tihvavy of ^he t:heolo0ical ^tminavy

PRINCETON
NEW JERSEY

a^^t'

BR 779 .H83 1867

Hughes, J.
Welsh reformers

""^'iJlfcL
'i^

^^jOV 301949
il E R S,^.vt

BIOGRAPHICAL SKETCHES OF
EMINENT WELSHMEN,

FOREJIOSI IN PROMOTING THE CAUSE OF RELIGION IN WALES DURING

THE TUDOR AND SIUAET DYNASTIES;

CONTAINING ALSO

A MEMOIR OF ROWLANDS, LLANGEITHO,

INCLUDING HIS SERMONS.

BY -THE

REV. J. HUGHES,
INCUMBENT OF GWEKNAFIELD, MOLD, NORTH WALES.

" Reformation work is God's work, and good works the fniit." Henky,

LONDON:
JAMES NISBET & CO., 21 BERNERS STREET.
MDCCCLXVII.
 PREFACE.

nPHE original object of this publication was

simply to furnish a new English edition of

Kowlands' sermons ; but at the suggestion of

various friends, it was deemed advisable to con-

dense the sermons, without sacrificing any

matter which they contained, and prefix a brief
outline of Kowlands' life, with a few others who
had distinguished themselves in all religious

movements w^hich materially concerned the

welfare of their country, the interest of religion,
and the salvation of souls.

Tillotson, in his lifetime, was regarded as the

greatest preacher either amongst the living or
the dead, but posterity has not endorsed, but
rather reversed, that decision. Whereas Row-
lands was the greatest preacher Wales had ever
kno^\Ti, whether long since resting from their
IV PREFACE.

labours, or now occupying their pulpits. Yet

from his sermons it would be quite as impossible
to arrive at such conclusion as it would be to

transform to paper the fire and unction which

characterized his preaching.
The fire of Calvin, the eloquence of Massillon,
and the piety of Fenelon, seemed all concen-
trated in Kowlands' character.

It is a source of deep regret that our limits

would only admit of an indirect allusion to many
eminent and conscientious men amongst both
Churchmen and Non- conformists amongst whom :

history assigns the foremost rank to such men

as Lloyd, Bishop of St Asaph,* who was one
of the seven bishops imprisoned in the Tower,

Walter Cradock, William Erbury, Eichard

Davies the Quaker, and James Owen, a learned
dissenter, Stephen Hughes, and Samuel Jones,
both ejected ministers, the former an inti-

* The life of this worthy prelate is delineated by Mac-

anlay in a style as singular for its beauty as it is unshaken in
the testimony he bears to the Bishop's unimpeachable charac-
ter. It is gratifying to learn that the descendants of this
Christian hero still live among us, Charles Spencer Lloyd,
Esq., Leaton Knolls, Shrewsbury, ranks first in his claims of
lineal descent from this venerable stock. A life-like portrait of
Bishop Lloyd was to be seen at the National Gallery about
three years ago.
 PREFACE. V

mate friend of the venerable Vicar of Llando-

very, the latter a profound divine and accurate

scholar ; John Penry,* more commonly known
as Martin-Marprelate ; Thomas Llewellyn, who
so ably aided the Society for Promoting Christian
Knowledge to print many thousand additional
Bibles ; the self-denying Hugh Owen and the ;

famous Daniel Williams, the noble founder of

the Eed Cross Street Institution in London.
The itinerant character of the Non-comfor-
mists generally gives their ministers a world-
known celebrity. The stationary character of a

parish clergyman is less known, but his work

is not less solid. And however much they may
differ in opinions on minor points, it is hoped,
that both the stationary clergyman and the
itinerant minister will find some day that they
have been fighting for the same truths, building

up the same faith, and trusting in, and resting on,

the merits of the same blessed Saviour, Jesus
Christ our Lord.

* Disraeli in his " Calamities and Quarrels of Authors,"

relates some incidents in Penry's history, which are not gene-
rally known.
 CONTENTS.

The Reformation,
William Salesbduy,
Bishop Davie3,
Bishop Morgan,
Edmund Pp.ys, .

Bishop Parry,
Bishop Griffith,
John Davies, D.D.,
Rhys Prichard,
Griffith Jones,
Rowlands' Memoir,
Sermon I., .

Sermon II.,

Sermon III.,

Sermon IV.,

Sermon V.,

Sermon YJ.,

Sermon VIT., ,

Sermon VlII.,

Subscribers' Names,
 THE REFORMATION.

IVTUCH misunderstanding generally prevails

^^ respecting the Reformation effected in
the Church in the sixteenth century. The
Romanists condemn the Reformation as a great
schism, which, they say, is also a great sin.

During centuries previous to this event, they re-

garded the constitution of the Church of Eng-
land, in matters of doctrine and of discipline, as
being one with the Church of Rome, the latter,

as a matter of course, being invested with the

supremacy. It is generally admitted, that the
constitution of the two Churches remained in
unison with each other as long as the doctrine
and discipline of Rome remained pure and
apostolical; yet this conformity, as long as it

prevailed, was at all times an encroachment and

an usurpation. When errors and corruptions
crept intothe Church of Rome, the same
errors and corruptions were forced upon the
ti THE REFORMATION.

Church of England. Both Churches had gone

astray. At the Reformation the Church of
England returned to primitive doctrine and
practice. The Church of Rome, loving dark-
ness rather than light, remained in her delu-
sions. Therefore the Church of England did
not secede from the Church of Rome, but the
Church of Rome seceded from the truth.
The truth of our observation is tested by the
evidence of history. We therefore appeal to the
history of the Church of Christ from its first

establishment in this country.

It is generally supposed that Christianity was
first preached in Britain by one of the apostles.
It is certain that the Christian religion flour-
ished here at a very early period, which the
history of the Christian Church amply testifies.^

The signatures of three British bishops^ ap-

pended to the canons enacted at the Council of
Aries, held about a.d. 314, furnish a strong
presumptive evidence that the Christian Church
had been established in Britain some consider-
able time before that period. This primitive
Christian Church, adorned with meekness, sim-

1 Stillingfleet, Origines Britannicse, Blunt's History of the

Eeformation.
2 Eborius, Bishop of York ; Restitutus, Bishop of London ;

and Adelfius, Bishop de civitate Colonia Londinenson, sup-

posed to be Colchester.
 THE REFORMATION. O
I*

plicity, and was apostolic in its origin,

truth,
pure in doctrine and discipline, and in every
respect independent of the Church of Rome.
Another proof of its early existence is amply
furnished in the history of the martyr, S.

Alban, who suffered death during the Diocletian

persecution, a.d. 303, when the British Church,
in common with the rest of Christendom,
experienced the dire calamity of that fatal

scourge.^
When the Roman Empire was threatened by
the fierce incursions of the Goths, the Emperor
Honorius withdrew the Roman troops, and re-
leased the Britons from Roman sway. This
occurred in 410. But no sooner were the
Roman soldiers withdrawn, than the Pagan
Saxons, aware of the defenceless condition of the
country, made a descent upon Britain. The
Church they pillaged, her monuments they de-
stroyed, her archives they ransacked, and her
records they burnt. The Arian and Pelagian
heresies were again elements which disturbed
her peace, corrupted her doctrine, and threatened
her very existence. Yet she survived all these
onslaughts, and at a time when she could not
longer conceal her weakness, she firmly main-
tained her independence. For when Augustine
1 See an interesting little volume of this subject, by Rev. K.

Wilson Evans. Tales of the Early British Church.

4 THE REFORMATION.

was sent into Britain, a.d. 1567, by Pope

Gregoiy the Great, there were still found British
bishops who refused submission to the papal
emissary. And although it is willingly admitted,
that to Gregory^ and Augustine whose designs
towards this country were actuated by the
highest motives and the best Christian spirit
the Church of England owed its vitality and re-

storation, yet the independency of the British

Church was in no manner affected by this timely
succour. The interference of Rome at this
time must be looked upon as the friendly
succour of a more flourishing sister towards a
sister in distress ;
not as the authoritative
assistance of a mother towards her daughter,
owing existence to her at the first, and bound to
pay her due submission and obedience for the
future.
It w^ould not be amiss here to state, that in

Great Britain there were two distinct Churches,

acting independently of each other, the British
1 The doctrines of the Church of Rome ^vere at this time
unpolluted. Gregory himself declared " that whoever desired
to be styled universal bishop was antichrist, and further
averred that none of his predecessors had consented to be so
etyled. Augustine, also, though an emissary of Rome, had
been ordained bishop by Etherius, Archbishop of Arleate
(now Aries), in Gaul. Therefore he received his ordination
from Gallic, not Eoman Lands. Bee Bishop Godwin, de
Conversione BritannicsB.
 ^
THE KEFOEMATION. 5

and tlie Anglican Church, both branches of the

universal Church, and both acting independently
of Eome. " The Britons had churches of their
own, built after a fashion of their own : they
had their own saints : their own hierarchy :

The British bishops, attending a council as such,

held no intercourse with the Angles even in
Bede's time, but looked on them as Samaritans.
Moreover, the jealousy wherewith the Welsh long
afterwards regarded all ecclesiastical interference
on the part of England, their resolute assertion
of their right to a Metropolitan of their own at

St David's, and their actual exercise of that

right till the time of Henry I., argues the same
difference in the rock from which the English
and British Churches were originally hewn."
But independent of the British Church, we
maintain, that from the mission of S. Augustine
Danes, and the reign
until the invasion of the
of King Church
Alfred, the of England con-
tinued, as she had been from the beginning, a
branch of the true Catholic or universal Church.
She, in common with many other European
Churches, was, doubtless under trials of persecu-

tions and corruptions, much indebted to the

Church of Eome for counsel, learning, and
guidance. Yet she produced divines and his-

1 Blunt on the Eeformation. p. 3.

6 THE HEFOEMATION,

torlans of her own was governed for tlie most

;

part by her own native bishops, and framed her

own regulations in matters of discipline, mat-
ters indifferent in themselves, but not essentially
necessary.^
The bishops of Eome, it is true, attempted
to exercise dominion over her, and were more
or less successful, atdifferent times, and in
different places ; but their supremacy was con-
tinually protested against, and was evidently
not a right, but an usurpation and encroach-
ment, which different kings at different times
successfully resisted, and which Henry VIII.
flung finally away.
During a long period of friendly intercourse
between the Church of England and the Church
of Rome, it had not been unusual for the Primate
of England to receive, as a compliment, his
pall from Rome. By degrees, and in process of
time, this custom gave occasion to the Church
of Rome to assume an authority, implying
primacy as well as supremacy, and indicating not
only that the bishops of Rome possessed power
and jurisdiction over the clergy and realm of
England, but that the Pope's sanction to the
appointment of the English Metropolitan was

1 Things indifferent pertain to discipline, rather than doc-

trine. Baptism is essential, the mode of administration is
non-essential.
 THE EEFORMATION. 7

absolutely necessary. This assumed authority

England always resisted, and never acknow-
ledged. As early as the year a.d. 798, the
British bishops, with their clergy, addressed a
letter to Pope Leo III., protesting against the
necessity of their Metropolitan receiving his pall
from Kome, because Church records furnished
them with ample evidence that some of their
archbishops had not received it at all.
Blunt, in his History on the Keformation,
adduces ample evidence to the same effect from
Bede, the honest Anglo-Saxon ecclesiastical
historian. *' It is curious," saith he, "to ob-
serve, that within two hundred years after the
foundation of the Anglo-Saxon Church, Aldfrid,
a king of Northumbria, feels himself called
upon to resist the interference of the Pope in a
case of appeal, and actually refuses to listen to
his recommendation."^
Pope Alexander furthered William the Con-
queror's designs in invading England. Yet, as
soon as the Conqueror found his throne firmly
established, he not only resisted all interference
on the part of Rome, but would not allow his
subjects to recognize any one as Pope, of whom
he had not himself first approved nor to admit ;

ecclesiastical canons not first ratified by his own

1 Blunt on the Keformation.

8 THE REFORMATION.

authority ; nor to obey any papal bull without his

royal sanction. The Pope intended William as
an instrument to inspire the Anglo-Saxon with
the same sacred feeling toward himself, wherewith
his Holiness was regarded in his own country,
admitting that the *' Anglo-Saxon conducted
their ecclesiastical government with an acknow-
ledgment of primacy in the See of Rome, but
without much idea of its title to dominion and
authority."^ Yet this very authority the king
himself refused to recognize, alleging the in-
dependency of the Church of England, and
repudiating the encroachments of the Church of
Rome.
The concessions made by King John,
when excommunicated by Pope Innocent III.,
consenting to pay tribute to Rome (known as
Peter's pence), were repudiated by Edward
III., and when Pope Urban Y. threatened to
cite him to the Court of Rome for his refusal

and insubordination, the king immediately (a.d.

1367), laid the matter before his Parliament.

That assembly unanimously declared that King
John could not, without the consent of the
nation, subject his kingdom to such foreign
taxation, and expressed their determination to
support their king under circumstances of such
illegal pretensions.

1 Hume, Vol. I., p. 107.

 THE REFORMATION. 9

Grostete, the Bishop of Lincoln in the reign

of King Henry III., protested against papal ag-
gression, refused to obey any papal bulls, and
actually denounced the Pope as a heretic and
an antichrist.
Again, in the reign of King Edward III.,
Wycliffe, with a large number of laity and
clergy, raised his voice against Komish usurpa-
tions and corruptions. He might well be styled
the forerunner of the Eeformation, whose name
will be known as long as truth will be loved.
In order to produce another testimony, in a
form more tangible and reliable, we refer to the
statutes of this realm, and no statute of any kind
amongst the annals of its history formally
recognizes the power of Pope in this
the
country. His pretensions are ignored by all
constitutional authority, and his claims are not
recognized by a single act of Parliament.
William I. and II., in a manner characteristic
of themselves, sternly forbade their subjects to
recognize any act emanating from Eome, which
had not their sanction and approbation.
Henry I. firmly resisted the gigantic schemes
which Pope Gregory VII. had planned for his
own aggrandisement but Stephen and John
;

the one an usurper, the other a coward and a

tyrant with timidity unbecoming sub- royalty,
mitted to be swayed by Popes. Their minds
10 THE REFORMATION.

were haunted by phantoms, and their hearts

sank at the sound of excommunication. Yet,
notwithstanding the temporary ascendancy of the
Pope's supremacy, a statute was enacted in the
twentieth year of Henry III., in which it is set
forth, that all the canons and decrees of the
Church of Rome had hitherto been of no force
in England. In the same reign was also en-
acted another statute, declaring it ^j^?irt^ to pro-
cure any presentations to benefices in England
fi'om the Court of Rome, and any person cann-
ing an appeal to the Court of Rome would be
regarded as an outlaw. These enactments during
the reigns of Richard II., Henry lY., Y., and
YI., were probably never very rigidly enforced :

but still their existence amongst the statutes of

the realm of England was bitterly galling to
the assumed supremacy of Rome. And Pope
Martin Y., in a letter written to Henry YL,
threatens, with no milder punishment than
eternal damnation, any one who should dare
obey them. Notwithstanding these papal ful-
minations, the statutes were confirmed from
time to time, but probably incompletely exe-
cuted : for during the reigns of Edward lY.,
Richard IL, and Henry YIL, the Pope assumed
a supremacy and jurisdiction which were foreign
to the constitution of this country, and con-
demned by the highest authority iu the land.
 THE REFORMATION. 11

Having thus briefly glanced at the history of

the Church, from its first origin and establish-
ment in Great Britain, until the time of the Ke-
formation, the summary of our evidence leads us
to the conclusion, that the supremacy of Rome
was only an assumed power, unknown to the
constitution, and never recognized by one single
act of Parliament. Separation, therefore, could
be no schism, and the rejection of Romish errors
could be no sin, of the British Church. At the
time of the Reformation, the Church, like the
prodigal son, only returned, as it were, to her
own home, her ancient doctrine and discipline
practised in her early days. Had the Church
not then effected her escape, the thraldom of
tyranny would be still her lot, and the Council
of Trent would have fastened its seal to errors
which had their origin in heathen rites, whose
idolatrous teaching is a disgrace to rehgion, pro-
fanes God's holy temple, and tramples upon
the prerogatives of theMost High.
For centuries things were ripening towards
this great event, when, in the dispensation of
Providence, the Church of England should finally
shake off the yoke of Rome. Amongst the
Benedictines there was no peace. The seculars
eyed the regulars with envy, jealousy, and
hostility, that burned deep in their bosom.
When these were wrangling amongst them-
12 THE REFORMATION*

selves, a new assuming the badge of

order,
poverty, appeared in the Church. These were
the Franciscans. They were divided into four
divisions,
the Franciscans, Dominicans, the
Carmelites, and the Augustines. No sooner,
however, than the four orders became distinct
bodies, the camp was a scene of con-
of poverty
fusion, and the badges of penury had become
the butt of ridicule. Amongst themselves there
were jealousy, hatred, and malice, so that, in the
time of Erasmus and Luther, their rivalry was
an object of ridicule, and their whole system
was as rottenness to the bones of the Eomish
Church.
All these, and many more circumstances,
made the Reformation inevitable so that when
;

Henry VIII. wanted the support of his subjects

against the interference of the Pope, his subjects
wanted the king's support against papal su-
premacy. If the fire burnt with unusual rapidity,
it was because all the trees were dry. The
Church had been consumed, but not destroyed.
After being purified from error, and relieved from
foreign usurpation, from her ashes she sprang
again into life, and in all original beauty she
resumed her apostolic form. The Church hav-
ing endured many vicissitudes, struggling with
poverty, persecution, and ignorance, yet having no
sooner emerged from obscurity and insignificance,
 THE REFORMATION. 13

than she again plunged into grievous errors.

In every stage she was the same Church, though
under various circumstances, but at the Re-
formation she became free and pure as at first.
And if her temporalities were now taken away,
she would be still the same Church, and must
still so remain, with her bishops, priests, and
sacraments, for what no earthly power originally
gave, no earthly power can ever take away.
To restore the Church to primitive doctrine
and practice, the Welsh Eeformers materially
effected, when they furnished her with the oracles
of divine truth, in a language known as the
ancient British tongue.^

1 The reader wishing to ascertain further facts relating to

acts affecting the Church, is referred to Statute of Merton, 20
H. III., cap. 9; Statute 9 E. II., Artie. Cleri. 16; Stat. 25
E. III. ; 11 H. IV., cap. 37 ; 3 H. Y., cap. 4 ; 1 H. VII., f. 10.
 a

WILLIAM SALESBURY.

William Salesbury, a namerenowned

as
for his patriotism in Wales, as ever William
Tell was known to be in Switzerland. Time
and distance separated the two patriots from
each other. Yet kindred feelings burned in
their bosoms and animated their hearts,
love for their <jountry and their countrymen.
Tell displayed his feelings by his bow and ar-
row, and wrought deliverance for his countr5%
Salesbury manifested his love and zeal with his
pen and paper, and chased the gloom of ignor-
ance and superstition by the light of knowledge
and truth. The mountain-tops of his pictu-
resque country, capped with clouds of mist and
darkness, were, in Salesbury's eyes, only true
emblems of the superstition and ignorance which
sat brooding over his countrymen's hearts, to
remove which, he devoted the best energies of
Lis mind, and ran the risk of his life. The
name of Salesbury occupies a prominent position
 WILLIAM SALESBURY. 15

in the history of our country. When Bolinbroke

took the king a prisoner at Flint Castle, at first

his demeanour was respectful, but he soon

changed his tone, and commanded the king's
horses to be brought forth, when two wretched
nags made their appearance. The king was
set on the one, and the Earl of Salisbury on the
other. Again, we find that the stewardship
of Chester,with Hawarden, was granted to
William Montacute, Earl of Salisbury." It
continued in his family till the death of his great
nephew, John, Earl of Salisbury."^ It is highly
probable that William Salesbury sprang from
the honourable branches that had grown upon
this ancient and venerable stock. For about a
century later, several families of distinction,
bearing respectively the name of Salishury and
Salesbury, resided in different parts of the
country; yet most of them traced their pedigree
toThomas Salesbury, of Lleweni, near Denbigh,
who was generally aclmowledged as the head of
the clan, though himself not improbably a de-
scendant of Thomas, Earl of Salisbuiy, who, in
the reign of Henry Y., petitioned ParHament for
the recovery of estates forfeited to the king after
his father's attainder. When Abelard, the illus-

trious medisBval philosopher and divine, was de-

^ Pennant's Tour in Wales. pp. 48, 49.

16 WILLIAM SALESBURY.

livering his lectures in Paris, it is said in his

biography, that John of Salisbury was one of
his most devoted hearers. Salesbury is a name
that stands eminent for literary abilities.
Whether, then, the Celtic or Teutonic ele-
ment constituted William Salesbury's character,
is of little consequence, and admits of no easy

solution. For in several Welsh MSS.^ he is

sometimes called William Salbri, sometimes
William Salsbri, but never William Salesbury.
What he inherited from his father's side is

doubtful. What he inherited from his mother's

side is certain. Foulk Salesbury, William's
father, married Gwenhwyfar, the only daughter
and heiress of Ehys Ab Einion Vychau Plasisaf
Llanrwst. Soon after the noble race of Tudor had
ascended the throne of Great Britain, William
Salesbury was born at Llanrwst. Of his early
career little is known. He did not frequent the
banks of the Conway for its fish, nor the hill-sides
of his country for the chase. His habits were
retired and contemplative. His manners were
gentle and inobtrusive yet, withal, he was very
;

firm. Nothing would easily shake his resolu-

,tions, and his energy in pursuit of knowledge

knew no fatigue. Literature was his pleasure,

and languages his delight.

1 Preface to Edeyrn dafod aur, by Ab Ithel.

 WILLIAM SALESBURY. 17

With what honours his academical course was

distinguished at Oxford, or with what avidity he
afterwards digested the law at Lincoln's Inn,
remains amongst the remnants of tradition, and
cannot now he stated as facts. But that he was
a great linguist cannot he denied. Henry
Parry, a descendant from a very respectahle
family in Flintshire, a very learned philologist,
and called hy Dr Davies, in his Preface to his
Welsh Dictionary, '' Vir linguarum cognitione
insiquis," informs us, that Salesbury was
thoroughly acquainted with nine different lan-
guages besides English and Welsh, viz.,

Chaldee, Syriac, Hebrew, Arabic, Greek, Latin,

French, Italian, and Spanish. His patriotism,
however, is not established upon the extent of
his linguistic attainments, but rather from being
the author of the first Welsh book ever printed
in the Welsh tongue. This was a singular
production, and from the variety of its contents,
doubtless a very useful book, whose peculiar
adaptation for all times and seasons savours of a
mixture which humours the imagination, whilst
it feeds the mind. It was a species of an
almanac, which not merely referred to the days,
weeks, and months of the year, but it also con-
tained an elaborate treatise upon the great char-,
acteristics of the Welsh tongue. We are, how-
ever, not left to grope in darkness touching our

18 WILLIAM SALESBUEY.

spiritual concerns, for it also contained the Creed,

the Lord's Prayer, the Ten Commandments,
the seven virtues of the Church, and lastly and
perhaps not the least important feature at the
time
directions respecting the " usual games"
which were much indulged in at a later period,
as a sort of Sunday exercise.
The variety of subjects it embraced naturally
needed this extraordinary volume to appear in a
quarto form. was printed in 1546.
It This
publication was soon followed by another " A :

Dictionary in Englyshe and Welshe, moche
necessary to all such Welshmen as will speedly
learn the Englyshe tongue, thought unto the
Kynges Majestic very mete to be sette for the
use of his Graces subjects in Wales ; where-
unto is prefixed a little Treatyse of the Kngiyshe
pronunciation of the letters."
Again, in 1550, he published another book :

" An Introduction to the Pronunciation of the

Letters in the British Tongue," a second edi-

tion of which appeared (revised and improved)

seventeen years after the first appearance of its

prototypcp. Lord Macaulay somewhere observes,

that the English language in Shakespeare's time
had acquired that elasticity, power, and mould,
that it was inferior to none, the Greek alone ex-
cepted. Probably he knew nothing of the ex-
haustless resources and the rich diction of the
 WILLIAM SALESBURY. 19.

Welsh language, which is loathe to yield preced-

ence to the Greek itself. Which is the eldest,
sister is difficult to determine. That they are
twin sisters, cognate tongues, can be easily per-
ceived. That the old British tongue, even in
our day, reckons about four thousand words more
than can be found in any English dictionary, is,
a fact which cannot be gainsaid. The language
is rich, copious, and musical; it gives a soul to

the objects of Sense, a spirit to Poetry, and a

body to the abstractions of Philosophy. It was
a mine of wealth to a mind like that of Sales-
bury' s, wherein he loved to dig for its treasures,,
that his countrymen might enjoy the fruit of his,
labours. But all his works fall into insignifi-
cance compared with his self-denying exertions
in translating theNew Testament into Welsh.
Itwas enacted in 1563, that the Bible should be
used in every church in Wales, in the Welsh
tongue, by March 1566. The work of translat-
ing the sacred volume was entrusted to the
Bishops of St David's, Llandaff, Bangor, St
Asaph, and Hereford, who, under a penalt}^ were
enjoined to see the work properly executed by
the specified time, they, fully aware of Sales-
bury' s zeal for the Protestant religion, his
philological attainments, and great abilities,

unanimously fixed upon him as the best quali-

fied person to undertake so important a charge.
20 WILLIAM SALESBURT.

The result was, that Salesbury's Welsh black-

lettered New Testament, so highly prized, and
now so was issued from the press in
rare,

1567, and although three hundred years have

well nigh since elapsed, the translation, never-
undergone any change, and
theless, has scarcely
the 2^assages which have since been corrected
are not now supposed to be inferior to the ori-
ginal, nor a less perfect transcript of the Greek
version.^ To accomplish so great a work in so
short a time, required intense application, much
and great learning, and the only as-
diligence,
sistance heseems to have received was from the
Bishop of St David's, and Thomas Huet, pre-
centor of the same cathedral ; the latter trans-
lated the Book of Revelation, which bears his
initials, T. H. C. M. ;" the bishop, the first

Epistle to Timothy, the Epistle to the He-

brews, the General Epistle of St James, and
the two Epistles of St Peter. Sir John Wynn
of
Gwydir a gentleman of eminent abilities,
whose writings remained in MSS. for upwards
of two hundred years, a contemporary of Sales-
bury, and his survivor of more than thirty years,
informs us, that Salesbury was engaged on a
translation of the Old Testament, and resided
for two years with the Bishop of St David's
1 Vide Gwladgarwr on Salesbury's Translation.
2 Cantor Menevise.

