Sabbatic rest. "Now is the season of the lesson and the rod; then will be the eternal holy-day. Now is the season of the plough and the harrow; then will be the pleasant harvest home. In heaven there will be no necessity to watch and war, for the harrassing Canaanite will be forever expelled from that good land." 6. Heaven is a place of exquisite enjoyment. "Marriage supper of the Lamb;"-a feast-of the understanding of the affections of the memory-of anticipation. Blessed inheritance! III. The period of its essential development-the second coming of Christ. "I will come again, and receive you unto myself." Hence, "let not your heart be troubled." Remark, 1. This event being future, is now a subject of faith and hope. So to the apostles, and so to us. 2. But it is certain,-ordained-predicted-promised. 3. How stupendous will be the revelations of that day. Mark them. The Judge coming in the clouds of heaven-the resurrection of the dead-religion vindicated, etc. REMARKS. 1. Unbelief is a source of the greatest mental trouble. Ask the doubting Christian, the poor backslider, and the impenitent sinner. 2. Faith in the gospel is an unfailing fountain of the purest pleasures and the most satisfying hopes. Here is peace like a river-victory in the mortal struggle-and a mansion in our Father's house above. Selected. SERMON XC. THE SPIRITUAL MANIFESTATION OF CHRIST. Judas saith unto him, (not Iscariot,) Lord, how is it that thou wilt manifest, etc. THESE words are a part of Christ's last discourse with his disciples. He was giving them special instruction respecting the nature of his kingdom. Also of the qualities of those to whom he would reveal himself. Judas was surprised at his doctrine of the manifestation of Christ. He asked how it could be done. Christ answers this question at large. In discoursing on these words, I shall explain the doctrines they contain; and then suggest the means by which we may secure the manifestation of Christ to our hearts. I. Explain the doctrines of the text, as to Christ's manifestation of himself. 1. It is not a corporeal manifestation. This is clear, First. From the contrast between the world and the disciples. Verse 19. Second. Because, in this sense, the terms of the text could not be complied with. If corporeal, the world, as well as believers, could see him. Third. Because, in a corporeal sense, the terms have never been complied with. Since his ascension, his disciples have not seen him. Yet the manifestation of Christ is the distinguishing feature of the gospel. First. Its conditions are 2. It is a spiritual manifestation. spiritual. It rests upon love for, and obedience to Christ. Verse God's love has Third. Its com 23. The manifestation is discriminating. Second. Its assurances are spiritual. Verse 23. My Father will love. external and internal modes of manifestation. munications are spiritual. (1.) I will come. (2.) We will come, Christ and the Father. (3.) We will make our abode, etc. Fourth. The agency is spiritual. Verse 26. It is the work of the Holy Spirit. This manifestation of Christ is the pervading doctrine of the gospel. It forms the distinguishing characteristic of Christianity. It is the inherent and vital element of its existence and success. II. The means by which we may secure this manifestation of Christ to ourselves. 1. Faith in the truth of Christ's promises. First, as to the willingness of Christ thus to manifest himself to us; and secondly, as to the certain fulfilment of his promise. I will love, etc. 2. Submission to Christ's will as to the particular manner, time, and place of it. The Jews rejected Christ in the flesh-we in the Spirit. Patience is to be exercised in connexion with prayer and faith. Christ may delay his coming. We must wait. Patience must have its perfect work. 3. A careful attention to the reproof and drawings of the Spirit convinceth of sin. Helpeth our infirmities. Incites us to prayer. Warns us of evil and danger, and draws us to Christ. We must not grieve the Spirit by resistance, or boldness. We must not quench his influences by sin. We must walk in the Spirit, and make no provision for the lusts of the flesh. IMPROVEMENT. 1. The gospel promises the full manifestation of Christ to all that believe. 2. We may expect the full glory and grace of Christ to be manifested in our hearts. 3. We should seek the fulfilment of these promises in our hearts. Selected. SERMON XCI. RELIGIOUS VOWS. When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed. Better it is that thou shouldst not vow, than that thou shouldst vow and not pay. Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands ?