THE PLEASANTNESS OF RELIGION.

Her ways are ways of pleasantness, and all her paths are peace.-Prov. iii. 17.

THE practice of religion is often, in Scripture, spoken of as a way, and our walking in that way. It is the way of God's commandments. It is a high way. The King's high way. The King of king's high way. And those that are religious are travelling in that way. Christians, in this world, are travellers. When they come to heaven they are at home. Here, they are on their journey; there, at their journey's end. Now if heaven be our journey's end, the prize of our high calling, and we be sure, if we so run as we ought, that we shall obtain; it is enough to engage and encourage us in our way, though it be never so unpleasant.

But we are told, that we have also a pleasant road. There are twelve things which help to make a journey pleasant; and there is something like to each of them which may be found in the way of wisdom, and those who walk in that way.

I. It helpeth to make a journey pleasant; to go upon a good errand.

He who is brought a prisoner, in the hands of the ministers of justice, whatever conveniences he may have on the road, cannot have a pleasant journey. And this is the case of the wicked man. He is going on to destruction. Prov. v. 5.

But he who goeth into a far country, to receive for himself a kingdom, whatever difficulties may attend his journey, the errand he goeth on is enough to make it pleasant. On this errand they go who travel wisdom's ways. They look for a kingdom which cannot be moved. Eternal life. Matt. vii. 14; Prov. xii. 28.

II. To have strength and ability for it.

He that is sickly and lame can find no pleasure in the most pleasant walks. But a strong man rejoiceth to run

a race.

Those who are walking in wisdom's ways are cured of their natural weakness, and filled with spiritual strength. Ps. ciii. 5; lxxi. 16; Isa. xl. 31; Ps. cxix. 32; Col. i. 11; Is. xxxv. 6; Ph. iv. 13.

III. To have day-light.

It is uncomfortable to walk in the dark. John xii. 35; xi. 10; Ps. lxxxii. 5.

But wisdom's children are children of the light, and of the day. 1 Thess. v. 5; Ephes. v. 8; Luke i. 79; Isa. lx. 1.

IV. To have a good guide.

Especially if the way be through a wilderness, where there are by-paths.

But this is both for the safety and satisfaction of the believer. John xvi. 13; Ps. xxxii. 8; Rom. viii. 14; Isa. XXXV. S; xxx. 21.

V. To be under good guard, or convoy.

Especially if the way lay through an enemy's country. The Christian has to travel by the lion's dens, and the mountains of leopards. But he has a good Guard. Ps. Xci. 3; Jude i. 1; Peter i. 5.

VI. To have the way tracked by those who have gone before on the same road, and on the same errand.

Untrodden paths are often unpleasant. Heb. vi. 12; xi. 2; Cant. i. 8; James v. 10; Heb. xii. 1.

VII. To bave good company.

It is the comfort of Zion's travellers, that they are blessed with good company. Zech. viii. 23; Rev. i. 5. They go from company to company. Ps. Ixxxiv. 7.

VIII. To have the way lie through green pastures. Ps. xxiii. 2; Exod. xv. 27; Ps. xlvi. 4.

IX. To have it fair over head.

Wet and stormy weather take off very much the pleasure of a journey. But when the sky is clear, and the sun shineth, it addeth to the pleasure of travelling. Those who are journeying in wisdom's ways have it fair over head. No clouds of guilt interpose. Neither are they exposed to storms of divine wrath. Rom. v. 1, 2; Ps. Ixxxix. 15.

X. To be furnished with needful accommodations for travelling.

They who are travelling in wisdom's ways shall not

want any thing that is good. The Lord will provide. Verily, they shall be fed.

XI. To sing in the way.

This takes off something of the fatigue of travelling. Exhilarates the spirits. Pilgrims practised it. And God will put a new song in their mouth. Ps. ci. 1; Isa. XXXV. 10.

And lastly, it helpeth to make a journey pleasant to have a good prospect.

The travellers in wisdom's ways may look about them with pleasure. (1 Cor. iii. 22.) And before them with joy. John xiv. 2.

Let us collect all these particulars together, and we shall surely say, that "Her ways are ways of pleasantness, and all her paths are peace."

THE INTERCESSION OF CHRIST, A DEMONSTRATION OF HIS CAPACITY TO SAVE.

Wherefore, he is able to save to the uttermost, &c.
Heb. vii. 25.

