verts from among the degraded Africans; converts from among the no less degraded, but more reasonable, Hindoos; and converts from other tribes and different parts of the earth. It is a society which began with small means (I stand on interesting ground in this part of our country, because, if I mistake not, some of the first consultations took place not far from this spot with reference to the Church Missionary Society) a society which began with small means, and which waited patiently for success; but has been crowned with singular honour, in the spirit and conduct of her missionaries, in the zeal she has excited in the nation, in the many thousands of children she is educating in the Christian faith, and in the whole labour of love in which she is engaged; in which, I pray God, you have taken a part.

Anticipate future success. Look at the prospect of the return of Israel. Oh, what a gem will they be in our Redeemer's crown! In the figurative language of the prophet, it is said, "Thou shalt be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God." Look also at the nations of the earth, bowing the knee to Jesus; not only the bowing visibly the knee, but bowing inwardly with the heart, and in enlightened submission.

See, then, what success has taken place, and what success prophecy declares will take place, in the cause of our blessed Lord. Yes, Rome may gnaw her tongue for pain, because she can no longer keep the Scripture to herself; and Mahommed may writhe from agony, because his moon must wane more and more, till it be gone; and infidelity may turn pale as ashes at the prospect of its coming dissolution and certain punishment: for though all these enemies of the Gospel may unite to deceive the nations, yet let the disciples of Jesus triumph, for he must be crowned with success: "He shall see of the travail of his soul, and shall be satisfied."

I proceed to call your attention to that which is still more delightful—HIS Joy: "He shall be satisfied."

The recovery of lost sinners is a work in which our adorable Lord delights. This was the work the Father sent him to do; and he more than once on earth expressed his satisfaction in accomplishing it. On one occasion, when his disciples pressed him to take food which they had been to procure, he said, “ I have meat to eat that ye know not of." During their absence he had been calling a poor Samaritan woman to partake of his salvation. "My meat is to do the will of Him who sent me, and to finish the work." And is it not he himself who, in the parable of the Lost Sheep, is represented as finding one which had strayed, as laying it on his shoulders, rejoicing, and calling his neighbours and friends together to rejoice with him? We are assured that there is joy in the presence of God, when sinners are brought to Jesus: and there should be joy in the hearts of men when they see sinners brought to repentance. The Son of God delighted in the anticipation of this work of love, and on that account, we consider that the written wisdom referred to in Proverbs, viii., may fairly be applied to the Eternal Wisdom. It is Jesus the Wisdom of God, without a doubt, who is represented as rejoicing in the habitable parts of the earth," and whose "delights were with the sons of men." Salvation was the great end he had in view. How often have you heard those words from this pulpit (and you never hear them too often)—“ This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners." Brethren, if it be a pleasant thing to set about a grand object which we propose

to ourselves, it is a satisfaction if we know that that object shall be finally completed. No doubt there is in all cases a delight and satisfaction in proportion to the hopes we have cherished and the labour we have undergone. The difficulties which our Lord had to overcome are represented in very strong language; "I have a baptism to be baptized with, and how am I straitened till it be accomplished." And when "the travail of his soul" was just at hand, he said, "With desire I have desired to eat this passover with you before I suffer:" and when Peter would have dissuaded him from suffering, our Lord rebuked him, saying, "Get thee behind me, Satan."

Let me again observe, that we delight in the accomplishment of a work in proportion to the danger with which it is effected: And assuredly the joy of Christ must be great on this account. I love to think of the joy of his human nature as well as the joy of his divine nature, especially when I think of what he suffered for men, of what he suffered for me, of what he suffered for Jew and Gentile. I delight to think of the joy of that human nature, on his own account, as well as that it is the medium of joy to all that believe in him. The joy of Christ was exceedingly great: never was such sorrow undergone before; and surely his joy must have been in proportion. Yes, it is his chief delight to "see of the travail of his soul."

Let me add that our Lord rejoices when he sees his people sending forth his Gospel, and that Gospel prevailing among the heathen, sinners converted by that Gospel-washed, justified, and sanctified in the name of the Lord Jesus, and by the Spirit of our God: I say he is satisfied. And when he shall come again with all the ensigns of glory, with what delight will he contemplate the bliss of his redeemed! "Behold me, and the children whom thou hast given ine." "Come ye blessed of my Father, inherit the kingdom prepared for you: enter into the joy of your Lord." The zeal of Christ for the glory of God, and the love of Christ for the souls of men, would cause him to delight in such fruits of his labour. When he was born, angels sung, Glory to God in the highest, on earth peace, good-will toward men." When he was about to die he could say, "Now is the Son of man glorified, and God is glorified in him." And when his purchased possession shall be redeemed from the grave, his triumph will be complete: he will joy over them with joy and singing, and for ever rest in his love." He shall see of the travail of his soul, and shall be satisfied."

