having accomplished the great “travail of his soul,” in the work of our
redemption. It was the work which the Father had given Him, and which He
had covenanted to do. It lay heavy upon His heart, and oh, how was He
straitened till it was accomplished! His “soul was exceedingly
sorrowful, even unto death;” “and His sweat, as it were, great drops of
blood, falling down to the ground.” But upon the cross, He saw of the
travail of His soul, and was satisfied. He saw that His sacrifice was
accepted, and the object of His agony secured—that death would not be
able to detain Him in the grave, nor hell to defeat the purpose of His
grace; that the gates of the eternal city would soon open to receive Him
as a conqueror, and myriads of exultant angels shout Him to His throne;
whither He would be followed by His redeemed, with songs of everlasting
joy. He saw, and He was satisfied; and, not waiting for the morning of
the third day, but already confident of victory, He uttered this note of
triumph, and died.
And if we may suppose them to have understood its import, what a source
of consolation it must have been to His sorrowing disciples! The sword
had pierced through Mary’s heart, according to the prediction of old
Simeon over the infant Jesus. Her affections had bled at the agony of
her supernatural Son, and her wounded faith had well-nigh perished at His
cross. And how must all His followers have felt, standing afar off, and
beholding their supposed Redeemer suffering as a malefactor! How must
all their hopes have died within them, as they gazed on the accursed
tree! The tragedy was mysterious, and they deemed their enemies
victorious. Jesus is treading the winepress in Bozrah, and the earth is
shaking, and the rocks are rending, and the luminaries of heaven are
expiring, and all the powers of nature are fainting, in sympathy with His
mighty agony. Now he is lost in the fire, and smoke of battle, and the
dread artillery of justice is heard thundering through the thick
darkness, and shouts of victory rise from the troops of hell, and who
shall foretell the issue of the combat, or the fate of the Champion? But
lo! He cometh forth from the cloud of battle, with blood upon His
garments! He is wounded, but He hath the tread, and the aspect of a
conqueror. He waves His crimsoned sword, and cries—“It is finished!”
Courage, ye weepers at the cross! Courage, ye tremblers afar off! The
Prince of your salvation is victor, and this bulletin of the war shall
cheer myriads of believers in the house of their pilgrimage, and the
achievement which it announces shall constitute an everlasting theme of
praise.
“It is finished!” The word smote on the walls of the celestial city, and
thrilled the hosts of heaven with ecstasy unspeakable. How must “the
spirits of just men made perfect” have leaped for joy, to hear that the
Captain of their salvation was victorious over all His enemies, and that
the work He had engaged to do for them, and their brethren was completed!
And with what wonder, and delight must the holy angels have witnessed the
triumph of Him, whom they were commanded to worship, over the powers of
darkness! It was the commencement of a new era in heaven, and never
before had its happy denizens seen so much of God.
“It is finished!” Go, ye heralds of salvation, into all the world, and
proclaim the joyful tidings! Cry aloud, and spare not; lift up your
voice like a trumpet, and publish, to all men, that the work of the cross
is finished—that the Great Mediator, “made perfect through sufferings,”
has become “the author of eternal salvation to all them that obey
Him”—“is of God made unto us, wisdom, and righteousness, and
sanctification, and redemption!” Go, teach the degraded pagan, the
deluded Mohammedan, and the superstitious Papist, that the finished work
of Jesus is the only way of acceptance with God. Go, tell the polished
scholar, the profound philosopher, and the vaunting moralist, that the
doctrine of Christ crucified is the only knowledge that can save the
soul! Go,—say to the proud sceptic, the bold blasphemer, and the
polluted libertine, “Behold the Lamb of God that taketh away the sin of
the world.” Preach it to the gasping sinner upon the death-bed, and the
sullen murderer in his cell! Let it ring in every human ear, and thrill
in every human heart, till the gladness of earth shall be the counterpart
of heaven!
SERMON IV.
THE FATHER AND SON GLORIFIED.
“_Howbeit_, _when He_, _the Spirit of Truth_, _is come_, _He will
guide you into all truth_; _for He shall not speak of Himself_; _but
whatsoever He shall hear_, _that shall He speak_; _and He will show
you things to come_. _He shall glorify me_: _for He shall receive of
mine_, _and shall show it unto you_. _All things that the Father
hath are mine_; _therefore_, _said I_, _that He shall take of mine_,
_and shall show it unto you_.”—JOHN xvi. 13–15.
The wonderful Providence, which brought the children of Israel out of the
house of bondage, was a chain of many links, not one of which could be
omitted without destroying the beauty, and defeating the end of the
Divine economy. The family of Jacob came to Egypt in the time of
famine—they multiply—they are oppressed—their cries reach to heaven—God
manifests Himself in the burning bush—Moses is sent to Egypt—miracles are
wrought by his hand—Pharaoh’s heart is hardened—the firstborn are
slain—the passover is eaten—the people depart, led by the pillar of
God—the sea is divided—and, with many signs, and wonders, the thousands
of Israel are conducted through the wilderness to the Promised Land. Had
one of these links been wanting, the chain of deliverance had been
defective.
So, in the salvation of sinners by Jesus Christ, all the conditions, and
preparatives were essential to the completeness, and glory of the scheme.
The Son of God must consent to undertake our cause, and become our
substitute—the promise must be given to Adam, and frequently repeated to
the patriarchs—bloody sacrifices must be instituted, to typify the
vicarious sufferings of Messiah—a long line of prophets must foretell His
advent, and the glory of His kingdom—He must be born in Bethlehem,
crucified on Calvary, and buried in Joseph’s new tomb—must rise from the
dead, ascend to the right hand of the Father, and send down the Holy
Spirit to guide and sanctify His Church. Without all these
circumstances, the economy of redemption would have been incomplete and
inefficient.
The last link in the chain is the mission and work of the Holy Spirit.
This is quite as important as any of the rest. Our Saviour’s heart seems
to have been much set upon it, during all His ministry, and especially
during the last few days, before His crucifixion. He spoke of it,
frequently, to His disciples, and told them that He would not leave them
comfortless, but would send them “another Comforter,” who should abide
with them for ever; and that His own departure was necessary, to prepare
the way for the coming of the heavenly Paraclete. In our text, He
describes the office of the Holy Spirit, and the specific relation which
He sustains to the work of Salvation:—“Howbeit, when He, the Spirit of
Truth, is come, He will guide you into all truth; for He shall not speak
of Himself; but whatsoever He shall hear, that shall He speak; and He
will show you things to come. He shall glorify me: for He shall receive
of mine, and shall show it unto you. All things that the Father hath are
mine; therefore said I, that He shall take of mine, and shall show it
unto you.”
These words teach us two important truths—_first_, that the Son is equal
with the Father; and, _secondly_, that the Father, and the Son are alike
glorified in the economy of salvation.
I. The Son claims equality with the Father. “All things that the Father
hath are mine.”
This sentence is very comprehensive, and sublime—an unquestionable
affirmation of the Messiah’s “eternal power, and Godhead.” The same
doctrine is taught us, in many other recorded sayings of Christ, and
sustained by all the prophets, and apostles; and when I consider this
declaration, in connection with the general strain of the inspired
writers on the subject, I seem to hear the Saviour Himself addressing the
world in the following manner:—
“All things that the Father hath are mine. His _names_ are mine. I am
Jehovah—the mighty God, and the everlasting Father—the Lord of Hosts—the
Living God—the True God, and Eternal Life.
“His _works_ are mine. All things were made by me, and I uphold all
things by the word of my power. My Father worketh hitherto, and I work;
for as the Father raiseth up the dead, and quickeneth them, even so the
Son quickeneth whom He will. I am the Author of universal being, and my
hand moveth all the machinery of Providence.
“His _honours_ are mine. I have an indisputable right to the homage of
all created intelligences. I inhabit the praises of Eternity. Before
the foundation of the world, I was the object of angelic adoration; and
when I became incarnate as a Saviour, the Father published His decree in
heaven, saying—‘Let all the angels of God worship Him!’ It is His will,
also, that all men should honour the Son, even as they honour the
Father—in the same manner, and the same degree. He that honoureth the
Son, honoureth the Father; and he that honoureth not the Son, honoureth
not the Father: for I and my Father are one—one in honour—possessing
joint interest, and authority.
“His _attributes_ are mine. Though as man, and Mediator I am inferior to
the Father; yet my nature is no more inferior to His, than the nature of
the Prince of Wales is inferior to the nature of the King of England.
You see me clothed in humanity; but, in my original state, I thought it
not robbery to be equal with God. I was in the beginning with God, and
possessed the same eternity of being. Like Him, I am almighty,
omniscient, and immutable; infinite in holiness, justice, goodness, and
truth. All these attributes, with every other possible perfection,
belong to me, in the same sense as they belong to the Father. They are
absolute, and independent, underived, and unoriginated—the essential
qualities of my nature.
“His _riches of grace_ are mine. I am the Mediator of the new
covenant—the Channel of my Father’s mercies to mankind. I have the keys
of the House of David, and the seal of the Kingdom of Heaven. I have
come from the bosom of the Father, freighted with the precious treasures
of His good will to men. I have sailed over the sea of tribulation, and
death, to bring you the wealth of the other world. I am the Father’s
Messenger, publishing peace on earth—a peace which I have purchased with
my own blood upon the cross. It has pleased the Father that in me all
fulness should dwell—all fulness of wisdom, and grace—whatever is
necessary for the justification, sanctification, and redemption of them
that believe. My Father, and I are one, in the work of salvation, as in
the work of creation. We have the same will, and the same intention of
mercy toward the children of the great captivity.