ST. PAUL had always expressed a constant, tender, and zealous affection for his brethren, his kinsmen according to the flesh. This epistle is a remarkable monument of it. It is directed to the believing Hebrews, and its most evident design is, to animate them to adhere resolutely to the Christian faith. The mind of this excellent man was very capacious, and continually filled with a variety of schemes for the advancement of the gospel. As it was highly probable this, rather than any of his other epistles, would fall into the hands of many as yet unconverted Jews, he not only concealeth his name, against which they were strongly prejudiced, but in a very wise and happy manner, maketh use of such sentiments and such language as might be very proper to awaken and convince the unconverted, as well as assist the faith and joy of those who had believed in Christ.

In pursuit of these great and harmonious designs, the sacred writer insists largely on the dignity of the person and offices of our great Redeemer. He represented him as far superior to the most exalted angels. (Heb. i. 4.) To Moses. (Heb. iii. 2. 6.) To Abraham. (Heb. vii. 4. 7.) And to Aaron. (Heb. vii. 11. 24.) From hence he draweth the important inference in the text, "Wherefore, he is able," &c.

Consider,

I. What are we to understand by Christ's being "able to save to the uttermost."

6.)

1. It implieth the danger and calamity of those to whom he is proposed as a Saviour. All were, without him, in a state of death, (2 Cor. v. 14;) in a state of ruin, (Rom. v. 12;) but " in due time, Christ died for us." (Rom. v. "Who of God is made unto us wisdom," &c. (1 Cor. i. 30.) Most men are soothed into an insensibility of their danger, hence they hear not the thunder of God's law, (Gal. iii. 10,) nor see the flaming sword of his vengeance. They sleep on the brink of a precipice; what need of the alarm. Ephes. v. 14.

2. A power of working out complete deliverance for his people.

1. He is able to deliver them from the "curse of the law." Isaiah xlii. 21; Gal. iii. 13; Acts xiii. 39.

2. From the pollution of sin. (Rom. viii. 2.) If he but speak, the work is done. Matt. viii. 3; 1 John i. 9.

3. From all the artifice and power of the prince of darkness. (Col. i. 13.) He knoweth how to deceive the deceiver, to detect every laboured stratagem; and, from the most dangerous snares, to teach such useful lessons of holy prudence, as shall tend to our constant safety. (Ps. Ixxiii. 24; John x. 21.) "We shall be more than conquerors," &c. Rom. viii. 37.

4. To support his people in death, and receive their spirits to a world of glory. Ps. Ixxiii. 26; 2 Tim. i. 12; Ps. xxiii. 4.

5. To raise their bodies from the dissolution of the grave, and conduct their complete persons to the regions of eternal felicity. John xi. 25; and verses 28, 29; Phil. jii. 21.

3. That the efficacy of his saving grace continueth the

same throughout all succeeding ages. His energy wrought from the date of the first promise. (Gen. iii. 15.) By faith in him the elders obtained a good report. (Heb. xi. 2.)

His victorious energy still continueth the same. Heb. xiii. 8.

II. What evidence we have that he is really so.

1. He was commissioned by the Father for this great work. (1 John v. 11.) He is the foundation-stone of our salvation. (Isa. xxviii. 16.) His name is Jesus. (Matt. i. 21.) God declared him to be his Son, at his entrance on his public ministry. Matt. iii. 17.

2. He appeareth in his person and character eminently fitted for the work. The mysterious union of the divine and human nature in the person of our blessed Redeemer, is that which renders him the secure confidence of our souls. (Heb. vi. 19.) He assumed a mortal immaculate body, that he might have somewhat to offer as a sacrifice. (Heb. viii. 3; Eph. v. 2; John iii. 14.) He was not only an excellent and holy man, but he was God. (Rom. ix. 5; Heb. i. 3; Phil. ii. 6.) Therefore, "able to save to the uttermost."

3. He has done and borne all that we can imagine necessary to effect it. (2 Cor. viii. 9; Phil. ii. 7, 8.) Now he appeareth in the presence of God for us. Heb. ix. 24.

4. He hath been approved by the Father, as having completely answered this glorious design. His power to save, as Mediator, is founded on the efficacy of his atonement. Rom. i. 4; Matt. xxviii. 18-20.

5. He hath made such gracious promises of salvation as imply a full power of accomplishing it. Extent of grace implieth a correspondent extent of power. Titus ii. 11; 1 Tim. i. 15, 16; and iv. 10; Rom. v. 18.

6. He hath already begun, and carried on the salvation of a multitude of souls. Facts are stubborn things. There is a cloud of witnesses of all ages, nations, and tongues, who have been "washed, justified, and sanctified." (1 Cor. vi. 11; Rev. vii. 13, 14.) This is farther confirmed by the experience of thousands in the present day.

III. The particular arguments for it: "His ever living to make intercession for them."

The intercession which Christ ever liveth to make, is a