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FOOTNOTES.
{11} Down to this time, the Welsh inhabited all of what is now
denominated England. But henceforth they are confined to the western
part of the island, called Cumry, or Wales.
{27} A part of this sermon, as delivered on another occasion, is given
in the latter part of this volume.
{43} Jer. xv. 12.
{44a} Isaiah lxvi. 8.
{44b} Isaiah ii. 3.
{45} Hos. xiv. 2.
{53} Such an accident is said to have occurred at Shrewsbury, in
England, a few fears ago.
{56} The three are since dead; the first two named died before Mr.
Evans, and Mr. Thomas since.
{71} 1 John i. 1–3.
{73} Rom. vi. 17.
{74} The eighteenth.
{75} Dr. Edward Williams, of Rotherham, author of some abstruse
inquiries on the Divine Sovereignty.
{94} This paragraph is one of the celebrated “Specimens of Welsh
Preaching,” printed in England some years before the publication of any
of these sermons. We give the first English version verbatim. Ed.
{114} The substance of this transcendent passage Christmas Evans often
repeated in his preaching, and of course with considerable variation on
different occasions. There are two other versions of it in English. One
of them, translated many years ago, and published under the title of “A
Specimen of Welsh Preaching,” has been everywhere justly admired, as one
of the finest productions of sanctified genius. The other, which we give
below, was taken from the lips of the preacher, and rendered into
English, by one of his frequent hearers and intimate friends. “All the
stores of his energy,” says the editor of the English memoir, “and the
resources of his voice, which was one of great compass, depth, and
sweetness, seemed reserved for the closing portions of the picture, when
he delineated the routed and battered hosts of the pit retreating from
the cross, where they had anticipated a triumph, and met a signal and
irretrievable overthrow.”—EDITOR.
* * * * *
“Methinks I find myself standing upon the summit of one of the highest of
the everlasting hills, permitted thence to take a survey of our earth.
It shows to me a wide and far-spread burial-ground, over which lie
scattered in countless multitudes the wretched and perishing children of
Adam. The ground is full of hollow’s, the yawning caverns of death,
while over it broods a thick cloud of fearful darkness. No light from
above shines upon it, nor is the ray of the sun or moon, or the beams of
a candle seen through all its borders. It is walled around. Its gates,
large and massive, ten thousand times stronger than all the gates of
brass forged among men, are one and all safely locked. It is the hand of
Divine Justice that has locked them, and so firmly secured are the strong
bolts which hold those doors, that all the created powers even of the
heavenly world, were they to labor to all eternity, could not drive so
much as one of them back. How hopeless the wretchedness to which the
race are doomed, and into what irrecoverable depths of ruin has the
disobedience of their first parent plunged them!
“But behold, in the cool of the day there is seen descending from the
eternal hills in the distance, the radiant form of Mercy, seated in the
chariot of the divine promise, and clothed with splendor, infinitely
brighter than the golden rays of the morning when seen shooting over
mountains of pearls. Seated beside Mercy in that chariot is seen another
form like unto the Son of man. His mysterious name is the ‘Seed of the
Woman,’ and girt around him shines the girdle of eternity, radiant with
the lustre of the heaven of heavens. ‘He has descended into the lower
parts of the earth.’ I see Mercy alight from that chariot, and she is
knocking at the huge gate of this vast cemetery. She asks of Justice:
‘Is there no entrance into this field of death? May I not visit these
caverns of the grave, and seek, if it may be, to raise some names at
least of the children of destruction, and bring them again to the light
of day? Open, Justice, open; drive back these iron bolts and let me in,
that I may proclaim the jubilee of deliverance to the children of the
dust.’ But I hear the stern reply of Justice from within those walls; it
is,—‘Mercy, surely thou lovest Justice too well, to wish to burst these
gates by force of arm, and thus obtain entrance by mere lawless violence.
And I cannot open the door. I cherish no anger towards the unhappy
wretches. I have no delight in their eternal death, or in hearing their
cries as they lie upon the burning hearth of the great fire kindled by
the wrath of God, in the land that is lower than the grave. But I am
bound to vindicate the purity, holiness, and equity of God’s laws; for,
‘without shedding of blood there is no remission.’ ‘Be it so,’ said
Mercy, ‘but wilt thou not accept of a surety who may make a sufficient
atonement for the crime committed and the offence given?’ ‘That will I,’
said Justice, ‘only let him be duly allied to either party in this sad
controversy, a kinsman, near alike to the injured Lawgiver, and to the
guilty tenants of the burial-ground.’ ‘Wilt thou, then,’ said Mercy,
‘accept of the puissant Michael, prince among the hosts of heaven, who
fought bravely in the day when there was war in heaven, and also
vanquished Apollyon upon the summit of the everlasting hills?’