“The _objects of His love_ are mine. He hath given them to me in an
everlasting covenant. He hath given me the heathen for an inheritance,
and the uttermost parts of the earth for a possession. They were mine by
the original right of creation; but now they are doubly mine, by the
superadded claim of redemption. My Father, before the world was, gave me
a charter of all the souls I would redeem. I have fulfilled the
condition. I have poured out my soul unto death, and sealed the covenant
with the blood of my cross. Therefore, all believers are mine. I have
bought them with a price. I have redeemed them from the bondage of sin,
and death. Their names are engraven on my hands, and my feet. They are
written with the soldier’s spear upon my heart. And of all that the
Father hath given me, I will lose nothing. I will draw them all to
myself; I will raise them up at the last day; and they shall be with me
where I am, that they may behold my glory, which I had with the Father
before the foundation of the world.”
II. The Father and the Son are equally glorified in the economy of
redemption, and the work of the Holy Spirit.
1. The Son glorifies the Father. I hear Him praying in the
garden:—“Father, I have glorified Thee on earth; I have finished the work
which Thou gavest me to do.” I hear Him, again, amidst the supernatural
gloom of Calvary, with a voice that rings through the dominions of death,
and hell, crying—“It is finished!”
What mighty achievement hast Thou finished to-day, blessed Jesus? and how
have Thine unknown agony, and shameful death glorified the Father?
“I have glorified the Father, by raising up those precious things which
fell in Eden, and were lost in the abyss.
“I have raised up my Father’s _law_. I found it cast down to the earth,
and trampled into the dust. I have magnified, and found it honourable.
I have vindicated its authority in the sight of men, and angels. I have
satisfied its demands on behalf of my redeemed, and become the end of the
law for righteousness to all who will receive me as their surety.
“I have raised up my Father’s _name_. I have declared it to my brethren.
I have manifested it to the men whom He has given me. I have given a new
revelation of His character to the world. I have shown Him to sinners,
as a just God, and a Saviour. I have restored His worship in purity, and
spiritually upon earth. I have opened a new, and living way to His
throne of grace. I have written the record of His mercy with my own
blood upon the rocks of Calvary.
“I have raised up my Father’s _image_. I have imprinted it afresh upon
human nature, from which it was effaced by sin. I have displayed its
excellence in my own character. I have passed through the pollutions of
the world, and the territory of death, without tarnishing its lustre, or
injuring its symmetry. Though my visage is marred with grief, and my
back ploughed with scourges, and my hands, and feet nailed to the
accursed cross, not one trace of my Father’s image has been obliterated
from my human soul. It is as perfect, and as spotless now as when I lay
in the manger. I will carry it unstained with me into heaven. I will
give a full description of it in my Gospel upon earth. I will change my
people into the same image, from glory, to glory. I will also renovate,
and transform their vile bodies, and fashion them like unto my own
glorious body. I will ransom them from the power of the grave; and
because I live, they shall live also—the counterpart of my own immaculate
humanity—mirrors to reflect my Father’s glory for ever.”
2. The Father glorifies the Son. He prayed in the garden,—“And now,
Father, glorify Thou me with Thine own self, with the glory which I had
with Thee before the world was.” Was the petition granted? Answer, ye
Roman sentinels, who watched His sepulchre! Answer, ye men of Galilee,
who gazed upon His chariot, as He ascended from the mount of Olives!
The glorification of the Son by the Father implies all the honours of His
mediatorial office—all the crowns which He won by His victory over the
powers of death, and hell. The Father raised Him from the dead, and
received Him up into glory, as a testimony of His acceptance as the
sinner’s Surety—an expression of perfect satisfaction with His vicarious
sacrifice upon the cross. It was the just reward of His work; it was the
fruit of His gracious travail. He is “crowned with glory and honour for
the sufferings of death.” “Because He hath poured out His soul unto
death,” therefore “God also hath highly exalted Him, and given Him a name
that is above every name.”
What an honour would it be to a man, to receive eight, or ten of the
highest offices in the kingdom! Infinitely greater is the glory of
Emmanuel. His name includes all the offices, and titles of the kingdom
of heaven. The Father hath made Him “both Lord, and Christ”—that is,
given Him the supreme prerogatives of government and salvation. “Him
hath God exalted to be a prince and a Saviour, to give repentance to
Israel, and remission of sins.” He is “head over all things in the
Church”—Prime Minister in the kingdom of heaven—Lord Treasurer,
dispensing the bounties of Divine grace to mankind—Lord High-Chancellor
of the Realm, and Keeper of the great Seal of the living God; holding in
His hand the charter of our redemption, and certifying the authenticity
of the Divine covenant—Lord Chief Justice of heaven, and earth, having
all power, and authority to administer the laws of Providence throughout
the universe—the chief Prince—the General of the army—the Captain of the
Lord’s host—the Champion who conquered Satan, sin, and death; bruising
the head of the first, destroying the power of the second, and swallowing
up the third in victory. He hath the keys of hell, and of death. He
shutteth, and no man openeth; He openeth, and no man shutteth. He bears
all the honours of His Father’s house; and concentrates in Himself all
the glories of Supreme Divinity, redeemed humanity, and “mediator between
God, and man.”
3. The Holy Spirit glorifies Father and Son together. He is procured
for the world by the blood of the Son, and sent into the world by the
authority of the Father; so that both are alike represented in His
mission, and equally glorified in His office. The gracious things which
the Father gave into the hands of the Son, when He descended from heaven,
the Son gave into the hands of the Spirit, when He returned to heaven.
“All things that the Father hath are mine; and He shall take of mine, and
shall show it unto you.”
This is the object of the Spirit’s advent, the communication of the
things of Christ to men. What are the things of Christ? His merit, His
mercy, His image, His Gospel, His promises, all the gifts of His grace,
all the treasures of His love, and all the immunities of eternal
redemption. These the Father hath given to the Son, as the great Trustee
of the Church; and the Son hath given them to the Spirit, as the
appointed Agent of their communication.
A ship was laden in India, arrived safely in London, unloaded her
precious cargo, and the goods were soon distributed all over the country,
and offered for sale in a thousand stores. The Son of God brought
immense riches of Divine grace from heaven to earth, which are all left
to the disposal of the Holy Spirit, and freely proffered to the
perishing, wherever the Gospel is preached.
The Holy Spirit came, not to construct a new engine of mercy, but to
propel that already constructed by Christ. Its first revolution rent the
rocks of Calvary, and shook the rocky hearts of men. Its second
revolution demolished the throne of death, burst his prison-doors, and
liberated many of his captives. Its third revolution carried its builder
up into the Heaven of heavens, and brought down the Holy Spirit to move
its machinery for ever. Its next revolution, under the impulse of this
new Agent, was like “the rushing of a mighty wind” among the assembled
disciples at Jerusalem, kindled a fire upon the head of every Christian,
inspired them to speak all the languages of the babbling earth, and
killed, and quickened three thousand souls of the hearers.
The Holy Spirit is still on earth, glorifying the Father, and the Son.
He convinces the world of sin. He leads men to Christ, through the
rivers of corruption, the mountains of presumption, and the terrible bogs
of despair, affording them no rest till they come to the city of refuge.
He continues on the field to bring up the rear; while the Captain of our
Salvation, on His white horse, rides victorious in the van of battle. He
strengthens the soldiers—“faint, yet pursuing!” raises the fallen;
encourages the despondent; feeds them with the bread of life, and the new
wine of the kingdom; and leads them on—“conquering and to conquer.”
His work will not be finished till the resurrection. Then will He
quicken our mortal bodies. Then will He light His candle, and sweep the
house till He find every lost piece of silver. Then will He descend into
the dark caves of death, and gather all the gems of redeemed humanity,
and weave them into a crown for Emmanuel, and place that crown upon
Emmanuel’s head, amid the songs of the adoring seraphim!
Thus the Holy Spirit glorifies the Father, and the Son. Let us pray for
the outpouring of His grace upon the Church. In proportion to His
manifestation in our hearts, will be our “knowledge of the light of the
glory of God in the face of Jesus Christ.” Nor is this all; in
proportion to the visitations of the Holy Spirit, will be the purity of
our lives, the spirituality of our worship, the ardour of our zeal, and
charity, and the extent of our usefulness to the cause of Christ. Would
you see a revival of religion? pray for the outpouring of the Holy Spirit
upon you, to sanctify your hearts, and lives, that your light may “so
shine before men, that others may see your good works, and glorify your
Father who is in heaven.”
“When thou hearest the sound of a going in the tops of the mulberry
trees, then thou shalt bestir thyself; for then the Lord shall go out
before thee, to strike the hosts of the Philistines.” Brethren, this is
the time. The mulberry trees are shaking. God is going before His
people, to prepare their way to victory. The hand of Divine Providence
is opening a great, and effectual door for the Gospel. The mountains are
levelled, the valleys are exalted, and a highway is cast up in the
wilderness for our God. The arts of printing, and navigation, the
increasing commerce of the world, the general prevalence of the Spirit of
peace, the rapid march of literature and science, and the correspondence
of eminent and leading men in every nation, are so many preparatives for
the moral conquest of the world. The Captain of our Salvation, on the
white horse of the Gospel, can now ride through Europe and America: and
will soon lead forth His army, to take possession of Asia, and Africa.
The wings of the mighty angel are unbound, and he is flying in the midst
of heaven.
Again: Christians are better informed concerning the moral state of the
world than formerly. If my neighbour’s house were on fire, and I knew
nothing of it, I could not be blamed for rendering him no assistance; but
who could be guiltless in beholding the building in flames, without an
effort to rescue its occupants? Brethren, you have heard of the
perishing heathen. You have heard of their dreadful superstitions, their
human sacrifices, and their abominable rites. You have heard of
Juggernaut, and the River Ganges, and the murder of infants, and the
immolation of widows, and the worship of idols, and demons. You know
something of the delusion of Mohammedanism, the cruel, and degrading
ignorance of Popery, and how millions around you are perishing for the
lack of knowledge. Do you feel no solicitude for their souls—no desire
to pluck them as brands from the burning?
