hands of sinful men, and crucified. They could not reconcile the exertion of almighty power, so clearly, so abundantly developed, with this utter humiliation of the Deity, and the consequent failure of their high-wrought expectations. And even now, that Messiah stands before them, in all the plenitude of universal sovereignty, in all the glorious majesty of the resurrection, surprise and awe, doubt and fear, despondency and delight, seem to be the mingled passions most busily contending for the mastery within them. He had, at last, proved his supremacy over the powers of darkness by that single act, which forms the key-stone of the Gospel edifice, justifies his ways to man, and confirms his title, "KING OF KINGS, AND LORD OF LORDS". With what

rapture and regret would these "eye-witnesses and ministers of the word" cast many a longing, lingering look on past events, and well-remembered scenes, up to the very dawn of his miraculous career in Galilee, when they were first called to bear witness to the wisdom of his lips, and the wonders of his hand. And now that his earthly ministration was hastening to a close,—now that his visible and bodily presence was about to be withdrawn from them,-that He was soon to ascend, even in the course of a few short days from Bethany,5 to his Father and their Father, his God and their God, -oh! how deeply would they feel the approaching

3 Rev. xix. 16.

4 Luke i. 2. 5 Luke xxiv. 50.

desolation of their own estate,-how keenly would they anticipate the difficulties and dangers of their future labours in His cause,--how intently would they hang upon the farewell promise of Him,-their Guardian, Saviour, Lord,-who, "though absent in the flesh would still be with them in the spirit,"—" Lo, I am with you alway, even unto the end of the world.”

The TERMS, in which this gracious promise is conveyed, were well calculated to inspire hope and confidence amid all the darker apprehensions, and restless forebodings, and melancholy perplexity, which would naturally gather round the apostles in their strange and perilous situation. "I am with you,"-not, I shall be with you, but "I am with you,”—I, "the mighty God, the everlasting Father, the Prince of Peace,"I, who "have trodden the wine-press alone," I, who have come "from Edom with dyed garments from Bozrah, glorious in apparel, travelling in the greatness of my strength,”—“ I am with you;”—even, “I AM,” -who spake in time past unto Moses1 from the burning bush,-who went before Joshua as captain of the host of the Lord,-who so lately proclaimed in the crowded streets of Jerusalem to your unbelieving countrymen the essential prerogative of my godhead," Before Abraham I AM."3 "Alway," that is, at all times, in all

was,

6 Col. ii. 5. 7 Isaiah ix. 6. 8 Isaiah lxiii. 3. 9 Isaiah vi. 1. 1 Exod. iii. 2. 2 Josh. v. 14. 3 John viii. 58.

places, under all dispensations. Now if it be contended, that the expression "alway" cannot, and ought not to extend beyond the actual ministry of the apostles, I reply, that the absence of the personal pronoun from the original forbids, by its very structure, so limited, so imperfect an interpretation. Nay in such a partial, such an exclusive view of the question, what would become of the spiritual interests of "all nations," whom they were commanded to evangelize at the very same time, and by the very same authority? Could they claim exemption from the common law of humanity in order to perpetuate the instructions, and carry into effect the wishes, of their divine Master? Let me freely speak unto you of the apostles, that they are both dead and buried. If again the argument be pressed, that the phrase," even unto the end of the world," comprises the period of the gospel age alone, (a signification, in which I cannot acquiesce, because the same words are applied by the same writer to the "general judgement" in three distinct passages,) it will not detract one iota from the value of the text, or impugn the justness of an unlimited application. In either case, the powers remain unshaken, the promise stands imperishable. For what limit can be assigned to the gospel age in its true sense, but that which will behold "the heavens pass away with a great noise," and the earth crumble into its first elements, the stars unsphered,

+ Matt. xxviii. 19. 5 Matt. xiii, 39, 40, 49. xxiv. 3. 6 2 P. iii. 10.

the sun darkened, and the moon turned into blood? No. As long as the world endureth, so long must the gospel age endure also: so long shall the mysteries of Christ Jesus be taught in every age, and every clime: so long are we bound to admit the existence and exertion of His almighty presence overshadowing the church militant upon earth. It is this fact, this grateful fact, my reverend brethren, which stamps a value upon the passage before us, it were vain to glean even from the doctrine of the Trinity, the mystery of the Holy Incarnation, the sublime code of scripture morality, the noble appeals of apostolic eloquence to the affections and understandings of men. Though many an age hath rolled along since the Saviour walked in person over the mountains, and vallies, and plains of Palestine, we are hereby taught to come, in our successive generations, to the same source for ministerial strength,-to gather our arrows from the same quiver, to snatch the weapons of our warfare from the same armoury,-and to go forth to the battle in the panoply of the same Lord, conquering and to conquer, not indeed among the princes and potentates of earth, but amidst the unholy powers of darkness, even "spiritual wickedness in high places."

It will not be expected, that I should attempt to explain the PECULIAR MODE, in which the promise of the text is realized by the personal functions of Christ's duly

7 Eph. vi. 12.

1

appointed ministers. Doubtless, it is after a spiritual manner, and for a spiritual object,-the establishings of His kingdom in the hearts of men. The well-known image of the vine, upon which our blessed Lord has himself enlarged, points to the character and necessity of this gracious boon. The application of marriage, in many parts of the Bible, to the mystical union betwixt Christ and his church, corroborates our present views, and pleads for their reality with unanswerable force. We know, indeed, that with the contrite and humble the High and Holy One, who inhabiteth eternity, delights to make his abode: and why? to reward humility, to confirm faith, to revive hope, to allay the questionings of doubt, to hallow the struggles of affliction. But the presence of Christ Jesus with his accredited ambassadors is of a higher order, because it is designed for more extensive and important purposes. It is, that they may be clothed with a better power than their own of drawing perishing sinners to that cleansing fountain of salvation, which flows so freely and so fully "for sin and for uncleanness." It is, that they may subdue the rebellion of pride, and quench the madness of unbelief, and smooth the rugged features of despair, "by turning the hearts of the disobedient to the wisdom of the just." In the one case,

8 Luke xvii. 21. 9 John xv.

1 Is. liv. 5. Jer. iii. 14. Eph. v. 30, 31, 32.

3 Collect for 3rd Sunday in Advent.

2 Zec. xiii. 1.