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but resigned? Attend, ye who have sustained the reflection of a pious man* after burying bereaving providences, and behold your model. "But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me."-The unavailableness of grief-the certainty of his own dissolution-the hope of a union in heaven-these were the sources from which his resignation flowed.

his child:-"And now one of our family is gone to take possession of the sepulchre in all our names. Ere long I shall lie down with my child. Perhaps many of the feet that followed it shall attend me thither. It is a warning of Providence, that these concluding days of my life may be more regular, more spiritual, more useful, than the former."

First. Continued grief was unavailing. Thirdly. He expects to follow his child not "Now he is dead, wherefore should I fast? only into the grave, but into glory; and antican I bring him back again?" Ah, no! says cipates a renewed union with him in heaven. one; but this is the very accent of my loss. This was unquestionably David's case; but "There is hope of a tree if it be cut down, this part of our subject must be limited. that it sprout again, and that the tender When we see people in affliction, it seems branch thereof will not cease; but man lieth hard to deny them consolation; but we dare down and riseth not." I have seen my child not administer every kind of comfort to every asleep, but I could awake him at pleasure; kind of character-it would be only deceivbut no call can pierce the ear of death. I ing and destroying their souls. This part of have taken leave of my child for a journey, our subject then must be limited two ways. but the pain of parting was alleviated by the hope of meeting again; but now I shall see his face, and hear his voice no more. I am reminded of his presence throughout the long day; he meets me no more in my favourite walk; at table his seat is empty-and the places that once knew him will know him no more for ever. But, upon this very principle, grief is proved useless; and what cannot be prevented or removed, must be endured. Such is the appointment of Heaven; and his determination is not only sovereign, but righteous and good. To alter it is therefore not only impossible in the execution, but rebellious in the attempt.

Secondly. He contemplates his own death as certain: "I shall go to him." By this he intends the grave; and this part of our subject is common to all mankind. As sure as any of your connexions are gone, you are going after, and will soon join them "in the house appointed for all living." And has not this a tendency to moderate your grief! Does it not remind you of the vanity of life? Does it not proclaim that "time is short; and therefore it remains that they that rejoice be as though they rejoiced not, and they that weep as though they wept not?" If we were to live here always, or to live here long, we should be justified in feeling a deeper interest in its events; but we are only like a wayfaring man that turns aside to tarry for a night, and in the morning goes on his way.And does it not show me that my chief business is to prepare for my own removal, rather than to lament the departure of others? I have no time for unprofitable sadness-I am just going to take a journey of infinite importance

"Awake, my soul, with solemn care
Thy true condition learn;

What are thy hopes? how sure, how fair?
And what thy great concern?"

How natural, how beautiful, how solemn is

First, as to the dead. We cannot join those in heaven who are not gone there; and all do not go there when they die. We are not called to pronounce positively upon their misery; but what hope can we entertain, without offering violence to the Scripture, of the salvation of those who lived without prayer, who profaned the Sabbath, who were slaves to avarice and pride? In many other cases, if we have a hope concerning the deceased, it must be weak, and ought to be concealed: weak, from the deficiency of evidence; and concealed, from the fear of mischief.

But of others, when they die, we have a scriptural and a pleasing persuasion. And why should we mourn for them? They have overcome and are crowned. They have done with trouble, and have entered "the rest that remains for the people of God." Now this consolation extends to all children who die in a state of infancy. I know there are some who believe in the damnation of infants. They have no higher a notion of a God of love, the Father of mercies, the God of all grace, than to suppose that he will punish eternally creatures whom the Scripture itself calls innocent as to personal and actual transgression, and whose condition depended entirely upon himself. Admitting this barbarous notion; could such a Being ever be trusted in? or loved? But the God we worship is not Moloch; neither is the punishment we contend for in a future state separate from the effects of conscious guilt, regret, self-accusation-of all which those who die in infancy are incapable. We listen not to unfeeling and system-hardened divines, but to that Saviour "who gathers the lambs with his arms, and carries them in his bosom," and who, having invited our own souls to rest, cries, "Suffer little children to come unto me, and forbid them not, for of such is the kingdom of heaven."

