thrones or dominions, principalities or powers; "all things were created by him and for him." Nothing is more common for writers or speakers when they wish to mention esteemed personages, to describe, rather than to name them. By seizing in our representation, something which has endeared or distinguished them; by availing ourselves of some qualities or actions which have given them peculiar and superior claims, we can bestow deserved honour, and aid the impression we desire to make on the minds of those we address. We cannot describe God by what he is in himself, but by what he is in his relations, and in his works; by what he does as our creator and governor; as one who owns us, and may dispose of us as he pleases; on whom we entirely depend, and to whom we are universally accountable. But who can tell how far this "all things" extends? Who can imagine the dimensions of his empire, the diversity of his subjects, the infinite number of his productions, each of which is an expression of his wisdom, power, and goodness, and a source of revenue from which his glory is derived? You may ask why this magnificence of description? It is to fill the mind with reverence, to raise our expectation, to remind us of the end and Author of our salvation, to show us the principle from which he acts; that it is not necessity, but kindness; that he cannot stand in need of us, or our services, being "exalted above all blessing and praise," it is by a disply of his majesty, to draw forth our admiration of his mercy. "The Lord is high above all nations, and his glory above the heavens. Who is like unto the Lord our God, who dwelleth on high? who humbleth himself to behold the things that are in heaven and in the earth. He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill, that he may set him with princes, even with the princes of his people." Let us contemplate then a being, whose goodness equals his granduer. Behold him seeking his glory in our welfare. See him regardless of all our unworthiness, and before we had expressed any desire, devising means to rescue us from our ignorance, vice, infamy, and misery; and forming a scheme of pure compassion, designed to raise us to a state of happiness, superior to the condition in which man was originally placed.

Let us next observe the end which the God of all grace keeps in view, in bringing many sons unto glory. (Hebrews, ii. 10.) "For it became him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." It is not a few, but many. When of old, he detached from the nations a people for his name, he destined them to possess the land of Canaan. This promised country, into which he engaged to bring

them, excited their departure from Egypt, and encouraged them in all their wanderings in the wilderness. It was a state in which they expected rest, peace, and abundance; "a land flowing with milk and honey; a land wherein there was no scarceness; a land on which the Lord's eye was from the beginning to the end of the year." But this was only a "shadow of good things to come." an emblem of that heavenly country, towards which "the seed of Abraham by faith," are travelling; where "remains a rest for the people of God;" where "they shall enter into peace;" where "they shall hunger no more, neither thirst any more, neither shall the sun light upon them, nor the heat; for the Lamb, that is in the midst of the throne, shall feed them, and lead them unto living fountains of waters; and God shall wipe away all tears."

We very commonly, in the Scriptures, find this future blessed-ness of the righteous expressed by "glory." We consider it a state of perfection, of magnificence, of splendour, of honour. It will contain every kind of excellency; and every kind of excellency displayed. The place, the company, and our bodies, will be glorious-glorious will be our work, our pleasures, our reward, and our praise. We shall have fellowship with the dignified Redeemer; "we shall be glorified together;" "for when he who is our life shall appear, we shall also appear with him in glory." Nor will it be few in number that shall thus appear. The heavenly inheritance is not like the earthly Canaan, confined to Jews only; Gentiles also participate. The middle wall of partition is broken down, and the Gospel reveals a common salvation, and opens a passage to heaven for all the diversities of human condition; and let us remember that "many sons are on their way to glory." Let us not diminish their number by uncharitable exclusions, or reduce it by gloomy suspicion. Many more than ye high-toned doctrinalists are aware of, know the name of the Lord, and love his salvation. And though his followers may appear a small flock, when viewed in comparison with the ungodly, (which truly would be the case, if none but the noisy professors were followers of the Lord,) yet, when we shall see them coming from the east, and from the west, from the. north, and from the south, and shall be gathered together from all nations, and kindred, and people, and tongues; they will be found to be a great multitude, which no man can number. Yea, I have reason to hope, that at that time will be seen, exalted at the right hand of God, many who have been silently and unobserved following the Lord through life-even many that have been termed infidels. But, at the same time, I have reason to fear, that many a noisy professor, and high-toned doctrinalist, will be turned off to the left, for want of that truth and sincerity

which constitute a christian; and the more I contemplate the variety of Creeds, (in the selection of which, I have been for sometime steadily engaged,) the more reason I have to fear, that the consequences will be most intolerable with many who have, to the eyes of the world, apparently made religion their whole theme through life. And the more necessary I deem it to enlarge on this subject, which, however, has already occupied a much larger space than I had at first allotted it; but be it so, possibly it may be beneficial to some into whose hands this. work may fall, and if so, I shall feel myself amply rewarded, for I tell the truth and lie not, when I say that all my desire, for years past, has been to discharge my duty towards God and man; and may God of his infinite mercy grant to enable me to a faithful discharge of that duty. I know my imperfections, and know my dependence must be on the Loud to guard and guide me, to guard me against infidelity, intemperance, &c. For, on my own strength I have but little hope, and equally as little from human aid. I consider that I stand in need of arms of a stronger kind than the arms of mortal man; I need the aid of Divine power to guard and guide me through life's shifting and changing scenes, and I must, therefore, depend on the Lord, and call on him for aid.

