ing and overwhelming fate of the drunk- where the Spirit of the Lord is, there is li ard." berty. How can he be free, who is a slave to intemperance-who is "taken captive by the devil at his will"-who hangs his hopes and fears upon this vain fleeting II. The benefits, of which temperance is productive. True temperance promotes the enjoyment of the Spirit's influence-world-who is not governed by his religious liberty—and Christian benevolence. 1. It promotes the enjoyment of the Spirit's influence. The operations of the Holy Spirit, producing the transformation of character, which alone deserves the appellation of temperance, averts the woes and secures the blessings of eternity, and fills us with all the fulness of God. Are the influences of the Spirit compared to wind? The breezes of heaven fan our parched brows, while toiling through the sands of the desert. Are the Spirit's influences likened to water? "I will sprinkle clean water upon you," says God, "and you shall be clean; from all your filthiness and from all your idols will I cleanse you." The man, whose hope is in the Lord, is not a dwarfish stunted plant in His garden; as though some blight had passed over him, making it a matter of doubt whether he is dead or living; but he is as a 66 tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither, and whatsoever he doeth shall prosper.' Do the Spirit's influences resemble fire? They impart light and knowledge; for "God who commanded the light to shine out of darkness, hath shined into our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ." And by Him also, we have the Spirit of wisdom and revelation in the knowledge of God and in His Son, the eyes of our understanding being enlightened. They purge and purify; obliterating the various blotches and spots, by which the soul is tarnished. They warm and vivify; rendering us firm in faith, glowing in love, pure in deportment, benevolent in charity, burning, active and devoted in zeal. People take knowledge of us that we have been with Jesus, sat at His feet, imbibed His Spirit, copied His example. And being filled with the fruits of righteousness, which are by Jesus Christ unto the praise and glory of God, we shall abstain from every appearance of evil; and the very God of peace will sanctify us wholly, and our whole spirit and soul and body will be preserved blameless unto the coming of our Lord Jesus Christ. 2. It promotes religious liberty. Only own convictions, but by the smiles and frowns of his fellow-creatures? Was Herod, was Festus, were the Pharisees free? Rather, were they not the victims of ambition, envy, pride, sensuality, love of applause, and the most debasing passions of the human breast? The sons of God are free indeed. They "have not received the spirit of bondage again to fear, but the spirit of adoption, whereby they cry, Abba, Father." They have liberty which disenthrals the immortal spirit-liberty which no anarchy and despotism can destroy-liberty which remains unchanged amid the desolations and storms of ages-liberty which confers on those who receive it, the charter of its equity and mercy, and crowns all with the hopes and anticipations of heaven. This is the liberty, after which we shall pant and pray with a fervent and agonising importunity; remembering, that "He is the free man, whom the Truth makes free, And all are slaves besides." 3. It promotes Christian benevolence. Temperance and moderation are powerful auxiliaries to the cause of Christ. They lessen, rather than multiply our wants, and put us in a situation of benefiting our fellow-creatures. Christians of moderate incomes have been extensively useful to society; they have proved themselves the lights of the world and the salt of the earth. And who, that knows the luxury of doing good, would not be satisfied with little, that he may have to give to him that needeth ? It is a melancholy fact, that six times as much money is annually expended for gin in London, as the amount raised for the support of all the benevolent institutions in our highly fa-. voured land. What a blot this upon a Christian country! It is almost enough to throw a shade over the heaven of heavens, to suspend at times the raptures of the blessed, to interrupt the song of Moses and the Lamb. Ought we to be at a loss for means to wipe out so foul a stain? The text suggests the most effectual that can be adopted; "The fruit of the Spirit is temperance." Human woe would be materially alleviated, if, in accordance with the rules of temperance, we laid down and adhered to some systematic plan of pecuniary contribution. If each home. If he were of the world, the world friend of the cause of Christ were to give would love him; but he is not of the two and a half per cent on his real income, world, even as Christ was not of the if he were to lay by for God one penny world; therefore the world hateth him. out of every pound he took in business, a The world subsists for the sake of the sufficient sum would be provided to dis- church; if all the righteous were withcharge all our chapel debts, erect new edi- drawn, the general conflagration would fices, maintain all our missionary societies, take place. and support the ministers of the Gospel 3. Our religious profession requires it. with credit. Upon this scale, a person Consistency with the principles we have possessing £100 per annum, would only embraced, demands temperance at our give to the Redeemer two pounds ten. hands. If Christians were like other He who earned a pound a week, would men-if they ran to the same excess of contribute sixpence per week. He who iniquity, it might be said of them with proreceives ten shillings, would give three-priety, "What do ye more than others?" pence; or three halfpence for every five shillings. This system, if prosecuted in humble dependence on Divine aid, would bring about those great and moral transformations, that would constitute the "new heavens and the new earth, wherein dwelleth righteousness." III. The arguments, by which temperance may be enforced. 