What can we do? The Scriptures have been translated into nearly all the
languages of the babbling earth. Missionaries have gone into many
lands—have met the Indian in his wigwam, the African in his Devil’s-bush,
and the devotee on his way to Mecca. We can furnish more men for the
field, and more money to sustain them. But these things cannot change,
and renovate the human heart. “Not by might, nor by power, but by my
Spirit, saith the Lord.” This is the grand regenerating agency. He
alone can convince and save the world. His aid is given in answer to
prayer; and the Father is more ready to give than we are to ask.
Mr. Ward, one of the Baptist missionaries in India, in a missionary
discourse at Bristol, said,—“Brethren, we need your money,—we need your
prayers more.” Oh, what encouragement we have to pray for our
missionaries! Thus saith the Lord: “I will pour water upon him that is
thirsty, and floods upon the dry ground; I will pour out my Spirit upon
thy seed, and my blessing upon thine offspring.” Let us plead with God
for the accomplishment of the promise, “Ye that make mention of the Lord,
keep not silence, and give Him no rest till He make Jerusalem a praise in
the whole earth.”
Brethren in the ministry! let us remember that all our success depends
upon the aid of the Holy Spirit, and let us pray constantly for His
blessing upon the world! Brethren in the Church! forget not the
connection between the work of the Holy Spirit and the glory of your Best
Friend, and earnestly entreat Him to mingle His sanctifying unction with
the treasures of Divine Truth contained in these earthern vessels!
“Finally, Brethren, pray for us; that the Word of the Lord may have free
course and be glorified; and all the ends of the earth see the salvation
of our God!”
SERMON V.
THE CEDAR OF GOD.
“_Thus saith the Lord God_: _I will also take of the highest branch
of the high cedar_, _and will set it_; _I will crop off from the top
of his young twigs a tender one_, _and plant it upon a high mountain
and eminent_; _in the mountain of the height of Israel will I plant
it_: _and it shall bring forth boughs_, _and bear fruit_, _and be a
goodly cedar_; _and under it shall dwell all fowl of every wing_; _in
the shadow of the branches thereof shall they dwell_; _and all the
trees of the field shall know that I_, _the Lord_, _have brought down
the high tree_, _and have exalted the low tree—have dried up the
green tree_, _and have made the dry tree to flourish_. _I_, _the
Lord_, _have spoken_, _and I have done it_.”—EZEKIEL xvii. 22–24.
You perceive that our text abounds in the beautiful language of allegory.
In the context is portrayed the captivity of the children of Israel, and
especially the carrying away of the royal family by the king of Babylon.
Here God promises to restore them to their own land, in greater
prosperity than ever; and to raise up Messiah, the Branch, out of the
house of David, to be their king. All this is presented in a glowing
figurative style, dressed out in all the wealth of poetic imagery so
peculiar to the Orientals. Nebuchadnezzar, the great eagle—the
long-winged, full-feathered, embroidered eagle—is represented as coming
to Lebanon, and taking the highest branch of the tallest cedar, bearing
it off as the crow bears the acorn in its beak, and planting it in the
land of traffic. The Lord God, in His turn, takes the highest branch of
the same cedar, and plants it on the high mountain of Israel, where it
flourishes and bears fruit, and the fowls of the air dwell under the
shadow of its branches.
We will make a few general remarks on the character of the promise, and
then pass to a more particular consideration of its import.
I. This is an _evangelical_ promise. It relates to the coming and
kingdom of Messiah. Not one of the kings of Judah since the captivity,
as Boothroyd well observes, answers to the description here given. Not
one of them was a cedar whose branches could afford shadow, and shelter
for all the fowls of heaven. But the prophecy receives its fulfilment in
Christ, the Desire of all nations, to whom the ends of the earth shall
come for salvation.
This prophecy bears a striking resemblance, in several particulars, to
the parable of the mustard-seed, delivered by our Lord. “The
mustard-seed,” said Jesus, “is the least of all seeds; but when it is
grown, it is the greatest among herbs, and becometh a tree, so that the
birds of the air come and lodge in the branches thereof.” So the
delicate twig of the young, and tender branch, becomes a goodly cedar,
and under its shadow dwell all fowl, of every wing. The prophecy, and
the parable are alike intended to represent the growth, and prosperity of
Messiah’s kingdom, and the gracious protection, and spiritual refreshment
afforded to its subjects. Christ is the mustard plant, and cedar of God;
and to Him shall the gathering of all the people be; and multitudes of
pardoned sinners shall sit under His shadow, with great delight, and His
fruit shall be sweet to their taste.
This prophecy is a promise of the true, and faithful, and immutable God.
It begins with—“Thus saith the Lord God, I will do thus and so;” and
concludes with—“I, the Lord, have spoken, and I have done it.” There is
no peradventure with God. His Word is for ever settled in heaven, and
cannot fail of its fulfilment. When He says, “I promise to pay,” there
is no failure, whatever the sum. The Bank of grace cannot break. It is
the oldest and best in the universe. Its capital is infinite; its credit
is infallible. The mighty God, the Everlasting Father, the Prince of
Peace, is able to fulfil, to the utmost, all His engagements. He can do
anything that does not imply a contradiction, or a moral absurdity. He
could take upon Himself the form of a servant, and become obedient unto
death, even the death of the cross; but we can never forget, or
disregard, His promise, any more than He can cease to exist. His nature
renders both impossible. Heaven, and earth shall pass away, but His word
shall not pass away. Every jot, and tittle shall be fulfilled. This is
the consolation of the Church. Here rested the patriarchs, and prophets.
Here reposes the faith of the saints, to the end of time. God abideth
faithful; He cannot deny Himself. Our text is already partially verified
in the advent of Christ, and the establishment of His Church; the
continuous growth of the gospel kingdom indicates its progressive
fulfilment; and we anticipate the time, as not far distant, when the
whole earth shall be overshadowed by the branches of the cedar of God.
II. We proceed to consider, with a little more particularity, the import
of this evangelical prophecy. It describes the character, and
mediatorial kingdom of Christ, and the blessings which He confers upon
His people.
1. His character and mediatorial kingdom.—“I will take of the highest
branch of the high cedar, and will set it; I will crop off from the top
of his young twigs a tender one, and plant it upon a high mountain and
eminent; in the mountain of the height of Israel will I plant it.”
Christ, as concerning the flesh, is of the seed of Abraham—a rod issuing
from the stem of Jesse, and a branch growing out of his root. As the new
vine is found in the cluster, and one saith, “Destroy it not, for a
blessing is in it,” so the children of Israel were spared,
notwithstanding their perverseness, and their backslidings, because they
were the cluster from which should be expressed in due time the new wine
of the kingdom—because from them was to come forth the blessing, the
promised seed, in whom all the families of the earth shall be blessed.
The Word that was in the beginning with God, one with God, in essence,
and in attributes, in the fulness of time assumed our nature, and
tabernacled, and dwelt among us. Here is the union of God, and man.
Here is the great mystery of godliness—God manifest in the flesh. But I
have only time now to take off my shoes, and draw near the burning bush,
and gaze a moment upon this great sight.
The Father is represented as preparing a body, for His Son. He goes to
the quarry to seek a stone, a foundation-stone, for Zion. The angel said
to Mary:—“The Holy Ghost shall come upon thee, and the power of the
Highest shall overshadow thee; therefore that Holy Thing which shall be
born of thee shall be called the Son of God.” The Eternal lays hold on
that nature which is hastening downward, on the flood of sin, to the gulf
of death, and destruction, and binds it to Himself. Though made in the
likeness of sinful flesh, He was holy, harmless, and undefiled. He did
no iniquity, neither was guile found in His mouth. The rod out of the
stem of Jesse is also Jehovah, our righteousness. The Child born in
Bethlehem is the mighty God. The Son given to Israel is the Everlasting
Father. He is of the seed of Abraham, according to the flesh; but he is
also the true God, and eternal life. Two natures, and three offices meet
mysteriously in His Person. He is at once the bleeding sacrifice, the
sanctifying altar, the officiating priest, the prophet of Israel, and the
Prince of Peace. All this was necessary that He might become “the Author
of eternal salvation, to all them that obey Him.”
Hear Jehovah speaking of Messiah and His kingdom:—“Why do the heathen
rage, and the people imagine a vain thing? The kings of the earth set
themselves, and the rulers take council together against the Lord, and
against His anointed. Yet have I set my King upon my holy hill of Zion.
I will declare the decree by which He is to rule His redeemed empire.”
That decree, long kept secret, was gradually announced by the prophets,
but at the new tomb of Joseph of Arimathea, Jehovah Himself proclaimed it
aloud, to the astonishment of earth, the terror of hell, and the joy of
heaven:—“Thou art my Son; this day have I begotten Thee. Come forth from
the womb of the grave, thou whose goings forth have been from of old,
even from everlasting. Ask of me, and I shall give thee the heathen for
Thine inheritance, and the uttermost parts of the earth for Thy
possession. I will exalt Thee to the throne of the universe, and thou
shalt be chief in the chariot of the Gospel. Thou shalt ride through the
dark places of the earth, with the lamps of eternal life suspended to Thy
chariot, enlightening the world. Be wise, now, therefore, O ye kings; be
instructed, ye judges of the earth. Serve the Lord with fear, and
rejoice with trembling. Kiss the Son, lest He be angry, and ye perish
from the way when His wrath is kindled but a little. Let no man
withstand Him. Let no man seek to stay His progress. Herod, Pilate,
Caiaphas, stand off! clear the way! lest ye be crushed beneath the wheels
of His chariot! for that which is a savour of life to some, is to others
a savour of death; and if this stone shall fall upon you, it shall grind
you to powder!”