The second limitation regards the living. * Dr. Doddridge.

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You cannot join those who are gone to heaven, if you do not go there yourselves. And if you are not "new creatures;" if you do not deny yourselves, and take up your cross and follow the Redeemer," you must join another assembly, to whose taste you are now conformed, and whose portion you have here chosen. Death separates the precious from the vile, and unites only those of similar dispositions. But where we entertain a hope concerning our connexions, and concerning ourselves, the bitterness of death is passed.

Let us close. What parents are the most afflicted? Those who have children livingbut living in sin and-walking according to the course of this world. Where is the father who would not a thousand times rather follow his son to the grave than see him growing up an enemy to God by wicked works? There is no hope of meeting such a child again. And yet instances like these are by no means unusual. But surely they should become subjects of serious inquirysurely parents should ask themselves whether they have faithfully discharged the trust committed to them. And while we ought to be tender of those whose hearts are bleeding over undutiful and ungodly offspring, we should not overlook the word that says, "Train up a child in the way that he should go, and when he is old he will not depart from it."

As for those who have buried early hopes; remember that by their removal you have an opportunity afforded of exercising the grace of submission, and are left more free to attend to other duties. Guard against an excess of sorrow, which will drink up the spirits and work death. Comfort one another with the assurance that their death is their everlasting gain. Here they were in an enemy's country surrounded with snares; and who can tell how soon they might have fallen the victims of temptation? They are infinitely happier than it is possible for you to conceive, and their blessedness is secured beyond the power of injury.

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Remember they are not separated from for ever-you are going to them. They are waiting to receive you into everlasting habitations. On your arrival there, you will know them, and they will know you; even they will know you there, who never knew you here.

And may you not indulge the expectation, not only that you will know them, but be serviceable to them-be employed in forming and in teaching them? Oh! the pleasing work of a mother, to rear a child in that better country, free from sin, perverseness, pain; without anxiety, and without fear!

Nor imagine that in the mean time they are disregarded or overlooked, because of their tender age, or their inferiority of any other kind. Selfishness and pride only reign here.

That world is a world of condescension, of kindness, of love. There are pious friends. There are angels who attended them here. There is "your Father and their Father, your God and their God." "Thus saith the Lord; a voice was heard in Ramah, lamentation, and bitter weeping; Rachel weeping for her children, refused to be comforted for her children, because they were not. Thus saith the Lord; Refrain thy voice from weeping, and thine eyes from tears: for thy work shall be rewarded, saith the Lord; and they shall come again from the land of the enemy. And there is hope in thine end, saith the Lord, that thy children shall come again to their own border."

DISCOURSE LVIII.

THE BREAD OF LIFE.

And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.-John vi. 35.

"YEA, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord." Such is the exclamation of Paul. And he does not despise what he could not possess, or undervalue what he did not understand. He was a man of genius and of learning. He had examined the claims of human science, and knew how little it could do for man in his most important interests. He was also no stranger to the knowledge of his Lord and Saviour. The Son of God had been revealed in him; and from that blessed hour his acquaintance with him had been constantly increasing. He knew whom he had believed; and such was the efficacy of this knowledge, in purifying his passions, in tranquillizing his conscience, in refreshing and delighting his heart, that he was led comparatively to depreciate every thing else; and determined "to know nothing save Jesus Christ and him crucified."

And is not this the determination of every Christian? And is it not justifiable? Is it not wise? Need we wonder that his Saviour is every thing with him, since he is every thing to him?-his sun and shield-his guide and guard-his physician and friend-his righteousness and strength-his clothing and his food. And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst."

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Observe, I. A REPRESENTATION OF THE SAVIOUR. II. THE WAY IN WHICH WE ARE TO DERIVE ADVANTAGE FROM HIM. III. THE HAPPINESS HIS FOLLOWERS SHALL ENJOY.