‘No,’—said Justice, ‘I may not, for his goings forth are not from the
beginning, even from everlasting.’ ‘Wilt thou not then accept of the
valiant Gabriel, who compelled Beelzebub to turn and seek safety in
flight from the walls of the heavenly city?’ ‘No,’—cried Justice, ‘for
Gabriel is already bound to render his appointed service to the King
Almighty; and who may serve in his place while he should be attempting
the salvation of Adam’s race? There needs,’ continued Justice, ‘one who
has, of right belonging to him, both omnipotence and eternity, to achieve
the enterprise. Let him clothe himself with the nature of these
wretches. Let him be born within these gloomy walls, and himself undergo
death within this unapproachable place, if he would buy the favor of
Heaven for these children of the captivity!’
“But while this dialogue was held, behold, a form fairer than the morning
dawn, and full of the glory of heaven, is seen descending from that
chariot. Casting, as he passes, a glance of infinite benignity upon the
hapless tenants of that burial-ground, he approaches, and asks of
Justice: ‘Wilt thou accept of me?’ ‘I will,’ said Justice, ‘for greater
art thou than heaven and the whole universe.’
“‘Behold, then,’ said the stranger, ‘I come: in the volume of the book
has it been written of me. I will go down, in the fulness of time, into
the sides of the pit of corruption. I will lay hold of this nature, and
take upon me the dust of Eden, and, allied to that dust, I will pour into
thy balance, Justice, blood of such worth and virtue that the court of
heaven shall pronounce its claims satisfied, and bid the children of the
great captivity go free.’
“Centuries have rolled by, and the fulness of time is now accomplished;
and see, an infant of days is born within the old burial ground of Eden.
Behold a Son given to the dwellers of the tomb, and a spotless Lamb, the
Lamb of God, is seen within that gloomy enclosure. When the hour came at
which the ministers of the Divine Justice must seize upon the victim, I
see them hurrying towards Gethsemane. There, in heaviness and sorrow of
soul, praying more earnestly, the surety is seen bowed to the earth, and
the heavy burden he had assumed is now weighing him down. Like a lamb,
he is led towards Golgotha—the hill of skulls. There are mustered all
the hosts of darkness, rejoicing in the hope of their speedy conquest
over him. The monsters of the pit, huge, fierce, and relentless, are
there. The lions, {116a} as in a great army, were grinding fearfully
their teeth, ready to tear him in pieces. The unicorns, {116b} a
countless host, were rushing onwards to thrust him through, and trample
him beneath their feet. And there were the bulls of Bashan, {116c}
roaring terribly; the dragons {116d} of the pit are unfolding themselves,
and shooting out their stings, and dogs {116e} many are all around the
mountain. ‘It is the hour and power of darkness.’ I see him passing
along through this dense array of foes, an unresisting victim. He is
nailed to the cross; and now Beelzebub and all the master-spirits in the
hosts of hell have formed, though invisible to man, a ring around the
cross. It was about the third hour of the day, or the hour of nine in
the morning, that he was bound as a sacrifice, even to the horns of the
altar. The fire of divine vengeance has fallen, and the flames of the
curse have now caught upon him. The blood of the victim is fast
dropping, and the hosts of hell are shouting impatiently: ‘The victory
will soon be ours.’ And the fire went on burning until the ninth hour of
the day, or the hour of three in the afternoon, when it touched his
Deity,—and then it expired. For the ransom was now paid and the victory
won. It was his. His hellish foes, crushed in his fall, the unicorns
and the bulls of Bashan retreated from the encounter with shattered
horns; the jaws of the lions had been broken and their claws torn off,
and the old dragon, with bruised head, dragged himself slowly away from
the scene, in deathlike feebleness. ‘He triumphed over them openly,’ and
now is He for ever the Prince and Captain of our salvation, made perfect
through sufferings. The graves of the old burial-ground have been thrown
open; and from yonder hills gales of life have blown down upon this
valley of dry bones, and an exceedingly great army have already been
sealed to our God, as among the living in Zion.”
{116a} Allusion to the language in which Psalm xxii. predicts the
Saviour’s sufferings. The Psalm which our Saviour himself quoted upon
the Cross, when he cried, “My God, why hast thou forsaken me.”
{116b} Ditto.
{116c} Ditto.
{116d} Ditto.
{116e} Ditto.
{132} Was it the amount of suffering, or the dignity of the sufferer,
that gave merit to the sacrifice sufficient for the world’s redemption?
ED.
{148} Dan. xii. 11, 12.
{185} This sentiment, in different forms, occurs very frequently in
these sermons. It is questionable theology.—ED.
{205} Acts iv. 4.
{223} Rom. i. 19–21.
{224} Acts xvii. 22–28.