Behold, here is wisdom! All other mysteries are toys, in comparison with
the mystery of the everlasting gospel—the union of three Persons in the
Godhead—the union of two natures in the Mediator—the union of believers
in Christ, as the branches to the vine—the union of all the saints
together in Him, who is the head of the body, and the chief stone of the
corner—the mighty God transfixed to the cross—the Son of Mary ruling in
the Heaven of heavens—the rod of Jesse becoming the sceptre of universal
dominion—the Branch growing out of his root, the little delicate branch
which a lamb might crop for its food, terrifying and taming the serpent,
the lion, the leopard, the tiger, and the wolf, and transforming into
gentleness, and love, the wild, and savage nature of all the beasts of
prey upon the mountain! “And such,” old Corinthian sinners, “were some
of you; but ye are washed, ye are sanctified, ye are justified, in the
name of the Lord Jesus, and by the Spirit of our God.” And such, my
brethren, were some of you; but ye have been made a new creation in Jesus
Christ; old things are passed away, and all things are become new. Ye
are dead, and your life is hid with Christ in God. He is one with the
Father, and ye are one in Him; united and interwoven, like the roots of
the trees in the forest of Lebanon; so that none can injure the least
disciple of Christ, without touching the apple of His eye, and grieving
all His members.
II. The blessings which He confers upon His people. It shall bring
forth boughs, and bear fruit, and be a goodly cedar, and under it shall
dwell all fowl of every wing; in the shadow of the branches thereof shall
they dwell; and all the trees of the field shall know that I, the Lord,
have brought down the high tree, and have exalted the low tree—have dried
up the green tree, and have made the dry tree to flourish.
_Christ is a fruitful tree_. “The tree is known by his fruit. Men do
not gather grapes of thorns, nor figs of thistles. Every good tree
bringeth forth good fruit, and every evil tree bringeth forth evil
fruit.” This is a singular, supernatural tree. Though its top reaches
to the Heaven of heavens, its branches fill the universe, and bend down
to the earth, laden with the precious fruits of pardon, and holiness, and
eternal life. On the day of Pentecost, we see them hang so low over
Jerusalem, that the very murderers of the Son of God reach, and pluck,
and eat, and three thousand sinners feast on more than angels’ food.
That was the feast of first-fruits. Never before was there such a
harvest and such a festival. Angels know nothing of the delicious fruits
of the tree of redemption. They know nothing of the joy of pardon, and
the spirit of adoption. The Bride of the Lamb alone can say:—“As the
apple-tree among the trees of the forest, so is my beloved among the
sons. I sat down under his shadow, with great delight, and his fruit was
sweet, to my taste. He brought me also to his banqueting-house, and his
banner over me was love.”
These blessings are the precious effects of Christ’s mediatorial work;
flowing down to all believers, like streams of living water. Come, ye
famishing souls, and take, without money, and without price. All things
are now ready. “The mandrakes give a smell, and at our gates are all
manner of pleasant fruits, both new, and old.” Here is no scarcity. Our
Elder Brother keeps a rich table in our Father’s house. Hear Him
proclaiming in the streets of the city, in the chief places of
concourse:—“Come to the festival. There is bread enough, and to spare.
My oxen, and my fatlings are killed. My board is spread with the most
delicious delicacies—wine on the lees well refined, and fruits such as
angels never tasted.”
_Christ is a tree of protection to His people_. This cedar not only
beautifies the forest, but also affords shade, and shelter for the fowls
of the air. We have the same idea in the parable of the mustard-seed,
“The birds of the air came and lodged in the branches thereof.” This is
the fulfilment of the promise concerning Shiloh, “To Him shall the
gathering of the people be.” It is the drawing of sinners to Christ, and
the union of believers with God. “All fowl of every wing.” Sinners of
every age, and every degree—sinners of all languages, colours, and
climes—sinners of all principles, customs, and habits—sinners whose
crimes are of the blackest hue—sinners carrying about them the savour of
the brimstone of hell—sinners deserving eternal damnation—sinners
perishing for lack of knowledge—sinners pierced by the arrows of
conviction—sinners ready to sink under the burden of sin—sinners
overwhelmed with terror and despair—are seen flying to Christ as a cloud,
and as doves to their windows—moving to the ark of mercy before the door
is shut—seeking rest in the shadow of this goodly cedar!
Christ is the sure defence of His Church. A thousand times has she been
assailed by her enemies. The princes of the earth have set themselves in
array against her, and hell has opened upon her all its batteries. But
the Rock of Ages has ever been her strong fortress, and high tower. He
will never refuse to shelter her from her adversaries. In the time of
trouble He shall hide her in His pavilion; in the secret of His
tabernacle shall He hide her. When the heavens are dark, and angry, she
flies, like the affrighted dove, to the thick branches of the “Goodly
Cedar.” There she is safe from the windy storm, and tempest. There she
may rest in confidence, till these calamities be overpast. The tree of
her protection can never be riven by the lightning, nor broken by the
blast.
_Christ is the source of life_, _and beauty to all the trees in the
garden of God_. Jehovah determined to teach “the trees of the forest” a
new lesson. Let the princes of this world hear it, and the proud
philosophers of Greece and Rome. “I have brought down the high tree, and
exalted the low tree—I have dried up the green tree, and made the dry
tree to flourish.” Many things have occurred, in the providence of God,
which might illustrate these metaphors; such as the bringing of Pharaoh
down to the bottom of the sea, that Israel might be exalted to sing the
song of Moses; and the drying up of the pride, and pomp of Haman, that
Mordecai might flourish in honour, and esteem. But for the most
transcendent accomplishment of the prophecy, we must go to Calvary.
There is the high tree, brought down to the dust of death, that the low
tree might be exalted to life eternal; the green tree dried up by the
fires of Divine wrath, that the dry tree might flourish in the favour of
God for ever.
To this, particularly, our blessed Redeemer seems to refer, in His
address to the daughters of Jerusalem, as they follow Him, weeping, to
the place of crucifixion. “Weep not for me,” saith He. “There is a
mystery in all this, which you cannot now comprehend. Like Joseph, I
have been sold by my brethren; but like Joseph, I will be a blessing to
all my Father’s house. I am carrying this cross to Calvary, that I may
be crucified upon it between two thieves; but when the lid of the
mystical ark shall be lifted, then shall ye see that it is to save
sinners I give my back to the smiters, and my life for a sacrifice. Weep
not for me, but for yourselves, and your children; for if they do these
things in the green tree, what shall be done in the dry? I am the green
tree to-day; and, behold, I am consumed, that you may flourish. I am the
high tree, and am prostrated that you may be exalted.”
The fire-brands of Jerusalem had well-nigh kindled to a flame of
themselves, amid the tumult of the people, when they cried out, “Away
with Him! Crucify Him! His blood be on us, and on our children!” O
wonder of mercy! that they were not seized and consumed at once by fire
from heaven! But He whom they crucify prays for them, and they are
spared. Hear His intercession:—“Father, forgive them! save these
sinners, ready for the fire. On me, on me alone, be the fierceness of
Thy indignation. I am ready to drink the cup which Thou hast mingled, I
am willing to fall beneath the stroke of Thy angry justice. I come to
suffer for the guilty. Bind me in their stead, lay me upon the altar,
and send down fire to consume the Sacrifice!”
It was done. I heard a great voice from heaven:—“Awake, O sword, against
my Shepherd! Kindle the flame! Let off the artillery!” Night suddenly
enveloped the earth. Nature trembled around me. I heard the rending of
the rocks. I looked, and lo! the stroke had fallen upon the high tree,
and the green tree was all on fire! While I gazed, I heard a voice,
mournful, but strangely sweet, “My God! my God! why hast Thou forsaken
me? My heart is like wax; it is melted in the midst of my bowels. My
strength is dried up like a potsherd, and my tongue cleaveth to my jaws.
One may tell all my bones. Dogs have compassed me about; strong bulls of
Bashan have beset me. They stare at me; they gape upon me with their
mouths; they pierce my hands and my feet. Deliver my soul from the
lions; my darling from the power of the dogs!”
“It is finished!” O with what majestic sweetness fell that voice upon my
soul! Instantly the clouds were scattered. I looked, and saw, with
unspeakable wonder, millions of the low trees shooting up, and millions
of the dry trees putting forth leaves, and fruit. Then I took my harp,
and sang this song:—“Worthy is the Lamb! for He was humbled that we might
be exalted; He was wounded that we might be healed; He was robbed that we
might be enriched; He was slain that we might live!”
Then I saw the beam of a great scale; one end descending to the abyss,
borne down by the power of the Atonement; the other ascending to the
Heaven of heavens, and lifting up the prisoners of the tomb. Wonderful
scheme! Christ condemned for our justification; forsaken of His Father,
that we might enjoy His fellowship; passing under the curse of the law,
to bear it away from the believer for ever! This is the great scale of
Redemption. As one end the beam falls under the load of our sins, which
were laid on Christ; the other rises, bearing the basket of mercy, full
of pardons, and blessings, and hopes. “He who knew no sin was made sin
for us”—that is His end of the beam; “that we might be made the
righteousness of God in Him”—this is ours. “Though He was rich, yet for
our sakes He became poor,”—there goes His end down; “that we, through His
poverty, might be rich,”—here comes ours up.
O sinners! ye withered and fallen trees, fuel for the everlasting
burning, ready to ignite at the first spark of vengeance! O ye faithless
souls! self-ruined and self-condemned! enemies in your hearts by wicked
works! we pray you, in Christ’s stead, be ye reconciled to God! He has
found out a plan for your salvation—to raise up the low tree, by humbling
the high, and save the dry tree from the fire, by burning up the green.
He is able to put, at the same time, a crown of glory on the head of the
law, and a crown of mercy on the head of the sinner. One of those hands
which were nailed to the cross blotted out the fiery handwriting of
Sinai, while the other opened the prison-doors of the captives. From the
mysterious depths of Messiah’s sufferings flows the river of the waters
of life. Eternal light rises from the gloom of Gethsemane. Satan
planted the tree of death on the grave of the first Adam, and sought to
plant it also on the grave of the second; but how terrible was his
disappointment and despair, when he found that the wrong seed had been
deposited there, and was springing up into everlasting life! Come! fly
to the shelter of this tree, and dwell in the shadow of its branches, and
eat of its fruit, and live!
