swine; but this is the peculiar blessing of his dear children.This is what flesh and blood cannot impart. God alone can bestow it. This was the special benefit which Christ died to procure for his elect, the most excellent token of his everlasting love; the chief fruit of his great labours, and the most precious purchase of his blood.

By this, above all other things, do men glorify God. By this, above all other things, do the saints shine as lights in the world, and are blessings to mankind. And this, above all things, tends to their own comfort; from hence arises that "peace which passeth all understanding," and that "joy which is unspeakable and full of glory." And this is that which will most certainly issue in the eternal salvation of those who have it. It is impossible that the soul possessing it, should sink and perish. It is an immortal seed; it is eternal life begun; and, therefore, they that have it, can never die. It is the dawning of the light of glory. It is the day-star risen in the heart, that is a sure forerunner of that sun's rising which will bring on an everlasting day. This is that water which Christ gives; which is in him that drinks it, "a well of water springing up into everlasting life;" John iv. 14. It is something from heaven, of a heavenly nature, and tends to heaven. And those that have it, however they may now wander in a wilderness, or be tossed to and fro on a tempestuous ocean, shall certainly arrive in heaven at last, where this heavenly spark shall be increased and perfected, and the souls of the saints all be transformed into a bright and pure flame, and they shall shine forth as the sun in the kingdom of their Father. Amen.




IN 1778.



For when for the time ye ought to be teachers, ye have need that one teach you again, which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.

THESE words are a complaint which the apostle makes against the Christian Hebrews, for their want of such proficiency in the knowledge of the doctrines and mysteries of religion, as might have been expected of them. The apostle complains, that they had not made that progress in their acquaintance with the things taught in the oracles of God which they ought to have made. And he means to reprove them, not merely for their deficiency in spiritual and experimental knowledge of divine things, but for their deficiency in a doctrinal acquaintance with the principles of religion, and the truths of Christian divinity; as is evident by the manner in which the apostle introduces this reproof. The occasion of his introducing it is this: in the next verse but one preceding, he mentions Christ as being "called of God an high priest after the order of Melchizedec." In the Old Testament, the oracles of God, Melchizedec was held forth as an eminent type of Christ; and the account we there have of him contains many gospel mysteries. These mysteries the apostle was willing to point out to the Christian Hebrews; but he apprehended, that through their weakness in knowledge, they would not understand him: and therefore breaks off for the present from saying any thing about Melchizedec, thus, (ver. 11.) "Of whom we have many things to say, and hard to be uttered; seeing ye are all dull of hearing;" i. e.



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