it must come to me in consequence of my being united to the family: I know that I do not belong to the family, in a way of natural holiness, or by having walked in all the statutes and ordinances of the Lord blameless; I know that I have sinned, and come short of the glory of God, and that I can only have this title to the inheritance of eternal life in the way of adoption. I want, therefore, to be taken into the family, to be associated with it, incorporated into it, and share the kindness and love of the Father of this family." This is what we call adoption: when, in consequence of the merits of Christ, who died for sinners, and was given for the salvation of men, he who believes is accounted one of the family of God, receives the forgiveness of his sins, and has the Spirit of holiness implanted in his heart. Such persons God puts among the children, and they become interested in all the promises God has made to such. Observe this man does not ask, "What shall I believe to inherit eternal life?" And yet, if some had found him using these words, how would they have been struck with wonder at his correctness and wisdom! "It shows," they would say, And who" that he was well aware of his own state; that he knew well he could do nothing; and therefore he asks, What shall I believe ?" But I believe that if he had done so, he would have spoken incorrectly. And who is he that dares intimate, that |