-Ecclesiastes v : 4, 5, 6. THE obligation of vows is distinctly recognized in the laws of Moses, Numbers xxx. 2. The circumstances under which they are made, invest them with a peculiar solemnity. Psalms lxvi. 13, 14. And God always demands a fair and full payment.-Leviticus xxvii. 10. Pay thy vows, therefore, is a most solemn command. But there is a great deal of levity upon this subject-even among Christians. It is to correct this, if possible, and to present the matter in its really impressive character that this subject is selected. I. The nature of religious vows. "A vow is a bond of the soul by which we solemnly oblige ourselves, not only, in general, to do that which we are already bound to do, but in some particular instances to do that which we were not under any antecedent obligation to do, whether it respects honoring God, or serving the interests of his kingdom among men." Such are religious vows. They are made under various circumstances. As, 1. In gratitude for favors received. 2. Under a sense of sufferings endured or anticipated. 3. Under a consciousness of imperfection in our religious experience-or of guilt as sinners. 4. In view of some greater blessing hoped for-and sought after. Now vows thus made are solemn engagements. We should "defer not to pay them." They should be paid, or performed. 1. Promptly. While the vow, and the feelings that inspired it are fresh in the mind. 2. Resolutely. Before the sense of its sacredness is weakened, lost by delay, or prevented by loss of the opportunity. 3. Faithfully. At the precise time,-according to the promise made, in kind and measure. And in full conformity with the original intention. II. The importance of caution in making vows. 1. We must never vow any thing that is sinful. Rash vowsdeceitful vows. "Our mouth cause flesh to sin." 2. We must not vow what we fear we cannot perform. Such VOWS: First. Being shame to ourselves. Second. Expose us to the contempt of others. 3. We must not thus trifle with God. He hath no pleasure in fools. 1. Hypocrites. 2. Perfidious persons. 3. Profane vow breakers. III. The solemn obligation of religious vows. 1. We are not obliged to vow-verse 5. But we are obliged to pay. 2. Excuses will not avail after vowing. Neither say before the Angel-verse 6. Angels, Priest, Christ. 3. God will maintain their authority. Wherefore should God be angry. First. With their errors. Second. Rashness. Third. Frivolity. Fourth. Vain excuses-why should God destroy the works of thy hands. POWER OF ILLUSTRATION. DR. DOWLING closes an excellent discourse, on the "Power of Illustration, an Element of Pulpit Success," with the following excellent directions. Would you, says he, acquire, and retain in a high degree, the power of illustration, my young brethren? Then, (1.) Cultivate and give free scope to your habits of observation, and your opportunities of inquiry and research. Keep your eyes and your ears constantly open. Study men and things as you will meet them in the common walks of life. Instead of isolating yourselves from the masses, as is too frequently done by men of study and literature, mingle freely with the people; and, while you aim to do them good by a holy example, never be ashamed to ask and receive information from any who are able to give it. However humble their occupation, and however limited their literary attainments, compared with your own, you will often discover a vein of good common sense, and a fund of valuable information on common things, possessed by the farmer, the mechanic, or the laborer, which cannot be acquired in the halls of learning or of science, and of which you will find it much to your advantage to avail yourself. (2.) Give attendance to reading. Cultivate a familiar acquaintance, next to the sacred Scriptures, with the history of the church in every age, and the lives of the holy men who have been its defenders or its ornaments. Study the secular history, too, of every nation, and the biography of the men who have become famous, either in ancient or modern times, for their power, their learning, their genius, or their eloquence. Explore, if possible, every field from which sources of illustration can be drawn. Let the starry heavens above you, and the verdant earth beneath you, with its trees, plants, and flowers, the air with its winged inhabitants, the sea with its finny tribes, and the land with its beasts and creeping things, all be the subjects of reading, observation, and study, and all contribute their share to the illustration of the momentous themes of the pulpit. (3.) Cultivate your power of perceiving analogies. Acquire the habit of pulpit-appropriation, throughout the whole circle of your reading, observation and study. Whether you are reading history, |