WILLIAM SALESBURY. 21

for that object, daring which time " he was very

far onward, and had gone through with it if

variance had not happened between them for

the general sense and etymology of one word,
which the bishop would have one way, and
William Salesbury another, to the gi'eat loss
of the old British and mother tongue for being ;

together, they drew homilies, books, and

divers other tracts in the British tongue, and
had done far more if that unlucky division had
not happened for the bishop lived five or six
;

years after, and AVilliam Salesbury about twenty-

four, but gave over writing, more was the pity,
for he was a rare scholar, and especially an
Hebrecian, whereof there was not many in those
days." Wewould fain demur to the statement
alleged by Sir John, that Salesbury ceased
writing after his rupture with the bishop, for he
had now succeeded to his father's estates his
elder brother Robert dying without male issue
which enabled him to take up his residence at
the mansion of Plasisaf yet it is a well known
;

fact, that during a great portion of this time he

lived at a place called Caedu, near the summit

of a narrow inaccessible glen on the river Aled,
in the parish of Llansannan, about seven miles
distant from Llanrwst. This he built as a
place of concealment, neccessary during the
Marian persecution, from his well known attach-
22 WILLIAM SALESBURt.

ment to the truth and his zeal for the Protestant

religion. In this sechided retreat Salesbury
constructed a private chamber, where his writing
materials were securely excluded from any in-
trusion. An entrance to this private chamber
could not be gained either by a flight of stairs,
or by the more ordinary means of a ladder,
commonly used at that time, and which, to this
day, amongst the numerous modern improve-
ments, has not been wholly dispensed with on
the mountains of Wales, but by climbing inside
the chimney, from which a private door led to
his private chamber. As late as the year 1857,
traces of this bulky chimney, which at one time
had emitted clouds smoke and excluded all
of
suspicion, could be distinctly seen amongst the
ruins of Caedu. In many mountainous districts

of Wales, coals are unknown as fuel. Peat is

used instead. It is burnt on the hearth in large

quantities, and gives the kitchen an air of
domestic comfort in a manner which our par-
lours often fail to furnish. But wherever the
custom prevails, the dimensions of the chimneys
are constructed on a spacious scale, always in
proportion to the amount of peat consumed on
the hearth, and the quantity of smoke emitted
through the aperture.
On such a cheerful hearth stood Salesbury's
little table, on which were placed his books,
 WILLIAM SALI^SBURY. 23

paper, and pen, but when the barking of his dog

outside created the least suspicion of strangers,
our aged patriot, plus pen and paper, vanished
through the smoke up the chimne}'', and felt

the same security in his little asylum in the

roof of his house, as the early Christians had
experienced in the caves of the rock. It is not
impossible but that at this time he translated
the Epistles and Gospels used on Sundays and
Church throughout the year, and
festivals in the
that this was the last work which engaged his
attention ere he was summoned to relinquish
his labour in order to receive his reward. The
date of his departare hence remains amongst
the uncertainties of time. History, which records
the labours of his useful life, did not chronicle
the day of his death. Length of days had
crowned his hoary head. He lived during the
greatest part of the Tudor dynasty, and witnessed
the reign of five sovereigns. No monument at
this day marks the place of his burial. Yet
greater monuments still exist, which testify of

him, that, though being dead, he yet speaketh.

The genius which excited Salesbury to honour-
able pursuits and patriotic deeds, is not extinct
in his descendants, and the branches^ which now

1 E. R. G. Salesbury, Esq., late M.P. for Chester, whose

is the sole male representative of the two'
only surviving son
most honourable names recorded in Welsh biography his
;
 ^4 WILLIAM SALESBURY.

flourish, honour and renown upon the

reflect
source whence they have sprung. In closing
our remarks upon the Hfe of this great and good
man, we pay him that tribute wherewith genius
honours wisdom, and award him that honour
wherewith virtue regards sanctity. As long as
the Bible will be read in the Welsh tongue,
the name of William Salesbuiy wdll be revered
by the Welsh nation. As a patriot his country-
men were dear to his heart, but as a Christian
the truth was dear to his soul. The one he
loved with the afiection of a brother, the other
he embraced with the simplicity and sincerity of
a child.

Note. We purposely omitted many other

works which emanated from Salesbury's pen,
viz., his " Battery against the Pope's High

Altar," his "Exemplar of Ehetoric," also

certain Prayers, with directions, &c., as space
would not admit of any remarks.

father claims "William Salesbury as his great ancestor, whilst

his mother traces her lineal descent to Bishop Morgan.
 BISHOP DAVIES

Richard Davies, generally known by the name

of Bishop Davies, was the son of Davydd ab
Gronw, curate of Gyffin, who resided at a place
called Plas-y-person, near Conway, Carnarvon-
shire. After Davies had been elevated to the
espiscopal bench, and translated from St Asaph
to St David's, his successor at St Asaph bore
the same cognomen, so there were two con-
temporary Welsh bishops bearing, respectively,
the name of Davies. But the illustrious bishop
of St David's so far outshone his brother of
St Asaph, as to have eclipsed the fame of the
latter. These two prelates were born and bred in
the same neighbourhood, and if they were not
brought up together at the same school, they
travelled together at the same time to the same
college, and were at length raised to occupy the
same prominent and dignified position in the
Church. The same year as Thomas Davies
was elevated to the see of St Asaph, Richard
26 BISHOP DAVIES.

Davies was translated to the bishopric of St

David's* Yet at the present day there is only
one generally known as Bishop Davies, and that
distinction we voluntarily yield to the Bishop of
St David's. Davies of St Asaph was revered for
his piety, gentleness, and charity. His quiet
and retired life, by reason of its even and
regular course, glided gently along the ordin-
ary channel, without attracting any general
attention, or creating any peculiar sensation. Not
so Bishop Davies of St David's. He was
like a great meteor, a comet, or a flood, whose
course excites our fear and our admiration, but
which leaves on the mind an impression of
greatness, and power, and strength. Bishop
Davies' early education was conducted under his
father's roof, and superintended by his father's
care. Whether he quitted this homely seminary
for a more public school before he left his
father's house for his university career, must now
remain amongst the remnants of tradition, and
what laurels he won at New Inn, Oxford, must
also share the same fate. Little indeed is known
of his history before 1550. Before he w^as
nearly fifty years of age. King Edward VI. pre-
sented him to the Yicarage of Burnham, which
he held with the rectory of Maidsmoreton, Buck-
inghamshire. The mournful event which wit-
nessed the early close of Edward's short reign.
 BISHOP DAVIE S. 27

England feelings
created tlirongli the heart of
of dismal apprehensions, which were only too
soon realized. Mary's Romish predilections
were too well known, and her marriage with
Philip of Spain coupled her name and her re-
ligious creed with all the horrors of the Inquisi-
tion. Davies' feelings for the Reformed faith he
did not feimi to conceal. When Gardiner and
Bonner cried out for the stake and the faggot,
it is said that the Queen was of their mind, in
opposition even to the papal legate, who re-

commended toleration. Under these circum-

stances, Davies was not only deprived of his
preferments, but had to flee his country in order
to save his life. Englishmen, by scores, flocked
to Geneva, and amongst these exiles was
Davies with his family.
They had only just made their escape in
time, for no sooner had they reached Geneva
than the bloody persecution had begun in Eng-
land. Bonner, whose brutal and savage nature
would not be satiated with anything less than
his brethren's blood, executed the Queen's
commands with all haste and savage pleasure.
He had a keen relish to see those with whom
* Amongst the many then exiled at Geneva was John
Bodley, a descendant of an opulent De-vonshire family, and
father of the famous Sir Thomas Bodley, the noble founder
of the Bodleian Library.
28 BISHOP DAVIE S.

he bad once kneeled before tbe same altar,

tortured to death by means of racks and fire.
Such odious barbarity, practised indiscrimin-
ately, seized the whole country with horror and
alarm. Most of these Enolishmen
o who had re-
tired to Geneva were persons of substance and
wealth, upon wbose charity, it is said, that
Davies for some time found means of subsist-
ence. But his independency of feehngs, joined
with a proper sense of honour, would not allow
him, whilst capable of any action, to be a burden
even to friends. His was not a proud mind, but
a magnanimous spirit. He applied himself
wdth indomitable perseverance to master the
French tongue. The rapidity with which he
overcame all difficulties evinces his great mental
abitities, for in a short time he was not only

able to understand that language, but to speak it

correctly and fluently. He now obtained a cure,

in w^hich he preached during the remainder of
his exile, which enabled him to support his wife

and family w^ithout being a burden to others.

During his exile were born to him three sons,
Thomas, Peregrine, and Jerson. The Marian
persecution, however, soon ceased in England,
when he immediately returned to take possession
of his churches, which he held in commendam
with the bishopric of St Asaph, to which see
he was elevated in 1560. And the next year
 BISHOP DAVIEg. ^'9

he was translated to the bishopric of St

David's.
At present it is usual to confer the degrees of
doctor in divinity before a bishop is consecrated,
whereas it appears that in Bishop Bavies' time
the dignity did not always precede, but often
followed episcopal elevation, and in this instance
the dignity of the degrees was conferred six

years subsequent to the dignity attached to his

episcopal order. As had long
a scholar he
merited that distinction which such honours
bestow. However distinguished other scholars
might be in the general branches of literature,
few were found more eminent than Bishop
Davies. His learning and proficiency were not
unknown to Queen Elizabeth, when Her
Majesty should pass by so many English pre-
lates, and come to Wales for a gentleman who
could translate a few books of the Old Testament
from the original Hebrew. His great efforts in
this respect had spread his fame far and wide,
forhe was, doubtless, the first who suggested,
and the first that ever attempted, the translation
of the Bible into his own native tongue. With
this view he invited the co-operation of the most
skilful linguists of the age, whom he, with his
usual hospitality, sumptuously entertained at his
own palace. At the head of this learned con-
clave stood pre-eminently the renowned patriot
 a
30 BISHOP DAVIE S.

and rip scholar, "William Salesbury. The

bishop who had once, in the hour of adversity,
succumbed upon the charity of friends,
to live
now, in the hour of prosperity, acknowledged his
gratitude with bounteous and unbounded liber-
ality. His establishment at Abergwili was con-
ducted on a princely style. The scale accorded
with his own taste and character, w^hose mind
displayed magnanimity in every action of his life.

Sons of noblemen were proud to shelter under

his roof, and the best families in the country
deemed it an honour to see their children's
education conducted under the patronage of so
distinguished a prelate.
We may here relate a little incident wherein
the bishop is presented in another light than
strictly in his episcopal character, yet wherein
he displayed all that magnanimity of action so
characteristic of his life. Sir John Parrot, who,
acting as a friend to the Earl of Leicester
very extensive landed proprietor in that county
attempted to claim sonie property in favour of
the earl, which by right belonged to the bishop.
A consciousness of right inspires even the weak
and timid with courage and strength, but it

invested the bishop with the strength of a giant

and the authority of a prince. The prelate con-
fronted the baronet, and in few words, more
telling than blows, Sir John was awed, and glad
 BISHOP DAVIES. 31

to beat retreat, lest the bishop, wielding both

temporal and spiritual power, should execute his
threat, and inflict on the baronet, as a mark of
his displeasure, such sore punishment as would
not merely follow his departure out of the country,
but his departure out of the world. This is by
no means unnatural, for the superstition of the
age, fostered by a blind priesthood, had exer-
cised a fearful sway over men's minds, and the
country had not yet experienced its emancipa-
tion from such baleful influence, which the light
of truth can only remove, and which the Bishop
of St David's was ever making such noble efforts
to disseminate throughout the principality of
his native country.
Syr John Wynne of Gwydir would lead us to
infer, that in points of linguistic discriminations,
when it came to tests and balances, which
required great nicety of skill to give a doubtful
sentence its true bearing, a doubtful expression
its exact meaning, and a doubtful word its true
etymology, Bishop Davies was not equal to
William Salesbury. The bishop had pure gold,
as well as the skill to beat that gold into such a
thin leaf that it appeared to cover massive
bullions. His great mind only scanned great
things, and, like itself, only admired great objects.
He was not an inapt type of the description the
great Bobert Hall furnished of his father's

32 . BISHOP DAVIE S.

character :
''
He appeared to the greatest ad-
vantage upon subjects where the faculties of most
men fail them, for the natural element of his
mind was greatness." Principles and systems
he vastly loved, but rules and details he greatly
disliked. He could look with unbounded ad-
miration through the telesco2)e at the sun, the
moon, and the stars, but it was fatiguing to him
to examine the leaf, the blade, and the insect
even, through the microscope. He could write
sermons equal to Tillotson, but he could not
examine evidence like Paley. Like Atterbury
he icould be first and foremost in every contest,
and, at all hazards, win laurels for the day ; but
he lacked the discriminating powers of Bently,
who could ransack old dusty volumes, collate
old manuscripts, and raise a monument to his
fame, which excited the admiration of posterity.
William Salesbury, who was a great genius,
also took great pains. He would not disdain
to explore old pits where remained any grains
of gold, nor would he cease digging until he
brought up the gold in his hand. Bishop Davies,
on the other hand, could not sacrifice time to
search for trifles
he must have bullions, or
none. The two giants, who had hitherto lived
on terms of great friendsbip, now confronted
each other on a question of etymology. The
bishop icould not yield, Salesbury coidd not
 BISHOP DAVIES. 33

concede. Friendship, which before flourished

like a palm tree, when the roots
ceased to exist
were unsettled. The layman retired to his
solitude, and lived for many years the bishop ;

remained at his palace, but died within six years.

Independent of the bishop's translations of
many books of the New Testament, he also trans-
lated the Liturgy of the Church of England ; but
he is best remembered, and mostly admired by
his excellent epistle dedicated to "all the Welsh,
especially those within his own diocese, desiring
a renewal of the ancient Catholic Faith by the
light of the G-ospel of Christ." This breathes
the very spirit of the early Christian Church, and
fully acknowledges that the ancient catholic
faith had been guided by some other light than
that of the Gospel of Christ. The renewal of
this ancient catholic faith by the light of gospel
truth, is the very essence of that reformation
which was effected in the sixteenth century,
whose fruit we now reap, and whose blessings
may we long enjoy.
Our attention, however reluctant, must not
leave unnoticedsome unfavourable impressions
whereby Bishop Davies has been unsparingly
censured and ii is a matter of deep regret that
;

so distinguished a prelate should, in the man

agement of his diocese, have left room for the
breath of complaint to heave its sighs. Yet
34 BISHOP DAYIES.

when the subject is closely examined, and duly

weighed, pro and con., the enormity of the in-
justice rapidly diminishes, if it does not wholly
disajDpear. It is asserted by his successor, that
in order to provide for his numerous family " all
his lands, even to his doors, were in lease by
his predecessor," &c. must not be forgotten
It
that even bishops are only men, and the truth
that it is " human to err," no one doubts. We
must not, therefore, be blind to the fact, that the
assertion is made by a successor ^ who, probably
from an interested point of view, might be, with
a distorted sight, looking through his own glasses.
Censures should be less sparing when the law is
not violated and the act of leasing Church pro-
;

perty was no contravention of law, nor an extra-

ordinary act to a man who, in all difficulties,
soared above difficulties, yet no stranger to the
bitter morsel which the hands of charity could
have scarcely made palatable. Those who
stigmatize this good man's name with being
worldly, would probably, with the same breath,
ifhe had not provided for his family, call him

something worse than an infidel.

Some pieces of his poetry are still extant, but
as a poet he is not known, distinction in this
branch of literature he was never destined to
attain. His acknowledged abilities as a Hebrew
scholar of the first order were duly valued, and
 BISHOP DAVIES. 35

highly honoured when he was appointed by

Queen Elizabeth and compare with the
to revise
original Hebrew the Books of Joshua, Ruth,
and the first and second Books of Samuel, at
the time Her Majesty had ordered a new trans-
lation of the English Bible, commonly known
as Parker's Bible. The aged bishop, who had
now seen many years, and had experienced many
vicissitudes, who had done much in his day, and
worked hard for his country, is at length called
from his vineyard to receive his reward. He
was buried at Abergwili, 1581, aged eighty
years, as ripe, we hope, for glory as he was for the
grave. He had struggled with many difiiculties,
and witnessed many trials. He manfully coped
with poverty, and did honour to his affluence.
When his clergy, from various parts of his exten-
sive diocese, attended his funeral to pay him
their last tribute of respect, they all felt that a
great man had fallen in Israel.
 BISHOP MOEGAN.

William Morgan, D.D., Bishop of St Asaph,

was a man of superior origin, and of highly
revered fame. Whilst his deep learning excites
our admiration, his great piety commands our
deep reverence. Of his personal appearance,
whether tall or short, whether of a large or
slender frame, we are left to conjecture. His
biographers seemed to have unconsciously slid
over this, to dwell upon features more endurable

and attractive, the sterling qualities of his
mind, which embodied in their action a senti-
ment which afterwards assumed her more
familiar shape in words, " it is the mind that
makes the man." And the monuments which
Bishop Morgan left behind him proved the
truth of the maxim in imperishable deeds.
WiiUam Morgan was born at Gwibernant, in the
parish of Penmachno, Carnarvonshire. It is by
no means singular that a spot so highly favoured
by nature as that through which the river Con-
 BISHOP MORGAN. 37

way winds its way from its source to the sea,

should have given birth to the greatest geniuses
of that age. William Salesbnry, Richard
Davies, Bishop of St David's, Thomas Davies,
Bishop of St Asaph, William Morgan, the
subject of our memoir, and afterwards Bishop
of St Asaph, and the and
great antiquary
historian Sir John Wynne of Gwydir, were
all, as youths, familiar with the banks of the

Conway and its lovely vale. One great man

observes, that there is no place in the world
more picturesque and beautiful than North
Wales within the small compass it occupies.
We would fain say that no spot within that
compass is more lovely and beautiful than the
vale of Conway. The verdure of its foliage is
enriched by contrast with the bareness of its

mountain tops, and its loveliness assumes the

appearance of nature's most delicate touches,
when compared with the wildness and the rug-
gedness of its steep-side rocks. Among such
scenery was William Morgan bred and born.
He did not commence his career with Salesbury
and Bishop Davies. He was probably about
twenty years younger than either, yet he marked
their footprints, and walked in their footsteps,
and the light which they shed did not eclipse
the brilhancy wherewith he shone.
Morgan is a name of true Celtic origin, re-
38 BISHOP MORGAN.

nowned for its antiquity, and not unknown for

its heterodoxy; but the good bishop of the
sixteenth century inherited nothing but the
name of the heretic of the fifth. Morgan en-
deavoured to repair the breaches which the
Pelagian heresy of nine centuries before had
made on the bulwarks of our faith. Morgan's
mother's name was Lowry a name which
ranked amongst the titled of that period, but
which seems almost extinct in the present age.
She was the daughter of William ab John ab
Madog ab Evan Tegin, of Bettws. These
numerous " abs " denote a person of some dis-

tinction ; and Gwibernant, the place of William

Morgan's birth, was his father's own freehold
property. How this paternal heritage passed
into the hands of the Mostyn's, and thence to
its present owner, is not easy to solve, but not
difficult to conjecture. It is said that Bishop
Morgan incurred great personal responsibility
in restoring the chancel of his own cathedral,
and in order to discharge all his debts, he sold
all his property.
Of his early days and education we know
little. Tradition w^ould fain make us record as
facts many things which history would scarcely
warrant us to presume. We avoid the domain
of tradition ; but w^e embrace the truth, and love
to investigate facts. Morgan seems as if he had
 BISHOP MOEGAN. 39

been born the genius of religion. He was

a man of and impressive mein. His
noble
countenance indicated an intellect of no mean
order, and impressed all around him with feel-
ings of reverence and love,
love sanctified by
reverence, and reverence intensified by love.
He practised no austerity, and assumed no
gloomy countenance. He personified religion in
her natural garb of unsurpassed loveliness and
beauty. Its life was seen in the blade. The
early stages of manhood tested its vigour, but
it was a full blade. Its fruit was visible in old
age ;and in the time of harvest, when it was
cut down, it was ripe for glory. "The righteous
shall flourish like the palm tree he shall grow
;

like a cedar in Lebanon. Those that be planted

in the house of the Lord shall flourish in the
courts of our God. They shall bring forth fruit
in old age."
Such were the feelings wherewith Morgan
was regarded amongst his contemporary under-
graduates at St John's College, Cambridge.
How long he remained at that place, and with
what honours his course was distinguished, are
subjects which now elude our search.
The next steps which we can ti'ace with any
certainty lead us to Welshpool, in Montgomery-
shire, where William Morgan had been installed
as the vicar of the parish. To this living he was
40 BISHOP MORGAN.

instituted in 1657. As a parish priest at this

place, he has not left behind any record of his
industry, but of his literary diligence^ we possess
abundant evidence. What now occupied his
attention was the translation of the Pentateuch
into Welsh, not from the Latin Vulgate, as its
contemporary into English by Miles Coverdale,
nor from any Greek edition, but from the
original Hebrew text. However, he only re-
mained three years as the vicar of Welsh-
pool before he was promoted to the Vicar-
age of Llanrhaiadr-yn-Mochnant,^ where he
not only completed the work he had under-
taken at Welshpool, but also the translation of
all the books of the Old Testament. This he
had been induced to undertake by Archbishop
Whitgift, with whom he had sought an inter-

1 It is probable that about this time Bishop Morgan be-

came acquainted with the eminent antiquary and learned

divine, the Rev. David Powel, D.D., Vicar of Ruabon, and
who was said by his contemporaries to be " in omni litera-
rum genere maxime versatus." Dr Powel was chaplain to
Sir Henry Sidney, Lord President of the Marches of Wales,
who had in his possession Caradawg History of Wales, whose
translation the eminent Humphry Lloyd had only half
i

completed when he could no longer work. This translation,

at Sir Sidney's request, Dr Powel finished. He was also the
author of many other works.
See Williams' Life of Eminent
Welshmen.

' For the life of this eminent antiquary and scholar, see Perry's Cam-
brian Plutarch, Pennant's Tours in Wales.
 BISHOP MORGAN. , 41

view, owing to some dispute with his parishioners

which required the archbishop's interference.
Whitgift conceived a high opinion of Morgan's
abilities,and urged him in the prosecution of
his labours, pointing out the importance of the
work, and the blessing thereby conferred on his
country. Whitgift, who opposed the spread of
Puritanism with all hisvehemence, and
zeal,
learning, nevertheless encouraged the translation
of the Bible intoWelsh, and appointed Morgan
his chaplain as a mark of his approbation and
esteem for the good work he was prosecuting
with such dihgence and success. In 1587,
Morgan had completed the translation of the
whole of the Bible, and proceeded therewith
to London, where he remained for more than a
whole year superintending and correcting his
edition as it issued forth from the press. Dur-
ing the whole time of his sojourn in the metro-
polis, he was hospitably entertained by Dean
Goodman, whose kindness and generosity he
of
speaks with unbounded gratitude in the dedica-
tion prefixed to the work. Goodman,
Gabriel
Dean of Canterbury, is perhaps better known
to Welshmen generally as the founder of the
Grammar School at Kuthin, of which place the
dean was a native. His father's name was
Edward. He married Sisely, daughter of
Edward Thelwall, Plas-y-ward, and carried on
42 BISHOP MORGAN.

the trade of a silk-mercer at Kuthin. He lived

about the time when surnames were generally
assumed ; and characteristic of his general
reputation, he was honourably nick-named
Groodman. As Abigail had said of her hus-
band, " As his name is, so is he," in a differ-
ent sense Edward's countrymen had endorsed
the same sentiment, as his name was, so was
he Good-man.
His ancestors traced by the
their pedigree
usual conjunctive Ab, Edward ab Thomas,
viz.,

ab Edward, ab Sieneyn Goch Llandyrnog,

in the vale of Clwyd. But from this time
Edward assumed the surname of Goodman,
a name which will reflect honour upon Wales as
long as Ruthin will beknown among its moun-
tains. This Edward Goodman's son, Gabriel
Goodman, at that time Dean of Canterbury, an
office of high dignity, forgot not his country's
claims, and by his means and liberality materi-
ally aided in promoting the translation of God's
Word into his countrymen's tongue; and the
first copy of the entire Bible that was ever
published in the Welsh tongue, was printed
Dean Goodman's expense.
solely at
Morgan had become a very distinguished man,
and promotions, now showered down upon him,
did not extinguish his light, or tarnish his re-
putation. He was presented now to the rectory
 BISHOP MORGAN. 43

of Llanfyllin, as well as to the sinecure rectory

of Pennant Melangell. To these preferments
was soon added the sinecure rectory of Denbigh.
These were still but inconsiderable, and in-
adequate when contrasted with his eminent
zeal and vast learning, which had been for many
years diligently applied for the purpose of sup-
plying a want which the Christian Church in the
principality had yearned to possess for upwards
of fifteen centuries.
Some most distinguished fellow-
of St Paul's
prisoners at Kome were amongst the most
honourable members of the British nation. In
the land of their captivity they first learnt
man's eternal destiny, and within their prison
walls they first imbibed the principles of true
liberty,
the glorious liberty which is known
only to the children of God. As soon as their
captivity ceased, they turned their faces home-
ward, and planted the banner of the Cross upon
British soil. It flourished for centuries, but its
history lies buried under the ruins of Bangor
is-y-coed monastery, which was burnt to the
ground by Saxon invaders. This monastery
was originally founded by Lucius, son of Coel,
who was not only the first Christian king of
Great Britain, but the first Christian king
known in Christendon. At the time the Saxons
invaded the country, Speed states that this

44 BISHOP MORGAN.

monastery contained not fewer than 2400

monks, 1200 of whom were then massacred.
Nennins, the great historian of the first five
centuries of the Christian era, was one of the
abbots at Bangor is-y-coed.
The dark ages, with their horrible gloom,
soon began to spread over the land the images
of desolation and death ;
yet, in the meantime,
the lamp of divine light was not wholly extin-
guished, but lay smouldering under the dust of
ages, exhibiting symptoms of life from time to
time, which burst into a flame occasionally, as
we learn from the life of Sion Cent,^ whose name
is so interwoven with the history of the Lollards.
seemed destined in the providence of God,
Still it

that Bishop Morgan should have been the first

honoured instrument in bringing the ark of
divine covenant, whole and entire, into Wales,
no longer veiled with any mystic symbols, but
known and read of all men in the known tongue
of his own countiymen.
The year after Morgan had been promoted to
the sinecure rectory of Denbigh, he was, by the
express command of Queen Elizabeth, elevated
to the Bishopric of Llandaif. At this time the
infectious virulence of party spirit swept through
the land like an epidemic ; it assumed some-

^ Sir John of Ghent.

 BISHOP MORGAN. 45

thing of the austere character of the early

Christians, but divested of the great essentials
which characterized their lives and governed
their actions, viz., love, charity, and peace.
Bishop Morgan, who was not infected with the
enthusiasm of a party, was nevertheless tried
by the maxims of that austere time, and was
not found wanting.
He had scarcely been six years exercising
episcopal government and spiritual authority
over the see of Landaff when he was translated
to the diocese of St Asaph. The removal could
not have been otherwise than very gratifying in
more senses than one, for his predilections for
North Wales were natural and strong; yet he
was not destined to meet with that gratification
which earthly hopes too often nourish. For
the see of Landafi", which mourned his re-
moval in 1601, saw the see of St Asaph, which
had been blessed with such a good prelate,
grieve over his grave in 1604.
Yorke's " Koyal Tribes of Wales " furnishes a
remarkable correspondence between this good
bishop and the eminent antiquary. Sir John
Wynne of Gwydir. Sir John claimed the merit
of the bishop's promotions, owing to the in-
fluence which he had exercised in his behalf.
The good bishop, not denying the allegation,
but qualifying his obligations, stating that Sir
40 BISHOP MORGAN.

John estimated the favours he conferred far be-

yond their vakie, or the benefits accrued there-
from. His benefactor, presuming upon his
kind offices, wanted to obtain a lease of the
rectory of Llanwrst. which was too
This,
much the custom of that age, met from Bishop
Morgan a direct and positive refusal, alleging
that his conscience would not allow him to
sanction an act which he considered dishonest
and sacrilegious. His reply is couched in such
strong terms as indicate a mind
unshaken re-
of
solution, fortified by a conscience which frowned
upon favours that interfered with his charge as
an overseer of God's Church. " Your re-
quest," saith the bishop, " is such, that in
granting it I should prove myself an unhonest,
unconscionable, and irreligious man. You, a
sacrilegious robber of my church, a perfidious
spoiler of my and an unnatural hinderer
diocese,
of preachers and good scholars, the considera-
tion of which would be a continual terror and
torment to my conscience." Sir John, in his

*' Biographical Memoirs," speaks of Bishop

Morgan as a superior scholar, w^ell versed in
Greek and Hebrew, and alludes to his good works
in restoring the chancel of his cathedral, but be-
trays some feelings of irreconciliation which had
been doubtless occasioned by the bishop's stern
refusal. This feeling still lurked in the baronet's
 BISHOP MORGAN. 47

breastwhen the bishop had reached that goal

" where the wicked cease from troubling and the
weary are at rest." When, saith the baronet,
" he translated the Old Testament into the
Welsh tongue, he had the benefit and help of
Bishop Davies' and William Salesbury's works,
who had done a great part thereof; yet he
^
carried the name of all."
When King James I. uttered his pithy senti-
ment, "No bishop, no king," at the time the
leading men of the two Protestant parties held
their conference at Hampton Court, whose only
good fruit was the translation of the Bible which
we now use, the great translator of the same
sacred volume into the British tongue rested
from his labours, and slept with his fathers.
Yet to this day, our country, with much truth,
however much shame, may say of this faithful
soldier of the Cross what Wolfe sang in honour
~
of the brave soldier of the battle-field,

" Slowly and sadly we laid him down

From the field of his fame, fresh and gory.
We carved not a line, and we raised not a stone,
But left him alone with his glory."