Let us now turn to the subject by way of application.

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First, our obligations to Christ. He has taken pleasure in our welfare and happiness: he willingly endured the bitterest sufferings for our sakes: and what is there that we should be unwilling to do, or that we should be unwilling to suffer, for his sake! Will not the love of Christ constrain us? Will it not constrain us to be his disciples, whatever difficulties or dangers may attend us? Will it not constrain us to take up the cross, to deny self, and to follow him? But you are not exposed, as the primitive Christians were, to such difficulties and dangers. But will not pleasures, will not lusts, will not passions, be crucified with him? Will not labours, and duties, and exertions, be readily engaged in for him? Oh, let us consider our obligations to Christ! Oh, that we may all come to such a knowledge of him as to exclaim, "Whom have I in heaven but thee and there is none upon earth that I desire beside thee:" "God forbid that I should glory save in the cross of our Lord Jesus Christ:" "Yea doubtless, and I count all things but loss for the excellency of the knowledge

of Christ Jesus my Lord." Oh, that we may so consider our obligation, that, believing we are thus redeemed by his sufferings, we may be ready to exclaim, "Lord, what wilt thou have me to do?" All are not called to serve with reference to missions; but I pray that the Spirit of God may call many forth, who will be ready to say to their Redeemer who suffered, many who are led to delight in the thought of his success and of his joy, "Here am I; send me.' The command has been repeated this day, "Pray ye the Lord of the harvest, that he will send forth more labourers into his harvest." If you thus pray, we hope that, from time to time, many will be raised up ready to say, "Here am I; send me."

But, with reference to all, are you not ready, while you believe in a Saviour's sufferings for your sins, while you delight in his success, while you would participate in his joy, are you not, as it were, saying, "Here is my property, take the due proportion of it for this good work. Here is my influence—be it rank, be it talent, be it wealth, be it what it may-whereby it can glorify thee, and make thee known upon the earth: employ it, O Lord, to promote thy glory, and to benefit my fellow men." God grant that we may more and more feel our obligations to our Saviour Christ!

Let us learn to follow the example of our Saviour Christ. In that way we shall best exhibit the sense we have of our obligation to him. Did his soul travail, and is he satisfied with the conversion and salvation of sinners? And shall we never travail in prayers, in labours, in exertions, for the same great object? Let evil spirits envy, let wicked men oppose, let luke-warm Christians sit at their ease; but do you, beloved brethren, imitate your Saviour, and beseech men to be reconciled to God. Yet a little while, and nothing else can give satisfaction but the salvation of Christ, and the great results of it. Oh, let it give satisfaction now. We are not in the habit of recommending from the pulpit other books than the Bible; yet I could wish that our Monthly Records, and our Missionary Register, were read by our people at large, that they might see what great things are going on in our world. Oh, be not lukewarm; be not like the silly virgins, without oil in their vessels with their lamps; be not like the antediluvian world, occupied by the things of time and sense; but consider what great encouragement you have, to go to the Saviour for your own salvation. You have been praying this morning," By thine agony and bloody sweat, by thy cross and passion, by thy precious death and burial, by thy glorious resurrection and ascension, and by the coming of the Holy Ghost, Good Lord, deliver us." Be it your prayer till you enjoy the fulness of Christ. Consider what encouragement you have to go to this wonderful Redeemer, the Lord of the Jew, the Lord of the Gentile, the Lord over all, rich unto all that call upon his name. And what an opening you have to ask for the salvation of others. And when you hear of success, say, "God be praised:" and when you hear of missionaries going forth, say, "The Lord be with them:" and when you hear the promise of victory, say, “Thy kingdom come:" and when you hear of the sufferings of Jesus for sinners, will you not say, "Let the whole earth be filled with his glory! Amen, and Amen."

Oh, dear brethren, if you are looking to our Lord Jesus for salvation, if you feel your obligation to that wonderful Saviour, if you feel constrained to follow his example and his life, if you can thus take a practical interest in his cause, I have only now to add, that you shall eternally rejoice where "He shall see of the travail of his soul, and shall be satisfied."

GRACE AND TRUTH.

REV. W. JAY

SURREY CHAPEL, MAY 15, 1834*.

“Grace and truth came by Jesus Christ."-JOHN, i. 17.