To conclude:—Is not the conversion of sinners an object dear to the
hearts of the saints? God alone can do the work. He can say to the
north, Give up; and to the south, Keep not back. He can bring His sons
from afar, and His daughters from the ends of the earth. Our Shiloh has
an attractive power, and to Him shall the gathering of the people be.
Pray, my brethren, pray earnestly, that the God of all grace may find
them out, and gather them from the forest, and fish them up from the sea,
and bring them home as the shepherd brings the stray lambs to the fold.
God alone can catch these “fowl of every wing.” They fly away from us.
To our grief they often fly far away, when we think them almost in our
hands; and then the most talented and holy ministers cannot overtake
them. But the Lord is swifter than they. His arrows will reach them and
bring them from their lofty flight to the earth. Then He will heal their
wounds, and tame their wild nature, and give them rest beneath the
branches of the “Goodly Cedar.”
* * * * *
The following is so characteristic that, although it is in circulation as
a tract, it shall be quoted here; it has been called—
A SERMON ON THE WELSH HILLS.
HE once preached from the text, “Behold, I stand at the door, and knock.”
“Oh, my dear brethren,” he said, “why will you pay no attention to your
best Friend? Why will you let Him stand knocking, night and day, in all
weathers, and never open the door to Him? If the horse-dealer, or
cattle-drover came, you would run to open the door to him, and set meat,
and drink before him, because you think to make money by him—the filthy
lucre that perishes in the using. But when the Lord Jesus stands
knocking at the door of your heart, bringing to you the everlasting
wealth, which He gives without money, and without price, you are deaf,
and blind; you are so busy, you can’t attend. Markets, and fairs, and
pleasures, and profits occupy you; you have neither time, nor inclination
for such as He. Let Him knock! Let Him stand without, the door shut in
His face, what matters it to you? Oh, but it does matter to you.
“Oh, my brethren! I will relate to you a parable of truth. In a
familiar parable I will tell you how it is with some of you, and, alas!
how it will be in the end. I will tell you what happened in a Welsh
village, I need not say where. I was going through this village in early
spring, and saw before me a beautiful house. The farmer had just brought
into the yard his load of lime; his horses were fat, and all were well to
do about him. He went in, and sat down to his dinner, and as I came up a
man stood knocking at the door. There was a friendly look in his face
that made me say as I passed, ‘The master’s at home; they won’t keep you
waiting.’
“Before long I was again on that road, and as soon as I came in sight of
the house, there stood the same man knocking. At this I wondered, and as
I came near I saw that he stood as one who had knocked long; and as he
knocked he listened. Said I, ‘The farmer is busy making up his books, or
counting his money, or eating, and drinking. Knock louder, sir, and he
will hear you. But,’ said I, ‘you have great patience, sir, for you have
been knocking a long time. If I were you I would leave him to-night, and
come back to-morrow.’
“‘He is in danger, and I must warn him,’ replied he; and knocked louder
than ever.
“Some time afterwards I went that way again, and there still stood the
man, knocking, knocking, knocking. ‘Well, sir,’ said I, ‘your
perseverance is the most remarkable I ever saw! How long do you mean to
stop?’
“‘Till I can make him hear,’ was his answer; and he knocked again.
“Said I, ‘He wants for no good thing. He has a fine farm, and flocks,
and herds, and stack-yards, and barns.’
“‘Yes,’ he replied, ‘for the Lord is kind to the unthankful, and the
evil.’
“Then he knocked again, and I went on my way, wondering at the goodness,
and patience of this man.
“Again I was in those parts. It was very cold weather. There was an
east wind blowing, and the sleety rain fell. It was getting dark, too,
and the pleasantest place, as you all know, at such a time, is the
fireside. As I came by the farm-house I saw the candle-light shining
through the windows, and the smoke of a good fire coming out of the
chimney. But there was still the man outside—knocking, knocking! And as
I looked at him I saw that his hands, and feet were bare, and bleeding,
and his visage as that of one marred with sorrow. My heart was very sad
for him, and I said, ‘Sir, you had better not stand any longer at that
hard man’s door. Let me advise you to go over the way to the poor widow.
She has many children, and she works for her daily bread; but she will
make you welcome.’
“‘I know her,’ he said. ‘I am with her continually; her door is ever
open to me, for the Lord is the husband of the widow, and the father of
the fatherless. She is in bed with her little children.’
“‘Then go,’ I replied, ‘to the blacksmith’s yonder. I see the cheerful
blaze of his smithy; he works early, and late. His wife is a
kind-hearted woman. They will treat you like a prince.’
“He answered solemnly, ‘_I am not come to call the righteous_, _but
sinners to repentance_.’
“At that moment the door opened, and the farmer came out, cursing, and
swearing, with a cudgel in his hand, with which he smote him, and then
angrily shut the door in his face. This excited a fierce anger in me. I
was full of indignation to think that a Welshman should treat a stranger
in that fashion. I was ready to burst into the house, and maltreat him
in his turn. But the patient stranger laid his hand upon my arm, and
said, ‘Blessed are the meek: for they shall inherit the earth.’
“‘Sir,’ I exclaimed, ‘your patience, and your long-suffering are
wonderful; they are beyond my comprehension.’
“‘The Lord is long-suffering, full of compassion, slow to anger, not
willing that any should perish, but that all should come to repentance.’
And again he knocked, as he answered me.
“It was dark; the smithy was closed; they were shutting up the inn, and I
made haste to get shelter for the night, wondering more, and more at the
patience, and pity of the man. In the public-house I learned from the
landlord the character of the farmer, and, late as it was, I went back to
the patient stranger and said, ‘Sir, come away; he is not worth all this
trouble. He is a hard, cruel, wicked man. He has robbed the fatherless,
he has defamed his friend, he has built his house in iniquity. Come
away, sir. Make yourself comfortable with us, by the warm fireside.
This man is not worth saving.’ With that he spread his bleeding palms
before me, and showed me his bleeding feet, and his side which they had
pierced; and I beheld it was the Lord Jesus.
“‘Smite him, Lord!’ I cried in my indignation; ‘then perhaps he will hear
thee.’
“‘Of a truth he _shall_ hear me. In the day of judgment he shall hear me
when I say, Depart from me, thou worker of iniquity, into everlasting
darkness, prepared for the devil and his angels.’ After these words I
saw Him no more. The wind blew, and the sleety rain fell, and I went
back to the inn.
“In the night there was a knocking at my chamber. ‘Christmas _bach_!’
{410} cried my landlord, ‘get up! get up! You are wanted with a
neighbour, who is at the point of death!’
“Away I hurried along the street, to the end of the village, to the very
farm-house where the stranger had been knocking. But before I got there,
I heard the voice of his agony: ‘Oh, Lord Jesus, save me! Oh, Lord
Jesus, have mercy upon me! Yet a day—yet an hour for repentance! Oh,
Lord, save me!’
“His wife was wringing her hands, his children were frightened out of
their senses. ‘Pray! pray for me!’ he cried. ‘Oh, Christmas _bach_, cry
to God for _me_! He will hear _you_; _me_! He will not hear!’ I knelt
to pray; but it was too late. He was gone.”
INDEX.
ABBOT, JACOB, referred to, 176.
Accidents, a series of, 42.
Accursed from Christ, 150; Reply to criticisms on, 152.
Action in oratory, 194.
Age of chapel cases, an, 113.
Age, the golden, 359; The iron, 359; Messiah’s, 359.
Agent, the Divine, 363.
Aim and success, 162.
Allegoric preaching, 90.
Allegories:—Bible regarded as a stone with seven eyes, 270; Church as an
ark among the bulrushes, 337; Satan walking in dry places, 137; Saul of
Tarsus and his seven ships, 332; Seeking the young Child, 133; World as a
graveyard, 85.
Allegory, Christmas Evans’s power of, 131.
America, preachers in the backwoods of, 231.
Anecdotes:—Announcement, a singular, 22; Ask him the price of pigs, 258;
Baptism, scene at a, 49; “Beattie on Truth,” 283; Beneath! beneath!
beneath! 239; Better marry, 265; Billy Dawson, 110; Butchers and
minister, 210; Cadwalladr and John Elias, 191; Chests for the dead, 259;
Child in the pulpit, a, 190; Christian, a muscular, 50; Christmas Evans
and his new hat, 118; Christmas Evans and the scholar, 67; Cough away!
233; Cow is worth more, the, 238; Deacon, a blundering, 22; Drunkard
converted by a goat, 218; Earl and John Elias, the, 200; Elizabeth cannot
be alive, 195; Fire and smoke, 185; Flax-dresser and the preacher, the,
189; Forgiving, 319; Gryffyth of Caernarvon, 11; Hope for the son of
Samuel, 47; “I am the Book,” 68; I baptized Christmas Evans, 52; Impudent
minister, an, 288; Knock-down argument, a, 51; Lucre, a lover of, 116;
Make me weep? 212; No marriage in heaven, 235; No oath required, 239; Of
Rowland Hill, 240; Offenders, punishing young, 210; Old sermon, preaching
an, 13; One-eyed lad, the, 57, 59, Paid at the resurrection, 116; Piecer,
a, 42; Plenty of fire in it, put, 186; Preach the Gospel, 224; Preacher,
a Welsh, 60; Preacher, an anonymous, 207; Racecourse, dispersion on a,
196; Raffles, Dr., and Christmas Evans, 92; Raffles, Dr., and the
Graveyard sermon, 82; Richard _bach_, 108; Richardson and John Elias,
190; Sabbath-breaker and the preacher, 193; Sammy Breeze, 245; Scotch
woman and her pastor, 176; Selling a horse, 317; Sheep-stealers, the,
113; “Sit down, David,” 108; Swearer, the, 210; Timothy Thomas and the
clergyman, 49; Two snails, the, 318; Welsh farmer, a, 220; Williams and
the bookworm, 171.