Bishop Morgan was a man governed by a

1 Miss Angharad Llwyd's edition of the " History of the

Gwydir Family."
2 The Burial of Sir John Moore.
48 BISHOP MORGAN.

well-regulated mind, whose zeal for his country

was not the feelings of an enthusiast, but the
love of a patriot diligent in the discharge of
his duties, conscientious in the care of his
church, charitable and benevolent in his deeds,
and whose incomparable piety shone above all
other qualities, and reflected honour and lustre
upon every action of his life.
What D'Alembert speaks so honourably in
praise of Fenelon and Massillon^
two eminently
pious prelates of France
can with truth be en-
dorsed respecting Bishop Morgan. He died, as
every bishop ought to die, without money and
without debts. He was a good man, a great
scholar, and " an Israelite indeed, in whom
there was no guile."
Towards the latter end of his life we may
safely say that his life was a life of prayer.
When often he could pray no longer with his
his voice, yet, by lifting up his eyes and his
hands, he prayed still. When voice, hands,
and eyes he still prayed in
failed in their oflice,
and continued praying as long as he
his heart,
continued to breathe. It was the breath of
prayer that wafted his soul to the bosom of his
God.
The following verses, placed under Babing-

* D'Alembert's Life of Massillon.

 :
BISHOP MORGAN. 49

ton's picture, who was Bishop of Llandaff in

1591, might be well applied to Bishop Morgan,
who probably succeeded him in that see :

" Non melior, non integi-ior, non cultior, alter

Vir, prgesul, preco, more, fide, arte fuit
Osque probum, viiltusque gravis, pectusque serenum,
Alme Deus, tales prsefice ubique gregi.
 EDMUND PRYS.

Edmund Prys, a man of very distinguished parts,

was born about 1541, at a place called Gerddi
Bluog, in the Parish of Llandegwyn, Merioneth-
shire. After attaining the necessary acquire-
ments in his native county, he entered St John's
College, Cambridge, where his education was
chiefly conducted, and where he obtained his
degree of Master of Arts. Soon after he was
ordained, he was instituted to the Rectory of
Festiuiog, in his native county. He did not re-
side in his own parish, but at Tyddyndu in the
parish of Maentwrog. Probably the Rectory of
Festiniog did not furnish a rectory house. In
1576 he was appointed Archdeacon of Merioneth,
and as such his name and fame have descended
to posterity with a fragrance of sweet-smelling
savour. He was a very learned divine and a very
eminent poet, and he seems to have been as much
loved for the amiability of his character as he was

EDMUND PRYS. 51

admired for the splendour of liis genius. Bishop

Morgan acknowledges the debt of gratitude which
he owed Archdeacon Prys for the valuable
to
assistance the latter had rendered him whilst
engaged in translating the Bible into Welsh.
The fact of his being consulted by Bishop
Morgan on an undertaking of the greatest im-
portance, which required all the skill of a philo-
logist well versed in Greek and Hebrew coupled
with his elegant poem in Latin written in com-
mendation of Dr John Davies' Welsh Grammar
furnishes a conclusive evidence of his great
abilities as a scholar,and of his diligence in
literary pursuits. His giant intellect remained
unimpaired to the hour of death. His mental
vigour was in full force, whilst his physical
powers were encompassed with great bodily
infirmities. Upon this principle Butler so ably
establishes, in the first chapter of his "Ana-
logy," the very essence of his reasoning for his
assertion of the real existence of our "living
powers" independent of the perishable body
the earthly house of this tabernacle. The sud-
den death of the late Judge Talfourd is adduced
by living writers as an evidence of the truth
of this principle, ^ which is evidently corrobo-
rated in the life of Edmund Prys, whose octo-

^ Stock on Butler.
52 EDMUND PRYS.

genarian poem has excited the admiration of

^
most eminent scholars.
To see the contrast between his bodily weak-
ness and his mental powers was enough to
create a deep and solemnly affecting impression.
To see the pain-stricken countenance relax,

and the contracted frame dilate, under the

kindling of intellectual fire alone to watch the
infii-mities of the flesh shrinking out of sight, or
glorified and transfigured in the brightness of
the awaking spirit
is an awful object of con-

templation. Such a mastery of the purely cor-

poreal we seldom witnessed as in this remark-
ably great man. His was distinct
individuality
to the last. For his giant mind there was
nothing too great, nothing too high or too low.
It glanced from earth to heaven, and from heaven
to earth, with a speed and a splendour, an ease
and a power, which seem almost inspired.
As a prose writer Edmund Prys was a man
of great taste. His diction was full, copious,

and rich it never clogged. It ran smooth, flow-
ing, and easy. Yet as an essayist or homilist
he never distinguished himself poetry was
his domain. Indeed, the prose literature of
Wales is by no means so extensive as the
poetical element ; it comprises, however, much
1 The poem was written when he was eighty-one he died
when eighty-four.

EDMUND PRYS. 53

that is valuable and curious on historical, bio-

graphical,romantic, and moral subjects. The
most ancient Welsh prose possesses something
of the genuis of poetry. We may say that the
language itself is the language of poetry, more
so, perhaps, than any other tongue ever known,
especially since the days of Groronwy Owen. The
Welsh can now say, what perhaps no other nation
can, that they have a poem of eight lines in
their language in which there is not a single con-
sonant. Often in two couplets there is a three-
fold rhyme. This alliterative concatenation of

sound possesses a peculiar facination to a Welsh

ear. This poetical composition may be found
in short, terse, pithy triplets, called the Triads,
*
which are said to be of Druidic origin.
Amongst the English public Welsh poets are
known, yet Gray does not disdain, in his
little
" Triumphs of Owain," to paraphrase Gwalch-
mai's Poem on Owain, Prince of North Wales.
Tennyson, in his "Idylls," grounds his enchant-
ing poem on a Welsh legend. Mr Burrows, in
his"Wild Wales," generously bestows his duo
meed of praise upon a great Welsh genius.
Speaking of Strata Florida,^ the ruins of a fa-
mous old abbey in Cardiganshire, he says :

" Such broken ruins compose all which remain of

1 See Morgan's " Aberytwyth, and its Vicinity."


54 EDMUND PEYS.

that celebrated monastery, in which kings,

saints, and mitred abbots were buried and in ;

w^iiich, or in whose precincts, was bmied Dafydd

ab Gwyhm, the greatest genius of the Cimbric

race, and one of the first poets
of the world.''
A great deal of Drudical mythology ran through
their poetical composition even to a late period.
Gruffuth Rhys, a contemporary of Edmund
Prys, composed to the Deity, under the name
ofHu, these following fine lines, though perhaps
more applicable to the univeral Pantheism than
to the God of the Christians :

If with small things we Hu compare,

No smaller thing than Hu is there.
Yet greatest of the greatis He.
' Our Lord, our God of mystery ;

How swift He moves a lucid ray,

!

A sunbeam, wafts him on his way :

He is great on land, and great on ocean,

Of one more great I have no notion.
1 dread lest I should underrate
This Being, infinitely great.

Edmund Prys was considered one of the

most illustrious poets of his age, and it seemed
strange that his poetical compositions trea-
sures so rare, and still surviving have seen no
other light than that which emanates from the
pen, and not from the press. Among these
numerous manuscripts are fifty-four poems of
a controversial character a paper war in poetry

EDMUND PEYS. 55

between him and William Cynval, who is said to

have died from the effects produced by the arch-
deacon's poignant satirical arrows. A man
whose natural disposition was gentle and gener-
ous felt some exquisite pleasure to torture his
antagonist in his critical crucible. He never im-
agined that Cynval should ever fall a victim to
his lampoonery, nor dreamed that his pen was so
steeped in the poison of satire as to cause
death. He enjoyed a sort of pleasurable pain
a feeling akin to love of mischief boyish tricks,
which keenly feel for any pains they inflict, yet
find exquisite pleasure in the pursuit. When
the news of Cj^val's death reached the arch-
deacon's ear, the full truth flashed on his
mind like lightning, which swept its course
with terrible speed, but whose course is strewed
with ruins. The archdeacon's conscience smote
him. His had tasted the bitter-
playful satire
ness of remorse. He
was much affected, and the
elegy he composed on the occasion is full of the
most touching pathos, a heart touched with grief
such grief so tender, so sensitive, as true
friendship experiences when her best and highest
feelings are deeply wounded, David grieving
for Absalom.
The fame of the archdeacon's name is perhaps
after all more warmly cherished by his country-
men as the author of the Welsh metrical version
56 EDMUND PRYS.

of the Psalms, which for upwards of two cen-

turies have been consecrated in the praises of
successive generations, and sung a thousand
times in every church and chapel throughout the
Principality. It has grown with their growth,
and strengthened with their strength. William
Myddelton^ (Gwilym Canoldref) had, before the
Archdeacon, composed an elegant version of the
Psalms, in the higher kind of Welsh metres.
This work Myddelton finished when out in the
West Indies, 1595. It was first published in
1603 and a second edition, after the lapse of
;

more than two centuries, (1827) was re-issued

under auspicious patronage;^ yet, notwithstand-
ing its higher strain, and all other merits it

possessed, it never gained the popularity where-

with Edmund Prys' version is generally re-
garded.
Many attempts have been unsuccessfully made
to imiorove Edmund Prys' unharmonious con-
struction and imperfect rhyme ; but it is fike
putting a new piece to an old garment, which
in many instances makes the rent worse.
In every instance it only makes a patchwork,
and in no instance does it increase our venera-
tion for its melody and poetry. Wordsworth's
poetical sense recognized such faults in Keble's,

^ He was an elder brother to Sir Hugh Myddelton.

2 Kev. Walter Davies.
 EDMUND PRYS. 57

yet, with all such faults, "The Christian Year"

was Wordsworth's great delight. Such senti-
ments we endorse respecting the archdeacon's
version. With all its rhythmical faults we love
it dearly, nay, perhaps the very faults constitute
a peculiarity whose absence we associate with
that feeling which the organ of taste realizes
when the palate assures us that the dish, how-
ever delicious, has lost its flavour. Hymns vary,
some are remarkably sweet, some indifferent,
some rubbish. In all we recognize a man's
hand, but in Edmund Prys' Psalms, if there is
no sweetness, there is good substance ; if there
is no rhyme, there is still good , matter. As we
turn from the best work of devotion whether
it be Thomas A'Kempis, Jeremy Taylor, S.
Bernard, or Fenelon with unabated joy to the
Psalms of David, so with the same feelings of
pleasure and delight we turn from our sweetest
hymns to read the Psalms of Edmund Prys.
There is nothing in them of an ephemeral
character. They have stood the test of two
centuries, and still possess their full flavour. As
long as the Church will breathe their spirit, the
spirit of true devotion will inspire her mission.
 BISHOP PAKKY.

Richard Parry was the son and John heir of

Parry, Esq., PwUhalog, Denbighshire, and is
said to have been born at Piuthin about the year
1560. His early education was entrusted to
the care of Camden, who succeeded Dr Edward
Grant as head master of Westminster school,
a place where a host of the artistocratic youths
of this country first imbibe the elements of
classical education. Yet whatever distinction
may be generally attached to this aristocrati(>
seminary, Camden's name derives no distinction
from that position. The sentinel on his guard
is scarcely noticed by the common soldiers, but

if during his watch he achieves any daring deed,

he is no longer an unknown character. West-
minster school conferred no honours on Cam-
den's memory, but his works written during his
mastership have immortalized his name. His
*'
Grammactices Grecse institutio Compendiaria,
 BISHOP PARRY. 59

in usum Eegise scholse Westmonasteriensis," was

received in all the public schools in England
as a standard authority of that time. He was
also the author of severalworks which gained
much celebrity in their day, but Camden's
Britannia" outshines all his other works, and
generations yet unborn will not cease to admire
its fame. What Pausanias was to Greece, Cam-
den is to Under this distin-
Great Britain.
guished scholar Eichard Parry commenced his
classical career, and it appears that he made
good use of his time and talents for when he ;

was only nineteen years of age, he was elected

student of Christ Church, Oxford, 1579. It is
difficult to ascertain, at the present time, with
what honours his College recognized his literary
attainments but from his rapid promotion in
;

the Church, and the recognition wherewith his

king rewarded his he was regarded as
abilities,

a man whose talents were of no mean order.

From the time Parry left College until the year
1592, when he was instituted to the vicarage of
Gresford, and also made Chancellor of Bangor
Cathedral, his career seems buried in some
obscurity, and the researches of the learned are
no longer remove the doubts which
likely to
the accumulated mist of two centuries have only
tended to intensify. Some strongly maintain,
that at this time Eichard Parry was the head-
60 BISHOP PARRY.

master of Rutliin Grammar School ; others would

lead us to conclude that he was only employed
in the cajiacity of a second master at this in-
stitution. It is, however, evident, that he was
connected in some manner with the school,
which honoured his talents, and recognized his
authority.
During this timiO party spirit ran high in the
kingdom, and few feigned to disguise their creed.
Mary Stuart, the beautiful Queen of Scotland,
was now a prisoner at Fotheringay Castle, under
the watchful surveillance of her jealous cousin.
Mary's crimes we much regret, but Mary's cruel
fate we deeply deplore, Mary was a Eomanist,
Elizabeth was a Protestant. All in whom ex-
isted a hankering after the Komish religion cried
shame on Mary's imprisonment, and in no mild
terms condemned and cursed the intolerance of
the Protestant faith. Few perhaps supported
Elizabeth's views with regard to her conduct to-
wards her cousin, but in a religious point of
view, it made the breach wide, and the line of
demarcation distinct. Those who were half and
half before, were now on one side or the other.
Few maintained a neutral ground. Richard
Parry was not idle in the scene. It is not
known whose cause he espoused, but it is well
known whose creed he embraced. He was not
a partisan to any political party, much less a
 BISHOP PARRY. 61

party to any secret plots, but he was a stauncli

supporter of the Reformed Church, and a zealous
lover of God's truth. Long before he had ob-
tained his Doctor's degree in 1598, and long
before he had been made Dean of Bangor in
1599, he had made the Word of God the sole
object of his studies, and the sole charter of his
life. He was, in the full force of the expression,
a truly good man. Whether we regard him as
a scholar, a gentleman, or a Christian, we behold
in him a perfect model. When the pious Bishop
Morgan (in 1604) rested from his labours, and
slept amongst his predecessors at St Asaph,
King James I.^ immediately fixed upon Dean
Parry as a singularly qualified person to succeed
an eminently pious prelate. Morgan and Parry
were men of singularly kindred dispositions.
Their lives seemed consecrated to the same
service, and their studies were pursued to the

1 Much to the King's credit lie appointed, just about the

same time, Lewis Bayley, D.D., native of Carmarthen, to the
Bishopric of Bangor. Dr Bayley is best known as the author
of a very remarkable small treatise, called " The Practice of
Piety, directing a Christian how to walk that he may please
God.'' It was translated into Welsh and French, and at one
time so great was its popularity that some apprehensions
were entertained that by many Bishop Bayley 's little treatise

was regarded as of equal authority with the Bible. Scarcely

had its pious author been an hundred years in his grave before
the fifty-seventh edition of this unequalled little work came out
from the press.
62 BISHOP PAERY.
I
same end. Morgan translated the whole Bible,
Parry revised the whole work and the edition ;

which Parry revised continues to remain the

standard version of the Welsh Bible to this day.
Bishop Parry was eminently qualified to un-
dertake so important a work, which he so
creditably discharged ; and his name as a pa-
triot and a Christian will never fail to excite
the admiration of every Welshman's heart, when
he learns that this good prelate undertook such
onerous responsibility solely for the benefit of
his own poor countrymen. This Bible, which
was printed in 1620, appeared in folio, and the
variations which Bishop Parry introduced seem
to effect such an improvement upon its prede- ^

cesser, that doubts were once entertained

whether it should be called a new version.
Respecting the difference between the revision
by Bishop Parry and the original by Bishop
Morgan, the former says :

" Qufedam cum pre-
cessoris laude retinui, qusedam in Dei nomine
mutavi atque sic compegi, ut et hie sit a^^/-
^oJo/OrSvoy Uapccdsiy/j^cc, et dictu sit difficile, num
vetus an nova, Morgani an mea, dicenda sit

versio."
Bishop Parry presided over the see of St
Asaph for nearly twenty years, and resided,
during the whole of that period in the pretty
picturesque parish of Dyserth, about two miles'
distance from St Asaph. The sceneiy in this
 BISHOP PARRY. 63

parish is extremely rich, romanatic, and lovely.

Its river, with its foaming fall in the centre of
the village, winding its course through the
vicarage grounds ; its sweet shadowy glens with
its steep perpendicular peaks, its neat looking
village, with its Swiss looking cottages, bear
such beautiful features as are not often seen,
and are seldom surpassed. The same house
where lived and died the good Bishop Parry is
now worthily occupied by the respected incum-
bent of the parish. Before the bishop's death,
-, he had bequeathed a portion of his property for
ever towards the maintenance of poor scholars
at Jesus College, Oxford, born either at Ruthin,
or anywhere in the diocese of St Asaph. ^ After
his death a concio ad clerum appeared as his
work, and published in his name. He was buried
in his own cathedral, 1623, and his remains
share the same fate as his predecessor, no monu-
ment marks his resting place, and no inscrip-
tion relates his good deeds, or chronicles his
happy death.
Bishop Parry was one of those eight eminent
prelates, natives of Wales, who in succession
filled the see of St Asaph and if that custom of
;

electing natives to vacant bishoprics had ever

since prevailed, the old British race would
never have been so alienated from the old
British Church.
^ Ruthin was not then in the diocese of St Asaph.
 BISHOP GEIFFITH.

George Griffith, whether we regard him as a

scholar, a tutor, a preacher, or a bishop, was a
veiy distinguished persouage. He
was a native
of a remote part of Carnarvonshire, where its
shore is washed by the sea, and its mountain
peaks stretch to the clouds. As a youth he was
very clever and promising; as a man he was
distinguished and great.
How nearly George Griffith was related to
Edmund Griffith, who just about the same time
was Bishop of Bangor, or to Syr Khys Griffith,
whose son Sir Piers Griffith^ so distinguished
himself in the time of Queen Elizabeth when
the Spanish Armada threatened the invasion of
our shores, cannot now be ascertained with
that degree of certainty which would enable us

1 Sir Rhys Grifl&th is named by Queen Elizabeth in relation

to
Caerwys Eistedfod held 1568. See Pennant's Tour in
Wales. Vol. II., p. 89.
 ;

BISHOP GRIFFITH. 65

to record as facts things which only exist

among the remnants of tradition. That they
sprang all from the same stock is not improbable
that Greorge Griffith was the son of a very re-
spectable family is unquestionable ; and that
they were all natives of Carnarvonshire, springing
from the same spot,^ is a well-known fact.
George Griffith went to Oxford at an early
age, and was educated at Westminster College ;

and w^hen he was only eighteen years of age he

was elected student of Christ Church, where, in
due course, he became very eminent as a tutor,
and very popular as a preacher. His lectures
were eminently instructive, and his preaching
powerful and attractive. He could bring the
most profound truths within the reach of the most
ordinary understanding. His delivery was grace-
ful and impressive, animated by a hitent fire pecu-

liar to the Celtic race. His voice possessed re-

markable sweetness and compass, and its singing
tones produced a peculiar spell. In 1629 he
was appointed chaplain to Dr John Owen, Bishop
of St Asaph, and obtained his doctor's degree
when he was only thirty-five years of age. Tt
is not unlikely that George Griffith during his

residence at Oxford became acquainted with

another Dr John Owen, who, though bearing

1 Perrhyr nrar Tremadoc.

66 BISHOP GRIFFITH.

the same name, and a contemporary of the

bishop, was a very different character. He
Wds a warm supporter of Oliver Cromwell,
and an unflinching advocate of Independency.
Whilst Bishop Owen was imprisoned in the
Tower, and old Milles, who kept the post-office
of St Asaph, lived in his house and sold his
wine, kept his oxen in his church, fed his
calves in the bishop's throne, and used the
font as a horse-trough, Dr John Owen was
l^romoted to the deanery of Christ Church,
Oxford. He preached before Parliament the
tirst day after the execution of Charles I.,

and enjoying the Protector's smile, accom-

panied him to Ireland. As during the seasons
of great floods, when rivers overflow their
banks, it measure their wonted
is difficult to

channels, so in times of anarchy and rebel-

lion, when excitement and party spirit run
high, it is not easy to estimate a man's true
character. Since Dr John Owen believed himself
to be actuated by right motives, our province is

not to dissect cases of conscience ; and although

his character is differently represented, accord-
ing to the bias of the writer, yet all admit that
he was a great historian, a perfect master of
the Latin, Greek, and Hebrew languages, well
skilled in polemical divinity, and well read in
the civil law. Wood, to whom he was parti-
 ;

BISHOP GRIFFITH. 67

cularly obnoxious, bears testimony, from his

own personal knowledge, to his great learning
and gentlemanly deportment. ^'
He was,"
saith he, " a person well skilled in the tongues,
Eabinnical learning, Jewish rites and customs
that he had a great command of his English ^

pen, and was one of the most genteel and

fairest wiiters who have appeared against the
Church of England. His personage was pro-
per and comely, and he had a very graceful
behaviour in the pulpit, an eloquent elocution,
a winning and insinuating deportment, and
could, by the persuasion of his oratory, in con-
junction with some other outward advantages,
move and win the affections of his admiring
auditory, almost as he pleased." As a man
we have no inclination to discuss his merits,
or pursue his chequered course ; but as a
Welshman we venture to say that he was the
most voluminous writer that ever was born on
Welsh soil, or ever sprang from a Celtic tribe.
He was the author of seven volumes in folio,

twenty volumes in quarto, and thirty volumes

in octavo. Owen foresaw the Restoration, and
provided against the event and when Dr John
;

Owen, Bishop had been restored

of St Asaph,
to his peaceful possessions in Wales, after his
sufterings and imprisonments, Dr John Owen,
the Puritan, had retired to Stadham, in Ox-
68 BISHOP GRIFFITH.

fordshire, an estate which he had purchased

during the rebelHon/
George Griffith not only witnessed all these
scenes, but largely shared in all the calamities
and sufferings which a state of anarchy and re-
bellion must invariably entail. His chaplaincy
had now ceased. The revenues attached to his
canonry at St Asaph, which he had obtained
in 1631, were now enjoyed by such men as old
Milles, the St Asaph postmaster, or Watkin
Jones,'^ the Glamorganshire sequestrator. He
had exchanged the rectory of Llanvechan, and
was ousted from the rectory of Llandrinio, but
he is generally supposed to have retained pos-
session of Llanymynach. He was not cowed
under these frowning signs of the times, nor
was he afraid to speak his mind when his
person, no less than his property, was often in
great danger. Vavasor Powell, a native of
Radnorshire, who acted in the capacity of a
curate in Shropshire (though no proof has ever
been adduced that he had been ordained), and
1 There were two Bishops, respectively bearing the name
of Owen, viz., Bishop of St Asaph, and Bishop of LlandafF,

both very eminently pious men, imprisoned at the same time,

and for the same cause.

Watkin Jones, living in the diocese of Llandaflf, who was a

2

strict Anabaptist at Mynyddyslwyn,and a zealous Presbyterian

at Bedwas, after he had failed in breaking a very fine stone

font, used it, like old Milles of St Asaph, as a trough to
water his horses.
 BISHOP GRIFFITH. 69

wlio embraced the tenets of Ana-

afterwards
baptism, which sect at the time was very
unpopular in Wales, in consequence of which
he retired to London, where he attracted
some notice as a preacher, and became a
%vell-known character, had now returned into
Wales, and being protected by the " Act for
the Propagation Gospel in Wales,"
of the
in which he was named a commissioner, he
was fully determined that not a stone upon
another be left of the old established temple
in the land. Dr Griffith not only wrote
a modest reply to Vavasor Powell's bold
challenge, but confronted him face to face.
We can partly imagine in what spirit these
controversialists met ; but with what decorum
the disputation was conducted, and with what
result it ended, we have no materials for infor-
mation, probably like most public disputa-
tions on religious controversy, which seldom
produce any conviction, but often tend to widen
the breach. Both disputants create a party,
whose respective voices applaud their respective
champions. Dr Griffith, however, published
his own animadversions, not on the issue,
but on the manner in which
imperfect the
whole disputation had been narrated.^ It evi-

* It is admitted tliat Dr Griffith was a man of great contro-

70 BISHOP GRIFFITH.

dently produced no effect on Vavasor PowelFs

zeal, for he proceeded to eject a number of the
clergy out of their livings, out of which he not
only had i100 per annum, but exacted enor-
mous sums from the same sources. It is said
that he preached the Gospel with great zeal and
success in every nook and corner of Wales. How
could the preaching of the Gospel, which breathes
love and charity, be made consistent with the
heartless manner in which he deprived many a
poor family of their bread, leaving them destitute
of a home, sounds paradoxical to our sense of
honour and sentiments of religion. His admirers
declare that he did much good. His detractors
protest that he did much harm. In a certain
sense, probably, he accomplished both ends in
some degree. In his itinerant journeys, he was
joined by the famous Walter Cradock, a great
Puritan, but not a republican; however, they
soon parted. One was in favour of a republic,
the other was in favour of monarchy. It is
singular to observe that the Christian religion
is not exempt from such ruptures. Paul and
Barnabas separated on grounds of personal feel-
ing. Cradock and Powell separated on political
grounds. After the Ptestoration, Vavasor Powell
was cast from prison to prison, until at last he
Tersial powers, accurate in his statements, acute in his reason-
ing, and rigid in his deductions.
 BISHOP GRIFFITH. 71

died within their precincts. If he acted cruelly

in ejecting the clergy and it is to be regretted
that his zeal for what he believed to be the trntli
was not tempered by more of a charitable and
gentle spirit yet it is a sad spectacle to see
an old man being made the tool of revenge. If
his conduct is to be blamed, his persecution is

to be deplored one inflicted injury, the other

inflicted death. Dr Griffith, whilst he contested

every inch of ground with his zealous Puritan
opponent, conducted himself throughout as be-
cometh a man, wise, good, and great. He em-
ployed no epithet unbecoming a gentleman, and
stooped to no meanness unbecoming a man.
The caustic sarcasms, wielded with no ordinary
dexterity, issued from a more poignant pen than
that of Dr Griffiths. An explanation is here
necessaiy, otherwise a confusion may ensue.
Vavasor Powell and his adherents were vigor-
ously attacked by another able writer of the
name of Griffiths. This was Alexander Griffiths,
the author of '*
Mercurius Cambro Britannicus,
Strena Yavasoriensis, or a hue and cry after

Vavasor Yowell, Metroplitan of the itinerants,

and one of the executioners of the Gospel, by
colour of the late Act for the Propagation there-
of in Wales." This Alexander Griffiths, after

the Restoration, was the vicar of Glasbury in

Breconshire, whilst Dr George Griffith was, in
72 BISHOP GEIFFITH.

tlie year IGGO, promoted to tlie see of St

Astiph. After Dr Grifiitlis had retired from ihe
field of coiitroversy lie devoted his great powers
to the services of the Church, and the hist
work which en^a^^eH his attention was the trans-
Lition of the New Common Prayer Book into
Welsh. The execution however
of this work,
the translation may appear here and there some-
what stiif, not possessing that easy elastic flow
of which the resources of the Welsh tongue are
so ahundant, displays great skill and judgment,
and possesses unquestionable merits. Soon after

his elevation to the see of St Asaph we find

him an active member of Convocation, con-
curring entirely in drawing up the Act of Con-
formity, and making certain alterations in the
Book of Common Prayer ; and it is generally
thought that the Form for Adult Baptism wars
Bishop Griffith's own composition. Many may
deem such forms unnecessary, but Dr Griffilh
regarded them highly expedient, before every-
thing in the service of tlie Church could be
done ''
decently and in order." Those who dis-
regard all forms, nevertheless conduct their re-
ligious services in an extremely formal manner.
We need not despise forms, which are resources
of great help, but we should avoid formality,
-which is the essence of death. It is a custom
in many parts of Wales a custom which
 BISHOP GRIFFITH. 73

should more universally prevail on the death

of any person in the neighbourhood, to hold
religious services at that house on the eve
before burial, and it is said that Bishop Griffith

composed a most beautiful service, singularly

appropriate for such However,
an occasion.
like his Discourses on the Sacrament, and other
sermons, it is feared that this night's watch
liturgy was not published for many years after
the bishop's death, when
its savour was lost

under the dust of years. During the short sjiace

of six years which Bishop Griffith presided
over the see of St Asaph, he laboured hard to
promote the interest of the Church, and spread
the spirit of Christianity; and the principles of
religion which he so much cultivated in life,
shed their hallowed influence on the hour of
his death. As the autumn leaves fell to the
ground, this good Christian bishop was carried
to his grave. He died November 1666, and
was buried in the choir of his own cathedral.^

1 Williams, in his " Dictionary of Eminent Welshmen,"

Bays that one of Bishop Griffith's daughters married John
Middleton, Esq., G',^aeI!}"nog, where the hishop'e portrait ia

still preserved.