"THERE was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light which lighteth every man that cometh into the world." A portion of his testimony is here recorded. John cried, saying, "This was le of whom I said, After me cometh a man which was preferred before me. for he was before me." Now with regard to his birth, we know that John was before Jesus; he was also before him with regard to his preaching and shewing unto Israel. The allusion, therefore, is to a state of being before his appearance in the flesh; concerning which Micah had said, "His goings forth were of old from everlasting;" concerning which he himself hath said, "Before Abraham was I am." Then the testimony adds, "And of his fulness have all we received, and grace for grace." This shews that John does not refer only, or principally, to a fulness of personal endowment and qualification, but to a fulness of communicated influence. I would say, that he was not only full, but rich; not only rich, but diffusive; that as it had pleased the Father that in him should all fulness dwell, so his fulness was not a spring shut up, a fountain sealed, but an open spring, a flowing fountain, pouring forth streams to refresh millions, and to replenish the Church of God to the end of time.

The testimony goes on further, and says, "For the law was given by Moses, but grace and truth came by Jesus Christ." We shall here waive the comparison between Moses and Jesus Christ, personally considered, and also the contrast many have supposed was here instituted between the ministry of the one, and the ministry of the other, in order to dwell much (for we have much before us, and the place is crowded) in order to dwell much on two things, in which we are all very deeply concerned, and a professed regard to which has brought together this vast assembly-"Grace and truth." Let us first ask how these came, and then what we are to do with them now they are come?

In answer to the first of these enquiries, How THESE CAME? we are expressly assured, that they came by Jesus Christ: "Grace and truth came by Jesus Christ." Let us begin with truth. What is truth? This is a question Pilate once asked, and it is a question which many still ask: but as he did not stay for an answer, so they betray equal carelessness with regard to the result. The shortest and easiest way of answering the question, according to some, would be, for each religious party to exhibit its own creed, and censure and exclude the • Anniversary Sermon for the London Missionary Society.

claimants of every other. But candour would lead a man to conclude, that all these parties have it, and that none of them have it; that all of them have is partially, and none of them have it wholly. Thus it is with philosophers with regard to nature, metaphysicians with regard to mind, and historians with regard to facts. I consider the Gospel as a system too vast for the finite mind to take in at once: and so people have used it as children use a large mirror; unable to carry it away whole, they break it into pieces: all of them going away with fractions, one calls out, "I have the glass;" a second says, "I have the glass;" and a third says, "No; but I have the glass;" the fact is, that the glass consisted of all these parts. But we shall now (though no one has a large portion) we shall now re-unite all these, and present the mirror undefiled and uninjured. But we feel no kind of embarrassment this morning with regard to truth; we refer to the creed of no party, no Church, no council; we allude to what all profess to receive; we allude to the Gospel itself. This is truth this morning with us. But how did this truth come? By Jesus Christ.

Let us glance at four articles. There is first the truth of performance, in distinction from engagement. You read of the promise made unto the fathers; you meet with it every where in the Old Testament. It was first announced in Paradise, in the promise that the seed of the woman should bruise the serpent's head; it was renewed and enlarged from time to time with regard to Abraham, Moses, and David, and the prophets; for those discoveries were like the shining light, that shineth more and more unto the perfect day. Yet there is difference between the existence of the promise and the fulfilment ; and therefore you read, that even the elders who "obtained a good report through faith, received not the promise, (that is, the accomplishment), God having provided some better things for us, that they without us should not be made perfect." Therefore our Saviour addressing his disciples, comparing their state, not with that of the heathen, but with the Jews, says, "Many prophets and righteous men have desired to see those things which ye see, and have not seen them. But blessed are your eyes, for they see and your ears for they hear."

There is, secondly, the truth of reality, in distinction from prefiguration. This truth came by Jesus Christ. The Jews were children; God treated them as you deal with your infants, when you address their senses as well as their understanding, and place pictures over their lessons in order to allure, and impress, and explain. They had various types and ceremonies, leading their minds from things natural to things spiritual, from things earthly to things heavenly. The Apostle says, in reference to this, the law was "a shadow of good things to come, and not the very image of the things:" not the reality. A shadow depends upon the body, derives its very form from the body; but it has no power in itself, and it is an obscure and imperfect representation of the substance. This was precisely the case with the law; its carnal ordinances and observances, had no efficiency to save or to sanctify: the value of the services were derived entirely from their relation to the Messiah, but for whom they would never have been established, but for whom they could have had no use they were not founded on any physical, or civil, or moral reason; and therefore in themselves would have been unprofitable, and vain, and absurd And hence the Socinians, who deny their allusive design, always speak in the most contemptuous manner of them: but by means of these, doubtless, the spiritual among the Jews were enabled to hold communion with God; though in what degree it is impossible for us to decide. As to ourselves they are full of pleasing and interesting instruction; having the clue we can explain them,