“Ancient Mariner” quoted, the, 232.
Anglesea, island of, Evans’s journey to, 63; Sandemanian schism in, 73;
Evans’s success in, 81; Leaving, 162, 165; Again in, 291.
Announcement, a singular, 22.
Apostle and bishop, treated as, 110.
Apostrophe, a startling, 188.
Arian, a Welsh, 204.
Association meetings, 10; where held, 21; gathering at, 121.
Associations, amongst old, 289.
* * * * *
BALA, Charles of, 227.
Baptism, scene at a, 49.
Bardic triads, 254.
Bards, Wales the land of, 10, 11.
“Beattie on Truth,” anecdote of, 283.
_Bendigedig_, 17, 59.
“Beneath! beneath! beneath,” 239.
Beginning at Jerusalem, 301.
Bible a stone with seven eyes, 270.
Bibles for Wales, 228.
Birds, parable of the, 343.
Bone, the misplaced, 333.
Bookworm and William Williams, the, 171.
Borrow, George, quoted, 27, 218, 219, 258; Estimate of the “Sleeping
Bard,” 329.
Bradford, vicar of Christ Church, referred to, 196.
Breeze, Sammy, story of, 245.
Breton akin to Welsh, 25.
British and Foreign Bible Society established, 229.
Browning, Robert, quoted, 163.
Bully and preacher, 243.
Bunyan, Christmas Evans compared with, 4; of Wales, 330.
Burney’s, Dr., “History of Music,” referred to, 214.
Butchers and minister, 210.
* * * * *
CADWALLADR, David, anecdote of, 191.
Caernarvon, Richardson of, 190; Last days at, 287–303.
Caerphilly, Christmas Evans’s ministry at, 261; Village of, 262; Castle
of, 263; Society at, 281.
Campbell, Dr. John, quoted, 229.
Candles, is the game worth, 160.
Captain, the sceptical, 212.
Castell Hywel, the church of, 43, 46, 204, 205.
Castles, ruined Welsh, 34.
Cedar of God, the, 396.
Chair, Christmas Evans’s, 64.
Chapel, Sabbath morning at a Welsh, 19.
Chapels, character of Welsh, 20.
Charles of Bala, 227; the gift of God to North Wales, 227; Establishes
schools, 228; Introduces Bibles, 228; A real bishop, 229; Modesty of,
229; Dr. Campbell on, 229; as a preacher, 230.
Childhood, a remarkable, 203.
Chorus, a grand musical, 183.
Christ, the blood of, 371; Vicarious sufferings of, 382; Dignity of his
nature, 383; Mediatorial kingdom of, 398; A fruitful tree, 401; A tree of
protection to his people, 402; A source of life and beauty, 403.
Christmas, a custom at, 24.
Christopher’s, Mr., “Hymns and Hymn-writers,” referred to, 168.
Church, the Welsh established, 25; Discipline, 291; An ark among the
bulrushes, 337.
Churches, a bishop over, 106; Troubles with the, 160; An appeal to the,
297.
Cildwrn cottage, the, 64; Life at, 65, 66.
Clergymen, character of Welsh, 25.
Coleridge, quoted, 274.
Compensations, 121.
Congregation, a sheep-stealing, 113; How to catch a, 243.
Conscience, purification of, 368; What is the, 368; A good and evil, 369,
370; A guilty, 369; A despairing, 370; A dark and hardened, 370.
Consonants, Welsh, 16.
Controversy, the Sandemanian, 70–76.
Conversations, 299.
Conversion, a singular, 218.
Conviction, the hour of religious, 173.
“Corner-stone,” Abbot’s, referred to, 176, 180.
Cottage preaching, 46.
Cough away! 233.
Covenant with God, a, 78; A second, 277; The old, 364.
Cow, buying a, 238.
Creeds and sects, contests of Christian, 177.
Customs, singular Welsh:—Burning the ravens’ nests, 191, 192; Delinquent
and public opinion, 23, 24; Funeral, a, 37; New Year’s, 24, 25;
Sin-eater, the, 23.
* * * * *
DARKNESS, conquest of the powers of, 380.
David, sit down, 108.
Davies of Swansea, 40; Character as a preacher, 202; Birth and parentage,
203; A self-made man, 203; Childhood, 203; Marriage, 204; Unites in
Church fellowship, 204; And Christmas Evans, 204; Religious convictions,
205; First sermon, 206; Ministry at Trefach, 206; Preaching at Denbigh,
207; Settles at Swansea, 208; Reforms the neighbourhood, 209; His
wonderful voice, 209; And the butchers, 210; Dealing with young
offenders, 210; And the sceptical captain, 212; A prophet of song, 212;
Popularity at Association Meetings, 214; A hymn-writer, 215; Last sermon,
216; Death and funeral, 216.
Davies, J. P., and Christmas Evans, 281.
Davies, the Rev. David, 44, 204, 252; Epigrams of, 253.
Davies, Thomas Rhys, 232; Character of his preaching, 233; Pithy sayings,
233.
Dawson, Billy, 110.
Days, dark, 155.
Deacon, a blundering, 22.
Debt, a chapel, 297.
Debts, chapel, 109; Journeys to collect for, 109, 115.
Delinquent and public opinion, the, 23.
Demoniac of Gadara, 123; Effects of the sermon, 129.
Demosthenes, a Welsh, 187, 194.
Denbigh, Thomas Jones of, referred to, 186.
Depression, spiritual, 52.
Discipline, a case of Church, 51; A letter on, 291.
Dissenters, what Welsh have effected, 25.
Doctor and the humble minister, the, London, 68.
Doctrine, a definition, 251.
Dogs, the pass of young, 120.
Dream, a singular, 45, 69, 331.
“Drive on!” 302.
Drunkard and the goat, the, 218.
Dyer, John, quoted, 36.
* * * * *
EARL, anecdote of a noble, 200.
“Ecclesiastical Polity” quoted, 72.
Edward II., tradition of, 263.
Edwards family, the, 283.
Edwards, Jonathan, referred to, 186.
Eisteddfod, the, 11.
Elias, John, character as a preacher, 17; Pure flame, 186; And Matthew
Wilks, 186; Soul and body, 187; Character and power of his eloquence,
187–190, 199; And the flax-dresser, 189; Illustrations of his power, 190;
Parentage, 190; First appearance in the pulpit, 190; As a young preacher,
191; Puts down a cruel custom, 191; At Rhuddlan fair, 193; Tremendous
character of his preaching, 194, 195; Lives in an atmosphere of prayer,
195; And the races, 196; A panorama of miracles, 196; Shall prey be taken
from the mighty? 197; And the noble earl, 200; Death and funeral, 201.
England, great Welsh preachers unknown in, 166.
Entertainment, apostolic, 111.
Epigrams, 253.
Epitaph on Dr. Priestly, 253; An old Welsh, 257.
Eternity, 271; Time swallowed up in, 362.
Evans, Christmas, A representative preacher, 5; And the pert young
minister, 5; compared to Bunyan, 41; Birth and parentage, 41; A cruel
uncle, 41; Accidents, 42; Loses an eye, 42; Youthful days, 43;
Conversion, 43; Mental improvement, 44; A singular dream, 45; Desires to
become a preacher, 45, 46; First sermon, 46; Growth of spiritual life,
47; Baptism, 47; His pastor, 48–52; Spiritual depression, 52; Enters the
ministry, 54; First charge, 54; Success at Lleyn, 55, 61; First preaching
tour, 56; Marriage, 57; Becomes famous, 57–59; Removes to Anglesea, 63;
Cildwrn cottage, 64; Poverty, 66; Scholarship and library, 67; Reading,
69; A dream, 59; And the Sandemanian heresy, 70–76; Deliverance, 76; A
wayside prayer, 77; First covenant with God, 78–81; Renewed success, 81;
The Graveyard sermon, 82–90; And Dr. Raffles, 92; Inner life, 104; A
bishop over many churches, 106; As a moderator in public meetings, 107;
And chapel debts, 109, 114; Journeys, 110–115; A life of poverty and
hospitality, 115; And his new hat, 118; Wayfaring, 119; resemblance to
Felix Neff, 121; Power of allegory, 131; Letter to a young minister, 142;
Reply to criticism, 152; Threat of legal prosecution, 155; Pathetic
prayer, 155; Death of his wife, 157; Beautiful character of his wife,
158; Troubles with the churches, 160; Is the game worth the candles? 160;
Healthfulness of spirit and consolation, 163; Aim of his life, 165;
Remarks on Daniel Rowlands, 225; And Evan Jones, 235; Removes to
Caerphilly, 261; arrival at Caerphilly, 264; Second marriage, 265;
Sermons at Caerphilly, 266; Second Covenant with God, 277; And Mr. J. P.
Davies, 281; Society at Caerphilly, 281; And Pye Smith’s “Scripture
Testimony to the Messiah,” 282; And “Beattie on Truth,” 283; Friends,
283; requested to publish a volume of sermons, thoughts thereon, 284;
Removes to Caernarvon, 287; And the impudent young minister, 288;
Presented with a gig, 288; And his horse, 289; Among old associations,
289; Preaches again in Anglesea, 290; Reflections in his journal, 291;
Letter on Church discipline, 291; Chapel debt again, 297; Starts on his
last journey, 297; Appeal to the churches, 297; On the journey, 298; Laid
up at Tredegar, 299; Conversations, 299; At Swansea, 300; “My last
sermon,” 302; Dying, last words, 302; Funeral, 303; As a man, 304–321; A
central figure in Welsh religious life, 304; A connecting link, 305;
Self-made, 305; Selling a horse, 307; Power of Sarcasm, 308;
Forgiveableness, 309; Faith in prayer, 310; Character of his sermons,
312; Memorable sayings, 312; As an orator, 313; Dealt with great truths,
316; Remarks on “Welsh Jumping,” 317; Characteristics as a preacher,
322–357; Use of parable, 322; Sermons born in solitude, 325; Imitators,
326; fervour of his preaching, 327; use of Scriptural imagery, 328;
Probable acquaintance with the “Sleeping Bard,” 329; The Bunyan of Wales,
330; A dream, 331; Place and claim to affectionate regard, 355.