JOHN DAYIES, D.D.

This great man was "born at Llanferres, in the

county of Denbigh, about the year 1570. Llan-

ferres, which midway between Kuthin and
lies

Mold, and through which the river Alun pursues

its course from the mountains of Denbighshire
to the estuary of the Dee, is celebrated from
being the parish in which Wilson, the great
landscape painter, lived, who might well be
styled the Claude of Wales. Llanferres
church is dedicated to St Berres (Britius),
disciple of St Martin the Hungarian, towards
the close of the fourth century. The present
edifice owes its existence mostly to the boun-
teous liberality of Mrs Catharine Jones, Colo-
mendy, who at the time the church was last
restored, was the owner of that picturesque
residence. Pennant, in his '' Tours through
Wales," says " The east end of the old
:

church (Llanferres) was repaired in 1650, by

Dr John Davies, the author of the Welsh-
Latin-Dictionary, a most skilful antiquary, na-
tive of this parish."
 JOHN DAVIES, D.D. 75

John Davies' father, though he carried on the

trade of a weaver at Llanferres, was, neyerthe-
less, respectably connected/ and not improbably
a man in good circumstances. The trade has
since fallen into disrepute, and at the present
day is almost become extinct, even in Wales.
But weavers of the early part of the sixteenth
century, were the woollen manufacturers of our
country, and the gigantic cotton mills of Man-
chester were not then in existence. The gene-
ral wearing apparel of both male and female,
was, at a much later date, manufactured gene-
rally in country places, of woollen materials.
John Davies was, at an early age, sent to
Ruthin school, where his education was con-
ducted under the care of Dr Richard Parry.'
Between master and pupil there sprang up such
close intimacy and sincere friendship, which
grew with their years, and which, we hope,
did not cease with their death. For love is
stronger than death. When he was only nine-
teen years of age he entered Jesus College,
Oxford ; and it is not improbable but that at
this time he cultivated the friendship of the
learned Bishop Andrewes, than whom a more
eminent prelate never lived, and who was then
a scholar of the same College. Here Davies
1 See Dwn's " Heraldic Visitation througli "Wales."
' See Bishop Parry's Life.
76 JOHN DAVIES, D.D.

remained four years, and gained considerable

reputation for learning and industry, for he
knew that diligence and perseverance are ele-
ments essential to success in pursuits of study.
Many great geniuses have laid waste their talent
through want of culture, whilst ordinary intel-
lects have attained high eminence by diligent
application. He
now, in 1593, returned to his
native countiv; and thouofh he had lost sig^ht
of his dear old alma mater, he never lost sight
of his books. In order to prevent any desultory
reading, from which real advantage is seldom
gained, he arranged his studies, which he pur-
sued with no languid vigour, under three heads,
Theology, Languages, and Antiquities. The
\Yelsh tongue and the antiquities of Wales
were first to occupy his attention, but as his
acquaintance wdth these native subjects grew
familiar, he extended his field of operation to
other languages as well as other countries. He
was admitted into deacon's orders, and in the
same year as Bishop Morgan died, he was pro-
moted to the Rectory of Mallwyd, in Meiioneth-
fchire, and at the same time was appointed
chaplain to Bishop Parry, his former tutor at
lluthin school. Mallwyd stands at the upper
end of a narrow but sweet valley, whose sides
seem chained to a range of lofty mountains,
and fastened at the end to a stupendous abrupt


JOHN DAVIES, D.D. 77

perpendicular peak, under which stands Mallwyd

church. The Dovey, which enriches and
river
runs through the valley, makes the whole look
as if let down from Heaven, fastened at the four
corners, surpassing in natural heauty the hang-
ing gardens of Bahylon. In this sequestered
spot, si^Tounded by mountains and mountain
shepherds, the very recluse of nature, lived Dr
Davies for forty years, with perhaps one in-
termittent occasion, when he went to Oxford,
and was admitted of Lincoln College, as reader
of Bishop Lombard's sentences. He had now
become a very distinguished man: and pro-
motions, which would have turned and intoxi-
cated a weaker head, did not ruffle his equili-
brium, except that in the same proportion as
his means increased, increased also his liberal-
ityand generosity. In 1612 he was made canon
of St Asaph, in 1613 he had the rectory of
Llanymowddwy, 1615 he had the sinecure
in
rectory of Darowen, in 1616 he obtained his
doctor's degree, and 1617 he was appointed to
the prebend of Llanefydd.
After these whirling promotions had ceased
allowing a little time for the sediment to settle,

and the water to become once more clear he

began to publish to the world the result of nearly
twenty years' private study. In 1620 appeared
the Welsh Bible, in revising which he rendered
 78 JOHN DAVIE S, D.D.

Bishop Parry most material and invaluable

assistance. It is said of the English Bible,
considerable portion of which was at the same
time revised by the famous Bishop Andrewes,
inconsequence of his acquaintance with lan-
guage and divinity, that its " marvellous En-
glish and uncommon beauty" excite the admira-
tion even of those who refuse to adopt it. The
praise which was so upon the
justly bestowed
English edition, the conjoint labour of Bishop
Andrewes and those appointed with him, might
with, equal justice be applied to the Welsh
edition, the conjoint labour of Bishop Parry
and Dr Davies. Again, the next year (1621),
Dr Davies published his Welsh Grammar en-
titled, *' Antiquae Linguae Britannicae Kudi-
mentae," a second edition of which, under the
able editorship of the late Kev. Henry Parry,
Vicar of Llanasa, Flintshire, was published in
1809, not much less than two centuries after
its original This excellent work,
prototype.
written in Latin, displays an intimate acquaint-
ance with the rudimental elements tff the Celtic
tongue. About ten years after he published his
Grammar, he published his Dictionary, bearing
''
the title of Antiquae Linguae Britannicae Dic-
tionarium, duplex." This consists of two parts,
and would look better in two volumes. The
first being Welsh and Latin the second being
 ;

JOHN DAVIES, D.D. 79

Latin and Welsh, which latter part was only

revised by Dr Davies. Its actual author waa

Dr Thomas Williams, a learned lexicographer

and physician and it is stated by those who
;

have examined the original, consisting of three

quarto volumes in the Hengwrt MSS., that the

edition revised by Dr Davies is no more than a
bare index to Williams' Lexicon Latino-Britan-
nicum, which is the result of deep research
and its publication, even at the present day,
would add to the riches of our philological
treasury. Dr Williams sacrificed the interest
of his profession to his tastes for literary pur-
suits, and it is much to be regretted that his
works, on various subjects, should have shared
the same fate as his Dictionary, which remains,
even to this day, in theii* original manuscript
form.
In the same year as Dr Davies published his
Dictionary, which remained in great repute for
about two hundred years, until superseded by
that of Dr Owen Pughe, he published also his
'' ^
translation of Parson's Christian Resolution."
This was a very popular work amongst all classes

1 Dr John Davies' " Christian Kesolution" was translated

by Owen Jones, called " Dyhewyd-y-Cristion," This famous

"Welshman, Owen Jones, was a native of Llanfihangel-
Glyn-y-Myfir, Denbighshire. He went to London at an early
age, and accumulated an early fortune, which he employed
 80 JOHN DAYIES, D.D.

and denominations in Wales, especially during

the time, which soon followed, when our country
was convulsed through its very centre. This
valuable little volume proved an anchor to many
a soul. It is to his diligent pen we are also
indebted for a translation into Welsh of the
Articles of Religion, which, however valuable,
are little known except amongst the clergy.
In the Bodleian library and the British
Museum are preserved, inMSS., many of Dr
Davies' collections ofWelsh poems and pro-
verbs. Circumstances offered Dr Davies rare
opportunities for enriching his collections with
such materials. Adjoining his native parish
lies Llanarmon-in-yale' a parish remarkable
mounds, supposed to be the graves of our
for its
Welsh chieftains. Here lived Gvrys, who
made the first collection Welsh proverbs,
of
known by the name of Madwaith hen Gyrys o
lal, or the good work of old Gyrys of Yale.
The township of Erryrys, in this parish, formerly
called Treryris, in all probability derives its name
from Gyris, the great collector of Welsh pro-
verbs. The treasure-house of Old Gyris, the
proverbialist, could scarcely have been unknown

for literary purposes. The Myfyrian Archaiology, a work of

inestimable value, is so called after the name of his native
parish.
1 See an excellent history of this parish in the Gwy-
liedydd (1832). page 257.
 JOHN DAVIES, D.D. 81

to Dr Davies, whose early days were spent in

the same neighbourhood, whose taste and feel-
ings were inharmony with such pursuits, and
in an age when Welsh proverbs were better

known and I fear more appreciated than the
Welsh Bible or the Welsh Prayer Book. Dr
Davies is said to have been a man " well
versed in the history and antiquities of his
nation, and in the Greek and Hebrew languages
a most exact critic, an indefatigable searcher
into ancient scripts, and well acquainted with
curious and rare authors."
In consequence of his charity, his humane
feelings, and, above all, his great learning,
coupled with his efforts to improve the temporal
advantages of his neighbours, by building
bridges, as well as his exertions in preaching
the Christian faith, he was in his lifetime much
eulogized by the poets of his age, and after his
death he was canonized in the metrical effusion
of the same fraternity.
He was married, but left no issue ; when
therefore he died, our hopes were buried in his
grave. And though no descendants honour his
name, still we possess more lasting monuments
which record his deeds. He died at Mallwyd
rectory. May 15, 1644, and was buried in
his own church. On his tombstone was in-

82 JOHN DAVIE S, D.D.

scribed the following, which has since been

effaced by the hand of time :

" Johannes Davies, S. T. P., Rector Ecclesife Parochialis

de Mallwyd, Obiit 15 die Mali, et sepultus fuit 19, a.d. 16ii,
in virtutis potius quam nominis memoria."

Whilst our intellect cannot inherit his name,

may our hearts imitate his virtues !
 ;

EHYS PPiICHAED.

Ehys Prichaed, an eminent dhine and sincere

Christian, was born in the neighbourhood of
Llandovery, about the year 1579. The history
of his early career is to a great extent buried
amongst the ruins of tradition, yet it is known
that his father held a respectable position, and
bad a large family. Rhys was his eldest son,
who, at an early age,. was sent to Brecon Gram-
mar School. Some contend that Prichard was
brought up at Carmarthen Grammar School
but to refute such notions, it is only neces-
sary to state that Carmarthen Grammar School
was founded by Dr Morgan Owen, who was
Bishop of Llandaff, and a contemporary and
an intimate friend of Rhys Prichard. In 1597
he was sent to Jesus College, Oxford, and
about this time it is related of him that he
was much addicted to the sin most prevalent in
his time, and which, as is too well known,
mostly occurs to such as deHght to frequent the
84 EHYS PRICHARD.

public-house. His general companion, wLich

everywhere followed him like a faithful dog, was
a fine he-goat. On one occasion he induced
this poor animal to drink of the same pot as his
master. The effect, produced upon the boon
companion can be well imagined. When his
master saw him next day, lying full length on
the ground, his pitiable condition excited his
sympathy he raised him from the ground,
;

caressed and coaxed him, but nothing would in-

duce him ever after to follow Prichard to the
public-house. Prichard's reflections produced
very great change. He deemed himself worse
than the beasts that perish, and from the effects

produced upon the creature, and his subsequent

refusal to accompany his master to his haunts
of carousals, Prichard was led, by Divine Provi-
dence, to repent of his former course, and to
lead a new life.

Nothing memorably known of his college

is

career; but before he had obtained his degree

of B.A., in 1602, he had been admitted into
priest's orders by John, Suffragan Bishop of
1

Colchester.^ In the absence of any proof to the

contrary, the most reasonable way to account
for such irregularities of admitting one to holy

"
It appears that by an Act of Henry YIII., Colchester
had been created a suffragan see^ though only now an arch-
deaconry.
 EHYS PRICHARD. 85

orders before obtaining his degree, is to attri-

bute it to his good conduct^ learning, and

piety. For the same year as he was ordained
by the Suffragan of Colchester, he was appointed
to the vicarage of Llandingad by the Bishop of
St David's.^ He was by this promotion brought
back to his native place; and as it is well
known that the parish of Llandingad includes
the town of Llandovery, and that he resided in
the latter during his lifetime, which accounts
for the origin of the general appellation of
the "Vicar of Llandovery."
One most distinguished of his parish-
of the
ioners was Sir George Devereux, Bart., who
was an uncle to the dauntless Earl of Essex,
the great favourite of Queen Elizabeth. After
the earl had endured the final penalty of the
law, and the whims of his imperious mistress.
Sir George Devereaux" became the natural
guardian of the young earl, to whom Vicar
Prichard was appointed as his chaplain, and
through whose interest he was afterwards ap-
pointed to the rectory of Llanedi, Carmarthen-
shire, by his majesty King James I. To this

1 Dr Anthony Rudd.
2 Sir George Devereaux married Joan, the daughter of Sir
John Price, Brecon, who, after her husband's death, married
Thomas Jones, Esq., Fountain Gate, Tregaron, the notorious
Twm Sion Cattl the Dick Turpin of Wales.
86 RHYS PRICHARD.

rural retreat the vicar often resorted. His

kindness and courtesy won the affections of the
people, and his powerful mode of preaching
attracted their deep attention. The church
could not hold his congregation. He was
obliged to preach in the churchyard. Dr
Anthony Eudd, the excellent Bishop of St
David's, rejoiced in his heart at the great suc-
cess which accompanied his ministry, and, as a
mark good pleasure, appointed Prichard
of his
Prebendary of the Collegiate Church of Brecon.
This preferment, which added little to his
labours, added materially to his income. As
this was the last preferment conferred upon
Prichard by Bishop Rudd, it may not be in-
appropriate to remark, that this good prelate
greatly admired and encouraged all men whose
preaching and practice were of the same stamp
and character as that of the vicar of Llando-
very. Dr Rudd, who succeeded the learned
Dr Middleton, is said to have been not onW a
very eloquent and impressive preacher, but also
very faithful and conscientious in discharging
such duties as related to his office. It is re-
lated of him, that whilst preaching before
Queen Elizabeth he gave great offence to Her
Majesty for reminding her in his sermon that
she was getting old. She soon displayed the
absurdity of such notions. A miniature engrav-
 EHYS PRICHARD. 87

ing, which could not he distinctly seen except

through the medium of a magnifying glass,
she read with her naked eyes. After she had
thus gratified her vanity, she pardoned the
doctor. This excellent prelate died at Aher-
glasney, an estate he had purchased in Car-
marthenshire, in the year 1615, and was suc-
ceeded by Dr Richard Milborne.
About was a spirit of peculiar
this time there
licentiousness pervading the mass of the popu-
lation and this evil, which was encouraged by
;

the king, occasioned such men as Prichard most

painful feelings. It was enacted by the king,
though strictlj^ forbidden by Dr Abbot, Arch-
bishop of Canterbary, that after divine service
on Sundays the people should not be dis-
couraged from amusing themselves in various
kinds of games practised amongst them. The
archbishop's spiritual restraint could not curb
the spirit of the populace when such a feeling
was fostered by the temporal power. This
induced the vicar to compose several kinds of
spiritual songs, which he directed to be sung in
the church. His songs produced the desired
effect, and soon induced those engaged in the

games in the churchyard, to join in praise in

the church.
In the composition of these songs he adopted
an easy colloquial style, calculated to enlist the

88 RHYS PPtlCHARD.

feelings of the whole mass of the populace, and

not a few of the learned. The harmonious
metrical verses of the Psalms of Captain William
Middleton, edited by Mr Thomas Salesbury,
were constructed in strict conformity with all

the rules of grammar and the license of poetry.

It excited the admiration of the learned few,
but it never reached the heart of the general
mass. Middleton (Gwylim Canoldref) adopted
a style in strict conformity with the letter of
poetry. Prichard, regardless of the rules, and
adopting an easy style, breathed the language
of the voice and heart, which created an en-
thusiasm which, after the lapse of centuries,
remains unabated. This is what he says :

*' Ni cheisiais ddim Cy^vreimvaith,

Ond mesur esmwytli perfifaith,
Hawdd ei ddysgu ar fyr o dro,
Gan bawb a'i clywo deirgwaith."

It is evident that Mr Prichard had been soon

married after he became settled at Llandovery,
but of his wife nothing is known except that
her name was Gwenllian, and that they had
one son. His name was Samuel, and like the
Samuel had been early consecrated to
of old he
the service of God. The beautiful prayer which
his father composed in verse, was for the use of
his son when he was only ten years of age.
 RHYS PRICHARD. 89

In another incomparably sweet poem, this pious

father, in a graceful and touching stj^e, pours
out the deep emotions of his soul in trying to
impress upon his son the duty and obligation
laid upon him to lead a moral and Christian life.

The son, at this time a member of Jesus College,

Oxford, writes his father a long letter,^ in which
"'
he expresses his deep regret that his prseci-

pitant courses should haue causde soe many

stormes of vexation" to his father, and hopes
" in God that his reformed life shall moue such
cheerfulness of mind, that those grey haires
shall re-obtain theire former lustre." Under
this promise of repentance and change of life, it

is probable his father allowed him to proceed, and

be admitted into holy orders. And though Mr
Samuel Prichard was now married to Frances,
daughter of Mr Harding, Oxford, and from all

accounts was a curate to his father, yet it is sad

to relate that the son would not be guided by
his father's counsel, but pm-sued his own
course. When the Court was governed by a
weak king, and much influenced by a licentious
boon companion,^ we can easily imagine the
immorality which prevailed in the country.

1 This letter alluded to here is now in the possession of

the late renowned antiquary, Rev. J. M. Traherne, Coedriglan,
near Cardiff.
2 King James I. and his favourite Buckingham.
90 RHYS PRICHARD.

Mr Samuel Prichard was on terms of intimate

friendship with Sir Francis Lloyd, Maesyfelin,
near Lampeter. This gentleman is said to have
been steeped in all the profligacy, licentiousness,
and recklessness which the vices and sins of that
age could be guilty of. Yet at this man's
house Mr Samuel Prichard was a frequent
guest, and if become his actual
his host did not
murderer, he became the means whereby young
Prichard met an untimely death, and hurled
into a premature grave. Many reasons are
assigned for this foul deed, but jealousy is the
most probable cause. Sir Francis Lloyd, though
married to a daughter of John, Earl of Carberry,
yet had several children by a woman named
Bridget Leigh, from whom he
Carmarthen,
publicly treated as his and in all
concubine ;

probability the quarrel originated from a feeling

of mortal jealousy arising from this illicit source.
Mr Samuel Prichard is said to have been
smothered between two feather beds, put across
his own horse and thrown over
in a woolsack,
a narrow bridge (which has long since been
replaced by an iron bridge leading into the town
of Llandovery), into the river Towy, just as
if he had fallen accidentally off his horse, and

drowned in the river. When the horse, with-

out its rider, reached home, the vicar, under a
feeling of well-grounded suspicion, intuitively

EHYS PEICHARD. 91

apprehending his son's fate, is said to have

uttered, inpromiJtu, the following malediction :

" Melldith Duw fo a'r Maesyfelin,!

Ar bob carreg a phob Gwreiddyn
Am daflu blodau tre' Llanddyfri
!"
Ar ei ben i Dywi i foddi

Vicar Prichard was a man of undaunted spirit,

a brave Christian hero, and, in the full force of
the expression, a truly good man. When the
great plague was raging in London, the good-
hearted vicar left his quiet country town, and
hastened to the scene of death. Unmindful of

^ Marmaduke Lloyd,
Maesyfelin was the property of Sir
a known
well judge, and a friend of Vicar Prichard.
His father was Thomas Lloyd, Treasurer of St David's Cathe-
dral, and his mother was the daughter of Dr Marmaduke
Middleton, who was Bishop of St David's for upwards of
thirty years. was therefore Bishop Middle-
Sir Francis Lloyd
ton's great gi'andson,and his mother was a Miss Stedman,
Strata Florida, Cardiganshire. There is now a monument
in the church of Mynachlog Ystrad Flur, to one Ann Sted-
man. The family is extinct, but the name is still borne by
.one or two miners in that neighbourhood. It is generally
believed that the vicar's curse fell heavily upon Maesyfelin.
The house and the family fell to wreck and ruin, and it is

traditionally affirmed, that in consequence of taking materials

from Maesyfelin to build Ffynnon Bedr, the latter shared the
same fate.

" A mynych yr ych oi iau,

A bawr lawr ei balyrau.
D. D. Cwymp Ffynnon Bedr.
 ;

92 RHYS PPJCHARD.

any danger, and regardless of any contact, he

rushed, like Aaron of old, amongst the suffering,
the dying, and the dead. And whilst the great
and wealthy were holding their Parliament in Ox-
ford, poor Vicar Prichard was working night and
day to alleviate the distresses of London. At
the time when this eminent Christian pastor had
left his flock and his parish in Wales, to visit
the plague -stricken district of London, Bishop
Laud took the opportunity to leave London to
visit his see in Wales. Dr Laud, who had been
elevated to this dignified position through the
influence of Archbishop Williams, to whom he
is said to have requited this kind ofiice with a
piece of courtesy singularly ungracious, was not
a man whose religious sentiments were of a
kindred nature with the vicar's religious views
but the vicar's name and fame exercised such
powerful influence that he could not be left

unnoticed without committing an act of the

gravest indiscretion ; and when Mr Baillie re-
signed the Chancellorship of St David's, Laud
promoted Prichard to the same office, being, it

appears, instituted in St David's by an arrange-

ment of Bishop Beck, 1287, and an office next in
dignity, position, and pow^r to the bishop him-
self. After this promotion, the venerable vicar
used to preach occasionally at the Cathedral,
but the spacious building afforded no adequate

RHYS PRICHARD. 93

room to hold the vast congregation that flocked

therein, which caused him move- to procure a
able pulpit, placed in the churchyard, whence
his message could reach every ear. For this,
and other seeming irregularities, a charge was
preferred against him, to v/hich he alludes in
the following verse :

" Ti ro'ist gennad i estroniaid,

Lwyr amcanu ddifa f enaid,
A'r sawl nad wy'n nabod etto,
Lwyr amcanu fy anrheithio."

Under these circumstances he committed his

case into God's hands, he sought not the coun-
sel of the wise, and solicited not the support of
the great, but simply relying upon Him whose
he was and whom he served ; and without fur-

nishing us with any particulars, or the mode he

effected his deliverance, he gives all the glory
of his escape, in his next canto, to God, which
he expresses in a beautiful poetical strain in the
following verse :

*'
Helodd angel i'm dad-ddrysu,
Rhoes ei Ysbryd i'm diddanu,
Taenodd droswy 'i aden hyfryd,
Ac am tynnodd o'm hoU ofid."

The Rev. John Bulmer, in his preface to his

English work called, '' The Beauties of the
94 RHYS PRICHARD.

Vicar of Llandovey," refers to liim as one of

the Pni'itaD poets of Wales. If Mr Buhner
imphed Non-conformity, he has erred much, for
the vicar, to his dying day, was a staunch Church-
man. This is satisfactorily proved by the evi-
dence of contemporary writers, who, on friendly
terms with the vicar, though Nonconformists
themselves, bear ample testimony to his being
a true son of the Church. The vicar lived in
troublous times, and to many incidents which
occurred therein, he frequently alludes in his
poetry. The failure attending the matrimonial
project which induced the king's son, accom-
panied by Buckingham, to go to Spain, was
a source of a new life in his heart. The
prince's subsequent marriage with a French
Roman Catholic princess, he treats with feel-
ings of undisguised regret. The intestine broils
between Episcopalians and Puritans, which so
disturbed the peace of the Church, and marred
the cause of his Master, bowed down his spirits.
A new publication of the Bible in Welsh, at
five shillings per copy, through the noble efforts
of Middleton and Heylin,^ he regarded with the

1 Sir Thomas Middleton was the third son of Kichard Mid-

dleton who guarded Denbigh Castle in the reign of Edward
VI., Mary, and Elizabeth. They were three brothers and no ;

three men ever reflected greater lustre upon their country.

William was a famous seaman, and a rare ^Yelsh poet. Hugh
 EHYS PEICHAED. 95

same feelings of joyful enthusiasm as warms the

sailor's breast when he beholds the morning's
dawn. The civil war which was raging in the
country was an iron which entered into his soul.
When different factions were attributing certain
disasters and calamities which befel his .country,
to different causes, he laid all to the charge of the
nation's sin. At the bar of the last day our
judgment shall be individually and personally.
Nations as nations shall undergo no sentence;
consequently, nations as nations are here often
inflicted with punishment for the sins they
commit. When the "Book of Plays " had been
commanded to be read after divine service, some
of the clergy obeyed, some refused to obey,
others half obeyed, for after reading the " Book
of Plays," they immediately read the fourth
commandment, remarking, at the same time,
that one was the word of man, and the other
was the Word of God. What course Prichard
pursued under these circumstances, there remains

(the well-known Sir Hugh who brought two streams

Middleton,
of water to London), displayed eminent engineering talents.
Thomas was a Mayor of London. Heylin descended from the
ancient family of Pentreheylin, in Montgomeryshire. They
adopted the name of Heylin from being cupbearers to the
Princess of Powys. Heylin became sheriff and alderman of
London. His name is deservedly honoured amongst Welsh-
men for his benevolent considerations towards Wales. See
Heylin's '*
Life," written by Bishop Laud.
 96 RHYS PRICHARD.

no record. We know that lie viewed any de-

secration of this blessed day of rest as a grievous
outrage upon the principles of religion, which
everywhere teaches us to regard that day as a
day distinctly set apart for holy and religious
purposes. Much also depended upon the bishop
of the diocese ; and as Dr Field, who was now
Bishop of St David's, did not regard the king's
command on this subject with any great favour,
doubtless much laxity was allowed, and what
the bishop did not care to insist upon. Vicar
Prichard did not care to omit. The vicar, a
few years before he died, made two wills. In
the first will he bequeaths almost all his pro-
perty to his grandson, Eice Prichard, residing
at Stroudwater, Gloucestershire; but in his
second will there is no allusion to this grand-

son, from which it is naturally concluded that

he had died in the meantime. His property
was left amongst numerous relations, but mostly
to Elizabeth, his grand-daughter, who was
married to Thomas Mainwaring, son of Dr
Eoger Mainwaring, the Bishop of St David's,
so well known in history as the author of the
celebrated sermon on "Apostolic Obedience,"
for which he suffered so much persecution and
imprisonment. Of his many writings, and nume-
rous manuscripts and sermons, only '' Canwyll
y Cymru" and one sermon remain of Vicar
 RHYS PRICHARD. 97

Prichard's work in our possession at the pre-

sent day.
On the authority of Anthony Wood, it is
stated that the venerated vicar died Decemher,
1644, and is supposed to have been buried at
Llandingad. Yet it is singular that no more
than thirty-eight years after his burial, no one
knew where his grave was. Dr Bull, the learned
Bishop of St David's, from feelings of great at-
tachment and respect to the memory of so emin-
ent a servant of God, desired to be buried by
his side. But such request could not be complied
with, inasmuch as his resting-place was an un-
knowm spot. Thus ends our brief sketch of one
of the greatest and most popular preachers ever
bred amongst the mountains of Wales, whose
poetical production, which possesses such force,
ease, and rhythm, and which breathes such piety,
tenderness, and love, remains to this day, after
the lapse of more than two hundred centuries,
unmatched and incomparable, and is a source
of unspeakable comfort to young and old, rich
and poor, in every house, and on every hearth,
wherever exists a Welshman's spirit, or wher-
ever beats a Welshman's heart.