1. A REPRESENTATION OF THE SAVIOUR. "I am the bread of life." All life is valuable, and there are several degrees of it rising

above each other. There is vegetable life: this is superior to dead matter, as a tree is more excellent than a stone. There is animal life: this is superior to vegetable, as a bird is more excellent than a tree. There is rational life: this is superior to animal, as a man is more excellent than a beast. His form and his powers proclaim his pre-eminence, and prove him lord of this lower world. But there is a life superior to human, and which 46 the natural man understandeth not, because it is spiritually discerned." It is called "the life of God." Of this man was originally possessed; from this he has fallen by sin; to this he is restored by divine grace.

And there are some who are proofs of the possibility of this restoration. They have "passed from death unto life." Though alive to other things, they were once dead to the things of God. They had no spiritual sensibility but they now feel. They had no spiritual appetite; but they now "hunger and thirst after righteousness." They had no spiritual senses, "to discern both good and evil;" but they now hear his voice, see his glory, and "taste that the Lord is gracious." They had no spiritual energy or action; but they now "strive to enter in at the strait gate, walk in the way everlasting," and "labour, that, whether present or absent, they may be accepted of him." These dispositions may be imperfect, and these exertions may be weak; but they could not make the one, nor be conscious of the other-unless they were alive.

The Scripture loves to present religion to us under the notion of life; and it is a very important and distinguishing one. In a picture there is likeness, and how striking does the resemblance sometimes appear! But what a difference is there between the shadow and the substance; between the image and the original. It seems to speak; but it is silent. The "breathing canvass" is not life. A figure may be formed equal to the size of a man; and ingenuity may add motion to likeness: but it is not self-moved; its movements, few and senseless, result from foreign force or skill. And mechanism, however fine or finished, is not life. things that look like religion fall short of it. How many have the form of godliness, while they deny the power thereof. How many, destitute of all inward principle, are actuated in duty by external motives only; and whose devotion begins and ends with the operation of the circumstances producing it! But God puts his Spirit within us, and causes us to walk in his ways, and to keep his statutes.

How many

Now observe the relation in which the Lord Jesus stands to this life. "I am," says he, "the bread of life." Bread often stands for all that nourishes and sustains our bodies; and hence we read of the "staff of bread :"

the meaning is, that life leans on it for sup port. And our Saviour is all that is necessary to the life of God in the soul;" "I am come," says he, "that they might have life, and that they might have it the more abundantly. For the bread of God is he which cometh down from heaven, and giveth life unto the world."

Bread corn is bruised. The grain passes through a process which seems likely to destroy it before it becomes our food. And what means our Saviour when he says, "The bread that I will give you is my flesh, which I will give for the life of the world!" Some tell us that he refers to his doctrine only. It is admitted that instruction may be called the food of the mind-but why does our Lord refer to his flesh? And what master ever spake of his disciples eating himself? “My flesh is meat indeed, and my blood is drink indeed. Ile that eateth my flesh and drinketh my blood, dwelleth in me, and I in him." What can this imply but a truth so fully revealed in the Scripture-That he becomes our Saviour by being our sacrifice, and that we live by his death!

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His language leads us to another reflec tion, which is not the less important because it is common. It is this: Bread is nothing to us however prepared, or presented, or pos sessed, unless it be eaten. You may perish with bread in your house, and even in your hand-it is only by admitting it into the ani mal system that it can become nourishment. "I am the living bread that came down from heaven; if any man eat of this bread he shall live for ever. Except ye eat the flesh of the Son of God, and drink his blood, ye have no life in you. He that eateth me, even he shall live by me." Is not this saying that a Saviour unapplied will profit you nothing! He may have in himself every thing you need; he may be nigh you; he may be proposed to you in the gospel-and all this is true; but he must be received by faith. For to vary the image, "To as many as received him, to them gave he power to become the sons of God, even to them that believe on his name."

This brings us to remark,

II. THE WAY IN WHICH WE DERIVE ADVANTAGE FROM HIM. It is by coming to him; by believing on him. "He that cometh to me shall never hunger; and he that believetk on me shall never thirst." And here we are not to suppose that two different characters are intended, of which the one comes to our Lord, and the other believes on him. The expressions designate the same person; and are explanatory of each other. So that if you ask, What is coming to him? you are told, that it is believing on him. And if you ask, What is believing on him? you are told, it is coming to him.