Evans, D. M., quoted, 22; Life of Christmas referred to, 116.
Evans, Mary, 265.
Eye? is the light in the, 236.
Eye, losing one, 42.
* * * * *
FARMER, anecdote of a Welsh, 220.
Father and daughter, a dying, 182.
Father and Son glorified, 386; glorifies the Son, 391.
Finished! it is, 366, 378–385.
Fire and smoke, 185.
Fishguard, William Davies of, 211.
Flame, pure, 187.
Flax-dresser, the audacious, 189.
Forgiving, power of, 309.
Friars, preaching, 231.
Funeral custom, a Welsh, 37; An imposing, 201.
* * * * *
GIG, present of a, 288.
Gilboa, a Welsh, 175, 176.
Gleisiad, the, 259.
Glynceiriog, John Jones of, 74, 76.
God, a covenant with, 78; Character of, 274; A second covenant with, 277;
Serve the living, 376; A new and living way to come to, 380.
“God’s better than man,” 220.
_Gogoniant_, 59.
“Golden Grove,” Taylor’s, 35.
Goodness, infinite, 271.
Gospel, preach the, 224.
Graveyard sermon, the, 82; Scenes at the delivery, 84, 85;
Characteristics of, 90, 91.
Griefs, depressing, 160.
Griffith, Mr. Thomas, referred to, 299.
Gryffyth of Caernarvon, anecdote of, 11.
* * * * *
HALL, ROBERT, anecdote of, 42; On the Graveyard sermon, 91; preaching of,
313.
Harris, Howell, of Trevecca, 221; Power of his preaching, 222.
Harwood, 175.
Hat, story of a new, 118.
Health, restoration to spiritual, 76–78.
Hell, at the gates of, 69.
Herbert, George, quoted, 274.
Hill, Rowland, anecdotes of, 185, 240.
Hind of the Morning, the, 92.
“Historical Anecdotes of the Welsh Language” referred to, 16.
Holiness, righteousness, and purity, 272.
Holy Spirit glorifies Father and Son, the, 392.
Hope, leader of a forlorn, 287.
Horse, selling a, 307.
Horseman, the mysterious, 28–32.
Horsley, Bishop, referred to, 252.
House, the man in the Steel, the, 334.
Houses, haunted, 27.
Hughes, Mr. Griffith, 284.
Hughes, Rev. J., “History of Welsh Methodism,” 241.
Hughes, Thomas, 241; And the vicar, 242; And the bully, 243.
Hume, David, referred to, 188.
Huntingdon’s “Bank of Faith” referred to, 117.
_Hwyl_, the, 17, 59, 207.
Hymns, character of Welsh, 20.
* * * * *
IGNORANCE, character of Welsh, 5, 6.
Illustrations:—Accursed from Christ, to be, 150; Beginning at Jerusalem,
301; Bible regarded as a stone with seven eyes, 270; Cedar of God, the,
396; Church as an ark among the bulrushes, 337; Contests of Christian
creeds and sects, 177; Death as an inoculator, 340; Demoniac of Gadara,
123; Dream, a, 331; Ejaculatory prayer, 172; Father and Son glorified,
386; Finished redemption, 378; Four methods of preaching, 131; Gospel
mould, the, 332; Handwriting, the, 338; Hind of the morning, 92; Letter
on Church discipline, 291; Letter to a young minister, 142; Man in the
steel house, the, 334; Misplaced bone, the, 333; Parable of the birds,
343; Parable of the vine-tree, the thorn, etc., 344; Pious reflections,
291; Pithy sayings, 233; Purification of the conscience, 368; Remarks on
“Welsh Jumping,” 317; Reply to criticisms, 151; Resurrection of our Lord,
345; Satan walking in Dry Places, 177; Saul of Tarsus and his Seven
Ships, 332; Seeking the Young Child, 133; Shall prey be taken from the
mighty? 197; Their works do follow them, 275; They drank of that rock,
etc., 351; Time, 340; Time of reformation, 358; Timepiece, the, 342;
Trial of the witnesses, 267; Value of industry, 306; World as a
graveyard, 85.
Imagery, use of scriptural, 328.
Imitators, 326.
Improvement, efforts at self-, 44, 45.
Industry, value of, 306.
Inscription, a garden, 257.
Irving, Edward, referred to, 162.
* * * * *
JACK _bach_, 289.
Johnson, Dr., quoted, 225.
Jones, Catherine, 57.
Jones, Evan, 234; As a preacher, 235; Friendship with Christmas Evans,
235.
Jones of Ramoth, 71, 72.
Jones, Rev. J., and the mysterious horseman, 28–32.
Jones, Thomas, of Glynceiriog, 74; Sermon on Sandemanianism, 75, 76.
Jones, Thomas, referred to, 184.
Journal, reflections in, 291.
Journey, a last, 297.
Justice, satisfaction of divine, 379.
* * * * *
KEBLE quoted, 274.
“Keep that which thou hast,” 296.
Kilgerran, King Arthur’s castle at, 34.
* * * * *
LANGUAGE, the Welsh, 6, 7; Characteristics of, 14; Eliezer Williams on
the, 16; Proverbial character of, 178, 254; Theological, 315.
Last day, sermon on the, 189.
Lavater, wife of, referred to, 158.
Lewis, William, and Davies of Swansea, 207.
Library, Christmas Evans’s, 67.
Link, a connecting, 305.
“Little men,” the superstition of, 24.
Llandilo, neighbourhood of, 35.
Llandovery, vicar of, 217; vicarage, 219.
Llanfaes, churchyard of, 201.
Llangeitho, Daniel Rowland of, 221.
Llangevni, great Association sermon at, 75.
Lleyn, 53, 54; Christmas Evans at, 55, 61.
Llwynrhydowain, church at, 43, 46.
Loss, the great, 240.
Lucre, a lover of, 116.
Lyttleton, Lord, quoted, 15.
* * * * *
MABINOGION, the, 329.
MacDonald, George, quoted, 72.
Maesyberllan, Christmas Evans at, 54.
Malkin, Mr., quoted, 37.
Man, a self-made, 305.
Man, Christmas Evans as a, 304–321.
“Man of Ross” referred to, 249.
Marry, whom to, 265.
Men, the wise, 133.
_Messiah_, the, quoted, 76.
Methodism, men evoked by, 231.
Methodist and vicar, 242.
Might, infinite, 272.
Mighty? shall prey be taken from the, 197.
Milman, Dean, quoted, 311.
Mind, character of the Welsh, 259.
Minister, letter to a young, 142; An impudent young, 288.
Miracles, a panorama of, 196, 197.
Minstrel preaching, 327, 328.
Moderator, Christmas as a, 107, 108.
Money, Christmas Evans collecting, 112.
Morgan, Mr. W., on Evans leaving Anglesea, 164; His life of John Elias
referred to, 189.
Morris, Caleb, referred to, 38.
Morris, David, 240.
Morris, Ebenezer, 238; Buying a cow, 238; And the oath, 239; As a
preacher, 239; An anecdote of, 239; At Wotton-under-Edge, 240; His
father, 240.
Mould, the Gospel, 332.
Mynyddbach, David Davies at, 209.
* * * * *
NATURE, a lover of, 180.
Neff, Felix, referred to, 121.
Nevern, scenery at, 35.
Nevern, vicar of, quoted, 194.
New, all things become, 365.
New year custom, a, 24, 25.
Nomenclature, Welsh, 34, 35.
Norway, a village church in, 19.
* * * * *
OATH, taking the, 239.
Omniscience, 271.
One-eyed lad, the, 57, 59.
Opportunities, avail yourself of, 143.
Orator, Christmas Evans as an, 313.
Oratory, action in, 194.
Owl, cry of the, 259.
* * * * *
PANTYCELYN, Williams of, 167.
Parable, use of, 322.
Parables:—Church an ark among the bulrushes, 337; Misplaced bone, 333; Of
the birds, 343; Of the vine, the thorn, etc., 344; Satan walking in dry
places, 137; Saul of Tarsus and his seven ships, 332; Seeking the young
Child, 133; Stranger knocking at the farmer’s door, 407; Timepiece, 342.
Parr, Dr., quoted, 326.
Parry, Mr., on Williams’s preaching, 180.
Pastors, town, and Christmas Evans, 111, 112.
Penhydd, Shenkin of, 236.
“Pennillion,” singing, 257.
Perkins, Rev. William, 205.
Pigs, ask him the price of, 258.
Pithy sayings, 233.
Poem, a Welsh, 16, 17.
Poetical quotations, 16, 18, 25, 33, 34, 36, 66, 72, 76, 115, 120, 138,
139, 163, 167, 169, 207, 220, 224, 232, 253, 256, 257, 259, 277, 311,
331.
Poverty, and hospitality, a life of, 115, 117.
Prayer, 143; A wayside, 77; A pathetic, 155; Ejaculatory, 172; A first,
173; Power of, 179; Living in an atmosphere of, 195; An old Welsh, 256;
faith in, 310.
Prayers, character of some, 179.
Preaching, Welsh, 3, 4; A national characteristic, 5; Character of Welsh,
17; Scenery of Welsh, 21; Cottage, 46; An illustration of Welsh, 60;
Allegoric, 90, 91; Value of great, 104; Four methods of, 131; Luminous,
172; Tremendous, 194; Pretty, 316.