RESURGERIT.
 ^

GRIFFITH JONES.

Griffith Jones, more generally known as

Griffith Jones Llanddowrwr, was born in 1683,
in the parish of Kilrhedin, Carmarthenshire.
He was a very promising youth, and his early
education, at the Grammar School, Carmarthen,
evinced in the boy the future character of the
man. However, we must candidly admit that
our materials, which furnish the history of his
early life, are scanty and uninteresting. He
had few contemporaries as eminent men. He
stood much alone in the world. The venerable
old vicar of Llandoveryhad been well nigh half
a century in his grave before he had been born,
and the single-hearted, self-denying Stephen
Hughes had rested from his labours when Grif-
fith Jones was yet but five years old. Again,
he was grown to be man when John Jones,

1 Jones was the author of several works, which, on his

death, were claimed by Dawson, and placed in the Dissenters'
liibrary, in Red Cross Street. See Chalmers' Biographical
Dictionary.
 GRIFFITH JONES. 99

native of Carmarthen, better known, perhaps, as

curate to the great Dr Young, was in his in-
fancy. But the stately old town of Carmarthen
furnished ample materials for a mind religioash'-
disposed. In a conspicuous part in one of its

many streets, there stands a peculiar" looking

old tree, upon whose existence the seasons of
the year have long ago ceased to produce any
efiect. Still it has a life and language peculiarly

its own for under its shadow the good Bishop

;

Farrar suffered martyrdom.-^ Perhaps the tire

1 Robert Farrar, the martyred Bishop of St David's, was a

Yorkshireman. When a youth, he became a canon regular of
the Order of St Austin, and after some residence at Cam-
bridge was admitted into St Mary's College, Oxford, the very
nursery of that order. He was chaplain to Archbishop Cram-
ner, and followed his Grace's example by taking to himself a
wife. He was chosen prior of St Oswald's monastery in York-
shire, and on the dissolution of that establishment by Henry
VIII., in 1540, received an annual pension of 100. In 1548
he was consecrated Bishop of St. David's, and finding that a
systematic spoliation of the Cathedral was in progress, set
himself to check it, and accordingly ordered a commission.
The form was left to the chancellor, and appeared in the old
papal style, without suflSicient acknowledgment of the king's
supremacy. This blunder his enemies took advantage of to
accuse him of a prcemunire. An indictment was served
against him, containing fifty-six charges
most of which were
of the most frivolous nature. On the accession of Queen
Mary he was charged with heresy, and was brought, with
Hooper, Bradford, Royers, and Sanders, before Gardiner, by
whom he was coarsely treated, and remanded to St David's,
to be tried by Morgan, his successor. The principal charges
100 GRIFFITH JONES.

kindled under the bishop's stake singed its

leaves, and sapped its life, but the old tree still
stands and tells its o'uai tale.^ Such a scene,
and relics of suffering and dying for the sake of
true religion, must appear to a man of Griffith
Jones' religious feelings, a kind of holy ground.
In the year 1708 he was ordained deacon by
the learned Bishop Bull, scarcely a year before
that eminent prelate had been summoned to
rest from his labours. Yet this short acquaint-
ance proved immensely serviceable to Griffith
Jones. For his works, wherewith Wales has
preferred against him were, that he allowed the priest to
marry, denied the bodily presence in the sacrament, and the
propitiatory character of the mass, refused to elevate and
adore the Host, and asserted that man was justified by faith
alone ; but pardon was offered him on condition he would con-
form Church, but Dr Farrar refused answer-
to the Catholic
ing, until he had evidence of the commission of Morgan.
After several examinations, Dr Farrar still refused to renounce
his faith, whereupon Morgan degraded him from his ecclesias-
tical functions, and handed him over to the sheriff for punish-
ment. He was burned at Carmarthen on the 30th of March
1555. It is recorded that a young gentleman, named Jones,
condoled with the bishop on the severity of the sentence, when
he got the remarkable answer, "If you see me once stir
while I suffer the pain of burning, then give no credit to those
doctrines for which I die." He stood perfectly unmoved,
until a ruffian, named Gravel, beat him down with a staff. It
would seem certain that this prosecution against him was
owing to his constancy in avowing the Protestant faith.
1 The author believes the old tree still remains, as he last
saw it some ten years ago.
 ;

GRIFFITH JONES. 101

been so much blessed ever since, are in a great

degree owing to this circumstance, for the
bishop's writings were Griffith Jones' great store
house. In less than three j'ears after he had
been ordained, he was appointed to the living of
Llandeilo-Abercowyn, and in a few years after-

wards he was appointed to the vicarage of

Llanddowrwr, where he lived and laboured for
forty-four years, and whence he made himself
known throughout the whole principality of
"Wales. If poets and bards are entitled to the
title of immortality in virtue of the merits of
their poetical strains, we are under no hesita-
tion to conclude that Griffith Jones, upon far
higher grounds, can establish an infinitely
higher claim to that blessing, in consequence
of the sincerity of his profession, w^hich he
exemplified in his and the purity of doc-
life,

trine which he preached from the pulpit.

To the living of Llanddowrwr he w^as ap-
pointed by Sir John Phillips, of Picton, solely
on account of his learning and piety, his great
abilities as a preacher, and his watchful care as a
parish priest. A friendship based upon the high
principles of merits, and sustained by the noble
principles of virtue, generally attracts to itself
such kindred feelings as are seldom extinguished
and the vicar of Llanddowrwr had not been long
his patron's friend before he was married to his
102 GRIFFITH JONES.

patron's sister. The connection augmented his

influence, and extended his usefuhiess. He was
\erj zealous for his Master's cause, and very
diligent in his Master's work. The Society for
the Propagation of the Gospel in Foreign Parts
thought him admirahly adapted for an Indian
missionary, and, amongst its many honourable
offices, offered him a distinguished post. The
distant field in a foreign land he expressed his
readiness to occupy ; but circumstances occurred
which frustrated the design, and thus his valuable
services, which would have been spent amongst
a foreign race, were happily preserved for his own
countrymen.
It was about this time, whilst serving the
church in the parish of Llanllwch, that he be-
came acquainted with the warm-hearted and
benevolent Mrs Beavan, who is well and deser-
vedly known in Wales by her legacy to the cir-
culating schools throughout the whole of the
principality, and which has proved of inestim-
able blessing, especially in years gone by, to
thousands of that rising generation, who now
heartily acknowledge the blessing, and reap the
fruitwhich their benefjictress so generously be-
stowed, and so handsomely conferred.
The originator of this school system was Mr
Griffith Jones. He planted small schools in
remote localities, and made a kind of an annual
 GRIFFITH JONES. 103

tour to inspect their condition, and report their

progress. On these occasions he was invariably
invited by the clergy-man of the parish which he
visited, to preach in the parish church, where
crowds were seen eagerly catching the words
of truth, as they hung upon his lips. These
periodical visits were unflaggingly conducted for
no less a period than thirty years, and were
looked forward to with feelings of great joy. On
these occasions Mr Jones was in the habit of
publicly catechising a number of adults in the
church, either on the Creed, the Lord's Prayer,
the Ten Commandments, or sometimes some
portion of Scripture fixed upon and prepared
beforehand. This mode of instruction, sanc-
tioned by the Church, but now almost univer-
sally neglected, proved a most effectual means
of conveying religious truths, and creating reli-

gious impression.^ It is very probable that this

missionary kind of labour, which Mr Jones con-
ducted with immense advantage and great suc-
cess, when he was welcomed by every clergy-
man, and hailed by every school, gave rise to a
similar course, but doubtless, less regular, as
recognized by any ecclesiastical sanction, than
the course pursued afterwards by Eowlands of
Llangeitho, w^hich eventually led to his ejection
1 See Archdeacon Bather's " Hints on Catechisms," a most
valuable little volume.
104 GRIFFITH JONES.

from the Church, an event which has ever since

been mnch deplored, and even to this day not
as lightly felt.

These schools, for twenty years after Mr

Griffith Jones' death, were conducted under the
superintendence and directions of Mrs Beavan
herself, who, at her death, for their future
management and support, bequeathed the muni-
ficent sum of 10,000, an act which has ever
endeared her name to her native country, and
which generations yet unborn w^ill bless and
praise. A legacy bequeathed with prudence,
foresight, and benevolence, ascends higher than
the praises of men, and touches a chord which
vibrates in the Eternal Bosom. Such self-deny-
ing deeds, exercised in the spirit of faith
amongst men, become memorials before God.
Education, based on the principles recognized
in Mrs Beavan's school, whilst intended for the
lower and poorer classes of society, aims at
man's highest culture. Griffith Jones was highly
gifted as a preacher, and, since the days of the
venerable vicar of Llandovery, had drawn larger
crowds to attend his ministry than any of his
contemporaries or his predecessors. He was
no great orator, and never attempted to cultivate
oratory as an art, though he never despised such
subsidiary means, yet he never relied nor de-
pended upon such extrinsic sources. He pos-
 GRIFFITH JONES. 105

sessed higher eloquence than oratory, and spoke

a language which all the arts of oratory can
neither cultivate nor furnish. We can imitate to
perfection the most lovely rose that ever budded,
or the most delicious fruit that ever grew but ;

to impart to the wax the sweet fragrance of the

rose, or endue the imitation with the delicious
taste of the grape, is a thing unknown to art,
and does not lie within the province of man.
The highest gifts of art are nothing but imita-
tions. Griffith Jones was real, and in earnest.
'He seldom employed any metaphors, and not
frequently indulged in any similes, yet, withal,
he handled the word of truth with uncommon
success. He never left the point whence he
started, but gradually unfolded it, enlarging
upon it now and then, and continually adducing
proofs to support his argument; and then, in
masterly manner, he would sum up the whole
discourse, illustrating the force of his evidence
by appealing to particular instances, and furnish-
ing particular examples. He was one of those
who rightly divided the word of truth, and
whilst handling the truth, he felt its force. The
grand secret of his success was a deep-rooted
conviction in his own soul. The fire which
burnt on that altar which he had consecrated
toGod, consumed also every true sacrifice which
had been brought to the temple. His manner

106 GRIFFITH JONES.

was SO impressive, Lis clemeanour so solemn

indeed, his whole action bespoke a man ear-
nestly and intensely engaged in those momen-
tous matters of life and death.

' He preached as if he would ne'er preach again,

As dying man to dying men."

Mr Griffith Jones devoted the best energies

of a useful life to the interest of his Church
and the benefit of his nation. His valuable
services, which were buried with him in the
grave, had been highly appreciated by his con-
temporaries and his writings, which survive him,
;

are not less appreciated by his posterity. He

worked hard, and wrote much. His " Platform
of Christianity," being an explanation of the
Thirtv-nine Articles of the Church of Enoland,
has been much admired for its simplicity and
orthodoxy, but it has never been adopted at any
college as a standard text-book. A letter
written by a clerg3mian, evincing the necessity
of teaching the poor in Wales, only manifests
the longing desire to effect their moral and
spiritualimprovement a subject that had en-
gaged his attention, and employed his head and
hand nearly all his lifetime.
"The Christian Covenant, or Baptismal Vow,"
recognizes the great principles which the Chris-
tian Church has been teaching in all ages.
 GRIFFITH JOXES. J 07

"His Exposition of the Cliiirch Catechism," in

Welsh, needs no comment it is quite a mas-
ter-piece, which contains the essence of divinity,
and ilkistrates, in a most practical and nsefnl
manner, the great truths of Christianity. " His
Invitation to the Throne of Grace," and his
*'
Guide Throne of Grace," contain much
to the
matter similar to an admirable little book which
has met with extraordinary circulation, "Heaven
our Home." His " Form of Prayers," for do-
mestic and other purposes, has been much
admired and much used. His "Free Coun-
sel;" his "Encouragement to Praise God;"
his " Letter on the Duty of Teaching the
Unlearned ;" and his " Collection of Vicar
Prichard's Poems," all bear the touch of his
pen, the dihgence and sagacity of his hand
and head, as well as the goodness of his
heart. After a life of active service, diligently,
but unostentatiously employed in his Master's
service, this good and faithful servant w^as called
to restfrom his labours in 1761, being seventy-
six years of age, and was buried at Llanddowrwr,
a church which he had served for forty-five

years,and where a monument, erected by Mrs

Beavan, marks the place where his ashes rest in
peace.
 ROWLANDS' MEMOIR.

Daniel Eowlands, generally known as " Row-

lands of Llangeitho," was born at a place called
Pant-y-beady, in the parish of Llancwnlle, Car-
diganshire, in the year 1713. His father was
the incumbent both of Llangeitho and Llan-
cwnlle.
Not much is known of the family, but " the
character of the father, though variously repre-
sented wdth respect to religion, appears to have
been happily decided, at least in the latter part
of his life. He then saw the necessity of true
religion, both for himself and others. The state
of his countrymen excited his compassion, and
led him beyond that sphere of exertion which
the rules of an establishment had prescribed.
To what extent his itinerant labours were car-
ried on, or with what success they were blessed,
cannot now, perhaps, be ascertained but in
;

consequence of his endeavours to do good in

this way, he is said to have suffered the loss of
 ROWLANDS' MEMOIR. 109

some preferment."^ This may materially ac-

count for the origin of dissent, which, at least in
Wales, did not spring out of doctrinal differences.
It was the movement of a religious eaj^nestness,
chafing against the restraints imposed upon it,

as was thought, by cold profession and worldly

formalism. Whatever faults we may find in the
first I'evolters against ecclesiastical discipline and

rule, no one has ever doubted their religious

earnestness, and simple conscientious devotion

to religious truth, as taught in the standards and
formularies of the Church. Many such are still

to be found in the ranks of Nonconformists, so

they cannot be drawn from thence by any dis-
play of activity and diligence which is not mani-
festly stimulated by the love of Christ our
Saviour, and a desire for the salvation of souls.
How what extent the hostility against
long, or to
the Church, which has of late years shown itself
with so much bitterness, will be allowed to pre-
vail, God only knows. But let us believe that
itcan never be overcome by the use of carnal
weapons, and let us be on our guard against en-
couraging a carnal spirit.

Such sentiments form a basis, and furnish a

key to actions, which appear to some irregular,
but which others regard as the work of the

i
Eowlands' "Memoir," by Key. J. Owen. p. 10.
110 ROWLANDS' MEMOIR.

Spirit. Upon this hypothesiswe proceed to

narrate the history of Rowlands' Hfe. Of Row-
lands' early career we are not furnished with any
interesting particulars. He was educated at the
public grammar school at Hereford, where he
made rapid progress in learning, especially in
the study of languages, and in consequence of
his great proficiency, hewas admitted as a can-
didate for holy orders before the usual age, and
was ordained in London, by letters demissor}", in
1733, when he was only twenty years old. He
became now a curate to his brother John, who
had been promoted to his father's livings, upon
his father's death in 1731. Rowlands had also,
not long after he was ordained, the charge of
Ystradffin, Carmarthenshire, where he was highly
esteemed by his parishioners, who "admired his
ability as a preacher, but were chiefly attached
to him because of the brilliancy of his wit, and
the sweetness of his disposition.
A MrPugh, an earnest, simple, good man,
was living at Blaenpenal, in the neighbourhood
of Llaugeitho, as a dissenting preacher, whose
ministry met with great success. Whilst only
a few attended the church at Llangeitho, crowds
were seen wending their way to the little chapel
at Blaenpenal. This induced Rowlands to
attend Mr Pugli's ministry, and thereby learn
the secret whereby his labours were crowned
 Rowlands' memoir. Ill

with so much success. When he found that

the mode pursued at Blaenpenal was to alarm
the careless, to arouse the shiggard, and to
awaken the dead, he hastened back to Lhin-
geitho, selecting such texts as were best calcu-
lated to produce the same such as, " The
eifect,

wicked shall be turued into hell;" " These shall

go away into everlasting fire," &c. From these
he advanced such truths, with such foj'ce and
power, as created a deep impression. Crowds
were soon seen at the church, and the course
which he pursued turned out a great success.
At this time an event occurred which gave ^still
greater stimulus to his energy, and moved the
great depth of his fervour. The Rev. Griffith
Jones, Llanddowrwr, the founder of the cu'cu-
lating schools in Wales, and an immensely
popular preacher in the principality, was in the
habit of preaching at different churches, whilst
on his tour to visit his schools. In one of these
journeys he was engaged to preach at Llanddewi-
brefi, where Rowlands, with many others, went
to hear him. The sermon produced a powerful
effect on his mind, which made him feel no
strength in his body. He
was much affected,
and became mightily humbled. It is said that
Rowlands stood in a bold attitude before the
preacher, who, in the midst of his sermon,
directed his eyes towards heaven, and implored
112 ROWLANDS' MEMOIR.

a blessingupon that young man, that he might

be humbled, and become as a little child.
On his returning home, he heard the people
loudly expressing their approbation of the
preacher, when one in the company exclaimed,
*'
Say what you will of the sermon, I have reasons
to thank God for the young minister of Llan-
geitho," at the same time advancing forward and
tapping Kowlands on the shoulder in an encour-
aging manner. " Who knows," said Kowlands
to himself, " but that God may still employ my
humble service for His great glory." The
Sunday games, sanctioned by Laud whilst
Bishop of St David' Sj had produced many evil
effects. These, which desecrated the church-
yard, had become scenes of pitched battles, where
oaths and curses were freely mingled with their
blood and bruises. After the eifect produced
on Kowlands' mind on hearing Griffith Jones's
sermon, he, with greater energy than ever, ap-
plied all his great talents against these evil

practices, and often continued to preach till

night, that, by the aid of nature and by the

means of grace, an end might be put to such
proceedings. Such irresistible power and divine
grace accompanied his ministry, that the effect
was most astonishing, and the result creating a
great moral change. Not only were the churches
filled, but the churchyards too. He thundered
 ROWLANDS' MEMOIR. 113

the law in such a terrible manner as created an

impression, so awful and distressing, that many
saw, as it were, the day of judgment before their
eyes, and hell yawning beneath their feet.
The following circumstances may serve to con-
vey an idea of the impression created by God's
grace on men's minds at this time. A farmer's
wife, living at a considerable distance, came on
a visit to her sister at Llangeitho, and as a
matter of course went on Sunday to hear the
mad preacher. The effect produced on her mind
she did not communicate to her sister, but, like

Mary, pondered the truth she had heard, deeply

in her heart for her sister seemed surprised to
;

find her again coming on the next Sunday to

her house in order to attend at the same church.
This she continued to do for a long time, until

at length she prevailed upon Eowlands to go and

preach in her own neighbourhood. In that
neighbourhood, the country squire was a man of
dissolute habits, and often, on the Lord's day,
he was seen, with his tenants and dogs, engaged
in the pursuits and pleasure of the chase. On
the Sunday Eowlands was to preach, he went
out earlier than usual in pursuit of his pleasures,
that he might go afterwards to hear the preacher.
From the field he went to church he stood up
;

in his seat, which was opposite the pulpit, and

with an air of bold defiance, confronted the
114 ROWLANDS' MEMuIE.

preacher's powers in a manner that dared the

force of his truth. Bnt Rowlands' weapons were
not carnal. He dived into his subject with all

the energies of his soul. He forgot man, and

centred himself in the strength of God- He was
awful and terrific. Claps of his thunder, one
moment, created an awful dread, and the next
minute, flashes of lightning penetrated their
dark souls. The whole assembly stood mute,
amazed, and confounded, and, behold, the strong-
holds of the great man had given way. The
defiant eye was cast on the ground. Confusion
of face struggled with his former pride. Fear
seized his inward soul. He shook like a leaf.

He quaked like a tottering old man. He sat in

his corner, and wept like a child. When the
service was over, the squire hastened to make
confessions of his sin to the preacher, and the
preacher was ready to balm
administer the
of consolation to his soul. A bond of union was
thus cemented by mutual love, and friendship
thus begun continued uninterrupted, nay, wax-
ing stronger, through life, and ceased not in
death ; for love is not only a tie existing through
things present, but a link in the communion of
saints,which does not snap asunder in death.
Either as long as Rowlands preached, or as long
as the squire lived, the squire of Ystradfiin never
ceased to attend the ministry of Rowlands of
 ROWLANDS' MEMOIR. 115

Llaugeitlio. So mighty through God are the

weapons of our warfare to demolish the strong-
holds of Satan.
It appears that soon after these events Eow-
lands began his itinerant preaching, and the
great success which attended the ministry of
Griffith Jones, in a similar manner, and his own
father on several occasions in his latter days,
furnished examples which, to him, justified the
conduct he pursued, and gave him great encour-
agement in the course he adopted. His bowels
also yearned over the sad state of his country,
and his soul longed to make known unto them
the way of salvation. He who, as a boy, was
foremost in every species of wickedness, the
champion of their Sunday games, and the leader
of their Sunday plots, had now put away his
childish things, and assumed the leader^ihip of
a more worthy cause. With firm step, fixed
eye, and undaunted courage, he resorted to
these unhallowed meetings, and with a loud
voice condemned their sinful proceedings. His
eye flashed truth : every word told that he spoke
his Master's message. The fire of heaven had
touched his heart, and love for his Master's ser-
vice, as fire descending upon the altar of his

heart a true burnt-offering consumed his inner
man. These Sabbath-breakers were convinced
that God owned His servant. Wherever he

116 Rowlands' memoir.

went, he struck awe into their assemblies

some ran for their life others trembled with
fear and all were alarmed and distressed.
This great change in Rowlands' life many
call conversion. But vv'ould not the term con-
version be more applicable to a person converted
from heathenism and Judaism, to embrace the
Christian religion ? AVonld it not be more con-
sistent to denote such a change in a person who
had been baptized in the blessed name of God
the Father, God the Son, and God the Holy
Spirit, and brought up in the knowledge of the

essentials of the Christian's creed, by repent-

ance, renewal, or renovation ? It is to be feared
that religious differences often arise from at-
taching different meanings to words which con-
vey the same religious import.
Rowlands' preaching had been hitherto, as we
have observed, of a very terrifying character,
fulminating the thunders of the law, its ven-
geance and curses, in such a teriflfic manner,

and with such a stamp of reality, as made many

feel utterly overwhelmed with despair. At this
time, thegood old dissenting preacher, Mr
Pugh, who had on several occasions re- i

turned Rowlands the compliment, and was a

great admirer of Rowlands' preaching, now prof-
fered Rowlands his advice, telling him "to
preach the Gospel to the people, and apply the
 ROWLANDS' MEMOIR. 117

blood of Christ to tlieir spiritual wounds, show-

ing them the necessity of faith in the crucified
Saviour." *'
I am afraid," said Kowlands,
*'
that I have not that faith myself in its vigour
and full exercise." " Preach on it," said Pugh,
*'
till you find no doubt it will
it in that way,
come. If you go on preaching the law in this
manner, you will kill half the people in the
country, for you thunder out the curses of the
law in such a teriffic manner that no one can
stand before you." Pugh also gave him some
judicious counsels touching his manner of
preaching, which he much valued, though one
habit he never discontinued. He used to stretch
out his arm, clenching his fist except one
finger, which, in his animated manner of preach-
ing, many believed was pointed at them per-
sonally, like an arrow planting convictions in
their souls a personal message declaring so-
lemnly to each, " Thou art the man." When
Eowlands learned the great effect produced by
his pointed finger, " I declare," said he " I will
never discontinue that useful practice." Though
Rowlands at this time had many trials to con-
tend with, yet his aged counsellor never at-
tempted to make him dissatisfied with his posi-
tion in the Church, and bring such an eminent
leader to head the ranks of dissent, but exhorted
him to remain faithful at his post, and proceed
 ;

118 ROWLANDS' MEMOIR.

in his duties as directed by Providence. It is

supposed, though not certainly known, that about
the year 1737 Eowlands and Howel Harris met
each other, the one in Cardiganshire, and the
other in Breconshire, the latter a layman, the
former a clergyman unknown to each other, yet
about the same time, originated and pursued a
system which produced similar effects. Ahab
regarded Elijah as the one who '^ troubled
Israel." Eowlands and Harris were by many
regarded as disturbing the peace. Yet nobody
can deny but that they were instruments in the
hands of God, whereby great changes were
effected, and many souls saved. God owned the
service of His servants, and made them a bless-
ing to His people. They were not animated by
any worldly motives, but sacrificed worldly inter-
est. They courted no favour, and sought no
reward. They lived to serve God, and worked
to save souls.
Clyicch lien delynor Fantycclyn,
" Dyma'r pryd daetb Harris fywiog
Yn arfogaetli fawr y nef
Megis taran annioddefol,
Yno i'w gyfarfod ef
Dyma ddyddian Sylfaen gobaith
Dyddian gwewyr llym a phoen,
With gael esgor ar ei meibion
Newydd wraig yr addfwyn Oen."
Whilst Eowlands and Harris were creating a
new life in Wales, Wesley and Whitfield were
 ROWLANDS' MEMOIR. 119

spreading a new liglit in The action

England.-^
seemed a simultaneous combustion. Did not
the fire descend from the same source, at the

same time, and for the same end General '?

corruption had spread over the country, general

indifference characterized the nation, and how-
ever much writers of the present day ignore
the fact," our credibility rests on the unshaken
testimony of that age. In 1736, Bishop Butler,
in his preface to the *' Analogy," corroborates
our assertion. "It has come," says this good
bishop, " I know not how, to be taken for
granted by many persons, that Christianity is
not so much as a subject for inquiry, but that
it is now at length discovered to be fiction and ;

accordingly they treat it as if, in the present age,

this were an agreed point among all people of
discernment, and that nothing remained but to
set up as a principal subject
it for mirth and
ridicule, by way of reprisals, for its having so
long, as it were, interrupted the pleasures of the
world." The united exertions of these cham-

1 All historians, from Hume

the infidel, and Lingard the
Koman Catholic, Macaulay and Fronde, acknow-
down to
ledge the change effected, and the good produced by the
preaching of Wesley and \Vhitfield in England, yet Kowlands
and Harris were in no degi-ee less successful in Wales,
' See remarks by Eben Fardd, Cynddelw, and loan Emlyn,

to Tudur's successful poem on Kowlands, Llangeitho, " Yr

Eisteddfod."- Nov. 1, 18G4.
120 ROWLANDS' MEMOIR.

pions of the truth were, doubtless under God's

blessing, effectual in stemming this tide of cor-
ruption/ We
know how many had joined
do not
Wesley^ and Whitfield in their movement in
England we know that no less than ten clergy-
:

men had joined Eowlauds and Harris in Wales.'