1. The glory of God requires it. The Christian must neither despise nor waste the bounties of Providence; but be temperate in all things. Every emotion and thought of his heart must be tempered and conformed to the transcript of the Divine perfections. He is a temple of the Holy Ghost; his moderation must be known to all men. He must "eat his meat with gladness and singleness of heart. It is the advice of the apostle, that "whether we eat or drink, or whatever we do, we do all to the glory of God." 2. The welfare of society requires it. How many appalling scenes have been witnessed during seasons of intemperate festivity! Ammon was slain by his brother Absalom, when indulging in wine. Simon, the high priest, and two of his sons were sacrificed through the inebriation of their brother. Judith slew Holofernes when the latter was in a state of intoxication. Alexander the great killed Clitus at a feast, and inflicted upon himself remorse and anguish. Herod, pleased with the dancing of the daughter of Herodias, sent and beheaded John. The general tenor of a Christian's life, is at once a protest against the dissipation and intemperance fraught with such fearful consequences. He is a member of a different family, a servant of a different Master, the subject of a different kingdom, governed by different laws, clothed in different attire, and is bound for a different 4. Our eternal destination requires it. "Ye servants of the Lord, Let all your lamps be bright, Watch; 'tis your Lord's command; Oh happy servant he, In such a posture found! He shall his Lord with rapture see, "The your own, that you are not at liberty to thing. What oil is to the chariot wheels, wings are to a bird, winds and sails are to a ship, and rain is to the parched ground, so the Spirit is to the mind. Awake, O north wind, and come thou south." dispose of yourselves as you please. Your understanding, your time, your property, your children, are all God's. "You are bought with a price, and bound to glorify God with your body and spirit, which are His." 2. Conduct yourselves as under the allseeing eye of God. "His eyes are in every place, beholding the evil and the good.' "All things are naked and open unto the eyes of Him, with whom we have to do." His all-seeing scrutiny has been perfectly conversant with every particle of our history, with every action of our lives, and with every thought of our mind. "Oh! may these thoughts possess my breast, The whole fabric of nature, with all the work of the Lord." 66 "Celestial breeze, no longer stay, But swell my sails and speed my way." Deep as our helpless miseries are, It is a marriage feast, affording the sweet- spend money, for that which is not bread? and your labour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness." The King addresses each guest" Eat, O friend; drink abundantly, O beloved.' 6. Think much of the future judgment. "We must all appear before the judg ment-seat of Christ." "Every one of us must give an account of himself to God." God has appointed a day, in which He will judge the world in righte ousness." "That awful day will surely come; 3. "Watch unto prayer." Be satisfied with nothing short of spiritual communion with the mind of God. Have stated seasons for this exercise, and let them be preserved sacred. Let it be known that you have such seasons, and that while you are in your closet no business can claim your attention; that nothing short" But of the times and seasons, brethren, of death can warrant your being disturbed. ye have no need that I write unto you. Let it be felt, that during your retire- For yourselves know perfectly, that the ment, the dearest friend you have on day of the Lord so cometh as a thief in earth is not at liberty to speak to you; the night. But ye, brethren, are not in and let it be the impression of all about darkness, that that day should overtake you, that your closet is your sanctuary, you as a thief. Therefore let us not and that every step would be profanity, sleep as do others; but let us watch and which should venture to intrude upon its be sober; putting on the breastplate of privacy. Earnestly intreat the Divine faith and love, and for an helmet the hope presence. Bend, meditate, implore. of salvation." "Now the God of peace, Search your religious history; pry into that brought again from the dead our the state of your soul; descend into your Lord Jesus, that great Shepherd of the conscience; ponder on eternity; dedicate sheep, through the blood of the everlasting yourselves anew to God. covenant, make you perfect in every good work to do His will, working in you that which is well pleasing in His sight, through Jesus Christ; to whom be glory 'for ever and ever." Amen. 4. Seek a large measure of the Spirit's influence. "Be not drunk with wine, wherein is excess, but be filled with the Spirit." Without Him you can do no A SERMON, BY THE REV. WILLIAM JAY. PREACHED AT ARGYLE CHAPEL, BATH, ON SUNDAY DEC. 29, 1839. "His name shall be called Wonderful."-Isaiah ix. 6. One NAMES are designed to distinguish and favour of Protestanism, but against Lucharacterise. But names do not always ther; not for defending truth, but for well express or indicate the attributes of defending Popery. Hence the Popes the wearer. This is the case with bad have always been called "their holinesses,' names; they are frequently imposed by though many of them have been disgraced falsity and malignity, and for injurious by every vice that can vilify human purposes. And as mankind are governed nature. very much by words, the enemy of souls, One of the greatest qualifications which in order to maintain their aversion to a person could enjoy in this world, would real godliness, has always a number of be, to be at liberty to call, not only things, convenient and degrading names. Hence but persons, by their right names. he name Heretic has always been applied man is always mentioned with a sneer, by the reigning church party to every as "a great bore;" another, as a one, who would dare to differ from their "sharper;" another, as "a skinflint;' dogmas and their discipline. For a length another, as a man to whom no one can of time Puritan was the name, which was speak, so fierce and furious is he. to stigmatise all those whose seriousness woman is called "The Morning Post;" and zeal surpassed those of their neigh- another, "The Daily Advertiser;" and bours. In our own day, the word Me- so of the rest. But, you will observe, all thodist was applied