Preacher, how to be a good, 12; A breathless, 22; An eloquent Welsh, 60;
Hardships of the Welsh, 105; Importance of a blameless life to a, 142;
Personal appearance of the, 181; An anonymous, 207; A voluminous, 232;
and farmer, 236, 238.
Preachers, Welsh, 4; And Welsh customs, 37; Great Welsh, unknown in
England, 166; Peculiar character of old Welsh, 231; Rough and ready, 232;
A cluster of Welsh, 248.
Preparation, 359.
Priestly, Dr., epitaph on, 253.
Pritchard, Rees, 217; A drunkard, 218; Singular conversion, 218; Author
of the “Welshman’s Candle,” 219.
Promise, an evangelical, 397.
Prosecution, a threat of legal, 155.
Proverb uttering, 233; A Welsh, 263.
Proverbial power of the Welsh language, 178, 254.
Proverbs, Welsh, illustrations of, 255.
Providence, under the special care of, 28.
Pugh, Dr., referred to, 194.
Pugh, Philip, and Daniel Rowlands, 222.
Pulpit, character of the Welsh, 5; Results of, 7; Jeremy Taylor’s, 36;
Study appearances in, 142; The quartette of the Welsh, 171; Notes in the,
186; A child in the, 190; Aids to power in the, 325; Use of parable in,
322; Confidence in, 331.
Pwllheli, John Elias at, 195.
Pyer, Rev. John, referred to, 245.
* * * * *
_Quarterly Review_ quoted, 16, 168.
Quartette, a Welsh, 171.
Questions of anxious import, 273.
* * * * *
RACECOURSE, singular dispersion on a, 196.
Raffles, Dr., and the Graveyard sermon, 82; And Christmas Evans, 92; On
William Williams, 183.
Ramoth, Rev. J. R. Jones of, 71, 72.
Ravens’ nests, burning the, 191,192.
Reading, prayer, and temptation, 142.
Redemption, finished, 378.
Rees, Dr., quoted, 40, 170, 202.
Rees, William, referred to, 207.
Reflections, an old man’s pious, 291.
Reformation, the time of, 358.
Remarks, closing, 355.
Resurrection of our Lord, 345; Proof of His Divinity, 345; Proof of the
truth of Christianity, 346; Pledge of eternal life, 347.
Resurrection, paid at the, 116.
Rhuddlan fair, 192, 193.
Rhydwilym, John Jones of, 74–76.
Richard _bach_, 108.
Richards, Dr. William, 250; definition of doctrine, 251.
Richardson of Caernarvon, 190.
Richter, Jean Paul, dead Christ of, 83.
Rob Roy, a Welsh, 18.
Robertson of Brighton referred to, 325.
Rock, drinking at the, 351.
Rowlands, Daniel, 221; And Philip Pugh, 222; Character of his preaching,
225; popularity and usefulness, 226.
Ruskin, John, quoted, 162.
* * * * *
SABBATH-BREAKER convicted, 193.
Sabbath evening scene, 122.
Saints, Welsh, 34.
“Sair doubts o’ Donald,” 74.
Salary, a small, 63.
Samuel, hope for the son of, 47.
Sandemanian controversy, 70–76.
Sarcasm, Christmas Evans’s power of, 308.
Satan walking in dry places, 137.
Saul of Tarsus and his seven ships, 332.
Scenery influences the mind, 259; Welsh, 17, 18.
Scotchwoman and her pastor, the, 176.
Seeking the young Child, 133.
Sentences, memorable, 312.
_Seren Gomer_, contributions to, 150, 152.
Sermon, preaching an old, 13; Against Sandemanianism, 75; The Graveyard,
82; A last, 216; A wonderful, 268; “This is my last,” 302; On the Welsh
hills, 407.
Sermons, studied and unstudied, 12; Bardic character of Welsh, 12, 13;
Value of great, 104; Composition of, 144; Delivery of, 145, 150; Where
Welsh preachers composed their, 171; Thoughts on being requested to
publish a volume of, 284; _Silex scintillaus_, 312; Massive, 314; Living
in the presence of published, 324; Born in solitude, 225, 226;
Characteristics of Christmas Evans’s, 328; Illustrative, 358, 368, 378,
386, 396, 407.
Services, uncertainty of Welsh, 22.
Sheep-stealers and the collection, 113.
Shenkin of Penhydd, 236; His plainness of speech, 237.
“Silver Trumpet of Wales,” the, 170.
Sin, sacrifice for accomplished, 379.
Sin-eater, superstition of the, 23.
Sinai, the ten cannon of, 193.
Singing, Welsh, 20.
“Sleeping Bard,” the, 329.
Smith, Dr. Pye, “Scripture Testimony to the Messiah,” 282.
Snails, the two, 308.
Son equal to the Father, the, 387; Glorifies the Father, 389.
Song, a prophet of, 212.
Soul and body, 187.
Spider, a Welsh poem on the, 16.
Spirit, a healthy, 161.
St. David, a tradition of, 8.
St. David’s cathedral, 33.
St. Govan, chapel of, 34.
Stephen’s, Rhys, Life of Christmas Evans referred to, 43, 107, 164, 250,
266, 269.
“Stop, Gabriel!” 188.
“Stop! Silence!” 189.
Stranger knocking at the farmer’s door, the, 407.
Streams, Welsh, 18.
Subject, singular mode of illustrating a, 236.
Success, value of, 55.
Sunday schools established in Wales, 228.
Superstitions, Welsh, character of, 26; Corpse candles, 27; Little men in
green, 24; Mysterious horseman, 28; Sin-eater, 23.
Swansea, David Davies of, 40, 46, 202; One hundred years since, 208;
Christmas Evans at, 300.
Swearer, the, 210.
* * * * *
TAYLOR, JEREMY, in Wales, 35.
Temptation, 143.
Thinking and living, 21.
Things that are shaking, 363.
Thomas, Timothy, 48; Anecdotes of, 49, 50, 51, 52.
Time, 340.
Timepiece, the, 342,
Tintagel, the Welsh, 34.
Tour, Christmas Evans’s first preaching, 56.
Translations, inadequacy of, 314.
Travelling in Wales, 119, 120, 262.
Trefach, ministry of Davies at, 206.
Trevecca, Howell Harris of, 221.
Triads, the Welsh, 178; Bardic, 254.
Troubles, a wife’s, 115.
Truths, seeing great, 316; Power of great, 317.
Twm Shon Catty’s country, 18.
* * * * *
UNCLE, a cruel, 41–42.
Usefulness the aim and end of preaching, 12.
* * * * *
VAUGHAN, Henry, referred to, 311.
Velinvoel, Christmas Evans at, 51–59.
Vicarage, an old Welsh, 219.
Victory and triumph, the scene of, 361.
“Vocation of the Preacher” referred to, 245.
Voice, the human, 213.
Vortigern, supposed resting-place of, 54.
_Vox Humana_ stop, the, 213.
* * * * *
“WAESOME CARL” quoted, the, 72.
Wales, comparatively unknown, 4; Moral and intellectual condition of, 7;
Old wild, 32, 33; Travelling in, 119, 120, 262; The Watts of, 167;
Singular practice in, 173; A rough time in, 191, 192; The Whitefield and
Wesley of, 221; Sunday schools established in, 228; Bibles for, 228; A
land of song, 257; A central figure in the religious life of, 304; The
Bunyan of, 330.
Wales, wild, preachers of, 217; Rees Pritchard, 217; Howell Harris, 221;
Daniel Rowlands, 221; Charles of Bala, 227; ancient preachers
characterized, 231; Thomas Rhys Davies, 232; Evan Jones, 234; Shenkin of
Penhydd, 236; Ebenezer Morris, 238; David Morris, 240; Thomas Hughes,
241; A cluster of worthies, 248; Dr. Richards, 250; Davies of Castell
Hywel, 252.
Walker, wonderful Robert, referred to, 118.
War, season of actual, 360.
Watts of Wales, the, 167.
Wayfaring, 119.
Welsh religious nature, the, 8, 9; Wrongs of the, 20, 21; Proverbs, 255;
Clannish character of the, 260; Jumpers, 317.
Welshman, a monoglot, 174.
“Welshman’s Candle,” 168, 218, 219.
“White world,” the, 15.
Whitefield, George, referred to, 186; his startling apostrophe, 188.
“Wild Wales,” Borrow’s, quoted, 27, 218, 219.
Wilks, Matthew, anecdote of, 186.
Williams, Daniel, 169.
Williams, Evan, 169.
Williams of Pantycelyn, 167; career of, 167, 169.
Williams of Wern, 167, 170; Advice of, 12; Character and power of his
preaching, 17, 170; Order of mind, 171; Method of composing his sermons,
171; Illustration of manner, 172; Birth and parentage, 173; Religious
conviction, 173; First prayer, 173; Education, 174; settles at Wern, 174;
Extent of his pastorate, 175; Harwood, 175; Admiration for Jacob Abbot,
176; Mind and method, 176; Illustration, 177; Proverbial utterances, 178;
Prayer, 179; Eloquence, 180; Love of nature, 180, 182; Appearance when
preaching, 181; Personal appearance, 181; Dying, 182; His daughter, 182;
Death, 183; Dr. Raffles on, 183; Characteristics of his preaching, 183.
Williams, Peter, 169.
Williams, Rev. W., “Welsh Calvinistic Methodism” referred to, 241.
Williams, Rowland, 38.
Williamses, a family of, 167.
Wisdom, divine, 273.
Witnesses, trial of the, 267.
Words, last, 302.
Wordsworth, referred to, 118.
Works, dead, 375.
Works do follow them, their, 275.
Worthies, a cluster of Welsh, 248.
Wotton-under-edge, 240.
Wrong, altogether, 72.
Wyn, Elis, “Sleeping Bard” of, 329.
* * * * *
* * * * *
Hazell Watson, and Viney, Printers, London and Aylesbury.
Footnotes.
{23} See Note at end of Chapter, _page_ 39.
{410} _Bach_ is a Welsh term of affection.