The case is this. Since so much depends

on real faith, it is necessary for us to know | what it is: but as we have more to do with the uses of things than with their nature; and as they are more obviously known by their operations and effects, than by their physical and abstract qualities, the Scripture holds forth faith by its office, and in its actings. It tells us what faith does in the man who is the possessor of it: it "works by love;" it "overcomes the world;" it "purifies the heart;" it brings a man to Christ. He that believeth on him, comes to him. This representation of faith is very instructive.

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First. It reminds us that the Lord Jesus is accessible. In the days of his flesh he was approachable in his bodily presence; and many went to him and implored relief; and none ever implored in vain. In this sense can no longer approach him; in this sense he is "no more in the world." But unless he is accessible under another and a higher view, how can he verify the promise; “Where two or three are gathered together in my name, there am I in the midst of them!" Did he appoint his disciples to meet him in Galilee after his resurrection; and did they go down and find him there? So he has ordained means, in the use of which if we are found, he will be found. For he is present among the assemblies of his people, and in his house, and at his table, and in his word, and upon his throne; there dispensing mercy and grace to help us in every time of need.

Secondly. It teaches us that faith is not a notion, but a principle; and is always attended with an application of the soul to the Redeemer. Under the influence of it I cannot rest without him; but from a conviction of my perilous and perishing case, and a persuasion of his power, appointment, and readiness to succour and to save me, I go to him and address him. I throw myself at his feet, and cry, "Lord, save, I perish." I see him as the only refuge, and I seek to enter him. I view him as the Lord my righteousness and strength, and pray to be found in him. On this foundation I begin to build: from this "fulness I receive, and grace for grace."

And let it be remembered, that this application which always distinguishes genuine faith from false, is not a single address, but a renewed, a continued exercise. He that believeth on him is not one that came and transacted an affair with him, and then had nothing more to do with him-no-but one that cometh. Peter has the same thought, and equally excludes those whose religion is an action; instead of a course of action, instead of a habit, instead of a life-"to whom coming as unto a living stone." He will be necessary to the last: as long as we contract fresh guilt; as long as we are called to bear new trials and discharge new duties; as long as we are in the body of this death-so long

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Let us notice,

III. THE HAPPINESS HIS FOLLOWERS SHALL ENJOY: "He that cometh to me shall never hunger, and he that believeth on me shall never thirst." This assurance admits of several explanations.

First. The follower of Jesus shall never hunger nor thirst again after the world. This distinguishes him from all unrenewed men; for they hunger and thirst after nothing else. And this was once his own case. But having tasted the provisions of God's house, his language now is, "Lord, evermore give me this bread." Having seen the glory of the only begotten of the Father, full of grace and truth, nothing else allures or charms: "Whom," says he, "whom have I in heaven but thee? and there is none upon earth that I desire beside thee." Endeavours will be made to draw off the soul from this sovereign good. The world will present its riches, honours, pleasures, and prospects; and often ask, "What is thy Beloved more than another beloved?" But these syren songs will be sung in vain. All believers indeed are not equally mortified to earthly things; but as far as grace prevails in the soul, they will, they must lose their influence: as far as we are "after the Spirit," we shall "mind the things of the Spirit." And no real Christian, who walks by faith, and not by sight, can so seek after the world again as to make it his portion, or to place his happiness in it. A covetous, ambitious, sensual, pleasure-taking Christian is a character the Scripture knows nothing of.

Secondly. He shall not hunger and thirst in vain. The new creature has wants and appetites, but ample provision is made to relieve and indulge them; and the believer knows where to go for those blessings; and is not liable to disappointment in seeking for them. He no longer runs to and fro, asking, Who will show me any good? He has found the source of satisfaction, and derives supplies from it. It is adequate to the immensities of his desires. More than the "consolation of Israel" he does not long for, though he does long for more of it. But

Thirdly. He shall not hunger and thirst always. The days of imperfect enjoyment will soon be over. Then every power will be filled; every hope accomplished; every wish realized. Then, says David, "I shall be satisfied when I awake with thy likeness."