They had no idea of causing any divisions in
much less any secession fi*om
the Church, her
communion. " The revival of religion in the
Church was their avowed object from the first,
and their professed object through life."^
Our history now brings us to that period in
Rowlands' life which witnessed great changes in
his manner of preaching. He now began to
preach the Gospel in all its sublime excellences.
His manner was moving, winning, and most
captivating and though he exhibited the dole-
;

1 See Buck's " Theological Dictionary." Vol. II.

^ It is singular, that, on the misconception of the mild
apologetic reply of Jesus, many amongst Papists and Protes-
tants have really considered that to be careless of their dress
is an act of piety. Whitfield takes care to^write in his jour-
nals, " My apparel was mean thought it unbecoming a
penitent to have powdered hair. I wore icooUen gloves, a
patched gown, and dirty sJwes." The description given by
Macaulay of that singular character, George Fox, appears
more fantastic still. It does not merely provoke a smile, but
it is hard to suppress a hearty laugh.
5 Harris's Letter to Whitfield, Oct. 15, 1742. Morgan's
"Life of Harris."
* Owen's " Memoir of Piowlands." Page 27.
 ROWLANDS' MEMOIR. 121

ful state of the damned with such reality and

life-like colours, that one might have supposed
he had seen hell itself, and had been an eye-
witness of all the dreadful consequences of sin
in another world, ^ yet he enforced the truth
with the most melting persuasions, entreating
his hearers, with peculiar tenderness, as being
himself most sensitively alive to the awful con-
sequences, to shun the doomed abyss and of sin
hell. The sublimity of that awfulness, which
struck terror to every soul, was now so blended
with that softness and tenderness of feeling which
melted every heart. The awfulness of Mount
Sinai seemed heightened by the lovingness of
Mount Zion. On the one hand, God seemed
invested in all the majesty of His law. On the
other, God in His Son, clothed in all the sweet-
ness of His love. An immense concourse stood
amazed tears ran down their faces, and groans
:

rose up from their hearts. The thoughtless

stood aghast, as on the brink of despair; the
proud seemed cast down, nigh to hell and : all

wept, most wept for their sins, a few wept for

joy. At this time began that revivalism in
Wales which lasted fifty years. The first im-

1 See Gary's Translation of Dante, whose descriptions of

hell seem almost real and life-like. Macaulay instances
Gary's translation as one of those rare occurrences where the
translation is superior to the original.
122 Rowlands' memoir.

pulse took place in a remarkable manner. When

Rowlands was reading the Litany at church on
Sunday morning, his whole soul seemed to be
deeply engaged in prayer, and his whole mind
wrapped up in divine contemplation, and upon
a sudden he felt an overwhelming force, as of
a mighty rushing power, filling every faculty of
his soul, which breathed into his prayer the
breath of life, and stamped every accent with
touching reality, as he gave utterance to the
following words :
^'
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." His whole soul seemed entranced in
heavenly raptures, his vigorous frame shook, as
tottering to the ground. The shock instantly,
like lightning, sent a thrill through the crowd,
and many in the congregation fell on their knees.
The whole church presented an affecting scene.
In a similar manner, as the congregation was
deeply affected by Rowlands' preaching, the
country was aroused by the effects produced
upon the hearers. These were no ephemeral
flashes, which spread death and desolation
wherever they swept their course, and sped their
way. The impression was permanent. It con-
tinued to grow during Rowlands* ministry, aud
produced effects which lasted for generations,
 BOWLANDS' MEMOIE. 123

and continued to our own day. EeTiTals haye

since occurred in this country,^ in Ireland, and
in America, but in most instances they were
produced by external force, the effect transient,
and the result often unfavourable and unsatis-
factory. On the contrary, the revival originated
by Rowlands was the result of spiritual impres-
sions and religious convictions : the truth W'hich
he so deeply felt inw^ardly in his own soal, pro-
duced an effect which he could not fail to express
outwardly in his preaching. It touched the
hearts of his hearers, and impregnated the whole
principality of Wales. The domestic hearth
became a consecrated altar, whence the morn-
ing and evening sacrifice of prayer have never
ceased to ascend. By the firesides songs of
praises were heard, and by death-beds happy
scenes were witnessed. The light of divine
truth, which at this time shone on Rowlands'
mind, continued to shine with increasing bright-
ness during his long career : it was burning in

1 In a shilling volume published by Eoutledge, " Keligion

in Wales," the author, speaking of revivals, writes in a note
as follows: " The writer was lately on a visit in Cardigan-
shire ; he learned there is now a revival in a part of that
country. It commenced in a church not far from Aberys-

twyth." The church here referred to was Llanrhystyd, and

the revival originated under the powerful preaching of Kev.
W. Hughes, now Rector of Caerwys, Flintshire.
124 EOWLANDS' MEMOIR.

his vesselwhen he was summoned to meet the

Bridegroom; it guided him through life, and
led him to glory.
Rowlands, at an early age, occupied very im-
portant positions. In his own eyes he was less
than the least of his brethren, but in their eyes
he was regarded as by far the greatest, and their
leader. At the age of twenty-seven he was the
chairman of the great association which has
been attended by thousands, and which flourishes
even in our own days. Rowlands was much as-
sisted in these movements by two well known
names in the principality, one for his poetry,
the other for his commentary. As much as
John Keble was considered eminently the poet
of the Christian life of the nineteenth century in
England, so we may truly say of Williams,
Pantycelyn, that he was the Christian poet of
the eighteenth century in Wales. Keble might
soar higher, or dive deeper, but he did not sing
sweeter, nor touched the heart with a livelier
strain. And we venture to say that as long as
Keble's poetry wdll excite the admiration of
English hearts, the mountains of Wales will

1 Sir Eoundell Palmer, in his most interesting lecture on

Hymnody, alludes to William Williams, Pantycelyn, as being
the author of some of our sweetest hymns and whoever con-
;

sults his choice collections of hymns will find William Wil-

liams' name embalmed in that delightful volume.
 Rowlands' memoir. 125

>resound with the strains of Williams' hymns.

The sweet melody of divine truth wherewith
William Williams' poetry affected the heart,
has, nevertheless, never been more highly
esteemed than P. Williams' commentary, which
has been so instrumental in enlightening the
understanding. These men, who were as ready
to lay down their lives for the truth as to give
up their livings as regards worldly interest, were
of immense assistance to Eowlands. They were
to him as Aaron was to Moses men of great
conversational powers. Acquainted with every
station in life, they could speak to every member
in the Church, in a manner suitable to each,
and in a manner edifying to all.
Rowlands' chequered career cannot be more
lively represented than by imagining a clergy-
man's son brought up in the best school of his
time, and serving his brother's church as a curate,
at 10 per annum. When Goldsmith, at a later
date, describes a country clergyman " passing
rich upon dG40 a year," we cease to wonder how
another did not cease to exist upon 10. This
generous pittance of a brother, in a twofold
nature by profession and blood our feelings
of resentment cannot spurn with too much in-
dignation, but we grieve at heart to find an aged
father, who had bravely fought the battle of
truth, driven by persecution, and compelled by
126 Rowlands' memoir.

circumstances, to be liis own son's curate,

and finally to be ejected out of that Church
wherein he had been born, and in which he had
been brought up, and which he had for twenty-
eight years served with unfeigned zeal, and
which he loved with sincere affection. The
ejectment occurred in 1763. The bishop's
mandate was handed him immediately after
reading the service at Llanddewibrefi. Great
consternation seized the congregation, and Kow-
lands, not unlike Zacharias, who had been struck
dumb in the temple, was so overwhelmed with
astonishment and distress that he could hardly
speak to the people. The punishment inflicted
upon Zacharias was caused by his incredulity, the
deprivation inflicted on Eowlands was the result
of his faithfulness. The Church of England was
thus deprived of the services of one of her most
devoted and faithful sons, whom the Church of
Rome vvould have hailed with joy as a man of
true missionary spirit. The course which was
then so severely condemned by the Bishop of
St David's, is now pursued under the direction
and sanction of the present Bishop of Llandaff.
It is true, the bishop remonstrated with his
conduct in traversing beyond the boundaries of
his own parish, but he believed it his duty to
" obey God rather than man," and declared he
had no other object in view than the glory of
 ;

ROWLANDS' MEMOIE. 127

God, tlie salvation of souls, and tlie good of the

Church. Dr Burgess, who next succeeded to

the see of St David's, regretted this act of his

predecessor, as the greatest mistake he had ever
committed in his life. A chapel was now built
for him at Llangeitho ; and from that time until
the day of his death, it is emphatically said,
that on Sacrament Sundays no less than three
or four thousand people attended his ministry.
memory of scores now living, to
It is within the
have conversed with many who had been eye-
witnesses of the scene, and partakers of its bless-

ings. Hundreds were seen commencing their

journey on Saturday night and scores travelled
;

no less than twenty miles, not a few forty, and

some sixty miles. These crowds were no inapt
antitypes of the tribes of Israel, who, at stated
periods, resorted to Jerusalem to worship God.
That Rowlands became the founder of a new
sect, cannot be denied that he dearly and sin-
;

cerely loved the Church, admits of no doubt.

He used the services of the Church in his chapel
he exhorted his son, on his dying bed, though
he might be exposed to greater persecution than
himself, never to leave the Church, nor to secede
from her communion ; he could discern the
signs of the times ; he anticipated great changes,
and his prophecy has, in a great measure, been
fulfilled. That he retained these strong feelings
 ;

128 ROWLANDS' MEMOIR.

of affection for the Church is honourably borne

out by the testimony of a Nonconformist of our
own time.^ We
must bear in mind that Row-
lands did not leave the Church of his own
accord, but was driven therefrom, much against ]

his will. The apostle, in allusion to the office

of the Christian ministry, teaches us that no one
should take upon him this office except he that
is called, as Aaron was, yet we cannot close our
eyes to the fact, that Rowlands was instrumental
to the introduction of the lay element to dis-
charge the sacred functions of the priesthood.
The members of the Church may complain that
they follow not them, nevertheless the Great
Head of the Church may see them as working
with Him. Many deem themselves as His ser-
vants, whose service He will never own. On
tbe other hand, many rush into the sacred office
with more self-confidence than authority, and
with more zeal than knowledge the strange
fire ofKorah, Dathan and Abiram. They who
establish their authority by an inward testimony,
should adduce proofs by an outward evidence
and they who claim an authority by an external
rite, should estabhsh their mission by preaching

sound doctrine, and leading a holy life.

The Roman Catholic Church exalts the rite

1 Vide Owen Jones's Preface to " Eowlands* Sermons."

Printed at Dowlais. 18C2.
 ROWLANDS' MEMOIR. 129

of ordination into a sacrament, and claims it as

a badge of unbroken succession, and essential
to her priesthood. Yet of what value can be
its boasted succession, when she overlays some
portions of Scripture with traditions, and removes
other portions for her own convenience. The
Apostle St Paul seems to demolish the claims of
such pretensions, when he says, *Uhough we
(apostles), or an angel from heaven, preach any
other gospel unto you than that which we have
preached unto you, let him be accursed." If
this, then, be said of an apostle, surely it might
be said of an apostle's successor. And if it is

said of an angel, surely it might be said of a

man. The testimony of an angel is to be tried
by the Scripture, and the preaching of an apostle
is to be tested by the Word of God. The rule
and standard of our faith can neither be the pre-
tensions of man, nor the claims of the Church,
but the lively oracles of the living God. Ordi-
nation is now a rite generally practised amongst
all denominations of Christians, and seems to
be a principle which pervades all religions,
whether Paganism or Christianity, and whether
of ancient or modern times. In the patriarchal
ages, heads of families acted as priests. Under
the Mosaic dispensation, a particular tribe was
set apart for the service of the temple by God
himself. Our Saviour selected from amongst
130 ROWLANDS' MEMOIR.

His followers twelve apostles, also seventy dis-

ciples. After His resurrection, He furnished
His apostles with the well-known commission,
"Go ye," &c. After His ascension, St Peter
stated the necessity of appointing an apostle in
the room of Judas Iscariot, when the lot fell
upon Matthias. It appears, from a variety of
authorities, that the ordination of priests and
deacons was practised in the early ages of Chris-
tianity and even Jerome, who was no friend of
;

Episcopacy, acknowledges ordination to be a

bishop's office. "What does a bishop do,"
saith he, " except ordaining, which a presbyter
cannot do."
Ordination, if not always essentially necessary,
seems at least always desirable ; whereas succes-
sion represents a chain of broken links, for
which history supplies no positive evidence, and
Scripture prescribes no particular form, save the
imposition of hands. This digression in Row-
lands' history appears almost necessary, show-
ing how the rite of ordination is differently
regarded by different people, and how Rowlands
departed from a form of ordination which he had
himself received. He who made the one Book
his sole study, especially the New Testament
portion, was more absorbed in the inward truths
of the Gospel than the outward forms of Chris-
fcianity ; and whilst he became more indifferent
 Rowlands' memoir. 131

as to the externals of religion, his soul clung

more intensely than ever to the great essentials

of salvation. ''
Believe in the Lord Jesus Christ,"
was his first starting point, and his last goal.
Our next step will be to treat of Rowlands'
preaching. This was not less remarkable than
effective, and not only amongst all the preachers
of Wales he holds the pre-eminence, but is equal
to, and as great as, any that appeared on the
platform of Christendom since the days of the
apostles. It may not be uninteresting to fur-
nish a specimen of his preaching, and manner of
addressing in the open air the immense crowds
that flocked to hear him whilst visiting different
parts of the principality. Once, whilst preach-
ing on the following verse from the prophecy of
Jeremiah, *' And their nobles shall be of them-
selves, and their governors shall proceed from
the midst of them, and I will cause him to draw
near, and he shall approach unto me, for who is

this that engaged his heart to approach unto

me, saith the Lord." He dwelt on the excel-
^

lences of the " Prince of Peace " with such sub-

limity and magnificence that the whole scene
represented a real sight of human nature having
reached perfection in all its conceivable grandeur,
putting on her eternal robe of divine glory.
1 See an excellent Sermon on that subject by the great
Robert Hall. Vol. v.
132 ROWLANDS' MEMOIR.

'' He personified Law and Justice in the most

striking and feeling manner, both demanding
the infinite punishment the Blessed Surety had
engaged, in the everlasting covenant, in order to
effect the redemption of sinful men. He ex-
pressed himself in the following moving manner
as he was setting forth those agonizing truths :

"'Be it known unto thee,' said Justice, 'that

though thou comest to thine own as their Saviour,
yet thou must dwell with the cattle at thy first

entrance : a manger shall be thy cradle, and

rags shall be thy clothing.' However, the
Surety did not shrink in the least at this, but
answered, '
I am perfectly willing, for the sake
of my people, to undergo even that treatment.'
'
If thou goest into a world that is under a
curse,' said the Law, *
thou shalt not have a
place to lay thy head upon, yea, thou shalt be
the object of the utmost wrath, malice, and envy
of creatures that are supported by thee every
moment.' He answers, '
Oh, my pure Law, I
am williug to endure all that also.' '
But,' said
Justice, '
thou must sweat great drops of blood
on a cold night in a garden, and thy enemies
shall spit in thy face, they shall scourge thy
sacred back, and crown thy blessed head with
thorns : yea, thy own disciples, even after seeing
thy great miracles, and hearing thy heavenly
doctrine, will forsake thee when in the greatest

Rowlands' memoir. 133

difficulty and distress : yea, one of them will

even sell thee, and another will deny thee,

cursing and swearing most fiercely he does not
know thee.' '
Yet,' exclaims the Surety, '
not-
withstanding all this unkindness and cruelty, I
will not withdraw from my engagement no,
not on any account : repentance shall be hid
from mine eyes.' Law and Justice now testify
together, saying, '
thou, the glorious object of
adoration and praise of all the angelic heavenly
host, and the infinite delight of God the Father,
if thou wilt actually enter upon this suretyship,
all the powers of hell will be in array against
thee to assail thee ; and even the unmixed wrath
of Heaven will be poured out upon thy soul and
body upon the cross ! yea, to tell thee all, the
last drop of thy heart's blood shall be shed !

the unspeakable agony of all this thou must

endure.' And now, my dear hearers," said
Rowlands, *'
who can without astonishment
think of this gracious Surety engaging, in the
face of all these dreadful storms, to undertake
the mighty work think that, in the full view of
all these most alarming and painful sufferings.
"
He should exclaim, I am i^erfectly ivilling I
Another still more been
striking instance has
related of Rowlands' preaching powers. In
several places which he visited he w^as subjected
to incredible annoyance and malicious persecu-
 " ;

134 ROWLANDS' MEMOIR,

tions but in one place a most diabolical plot

;

bad been conceived and planned. It was an-

otber gunpowder plot. The spot where be
would be preaching was well known beforehand,
and underneath that very place was deposited a
quantity of powder, and the whole scheme bad
been so an^anged, without incurring the danger
which the infatuated Guy Fawkes, in bis blind
zeal, had sworn to risk and was ready to sacrifice.

However, the discovery of some straw excited

suspicions, and frustrated their hellish design
and whilst declaiming against the vices of the
people, and representing to them, one by one,
the calamities God would send upon them on
this account, he added, in conclusion, in a sten-
torian voice, and with an authority which rushed
with irresistible force, and *' God will for ever
abandon you." Then he resumed in a low,
wailing, and weeping tone, extremely penetrat-
ing, touching, and pitiable, moving all to tears,
when in a supplicatory attitude, he exclaimed,
" If thou dost abandon us, merciful God, what
will become of us !

The testimony of Charles of Bala, the gi-eat

originator of the Bible Society, whose field of

operation at the present day extends nearly over

the habitable globe, as to the effect produced on
bim cannot be omitted. He says, **Iwent to
hear Mr Rowlands preach. The text was Heb. iv.
 ROWLANDS' MEMOIR. 135

15, ^For we have not an high priest which

cannot be touched with the feeling of our infir-

mities, but was in all points tempted like as we

are, yet without sin.' A day,*' saithhe, ^'
much
to be remembered by me as long as I live.
Ever since that day I have lived in a new
heaven and a new earth. A change which a
blind man who receives his sight experiences,
does not exceed the change which at that time
I experienced in my mind. It was then I was
first convinced of the sin of unbelief, or enter-
taining narrow, contracted, and hard thoughts
of the Almighty. I had such a view of Christ
as our high priest, of His love, compassion,
power, and all sufficiency, as filled my soul with
astonishment, with joy unspeakable and full of

glory. My
mind was overwhelmed and over-
powered with amazement. The glorious scenes
then opened to my eyes will abundantly satisfy
my soul millions of years hence in the con-
templations of them. I had some ideas of gos-
pel truths before floating in my mind, but they
never powerfully, and with divine energy, entered
my heart until now."
Rowlands, like Robert Hall in his sermon
upon the Signs of the Times, deemed any revival
in the Church as the brightest prospect, rejoiced
with exceeding joy whenever any signs of a
new life sprung up in the bosom of the old
136 Rowlands' itemoir.

Paradise, and when a young clergyman of great

promise was cut down in the midst of his use-
ful career, "Alas !" cried he, " my right hand is

cut off."
Rowlands' peculiar domain was preaching,
and in proof of our assertion we adduce our evi-
dence. One eminent man, writing in his diary
on a certain day, many years after he had heard
Rowlands preach, remarks, " Every return of
this blessed day is refreshing to my soul. The
remembrance of the mercies which I received can
never be forgotten. That aged herald of the
King of Grlory, D. Rowlands,
will be an eternal
glory to Wales. I can seldom speak of him in
moderate terms. I love him dearly as my
.

father in Christ. I hope to see him once more

before he takes his flight." An aged clergy-
man, occupying a well known position, and
having heard the most eminent preachers in
England and Wales, declared he had only heard
one Rowlands, implying, that he vastly surpassed
all others. Another saith of him, " His zeal,
animation, and fervour surpassed all description.
I never in my life saw anything so expressive,
it reminded me almost of an angel." Those
'

striking words, " He maketh his ministers a

flame of fire," seem verified in him. Some
describe his words like darts, reaching here,
and there, and everywhere, yet effectual in
 :

ROWLANDS' MEMOIR. 137

every instance. One clergyman, who bad known

him for a number of years, thus describes him
" For forty years he has been a zealous and
indefatigable labourer in the Lord's vineyard,
and, notwithstanding his great age, he is as
active as ever. Unembarassed with worldly
cares, and almost unconnected with the world, he
lives above it, and is a striking emblem of primi-
tive simplicity. Wholly devoted to his Master's
work, and treading in his Master's steps, he
goes about doing good. The number of his
communicants on Sacrament Sundays is seldom
less than two thousand
sometimes more than
four thousand. He speaks from the heart, and
draws his treasures from the sacred oracles,
rousing his hearers to a sense of their danger
by the thunders of the law and the lightning of
Sinai. His soul being deeply impressed with
the truth of God's Word, he preached the glad
tidings with all the fervour, affection, and real-
ity, as one who knew by the experience of an

inward testimony their inestimable value." In

the very midst of a torrent of eloquence, whilst
dwelling on the inestimable riches of Christ, he
would turn his eye heavenward, and in a most
rapturous and elevated strain, he would invoke
God's Spirit to breathe into their souls the
breath of life, that they might come to their
Saviour and partake of His riches. He illus-
138 ROWLANDS' MEMOIR.

trated his subject by Scriptural references, and

from some object, either well known or visible,
he employed such apt similes as must be intel-
ligible to the dullest mind. He thus opened
their understandings as well as their hearts, and
through the instrumentality of Divine grace,
which accompanied his preaching, thousands
were brought from darkness to light, and from
the power of Satan to God.
His bursts of eloquence resembled the gradual
swellings of the sea, when its bosom begins to
be agitated by winds, the forerunners of hurri-
canes. He commenced calmly, but as he ad-
vanced, his manner became more animated, and
his matter more interesting like wave upon
wave, swelling and increasing, running with
great force, and carrying away everything in
their awful currents, and in tempestuous fury
meet, clash, and break. Between their yawning
gulfsyou see the deeps of the ocean, groaning
and murmuring as if the elements of heaven
were working out its final doom. Again, march-
ing in mountainous torrents on the ocean's deep,
as if to outrival the clouds which sweep under
heaven. Thus Eowlands carried the minds,
hearts,and feelings of his audience with him,
with such gentleness and sweetness that was
captivating and enchanting; then on a sudden
he would plunge them into all the horrors of
 Rowlands' memoir. 139

despair, and with a power and force quite irre-

sistible, led them to behold the unutterable

anguish of the and made them feel the
lost,

doleful miseries of the damned. What Dante

has so awfully described in the language of
poetry, Rowlands preached with all the convic-
tion of truth : then groans and meanings and
lamentations echoed their saddened and doleful
notes through a thousand hearts, touched by the
spirit of conviction, exclaiming, What shall we
do to be saved, and now, being excited to the
highest pitch that religious emotion can burn in
a mortal soul, he seemed to scale the pinnacles
of glory, and display to their wondering eyes
God's amazing love, and from the inexhaustible
riches of eternity, bringing out to each, as if to
the prodigal son, the best robe of Christ's right-
eousness. Then their joy in believing. Their
groanings ceased, and their hosannahs and halle-
lujahs began. When his voice had reached its

climax, it went forth like the bursting of a clap

of thunder, and he poured forth his mighty
message, with such extraordinary torrents of
eloquence as overwhelmed and overpowered his
audience. His attitude, his voice, his gesture,
his striking manner, his noble and impressive
mien, and, above all, his strong religious impres-
sion, and his deep religious conviction, his
buruing zeal, and his intense love, were rare
140 ROWLANDS' MEMOIR.

endowments, and such uncommon gifts, as quali-

fied this great and good man, in an eminent de-
gree, to be the ambassador of the most high
God. It was once asked a gentleman who had
heard Rowlands preach, in what consisted the
'*
peculiar! t}^ of Rowlands' preaching. I'll tell

you," said he, ^' depth ox^di fervour.''''

Like Jacob wrestling with the angel for a
blessing, Rowlands had often been seen, espe-
cially on Sunday mornings, labouring under a

feeling of intense mental agony

actually wrest-
ling in prayer importunately urging his suit
before the throne of grace, and had been heard
to declare aloud, like Moses of old, " If thy
presence go not with me, carry me not up
hence."
Rowlands in his private life was as gentle as
a lamb. He received all friends with an open
hand and an open heart. For kindness, tender-
ness, and sympathy, humanity could not furnish
a nobler specimen of her handiwork. Yet, withal,
he was as bold as a lion, intrepid as a martyr,
and fearless as an angel. Like his great Master,
who, in compassion, said, " Go, and sin no more,"
Rowlands deeply sympathized with all the mise-
ries and weakness of human nature. Yet, with
all the energy of his amazing powers, he de-

nounced all hypocrisy, deceit, and sin, in a lan-

guage as fearless as characterized the conduct of
 ROWLANDS' MEMOIR. 141

tbe Pharisees, ''

Ye serpents, ye generation of
vipers, how can ye escape the damnation of hell."
A working man furnished an original idea,
when he was asked what he thought of Whit-
field's preaching, " he preaches like a lion," said
he. Still, when Whitfield's voice was most en-
chanting, his matter was less interesting; where-
as Kowlands, when his voice had reached its

climax, launched forth the pith of his message,

like a thunderstorm in the height of its sublime
solitudeand awful grandeur, shoots down hail-
stones amongst its awful cataracts.

Rowlands' success.

Independent of any testimony of the crowds

that attended his ministry, number of
of the
miles they travelled, or the number of years
they attended nothing known is more beauti-
fully illustrated than the history of any other
preacher, by the following touching story : On
coming over a mountain, having reached its
summit, when an extensive landscape and rich
scenery opened to his view, and beginning to
descend, he seemed unusually downcast large
tears rolled down his face, and his spirit seemed
overwhelmed with grief. His friend asked him
the cause of such emotions :
''
Alas " said he,
!

142 ROWLANDS' MEMOIR.

" I see many chimneys emitting smoke, but I

see not a single hearth whence the morning in-
cense of prayer has ascended up unto God."
In coming over the same place many years after,

he exclaimed, with a peculiar accent of unmis-

takeable joy " I see a number of houses scat-
:

tered here and there before me, but not a single

habitation where an altar has not been erected
thismorning unto the Lord of Hosts."
This famous herald of the everlasting Gospel,
having run his course and kept the faith, was
summoned hence to receive his reward that
crown of glory laid up for all who love the ap-
pearance of their Master's second advent.
Having borne much fruit, he was ripe for the

great harvest ; having been a blessing to thou-

sands, he was now blessed in his own soul ; and
having been faithful in his Master's service, he
was now ushered in into his Master's joy. At
the advanced age of seventy-seven years, Oc-
tober 16, 1790, he commended his spirit into
the hands of Him who gave it.

" Blessed are the dead who die in the

Lord."
 ;

SERMON 1
=

" Glad tidings of gi-eat joy." Matth. ii. 8, 9.