But to return to the subject again. Let us next consider the the means by which the Lord executes his designs. He constitutes Jesus Christ the captain of their salvation; yea of our salvation. God does nothing immediately with man. He carries on all his transactions with us by means of a mediator. The restoration of his people, including their redemption, conversion, perseverance, and future blessedness, is committed to him; and it is with him we have immediately to do in all the concerns of faith, holiness and consolation. The Lord, in bringing myriads of perishing sinners to glory, puts them under the conduct of the Lord Jesus Christ. Hence, they are so often said to be given to him by the Father; they are given to him, not that he may receive benefit from them, but that they may receive benefit from him. As so many captives, they are given to him to ransom as their redeemer; as so many sheep, for him to feed as their shepherd; as so many scholars, for him to educate as their teacher; as so many soldiers, for him to lead on to victory and triumphs, the captain of their salvation.

But

The Jews always expected the Messiah would be the captain of their salvation: they looked for him in no other light. mistaking the nature of this salvation, they grossly erred with regard to the nature of his work. They conceived of him, as a temporal prince, who should rush forth with his sword upon his thigh, conquering and to conquer; subduing the nations of the

earth, and giving his people the heritage of the heathen. To their carnal minds, the manner of his victory was a paradox. They could not conceive how he could overcome by dying, or by a cross reach a throne. "We have heard out of the law that Christ abideth forever: and how sayest thou, the son of man must be lifted up?" But it was in this way he was to be crowned with glory and honour. His sufferings were not opposed to his exaltation, but led to it. And let us next consider the manner in which he obtains this distinction, and is prepared for the discharge of his office. He is made perfect through sufferings. The sufferings of the Saviour are described in the Gospel with simplicity and grandeur combined. Nothing can add to the solemnity and force of the exhibition; and if we are not affected with the relation, it shows that our hearts are harder than the rocks, which could not retain their insensibility when the Lord of life and glory expired. The subject has often been presented to our view. We may consider his sufferings as peculiar and unparalleled; behold! hear what a plaintive Saviour says, "Is it nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger.' We may also consider his sufferings as foreknown, from which, we may be led to imagine what his feelings were while reading the prophecies, or foretelling himself the circumstances of his passion. From our eyes futurity is kindly concealed. Perhaps, if we could be immediately informed of the troubles that we have to wade through for one year only, we would be overwhelmed in the prospect. But he saw the end from the beginning, and advanced with Judas, and the high priest, the nails, and the cross full in view. We see that his sufferings were not the sufferings of an hour or a day; they were perpetual; from Bethlehem to Calvary he was a man of sorrows, and acquainted with grief. We see him suffering in his condition, in his character, in his body, and in his soul. In pursuing history, what characters principally engage and improve us? Those who have struggled through trying and awful scenes. Read the scriptures; fix your eyes on Job, and Joseph, on David, and Daniel, and Paul; were they not all made perfect through sufferings? The picture would have no beauty or effect without shades. It is on the rainy cloud that the heavenly bow spreads its variegated tints.

The character of the hero is formed, and his laurels are gathered only in the hostile field, among the confused noise of warriors, and garments rolled in blood. Never was the glory of a prince, however illustrious, rendered complete, without some sudden reverse of fortune which tried him; some heavy calamity,

under which he had an opportunity to discover his internal resources. That nobility is the truest, which a man derives, not from his pedigree, but from himself; that excellency is the greatest, which is personal; that glory is the most estimable, which is fixed in our intellectual and moral attributes; not that which a man locks up with his cash, or puts by with his ribbons; all these are extrinsical, they are no parts of the man; they are appendages, additions, supposed deficiencies: he is the most perfect who needs them not. Suppose our Saviour had passed through the world smoothly, attended with all the littleness of riches, and insignificance of pomp; how limited would have been his example! how uninteresting his character! If there had been any thing of the beautiful, there would have been nothing of the sublime. How does he appear as Christ, the wisdom of God, and the power of God? As crucified. Where did he spoil principalities and powers, making a show of them openly, and triumphing over them? On the cross. Let us see to what period he refers when he says "now is the judgment of this world: now shall the prince of this world be cast out?" The hour of his death. This he viewed as the season, in which he was to be magnified and adored; the hour is come, that the Son of man should be glorified. This was the consummation of his unexampled career of excellence. I must do wonders to-day, and to-morrow and the third day be perfected. Here is the finish; and the wonders and miracles which attended his sufferings were not to be compared with the principles and virtues which he displayed in enduring them. Of what in his history, did Moses and Elias speak, when they appeared in the transfiguration? They spake of the decease, which he was to accomplish at Jerusalem. In what does a Christian rejoice? "God forbid that I should rejoice save in the cross of our Lord Jesus Christ." What is the language of the glorified above? "Worthy is the Lamb that was slain." Thus the sufferings of the Saviour were the means of displaying the glories of his character, and of procuring for him unbounded and everlasting honours. We know that he did make the captain of our salvation perfect through suffering, and his ways are judgments. He has expressly assured us in his word, that it became him to do so; and as he is not mistaken, so he cannot deceive. He has also discovered enough of his motives to satisfy every humble enquirer, and to draw forth our admiration; Oh the depth of the riches, both of the wisdom and knowledge of God!

But all this is too general; and as I have pursued the subject thus far, it will but swell this volume a little more, to approach a few particular reasons which He has enabled us to assign, from which the expediency of the sufferings of our Saviour will