The subject thus briefly explained, isA standard by which we may estimate Christ. What a life have we been speaking of! But the higher and nobler this life is, the more does it glorify him-for he is "the bread of life." There is nothing men so value as life. Even this vain life, which we spend as a shadow-even this suffering life, which we find to be a series of cares, losses, pains, and troubles-how we cleave to it! how con

cerned we are to secure and continue it; | under the same dispensation-yea, under su how readily we pay the physician that reco-perior advantages, we are no better than vers it; how highly we prize the food that sus- they. tains it; and pressed with want, what exertions and sacrifices are we not willing to make to obtain relief! Surely we are not sensible of our spiritual necessities; surely we have no desires after the life of our souls, eternal life, or we should above all esteem Him by whom alone it is to be attained; and not urge his compassionate heart to complain, "Ye will not come unto me that ye might have life."

The subject is a standard by which we may estimate faith. Why does the apostle call faith precious? Because "he that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him." It is indispensable to our salvation. It is the medium of all our intercourse with the Redeemer of sinners. If faith be nothing without Christ, Christ is nothing without faith. The subject is a standard by which to estimate the Christian. The world knoweth him not it knew not his lord and masterand why should the servant wish to be above his master, or the disciple above his lord! He may be poor and afflicted; but a man is not to be judged of by outward things, but by the state of his mind, and by his future state. A Christian without pride, may pity philosophers and kings. He is safe. He is happy. His happiness is not only insured but commenced. He hears nothing but complaints in the world; and no wonder, since they are seeking the living among the dead ;-but he has found rest; he feels satisfaction. He has much in hand, and more in hope. The Saviour is now with him; and soon he will be for ever with the Lord.

"Blessed are the people that are in such a case."

"Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name." Amen.

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When Hosea exercised his ministry, the volume of Scripture was not complete. The additions of several of the prophets, and of all the New Testament writings, were wanting -whereas we have these additions; the sys tem of revelation is now perfect; and the man that adds to the words of this book is accursed, as well as the man that takes away from it. Thus our privilege is much enlarged, and, alas! our guilt is increased along with it; and what God said of Ephraim applies to us with equal truth, and with greater aggravation; "I have written to him the great things of my law, but they were counted as a strange thing." These words lead us to consider three things with regard to the Scriptures. I. THEIR Author. II. THEIR SUBJECT. III. THEIR RECEPTION.

I. Observe THEIR AUTHOR."," says God, "I have written to him the great things of my law." This fact it would be well for us to remember whenever we read or hear it; for the manner in which the Scripture affects us will always depend upon our persuasion of this truth. If we consider it as a cunningly devised fable, we shall treat it as a delusion. If we believe it to be the word of man, we shall receive it as a human produc tion. But if we are convinced that it is indeed the word of God, we shall feel it to be divine, and it will work powerfully in us, as it does in those who believe.

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Now in favour of these writings we ad vance a Divine claim. "All Scripture," says the apostle, "is given by inspiration of God." So that whoever was the penman, he was the author. I hope I need not labour to prove this. I hope you have not found it necessary to deny it, by indulging in a vicious course of life. For this is the condemnation, that light is come into the world, but men love darkness rather than light, because their deeds are evil." They are infidel because they are wicked, and pretend to quarrel with the doctrines of revelation because they hate the practice. The character of its ene mies has always been a strong recommenda tion of the Scripture.

We pass by the proofs derived from prophe cies and miracles; from the number and competency of the original witnesses of the Gospel; from its success in the world; from the convictions of the wise, and the suffer ings of the good-and remark only at present, the internal evidence there is to prove that this book was written by God. When we survey the works of nature, we discern impressions of perfection and effects of contrivance, so as to urge the examiner to exclaim, "This is the finger of God." Now opening these leaves, we find a resemblance that reminds us of the same agent. We

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