" And he sent them to Bethlehem, and said,

go and search diHgently for the young child
and when you have found him, hring me word
again, that I may come and worship him also.
When they had heard the king, they departed ;

and lo ! the star which they saw in the East

went before them, till it came and stood over
where the young child was."
When the Saviour of men was born into the
world, the glad tidings of His birth were first
announced to poor shepherds, "abiding in the
field, and keeping watch over their flock by

night." This is not the manner of men. They

1 These sermons are said to have been originally and prin-

cipally translated into English by the Rector of Escourt,
whereas Escourt, as a parish, is a name unknown. For this
information I am indebted to the learned T. James, F.S.A.,
F.G.H.S. (Llallawg), the incumbent of Netherthong, Hud-
dersfield-
144 SERMON I.

generally bestow their best things upon the-

greatest
among them upon kings and princes
of the earth. They give poor things to the poor
such things would not be acceptable
as to
others. But Jesus the Pearl
Christ, great of

price righteousness which looked down
*^the
from heaven, and the truth which sprang from
the earth," was first made known to men of low
estate, whereby we are taught that no condition,
however humble, poor, and low, is beneath God's
notice, or is excluded, on that account, from
sharing in the blessings of Christ. This, which
subdues the pride of the high and lofty, teaches
us that God communicates His grace to the
humble and low. Yet, lest men of low estate
should establish an exclusive right to Him, He
was made manifest to the wise men from the
East, whose treasures certainly proved them to
be very rich, thus giving a full evidence of His
readiness to save all ranks, and omit no degrees
amongst the human race. He is the '' tree that

was in the midst of the garden " the centre of
grace which diffuses its influences everywhere
around. As the tree of life, whose leaves were
for the healing of the nations, is said to be ''in
the midst of the street," so is Jesus in the midst

of His Church, communicating His grace to all,

the poor as well as the rich, that all may become
partakers of a divine nature. This should make
 GLAD TIDINGS OF GEEAT JOY. 145

all unite together in one common brotherhood,

for neither the one nor the other can be saved,
but through the merits of Jesus Christ. The very
offeringwhich the poor were enjoined to offer
by the law of Moses, '' a pair of turtle doves
or two young pigeons"
which was the sacrifice
of the Virgin Mary and her espoused husband
when the Child Jesus was presented in the
temple amply proves their poverty. Yet it

pleased the Prince of Glory to assume this form

of poverty, that, through His poverty, many
might be made rich. Let not the rich despise
the poor, for He who was once contemptuously
styled the carpenter's son, shall ere long be
their eternal judge, and will take from them
every talent not employed in his service.
Let them remember that money can never re-
deem a single soul, or procure the least favour
from an offended God. Our blessed Saviour
has done more by His poverty, than a
for us,
thousand worlds can do for us by their trea-
sures. *'He has washed us from our sins in
His own blood," and " made us kings and priests
unto God."
Having before alluded to the wise men from
the East, let usremember that the narrative is
more immediately connected with them, and
on this occasion more immediately interesting
to us. The shepherds were Jews the wise ;

146 SERMON I.

men were Gentiles. These were early intima-

tions, that the prophecies foretold that "all the
nations of the earth he blessed would soon be "

realized, that " unto Him should the gather-
ing of the people be," and that God should
enlarge Japheth, and dwell in the tents of Shem.
The delivering of the law on Mount Sinai, in
An;bia, a Gentile land ; the building of the
temple on the threshing floor of Araunah, a
Gentile ground, and the chief superintendence
of the erection entrusted to Hiram, a Gentile by
birth ;
all very clearly show that the salvation
which was originally confined to the Jews,
should become also the inheritance of the Gen-
tiles. These wise men were not only Gentiles,
but doubtless men who feared God. The great
distance did not debar them from undertaking
the journey, nor did their great wealth render
them careless about the salvation of their souls.
This should instruct us that the wise and opu-
lent have asmuch need of Jesus Christ as the
ignorant and indigent. High and low must
equally come to Him for salvation, for " there
is no other name given amongst men whereby

they can be saved." Princes, .as well as their

subjects, must go in through the same gate, or
both perish without. The poor shepherds from
the fit'd, and the wise men from the East,
came to pay their homage to Him who is the
 GLAD TIDINGS OF GREAT JOY. 147

Prince of Peace and the friend of sinners. What-

ever be your condition whether rich or poor,
learned or unlearned go, and search diligently
for Him lay hold on His righteousness and
sti'ength, and be ye saved through His media-
tion and merits. Here rich and poor meet to-
gether both must have recourse to the same
;

sacrifice. Under the law it was said, ^' the rich

shall not give more, and the poor shall not give
less, than half a shekel, when they give an
offering to the Lord to make an atonement for
their There were other offerings in
souls."
which the rich were required to give more than
the poor, but in this their daily offering the
amount was the same ; the atoning sacrifice
admitted neither increase nor decrease. This
sacrificewas always the same, and to all persons
it made no difference, a type of Him who was
the salvation of all men. " The same yesterday,
to-day, and for ever."
I shall now consider w^hence the wise men
came where they came
; to ; the end of their com-
ing ; the zeal and diligence in surmounting all

difficulties ; and the success wherewith it pleased

God crown their persevering researches also
to ;

the season of their coming. And may the Holy

Spirit impress the truth of Christ coming upon
our hearts, and be a guide to our souls, to lead
us to our Saviour !
 ;

148 SERMON I.

1. Whence the wise men came ? They came

from the East, a far distant country, and a jour-
ney not easy to undertake, but their coming was
in accordance to the prophecies, which had fore-
told " that the Gentiles should come to His
light, and kings to the brightness of His rising."

God also himself had declared, ^'

that many
should come from the east, and from the west,
and should sit down with Abraham, Isaac, and
Jacob," and that the Gospel was to be preached
tothem who were afar off, as well as to those
who were nigh. Gentiles, as well as Jews, were
to be gathered into one fold, under one shepherd
and, behold, the gathering begins, for bringing
us nigh who were once afai* off, for admitting us
who were aliens to the commonwealth of Israel
into a share of their privileges, and for making
us who had no hope and without God in the
world, partakers of the rich blessings of the
Gospel, for all thesewe should give Him eter-
nal praise. All now may come unto Him, that
they may receive forgiveness of sin through
faith in His name.
The wise men coming from a far country
should teach us to spare no pains to seek Jesus,
that we may be also found in Him. Though
we should spend and be spent, though obstacles
be in the way, and weariness in our journey,
yet, if we can but find Jesus, and lay hold on
 GLAD TIDINGS OF GREAT JOT. 149

Him for our eternal life, our labour shall never

be in vain. Every toil in the pursuit, and
every effort in our search, if haply Christ be
formed in our hearts, shall receive its due
reward. Take heed lest the queen of the
south should rise in judgment with this gene-
ration, and condemn them, because there is
greater than Solomon here. Solomon was the
wisest of men, but here is the Wisdom of God.
Many who mind no distance, and regard ro
weather, to seek provision for the body, make
no effort, and stir not a step, to seek salvation
for their souls. They seek the bread that
perisheth, but disregard the bread of life. It is
sad to consider that these wise men heathens
in a distant country should travel so many
miles to seek Him who was born King of the
Jews ; who call yourselves Chris-
whilst you,
tians, will notmove or stir to seek the Saviour
of your souls, who is the King of Glory. We
show forth the Lord Jesus, not as the wise men,
lying in a manger, bleeding in the garden, or
dying on the cross, but sitting in unclouded
majesty on His lofty throne in glory. May God
remove every veil from off your heart, that you
may see Him as He is, more excellent than
His angels, who excel in might.
2. We consider the place where the wise men
came to. They came to Jerusalem, not by the
150 SERMON I.

direction of the star, but by the guidance of

their own reasoning. They naturally supposed
that He who was to be bom King of the Jews
would be best known in their chief city, Jeru-
salem. But here they found Him not. They
had been guided by the light of nature, when they
should have been led by the light of the Spirit.
Reason is a great and noble gift; it achieyes
great ends, and does that which is right, but it

will never come to seek Jesus except drawn by

the grace of God. " No man," saith our
blessed Saviour, '^can come unto me, except
the Father who hath sent me, draw him."
So long as the wise men followed the star, they
steered their course aright. When they listened
to the voice of reason, they lost the light of
heaven. If the blind lead the blind, both shall
fall into the ditch."We are blind by nature.
Christ hath set up His Spirit to be our guide :

may His light guide you through life, and at last

bring you to your Saviour's presence, at whose
right hand there are joys for evermore.
3. Our next inquiry is. What end the wise men

had in view ? Their object was to seek Jesus,

and see Him. The wish was natural. He is
the desire of all nations. Of old the same feel-
ings have been expressed. Abraham did ear-
nestly desire to see His day. " If I have," said
Moses, '^ found grace in thy sight, show me, I
 GLAD TIDIXCxS OF GREAT JOY. 151

beseech thee, thy glory. We cannot see God

and live." This is true, as He is God : butwe
may look upon the face of the Anointed of the
Father and live yea, live for ever. God sent
forth His Son in the likeness of human flesh,
and in Him our most earnest desire of seeing
God may be fully realized. He is the express
image of His person. *' God said. Let us make

man in our image" that is, in the same
image as He should afterwards appear in human
form and as He once made clay and applied it
:

to the eyes of the blind man that He might see,

even so He assumed human form, made of the
dust of the ground, that He might be seen.
Once to see Him, it is enough. Our souls are
satisfied. We long to look upon no other object.
"Lord, now lettest thou thy servant to depart
in peace, formine eyes have seen thy salvation."
Let the worldly seek their gain the covetous ;

their wealth and the libertine his pleasure

; ;

but seek ye Christ in your soul by faith. It

was delightful to hear the angel say, " I know
that ye seek Jesus." He seeks you. " The
Son of Man is come to seek and to save that
which was lost." Seek ye Him. As pants
the hart for the cooling streams, so let your
souls pant for the living God. " It pleased the
Father that in Him should all fulness dwell."
Seek ye Him, that ye may receive of His ful-
152 SERMON I.

ness, and grace for grace. No efforts would be

spared to go and see an estate left us by another,
so " run that je may obtain." He is the great
prize of your salvation ; rest not until you gain
possession of your inheritance.
See the efforts which the wise men made.
They came to Jerusalem, but they were disap-
pointed. Their efforts met with no success.
The priests of the temple and scribes of the
law could furnish no information. The
of the Sanhedrim, and their glorious city
council
" the
joy of the whole earth" could form no attrac-
tion when Jesus was not to be found. Where
He was not, they could not remain. This
teaches us, that neither the indifference of the
learned, nor carelessness of our superiors, should
ever furnish an excuse for our negligence. Dili-
gent in our duties, striving in our efforts.
" our eyes" should never cease to "wait upon
the Lord our God." Not for a day, nor for
any particular time, but until He should have
mercy upon us." ** Though it tarry, wait for
it ; because it will surely come, it will not
tarry," for " in due season we shall reap, if we
faint not." The example of the wise men
leaving Jerusalem should teach us to bid adieu
to every placewhere the favour of God is not to
be found, and where the things of God are not
known. As they withdrew themselves from the
 GLAD TIDINGS OF GREAT JOT. 153'

celebrated city of Jerusalem, when they could

not find Jesus there, so should each of us,
whatever may be our condition in life, withdraw
from the tents of the ungodly and the seats of
the wicked, however inviting their appearance,
or alluring their temptations. Rest not in your
duties, nor place any confidence in your per-
formances. Go on to seek the Lord until He is

formed in your souls,and with a single eye look

to Jesus as your hope of glory. Seek Him in
His temples here below, that you may dwell
with Him for ever in His tabernacle above.
Mark the success wherewith the Lord was
pleased to crown the efforts of the wise men.
Though they had received no instructions at
Jerusalem touching the object of their mission,
yet they had not gone far, ** when, lo the star !

which they saw in the east went before them,

and stood over where the young Child was."
Here we are encouraged to put ourselves entirely
under the guidance of God's Spirit to watch
His motions, and quench not His strivings. The
Lord will always accomplish that which He hath
begun. Wherever He is the author of our faith,
He is also the finisher. As we advance in the
divine life. He unfolds the mystery of His grace.
The stream may be small at its source, but it

swells as it flows. Fresh springs flow in as we

journey on. *^ To him who hath shall be given,
154 SERMON I.

and he shall have more abundance." God is

ready to bless the efforts of His people, and

quicken into life the work which the Spirit had
begun in the soul.
4. We hasten now, in the last place, to make a
few remarks on the time in which the wise men
came. It was when Herod was king. This
reminds us that Christ's kingdom was not of
this world. He aspired not to Herod's throne,
and though truly a Idng, was not of Herod's
blood. Their inquiry was, *' Where is he that
is born King of the Jews ;" and when He was

asked, *'Art thou a king?" His answer was,

" To this end was I born, and for this cause
came I into the world." **His kingdom is

not of this world." Not a temporal, but a

spiritual kingdom.
This teaches us to moderate
our wishes after earthly things not to " receive
honour one of another, but to covet that honour
which Cometh from God only." It should be
our aim, not to be great in this world, but useful
in our generation not by
to be distinguished
wealth and splendour, but by meekness and
lowliness of heart. Lazarus, covered with sores,
was far dearer in the sight of God than the rich
man in his power and glory. The hungry He
fills with good things, the rich He sends empty

away; the mighty He takes down from their

seat, the humble He exalts many degrees.
I
 GLAD TIDINGS OF GREAT JOY. 155

It seems in accordance with God's will that

f He should not appear in His power, in His
goodness, or in His might, until things have
reached some extremity. He would not go to
Bethany till '' Lazarus had been dead four days."
He would not go to His disciples, toiling all
night, in danger, in the midst of the sea, until
the fourth watch so it was not His time to come
;

into the world until the sceptre had departed

from Judah, and matters reduced to great dis-
tress. He was to be the brother born for adver-
sity. When the wine was all spent, He magni-
fies the power of His might. When we have a
father or a mother to provide for us, He often
passes by, but *'
when father and mother forsake
us, the Lord will take us up." He is the Father
of the fatherless, and God of all mercy. He
loves His people at all times, but peculiarly
manifests that love in the hour of distress. We
will now conclude by the following remarks.
Behold God's goodness in directing His people.
He sent an angel to preach the Gospel to the
shepherds, and directed a star to guide the wise
men to Jesus. Blessed be His name. His Word
is not only a star to guide our path, but a lamp

to guide our feet. Faithful ministers direct our

course, and God's Holy Spirit leads us to all
truth.May we all be subjects of His teaching,
and under His guidance may be brought to the
156 SERMON I.

knowledge of Him whom to know is eternal life.

Labour also to know whether we love the Lord!
Jesus Christ* Do we sing His glory with the
angels, or publish the glad tidings with the
shepherds, or rejoice with the wise men, and
glad that we have felt the power of His grace
in our hearts ? Or are we, with Herod, troubled
at the idea of His birth, and filled with anger at
the mention of His name ? These are tests.
Do you exult in the prosperity of Christ's king-
dom, or are you uneasy at its progress in the
world ? When religion comes near home, and
offers to lay its restraints on our hearts to in-
jure our worldly interests, or endanger our
personal care do we rejoice, or are we troubled ?
Let us not crucify the Lord of glory, but wel-
come Him to our souls. Let us not put Him
to open shame by our sins, but magnify Him as
the Prince of Peace, and establish His throna
in our hearts.
 SERMON II.

'
Christ is all in all." Hebee-ws i. 9.

" Therefore God, even thy God, hath anointed

thee with the oil of gladness, ahoye thy fel-

lows."
By God, even thy God," we are
the phrase, *'

to understand God the Father. Such expres-

sions are often employed in Holy Scripture.
"The Lord said unto my Lord;" and again,
''
The Lord rained upon Sodom and Gomorrah
brimstone and fire from the Lord out of
heaven."
By " the oil of gladness" is here meant the
Holy Spirit. That this should be so, is pro-
phesied in the Old Testament, and confirmed
in the New. " The Spirit of the Lord is upon
me, because He hath anointed me to preach

the gospel to the poor ; he hath sent me to heal

the broken-hearted, to preach deliverance to the

captives, and recovering of sight to the blind, to
set at liberty them that are bruised, to preach
the acceptable year of the Lord." Sometimes

158 SERMON II.

the operation of God's Holy Spirit is compared

to water, which cleanses ; at other times, to fne,
which purifies ; in this place, to oil, wliich
softens the heart, and makes our yoke easy.
By " gladness" is to be understood the fruit
of the Spirit, such as, ''love, joy, peace, gentle-
ness, goodness, and faith. It is a foretaste of
greater things to come. *'
Well done, thou good
and faithful servant, enter thou into the joy of
thy Lord." " In thy presence there is fulness
of joy ; at thy righthand there are pleasures for
evermore." By "thy fellows" is signified all

those true Christians who have been made

kings and priests unto God, partakers of the
same Spirit, recipients of the same joy ; in
nature the same, in degree less. He, having
all fulness ; they, only by measure. By His
divine nature. He was equal with the Father.
'*
Awake, sword, against my Shepherd,
against the man who is my Fellow, saith the
Lord of Hosts." Again, by His human nature,
He was truly man. " Forasmuch as the
children are partakers of flesh and blood, so
also himself likewise took part of the same."
A wonderful union of blessed Trinity. God the
Father had anointed thee, God the " Son, with

the oil of gladness God the Holy Ghost
*'
above thy fellows." This is Christ's Church.
Let us here inquire :
 CHKIST IS ALL IN ALL. 159

I. ^Yllat is meant by the anointing spoken

of
" God hath anointed thee."
The end for which our Lord was anointed.
II.
III. The lesson it teaches, and the blessings
we reap.
Under the law the ceremony of anointing
consisted of three essentials : 1. Being set
apart by God. 2. A meetness for the office.

3. Having holy oil actually poured on the

head.
I. So our blessed Saviour was set apart for
the great work of redemption. He had been
chosen from all by " the determinate
eternity,
counsel and foreknowledge of God," to effect the
salvation of man. He did not thrust Himself
into the office as an usurper, but assumed it
according to the express appointment of the
Father. As no man should take the honour of
the priesthood unto himself, except he who was
called of God, as Aaron, so also Christ glorified
not himself, to be made an high priest, but He
who said unto Him, " Thou art my Son, this
day have I begotten thee," also ordained Him to
the office. He did not take it by force, but
assumed its sacred functions in accordance to
the Divine will. Christ himself thus saith, *'
I
am not come of myself, but He who sent me is
true, whom you know not." In the same strain^
soon after His death, St Peter lets " all the
160 SERMON II.

house of Israel know assuredly that God had

made same Jesus, whom they had cruci-
that
fied, both Lord and Christ," That He who was
Christ the Lord should not undertake so import-
ant a charge, so great and necessary a work, as
the salvation of lost souls, until duly commis-
sioned of the Father, teaches us to be cautious
how we should engage in the like service, unless
directed from the same source. In one place
we read of a person who came to Christ, request-
ing Him ''
to divide the inheritance between
him and his brother," and He said unto him,
*'
Man, who made me a judge or a divider
among you?" He could have discharged the
office of a judge, as well as that of a physician ;

to decide cases of law as easy as to remove the

disease of the body. But this was not His com-
mission. No one could taunt Him, insolently ask-
ing, " Who made thee a ruler and a judge over
us." He kept within His allotted sphere, and
exceeded not the bounds of His own province.
With a gentle reproof He condemns this spirit
in others, saying, ''
What is that to thee, follow
thou me," cease to pry into other's concerns,be
diligent in thine own calling. When a river
gently glides wonted channels, its
along its

waters are clear and wholesome, but when it

overflows its banks, it often commits great
damages. Whilst we keep within the limits
 CHRIST IS ALL IN ALL. 161

assigned us, we prosper and succeed. When we

stray from the path of duty, and exceed the
bounds of our own calling, we generally go
wrong, and do great mischief. It would be
well were all to follow our blessed Saviour as
their ensample, as well as their teacher, to be
contented with their lot, and useful in their
stations.
God's people of whose deeds are recorded
old,
to their honour, and whose efforts were every-
where crowned with success, would never engage
in any undertaking unless they were first truly
convinced of their calling, evidenced by a divine
testimony. This, which accounts for their great
success, accounts also for our failures. " God
said unto Moses, thus shalt thou say unto the
children of Israel The Lord God of your
:

fathers, the God of Abraham, the God of Isaac,

the God of Jacob, hath sent me unto you."
David had been assured that "God had made
him the head of the heathen." Jeremiah,
speaking of himself, declares, " As for me, I
have not hastened from being a pastor to follow
thee." Amos is not ashamed to own before the
king, " I was no prophet, neither was I a pro-
phet's son but I was an herdman, and a
;

gatherer of sycamore fruit And the Lord :

took me as I followed the flock, and the Lord

said unto me, Go, prophesy unto my peojile
162 SERMON II.

Israel." This plain shepherd was far more suc-

cessful in his ministry than all the priests at
Bethel, and why ? Because he had been sent
of God.
2. The anointing under the law signified that
the persons so anointed were worthy and fit for
the ofiice, and endowed with every gift and
grace to discharge their duties thoroughly and
effectually. So Jesus is called Christ the
Anointed. The
and the graces of the
gifts

Spirit had been poured upon Him without mea-

sure. He was mighty to save. One saith in
Isaiah, " Make me not a ruler of the people, for
in my house is neither bread nor clothing."
Princes should be rich. If they are poor, they
will oppress their subjects,and wrest them of
their possessions. Our help was not laid upon
one faint with toil, or weary with fatigue, but
was on Him in whom all fulness dwelt irre-
sistible in power, triumphant in victory, and
more than a conqueror. As Samson rose at
midnight, and carried the gates of Gaza to
the top of a high hill, even so our victorious
Redeemer arose from the grave, and having
spoiled the territories of death and hell. He
ascended in triumph into heaven. " Where-
fore, He is them to the uttermost
able to save
that come unto God by Him, seeing He ever
liveth to make intercession for them." Our

CHRIST IS ALL IX ALL. 163
I

great High Priest is not like the high priests of

old ; though touched with the feelings of our
infirmities, He has no infirmity of His own.
His word is and truth. Before
faithfulness
Him the powers of darkness flee abashed sin ;

and destruction are conquered foes. What a

source of joy to every believer, that his Saviour,
who is Christ the Lord, can accomplish what
He hath undertaken, and finish what He hath
begun. The leper's consolation sprang from
Christ's power, " If thou wiltjtjiou canst make
me Soul, thou hast a God worthy of thy
clean."
trust. His willingness to help thee is as great
as His power to save thee. Seeing He is
almighty, rest on His all-sufficienc}^, and put
your whole trust in His mercy. Let men run
here and there for support in their trials, and
comfort in their disappointments ; but let true
Christians trust in Christ, bow with cheerful
resignation toHis will, rest with implicit con-
fidence on His merits, and shew to the outward
world the true source of their inward joy. In
every trial trust in Him ; He can preserve
Moses in an ark of bulrushes, as well as save
Noah in an ark of gopher-wood. He can deliver
by means, without means, and against means.
" If He be for us, who can be against us ? " Our
salvation is in His hand, we are kept by His
power. In the time of man's innocency, Adam's

164 SERMON II.

happiness was entrusted to bis own charge, but

lie forfeited the charge, and lost the privilege.
Now our salvation is placed in One who is
mighty, yea, almighty to save, and who can
pluck it out of His hands ? Believer, all thine
enemies, which disturb thy peace, and distress
thy soul, shall be destroyed for ever. They
shall be broken ''with a rod of iron," and be
dashed "in pieces like a potter's vessel," and
thy refuge beyond the reach of their darts.
is

3. Under the law it was customary to anoint

with material oil. " Samuel took a phial of oil,
and poured it upon the head of Saul." "The
young prophet poured oil on the head of Jehu."
The Captain of our Salvation was not anointed
with material oil, but with the Holy Ghost
the oil of gladness, of which material oil was
only a type and shadow. This is the true oil,
which humbles our pride, subdues our sjnrits,
and stamps divine impressions on the heart.
"When this oil is poured on our consciences, it
awakens our souls, and quickens our deadness,
making us " fervent in spirit, serving the Lord."
Of Samson it is said, that when "the Spirit of
the Lord came mightily upon him," he per-
formed some wonderful deeds. Of the disciples
we read, that when " the Spirit appeared unto
them like cloven tongues, as of fire, and sat
upon each of them," they were instantly pro-
 CHRIST IS ALL IN ALL. 165

claiming the wonderful works of God in divers

languages, as the Spirit gave them utterance.
ye " slow of heart," who can neither hear this
fire of conviction, nor yet escape the force of its
truth, pray God that His Spirit's influence may
touch your heart, and your souls, " hefore you
are aware, shall be made like the chariots of
Aminadah." This oil cheers the soulmore
than anything else under the sun. The world-
ling may rejoice in his gains, and the sensual
revel in his lust, hut the pleasures of both are
momentary, and are often attended with sorrow
and shame but he who receives this oil expe-
;

riences that inw^ard joy and '' gladness of heart,

more than in the time " their schemes pros-
pered, and " their corn and wine increased."
When the eunuch had tasted of this oil, *' he
went his way rejoicing." When Samaria had
received it, the city " was glad." Paul and,
Silas, having richly partaken of this oil of glad-
ness, sang praises at midnight in the dungeon.
Ye who are merry, and rejoice at the public-
house, but downcast and drowsy in the house of
prayer, come and partake of this Spirit, that
your lives may be changed and your souls may
be saved.

II. The end

which our Lord was anointed.
for
This unction shadowed forth the nature of
 ;

1G6 SERMON II.

His office. Under the law, prophets, priests,

and kings were anointed with oil. Some had
filled two offices together, as Melchisedec, who

was both king and priest. David was a pro-

phet and a king. Jeremiah was a priest and
a prophet. But He who had been anointed
with the oil of gladness above His felloics,
was invested with the three offices of prophet,
priest, and king
a prophet to teach us, a
priest to intercede for us, and a king to rule
over us.
As a prophet He was to teach us His Father's
will. This had been early foretold of Him
" for Moses truly said unto the fathers, a pro-
phet shall the Lord your God raise up unto you
of your brethren, like unto me; him shall ye
hear in all things whatsoever he shall say unto
you." Other prophets only in part, but He
hath declared unto us the whole counsel of God.
Hence He is called "the Great Prophet" of
His Church, mightj^ in word and in deed.
Attend to His instructions, treasure them up
in your hearts, for the " soul that will not hear *

Him shall be destroyed from among the people."

To Him we should "give the more earnest
heed, for if the word spoken by angels was sted-

fast, and every transgression and disobedience

received a just recompense of reward, how shall
we escape if we neglect so great a salvation."
 CHRIST IS ALL IN ALL. 167

" He is tlie way, the truth, and the life ; " walk
ye therein, and he ye saved."
Jesus was also anointed to he a priest. The
Lord hath sworn, and will not repent :
''
Thou
art a priest for ever, after the order of Mel-
chisedec." As His office con-
a high priest,
sisted of two things, viz., making atonement for
sin, and making intercession for man. Under
the law, when any one sinned, he was to bring
an offering unto the priest, who was to offer it
for him. When we have sinned against heaven
and earth, our sins can only he expiated by the
sacrifice which Jesus offered for sinners. " By
one offering He hath perfected for ever them
that are sanctified." And if our sins be not
cleansed in His blood, there "remaineth no
more sacrifice for sin." The priests of old would
not part with one drop of their own blood for
the best of the people, but He shed the blood
of His heart for the vilest of men.
The other part of the priestly office consisted
in making intercession. This He is well quali-
fied to discharge, seeing He ever liveth to inter-
cede for us. " We have an Advocate with the
Father, Jesus Christ the righteous." Many
are unfaithful to their trust because they are
not righteous in their ways, but He who is our
great High Priest is righteous in all His ways,
and faithful in all His promises all creatures
168 SERMON II.

are tender to their own nature. The bear will

not be easily robbed of her young. Our great
High Priest took upon Him our nature, that He
might be touched with a feeling of our infirmi-
ties." He loved His own, and loves them to
the end. They are one with Him and He with
them, members of His body, children of His
Father, co-heirs and joint heirs with himself.
For their sake He endured the penalties of sin,
the pains of sin, and the agonies of the cross.
Though now exalted to the right hand of the
Majesty on high, yet He hath still His eyes
upon His people, and His ears open to their
prayers. He sympathizes with the weary, and
feels for the heavy laden.
Of His kingly office there can be no doubt.
God declares of Him, " I have set my King
upon my holy hill of Zion." This had also
been foretold of Him in a very explicit man-
ner by the angelic annunciation, "He shall
be great, and shall be called the Son of the
Highest and the Lord God shall give Him the
;

throne of his father, David, and He shall reign

over the house of Jacob for ever, and of His
kingdom there shall be no end." His kingdom
was not of this world. In this world there must be
subjects before there can be a sovereign, but in
the kingdom of Christ it is not so. He chooses
His people, and not the people their king. He
 CHRIST IS ALL IN ALL. 169

hath not one subject who is not drawn by the

power of His grace. " Other sheep," saith He,
"I have who are not of this fold; them also
I must bring, and they shall hear my voice, and
there shall be one fold and one shepherd."
Were we to find a kingdom free from all inconven-
iences, and abounding with all advantages, who
would not force his way to enjoy its privileges ?
We know that the kingdom of Christ is full of
all such blessings as pertain to life here, and
immortality hereafter, yet years elapse before
we are wdthin the true fold. He waits to be
gracious. His long-suffering, tenderness, and
compassion, yearn for our adoption. Though
He often finds us asleep, yet He comes and
awakens us ; He leads us through the iron gates
of difficulties, delivers us from thousand dangers,
and never rests, until, through Him, we reach the
eternal city His kingdom in heaven. Often
we are betrayed to fear, but as long as He
reigneth, everything shall work together for its
good and whether of dominion, power, extent,
;

or duration, " of His kingdom there shall be

no end." In a clock there are several wheels,
which run counter to one another, some move
slowly, others whirl about with great quickness ;

yet all unite in keeping the clock in motion, and

contribute their share to make a true index of'
tb^ flight of time. Even so is every event,
 170 SEEMON II.

however opposite it may seem, disposed by the

secret, impelling hand of God, to promote His
glory and further the salvation of His people.
This is wonderfully illustrated :
'
' When our Lord
was entered into a ship. His disciples followed
' Him, and, behold, there arose a great tempest
in the sea, insomuch that the ship was covered
with the waves but He was asleep.
: But when
He awoke. He rebuked the wind and the waves,
and there was a great calm." The disciples
seemed so astonished at the effect produced,
that it is said " they marvelled, and said, What
manner of man is this, that even the winds and
the sea obey Him?" Jacob once complained,
" Joseph is not, and Simeon is not and ye will ;

take Benjamin away all these things are against

:

me." Yet, though old, it was not so, for he

saw them all again in comfort and prosperity,
which made his heart rejoice.
Our blessed Saviour is a King who protects
His people, and fights for His subjects. *' Gird
thy sword upon thy thigh, thou most Mighty;"
and in the vision granted to St John, He is
described " as clothed with a -vesture dipped in
blood." Angels are amazed at this sight, and
ask in astonishment, " Who is this with dyed
garments?" These garments He wears as a
badge to His people. When they rest. He
fights ; when they are mourning over your sins,

CHRIST IS ALL IN ALL. 171

He is conquering principalities in their behalf.