to all those, whether this is said only behind their backs. The Churchmen or Dissenters, who began, as satisfaction would be, for those persons to Cecil says, to be alive and in motion in hear all this themselves, and to be adreligion. Ever since their Leader was dressed under their true characters by accused of not being the friend of Cæsar, others. and His apostles were represented as men turning the world upside down, it has been common to reproach His followers with the charge of sedition and disloyalty. Neither do good and graceful names always fairly pourtray the owners of them. These have been often imposed by ignorance, by flattery, by the fondness of hope. A man has been called "Solomon," who was by no means distinguished for his wisdom; and a man has been called "Nathanael," who was by no means an Israelite indeed, in whom there was no guile." I have often thought how Charles the Second, ignorant and profligate, and licentious as he was -how he looked, and how he felt, while he heard himself called "our most religious and gracious king:" and yet he was the first of our sovereigns, to whom the term was applied. Then take Henry the Eighth, who was called, "the defender of the faith;" not for writing in One If He But where am I going? When God gives a name, you may be assured that the thing will correspond with it. says that sin is "exceeding sinful," you may be assured it is so. If He calls sinners "fools," you may be assured they are so. If He calls saints His portion and His jewels, it proves, it demonstrates "Behold," says His valuation of them. John, "what manner of love the Father hath bestowed upon us, that we should be called sons of God;" and if we are called so by Him, we are the sons of God, as surely as regeneration and adoption and the paternity of heaven can render it. And what was the name by which He was to be known, whose coming we have Oh! been recently commemorating? says our text, "This is the name by which He shall be called-WONderful!" You will observe, that this name is what passes among the schoolmen as an appellative; that is, a name, not by which He was to be called, or a name which He was to go by, but a name expressive and descriptive of Him. The meaning is, that He was to be the most marvellous of all beings. And, my brethren, the more we observe, the more we examine, the more we shall find Him worthy of this appellation. ever." : The subject is deep and extensive. Oh! what power of mind, and what understanding of heart, does the discussion of it require! "Touch with a living coal the lips increased in wisdom" as well as "in stature;" that He had all the innocent infirmities of our nature; that He hungered, and thirsted, and wept, and slept, and groaned in spirit. And yet I have as much reason from this Book to believe His Deity, as to believe His humanity. The conclusion is undeniable, unless you will allow that the sacred writers wrote in I take up none of your time in endeavouring to prove, that He is the Person to whom our text refers. The very read-order to perplex and puzzle, or to lead ing of the whole verse is enough to con- astray; or, at least, that they should not vince us of this. "For unto us a Child is be understood by the common people and born, unto us a Son is given and the unlettered. For how do they speak of government shall be upon His shoulder: Him continually? Without any reserve, and His name shall be called Wonderful, they ascribe to Him the most magnificent Counsellor, the mighty God, the everlast- titles to be found within the compass of ing Father, the Prince of Peace. Of the language; they ascribe to Him attributes increase of His government and peace which Deity only can possess; they asthere shall be no end, upon the throne of cribe to Him homage, which Deity alone David, and upon his kingdom to order can claim and justify. The union, thereit, and to establish it with judgment and fore, is indispensably necessary, in order with justice from henceforth even for to our understanding and explaining the Scripture. We find things said of Him, which do not agree with Him as Man; and we find things said of Him, which do not agree with Him as God. Paul says to the elders of Ephesus, "Feed the flock of God, which He hath purchased with His own blood." He that is Divine, cannot bleed; and he that bleeds cannot be Divine: but there may be a union of Deity and humanity in His wonderful Person. And this is the case. Hear John, in the beginning of his Gospel-" In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was not any thing made that was made." And yet says he, "The Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the only Begotten of the Father,) full of grace and truth." Read, again, the verse in which our text is found: "For unto us a Child is born, unto us a Son is gvien: and the government shall be upon His shoulder and His name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace." Here you have time and eternity blended, the finite and the infinite; the "Child" and the "mighty God," the "Son" and the "everlasting Father." Oh! how can these things be? There is the mystery: and "without controversy great is the mystery of godliness; God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the For something must be done, or at least something must be attempted and, my brethren, in proof or illustration of the name by which He was to be called, let us survey Him in six combinations. I Let us observe in Him a combination of DEITY and HUMANITY. Such a union is unparalleled in the whole universe. It will not be necessary for me to endeavour to prove to you that He was really a man. Those who, in the beginning of the Gospel day, under the notion of doing Him honour, contended that His flesh was a mere phantom, that it was a corporeal appearance only, and not a reality, have long ago disappeared. John much opposed them; and you will remember how much stress he lays on men's believing that He is come in the flesh; that is, that He was really incarnate. But you fully admit this: you know that a body was prepared Him;" you know that He "took on Him the nature of the seed of Abraham;" that because the children were partakers of flesh and blood, He also Himself likewise took of part the same;" that "He |