He only fights with them, but also for
not
them. " Fear not, stand still, and see the salva-
tion of the Lord, for He fighteth for you."

This consideration, which affords sweet comfort

to the godly, should strike terror into the heart
of the wicked ; if sinners resist His will, saying,
"we will not have this man to reign over us,"
they shall be suddenly destroyed, and that with-
out remedy; if they continue their cry, "let us
break His bands asunder, and cast His cords
from us," there will come a day, when He
will "break them with a rod of and dash
iron,
them " Kiss
in pieces like a potter's vessel."
the Son, lest He be angry " bow the knee to the
;

sceptre of His grace, lest ye be consumed in the

midst of your sins.
When we, through sin, were cut off from the
favour of God, He took upon Him our nature,
that He might reconcile us unto himself, and
now, by His Spirit, applies that reconciliation

to our souls. Under this dispensation of grace

He appears under three different characters,
still it is the same God, rich in mercy and infin-
ite in love. This is one of the deep mysteries
of the Gospel-divine which can no
essences
more be separated than heat, light, and air:
the three great essentials of fire. Human wisdom
can never comprehend this truth, yet human
172 SERMON II.

souls believe through faith on the eternal I

Am, who hath revealed it. To maintain this
doctrine in all its essentials is a matter of the
greatest consequence, as our eternal salvation
stands or falls therewith. We must insist upon
this grand peculiarity of the Christian religion,
as it is the foundation of all our hopes. Let
others triumph in the notion of their superior
knowledge, we will simply adhere to the doc-
trines of the Bible, and not presume to be wise
above what is written. Let our sole aim to be
like God.
this triune Nothing can make us
resemble Grod more than having God's grace,
" to love our enemies, to bless them that curse
us, and do good to them that hate us." A
mother will leave for a moment her dying child,
to rescue a beast from perishing. God, who pre-
fers mercy before sacrifice, will dispense with
His own worship, while a sheep, fallen into a
pit, is lifted out.

2. Consider the inestimable blessings and the

liigh privileges to which Christians are entitled
tiirough this anointing. They assume Christ's
name, and through Him become partakers of
the same blessings. They too are anointed.
*'
As the precious ointment which was poured
upon the head of Aaron ran down his beard, and
went down to the skirts of his garments," even
so the oil of gladness, wherewith our Lord Jesus

CHRIST IS ALL IN ALL. 173

was anointed, ran, and still continues to run

down, and enrich the meanest of His
to bless
people. May we be so united by faith to our
living Head, that, being " His fellows," we may
not only be called after His name, but be made
partakers of His grace. May the oil of glad-
ness, distilling from His anointed head, drop by
drop, be poured into our souls, until, having
received of " His fulness, and grace for grace,"
that we may not merely profess His name, but
bear His image.
Seeing, then, that the Father hath anointed
the Son, we should also anoint Him. We may
anoint His feet with our tears. oneIt is said of
that " she washed His feet with her tears, and
wiped them with the hair of her head." Tears
of true penitents are precious in God's sight, so
precious, indeed, that it is said of Him, " Thou
puttest my tears in thy bottle." Many complain
of hard times few complain of hard hearts.
Many weep for the losses they sustain few
mourn for their souls which perish. Christ shed
the blood of His heart for the sins of others
will you not weep for your own ? Tears which
spring from a broken and a contrite heart procure
peace which the world cannot give, and inherit
a blessing the world cannot bestow. "Blessed
are they that mourn, for they shall be comforted."
We may anoint His head with the affection of
174 SERMON II.

true love. "Love is the fulfilling of the law."

It is the richest treasurewhich God bestows,
and the sweetest grace which we can possess.
Other persons and things we may love too much,
but He who is anointed of the Father may love
too little. ''
Mary loved much," but not too
much. Angels cannot sufficiently love Him who
is love. The Church, unable to recount His
manifold excellences, sums up the whole in this
brief summary, " He is altogether lovely." The
more we love Him, the more we shall continue
to love Him. It is the essence of the Godhead,
for " God is love." May this love be shed abroad
in our hearts, and transform us to the likeness
of His Son. May it kindle in our souls a flame,
that we may love Him who is the " chief among
ten thousand," with an ardour which many waters
cannot quench, and the floods of persecution
cannot drown. When we truly love Him who is
anointed of the Father, we shall also love them
who are anointed of Him, and be kindly afifec-
tioned one to another.
We should also, like Nicodemus, anoint His
body. This is done by compassion, pity, and
tenderness, shewn towards those who are "His
fellows,'' being true Christians. This is the
most fragrant ointment that can be poured on
Him. They are flesh of His flesh, and bone of
His bone. Neither distance, poverty, nor time,
can dissolve the union cemented by love, centred
 CHRIST IS ALL IN ALL. 175

in Him, still subsisting between Him and His

people. He
weeps with them that weep, and re-
joices with them that rejoice. Every wrong done
unto them He deems as an injury inflicted upon
himself,

'' Saul, Saul, why persecutest thou
me ?" ^' Inasmuch as ye have not done it unto
them, ye have not done it to me." In proportion
as God hath blessed us we should prove a bless-
ing to others, and though without faith no work
can be pleasing in His sight, yet our faith must
be seen by our works, appear in our life and
conversation. The woman who poured ointment
on His head will have the deed proclaimed "for
a memorial of her, wheresoever the Gospel shall
be preached." He who counts up your tears,
also reckons in His book your good works and
godly deeds. On that august and awful theatre
of the last day. He will proclaim to a whole uni-
verse all the secrets of your hearts, every mite
you have given His service, every journey you
to
have taken to His house, every back j^ou have
clothed, every need you have allayed, every tear
you have shed, and everj'' prayer you have offered.
If you have tasted of the oil of gladness in your
souls, you will honour the Lord with your sub-
stance, and anoint His body, His members in
need, with the first-fruit of your increase. May
it please Him who was anointed of the Father,
through His Holy Spirit, to bless your life, and
save your souls ! Amen.


SERMON III.

" Moreover, if thy brother shall trespass against thee, go

and tell him his fault between thee and him alone : if he shall
hear thee, thou hast gained thy brother." Matth. xviii. 15.

Our blessed Saviour, having before warned His

disciples against giving offence, here directs

them how to deal with those who have offended

them. If th}^ brother trespass against thee,
either by falsehood or injury, damaging thy
reputation, or insulting thy person, or in any
manner that hurts thy feelings, or grieves thy

soul, then the rule is, " go and tell him his

fault." Never reproach him in his absence, or

speak ill of him to others. Let no hatred root
in thine heart, nor any malice rancour in thy
bosom. "Go not forth hastily to strive, lest
thou know not what to do in the end. Debate
thy cause with thy neighbour himself, and dis-
cover not a secret to another."
Here we propose, with the divine assistance,
to shew :

BROTHERLY LOVE. 177

I. we
W/i077i are to reprove " If tliy brother."
II. Why we are to reprove " Shall trespass
against thee."
III. How we are to reprove ''
Go and tell him
his fault."
IV. The object of our reproof
" If he shall

hear thee, thou hast gained thy brother."

I. Whom we are to reprove our brother. In

a general sense, every man;is our brother. "God
hath made of one blood all nations of men, for
to dwell on all the face of the earth." God also

highly resents every breach of brotherly affection,

and promises signal blessings on brotherly love.

Through the prophet Amos, God declares, ^'

For
three transgressions of Edom, and for four I will

not turn away the punishment thereof, because

he did pursue his brother with a sword, and did
cast off and his anger did tear perpetu-
all pity,

ally, and he kept his wrath for ever." Thougli

" brother" implies every individual, yet there is
a peculiar sense in which the term is still em-
ployed, and in which the word " brother" is yet
to be understood. By " brother," our Saviour
might probably here mean one of His own dis-
ciples, one bound to Him, and united to us by
stronger ties than that of blood. Having been
created by God the Father, begotten again to a
new life by God the Holy Ghost, our blessed
M
178 SERMON III.

Saviour is not ashamed to call such His brethren,

and any kindness done to the least of them He
reckons as done to himself. *' We are one body
and one spirit, even as we are called in one hope
of our calling." We have *^ one Lord, one faith,
one baptism," holding the same views, sharing
in the same privileges, and look forward to the
same inheritance, the same rest, and the same
joys." " We," saith the apostle, '' are the body
of Christ, and members in particular." As in
the natural body, the members have the same
care one for another, that when one member
suffers, all the members suffer with it. When
the foot is hurt, the eyes examine the wound, the
ears attend to the orders given, and the hands
apply the remedy prescribed. We should rescue
our brother from all dangers, bear his burdens,
and relieve his necessities. Connive not at his
sin, warn him freely, and, if it be necessary,
'

rebuke him sharply. Pursue the path of duty.

"Be stedfast, unmovable, always abounding in
the w^ork of the Lord," and your labour shall
never be in vain.

II. We are to shew u'hy, or for what, we are

to reprove our brother. " If thy brother trespass
against thee." This seems to characterise tbe
offence, yet the offence is very grave, for it in-

cludes not only personal offences and temporal

 BROTHERLY LOVE. 179

disadvantages, but likewise every sin committed

against God, and every evil done against our
neighbour. Every true Christian seems far more
concerned for the honour and glory of God than
for any insult levelled against himself, and feels
for others as much as he feels for himself.
Moses was as much grieved at Israel's sins, as
if he had himself been guilty of their crimes.
" If thou wilt not," said he, " forgive their sin,
blotme, I pray thee, out of thy book." And St
Paul declares the same truth. " Who is weak,
and I am not weak, who is offended, and I burn
not? Our brother's trespasses, when allowed
to go unreproved, not only dishonour God, injure
our neighbour, wound ourselves, but also threaten
to involve us in his punishment. For Achan's
sin thirty- six men were slain. For the sin of_

Eli's sons many in Israel fell, and the ark of

God was taken. For David's sin in numbering
the people, no less than seventy thousand died
of the pestilence. The sins of individuals affect
the whole community, it leavens the whole lump,
and at length ruins the whole fabric. It shuts

the windows of heaven, clouds drop not their

fatness, the earth yields not her increase, fam-
ine begins her work, judgment begins to fall,

and terrible desolation sweeps through the

land. Seeing, then, these fearful consequences,
which ensue from our negligences, ought we

180 SERMON III.

not to reprove our brother's trespasses? '*

Go
and tell him his faults between thee and him
"
alone ?

III. How we are to reprove " go and tell

him his fault." This is no easy task, and needs
great wisdom and much grace. A few rules for

our guidance, both in the exercise and discharge

of our duty, we shall here lay down.
1. Ascertain, beyond all doubts, that the per-
son whom we are to reprove is actually guilty of
the sin laid to his charge. Until you have
obtained the clearest evidence of his guilt, in-
trude not with any proftered services. This the
text implies
"if thy brother trespass against
thee." Let the charge be first proved. Let
-no idle report prejudice thy judgment, and let
no prejudice bias thy mind. Evil tongues carry
evil tidings. When the accused is found inno-
cent, the accusers rather grieve he is not guilty,
than rejoice at his innocence and acquittal. Such
are '' witnesses against their neighbours without
a cause." would reprove with propriety, be
If you
cautious how you condemn hastily. Remember
that " love thinketh no evil." Use no harsh-
ness, nay, take heed lest you fall. Weigh well
the evidence, examine the test of its truth, con-
sider long the charge, the nature of the fault,
and the degree of its malignity, and let the
 BROTHERLY LOVE. 181

gentleness of your reproof be tempered with all

the tenderness of love.

2. The prophet, when he proclaims, '*
that
the soul which sinneth shall die," does not
specify any particular sin, knowing that every
sin deserves death. Yet when we compare sins
together, some appear light, others seem aggra-
vated, and marked with great enormity. This dis-
tinction is shewn in our Lord's testimony before
Pilate, '^
he who delivered me unto thee hath the
greater sin;" and the same sentiment is ex-
pressed in the text, " thou hast gained thy
brother." He could not have been gained un-
less he had been lost. One is not lostwhen he
yields to natural infirmities, to which we are all
subject, and which are inseparable from our
imperfect state. " In many things we all

offend." The sin for which we should dare

reprove our brother should not consist of those
small offences, or of light nature, but of an ag-
gravated character, as needed severe discipline,
such as Church censure and Church excoai-
munication.
3. The physician seldom administers his
medicines when hopes of recovery are past,
all

much more should he forbear when he knows

they would do more harm than good. You
should likewise spare your reproofs when more
likely to prove injurious rather than beneficial.
182 SERMON III.

It is better not to labour than to labour to no

purpose. To reprove some persons is worse
than lost labour. It only serves to confirm
their prejudice, to establish their resentment,
and rekindle their anger. An enraged madman,
or a blasphemous scoffer, j'ou do wiser to avoid
than attempt to reprove. Abigail never reproved
Nabal for his rash and scornful reply to David's
young men. She knew that to admonish his
enraged bosom at the time would be only adding
fuel to the fire, and rekindling the spark, just
allayed, to burn with greater force and fury. In
some instances the best efi'orts utterly fail.
Hence we hear the complaint in Ezekiel's pro-
phecy, '* Son of Man, the house of Israel is to
me become dross all they are brass, and tin,
;

and iron, and lead, in the midst of the furnace."

There they lie melting, and if the heat of the
furnace remove not the dross, nothing can.
We should then seek wisdom from above, and
pray for the Spirit's teaching that you may know
whom and how to reprove, lest you injure the
cause you are endeavouring to serve. " Grive_
not that which is holy unto the dogs, neithei
cast ye your pearls before swine: lest theyl
trample them under their feet, and turn again,

and rend j'ou." To reprove profitably, needs all]

the work of a cool head and a gracious heart. It]

is the peculiar province of a good man, for none]


BROTHERLY LOVE. 183

but a good man will truly feel and really grieve

for the wickedness of the wicked. When you
reprove, go to your brother in the spirit of meek-
ness, and deal as tenderly with him as if you
were going to probe an instrument into a deep
wound. It needs the utmost delicacy, and re-
quires the truest sympathy. When Elijah was
concealing himself from the vengeance of Jezebel,
in a cave on Mount Horeb, a spirit of despair

embittered his soul ; the persecution he was

suffering caused a cry of complaint, and in a fit

of despondency he spoke unadvisedly with his

lips. His had been great for the Lord,
zeal
but now had sunk in despair, and he
his soul
longed to die at this time he felt the gentle
;

touch of an angel's hand, and heard the gentle

reproof of his voice, saying, ^'
What doest thou
here?" Go and stand upon the mount
forth
before the Lord, and, behold, the Lord passed
by, and a great wind rent the mountains, and
brake in pieces the rocks, and after the wind an
earthquake, and after the earthquake, fire, and
after the fire, a still small voice."
Thus God shewed that He had many means,
both terrible and awful, whereby He might de-
stroy the strongest, and make the stoutest tremble,
to humble the mind and bow the heart ; but in
this instance He calmed the prophet's ruffled

spirit by His tender pity the still small voice

 !

184 SERMON III.

rather than by the loud and alarming displays of

His majesty.
Some men's reproofs are violent and vehement,
like a whirlwind, tearing all to pieces, and by its

force driving the brother to greater ruin. Others

are so sudden and cutting, like an earthquake,
they rend the conscience, and inflict wounds
with fresh sores, exposed and unhealed. Others,
again, more zeal than knoAvledge,
having
like fire, consume the very existence of hope,
rather than enlighten the mind and save the
soul. But God is in none of these. His reproofs
come with a gentleness and tenderness, blended
with meekness and compassion, which move all
the inner feelings, and by the load of a brother's
sympathy draws out a brother's soul. Be wise
in your admonitions, and gentle in your reproofs.
May God's Spirit lead you to the Ivnowledge of
all truth, and direct you in the performance of

all duty
When
you are about to reprove a brother, do
not send for him, nor write to him, or wait for
him, but go to him. This will convince your
brother that your heart is not estranged from
him, nor your sympathy closed against him.
Seek an opportunity for the occasion in the same
manner, and from the same source as you seek
wisdom for the work.
God did not call our first parents to an account

BROTHERLY LOVE. 185

of their transgression till the cool of the day

till they saw their nakedness, and the miserable
condition to which sin had reduced them not
until then did He appear amongst the trees of
the garden, to reason with them for their con-
duct, and to reason with them for their sin. As
**
there is a time to speak, and a time to keep
silence," so there is a time to reprove, and to
forbear reproving. There is a time in which the
transgression of the wicked may be manifold,
and their sins mighty a time in which they may
;

afflict, take a bribe, and turn aside the poor in

the gate from their right ; in that time the pru-
dent will keep silence, for it is an evil time. It
is never wise to draw a sword against a madman,
nor venture to sea in a storm. When the spies
brought back an evil report respecting the land
of promise, there was a great tumult created
in camp, and great indignation expressed
the
against Moses and Aaron but they *' fell on their
;

faces before all the assembly of the congregation

of Israel," and while they were thus prostrate on
the ground, their fury ceased, and their rage
cooled down. There are, therefore, seasons for
reproofs, and all unseasonable reproof will be an
inefiectual reproof.
" Tell your brother his fault between you and
him alone." If his trespass was secret, do not
make it public bury his sin in your own bosom.
:
186 SERMON III.

Try to heal his soul without wounding his fame.

When Josei^h's bowels yearned to make himself
known to his brethren, gently reproving them of
their unkindness, he suftered none to be present
but his brethren and himself. When God re-
proved Aaron and Miriam for their murmuring
against Moses, he called them into the taber-
nacle, causing them to withdraw from the open
eye and the open ear. Private faults should have
private hearing ; expose not his weakness, and
publish not his faults. Let the glory of God, the
hatred of sin, and the salvation of your brother's
soul, be your chief aim.Stimulated by such
motives, and guided by such a spirit, " go to him
and tell him plainly, unfold his crime before him,
point out its nature, its aggravation, and its
awful consequences, and with unmistakable
earnestness, blended with unfeigned compassion,
ask him, is not this sin ? Is not this crucifying
again the Son of God ? Does it not wound the
conscience, endanger the soul, and dishonour
God ? A milder course, and softer accents,
would too much resemble Eli's conduct, who
only said to his sons, '' Why do ye so ? " Spare
not your reproofs when the truth is in danger.
Paul withstood Peter to his face. Nathan shewed
no favour to David. Elijah told Ahab, "where I
the dogs licked the blood of Naboth, shall dogs
lick thy blood." Nehemiah charged Sanballat,
 ;

BROTHERLY LOVE. 187

''
Thou hast," said he, touching Sanballat's
falsehood, *' feigned them out of thine own
heart." Such intrepid reprovers are not often
found. Such reproofs are valuable and whole-
some. They restrain had actions, they encourage
good works they stem the tide of sin, and
;

further the salvation of man they promote the

;

glory of God, and extend the kingdom of Christ

they secure peace on earth, and goodwill amongst
men.


SERMOX IV.

" And he said unto Jesus, Lord, remember me when thou

comest into thy kingdom. And Jesus said unto him, To-day
shalt thou be with me in paradise." Luke xxiii. 42, 43.

In this, as well as in many other instances, we

possess abundant evidence of God's free grace,
as manifested towards mankind. The woman
of Samaria furnishes a wonderful instance of
divine grace. She had nothing to deserve the
least favour. She neither offered to draw the
water from the well to quench His thirst, nor
made the least effort to refresh His weary limbs.
Yet, by God's grace, this person, once lost in
infamy and sin, tasted of the living water, and
was the first to proclaim the glad tidings in the
city of Samaria.
Also, Mary Magdalene and Saul of Tarsus
were remarkable instances of divine grace. Yet
one probably had witnessed many of the Lord's
miracles, and the other had seen a light from
heaven ; but of the thief on the cross, he had

FREE GRACE. 189

seen uo miracles, and heard no voice from

heaven. He was nailed to the fatal tree, and,
drawing near the end of his fatal course, had
nothing presented to his view but a crucified
Saviour a
mangled body, and a pierced side,
yet in a few minutes he was converted con-
verted from a thief to a martyr, and taken from
the gallows into paradise. What wonders of
grace ! A man sentenced to the cross, in the
twinkling of an eye, is changed into a saint
makes public profession of faith in his Kedeem-
er expiring on the same tree, and is for ever
absolved from all his sins. The Preacher saith
*'
that there is a time to be born, and a time to
die : a time to plant, and a time to pluck up
that which is planted : a time to kill, and a time
to heal : a time to break down, and a time to
build up : a time to weep, and a time to laugh."
Now, all these contrary schemes God's wisdom
unite into one, and centre together in the con-
version of the thief. At one and the same
time, behold, he is born into Christ, and is

djdng to the world. Grace is planted in the

soul, and sin is taken up by the roots. The
Son of God expiring on the cross gives life to

the dying thief. With Christ's stripes, then

received, the sins of his heart were for ever for-
given. When the body of death was broken
down, the work of grace was built up. When
190 SERMON IV.

he was weeping for his sins, he was rejoicing

that he should be soon with Jesus in paradise.
St Chrysostom declares this to be the greatest
of miracles. The darkening of the sun is not
so great as enlightening the understanding.
The cleaving of the rocks is not compared to
the softening of the heart ; the rending of the
veil of the temple, with the removal of the veil
of darkness, which keeps the soul in the shadow
of death. Moses' rod, the authority of his
divine mission, well confirms this truth. Every
creature seemed subject to its authority it
divided the sea, smote the earth light was
it
under its control, and darkness felt its sway;
but on Pharaoh's heart it produced no effect,
and exercised no control. It is easier to tear the
rock in pieces than make one heart, hardened
in sin,
contrite, broken, and penitent. Satan
might say, that in the hour of temptation
he had seduced the twelve disciples, yet
Christ shews that He can rescue in the hour
of death. It is said that Solomon fought
against the Egyptians with their own horses.
So doth the Church confound the enemies of
the cross of Christ, and make their death re-
dound to His glory. Here is a triumph, where
the Captain of our salvation was more than a
conqueror, and victory which none but Jesus
could achieve.
 FREE GRACE. 191

Here we also perceive amazing humility. It

was an astonishing act of condescension that he
should " take upon him the form of a man," but
greater that he should assume "the form of a
servant ;" greater still, that he became " a worn^
and no man;" but greatest than all, that he
should die like a thief between two thieves.
Behold the love of Christ he accepts the tongue
!

of a thief to proclaim His divinity, and permits

it to establish His innocency. An angel's voice
or a prophet's tongue he might employ to pro-
claim His glory, but he chose a thief's tongue,
that, from the meanness of the instrument, His
power should be more apparent and His glory
more exalted. See also here infinite compassion.
Behold the Lord of Life pouring out the blood
of His heart amongst two thieves, that He might
expiate the guilt of one of them. When a tree
has grown crooked, leaning altogether to one
side, it is likely, in the end, to fall in that direc-
tion. But here is a man, whose downward
course all his life-long pointed strongly towards
hell, yet when he comes to be cut down, things
are reversed, and he is taken up to heaven. Not
only are his crooked ways made straight and
his perverse will subdued, but his soul is sanc-
tified, and made fit for the inheritance of the
saints in light. In an instant this man was
conducted through every operation of grace, and
192 SERMON TV.

brought not merely to lay hold by faith on the

promises, but into actual possession of eternal
life.

Saving one and leaving the other to perish,

thief,

savours much of election by grace but God's ;

judgments are very secret and unsearchable.

We should neither doubt nor dispute about
them, but rather reverence His ways, and hallow
His most holy name. Pharaoh and Nebuchad-
nezzar were equally blessed with the means of
grace, but the same means produced different
effect. The one was hardened, the other was
humbled. They were both men of the same
nature, occupying the same station; being kings,
and guilty of the same crime, both had led the
children of Israel into captivity. Both were
visited with plagues from heaven, and both were
alike admonished to know the rod, and Him who
appointed it. One said, ** Who is the Lord that
I should obey him ;" the other cried out, '*I
praise, and extol, and honour the King of
Heaven." God loves to display His sovereign
will. **
I will," said He Moses, " be graci-
to
ous towhom I will be gracious, and will shew
mercy on whom I will shew mercy." He will do
what seemeth good in His sight. Where *'
two
are in the field, one shall be taken, the other
shall be left." Men who wish to do as they
please, are often found disputing about the ways
 FREE GRACE. 193

of God. Let lis acknowledge only His name, and

bow always to His will.
From the mercy extended to the one and with-
holden from the other, we learn that our safest way
to heaven lies between hope and fear. Fear is the
cable which lays hold on hope, and hope is the
anchor which makes fear firm. Fear removes
all self-confidence, knowing how unworthy we
are of the least of God's mercies. Hope, again,
inspires with confidence, knowing the goodness
of God, how boundless He is in mercy, how
matchless in His love. Upon these graces doth
the Lord confer His blessing, and bestow His
gifts. " He taketh pleasure in them who fear
Him, in those who hope in His mercy." be-
liever, the w^ay that leads unto life is safe, lying
between hope and fear. The one preserves thee
from presumption, the other keeps thee from
despair. We fear lest we enter not into our
rest; we hope, waiting for the coming of our
Lord. These are two strong bulwarks, to fence
us on each side, and to keep us in the narrow
path. The one is the thief who was left to perish,
the other is the thief who found favour with the
Lord ; the former should teach you to fear, the
latter should teach you how to hope. Some may
appear near heaven, while they stand on the
brink of hell. Others seem to be verging on
destruction, while God is drawing them to
 ;

194 SERMON IV.

heaven. ''
Take heed to yourselves, watch and
pray." Christ can deliver at the eleventh hour,
and '^
save to the uttermost those who come unto
God by Him."
St Ambrose saith that despair is the greatest
of all sins, not as an offence against God, but as
most dangerous to men. It bars their blessed-
ness, and cuts off their salvation. It is the
blackest on the list, and the worst in existence.
Judas' sin in selling his Saviour was not equal
to his guilt of despair, which made him think
God like unto himself, without a will to change,
and without a power to forgive. *'Woe unto
such, for they have gone into the way of Cain,"
imagining " their iniquity to be greater than can
be pardoned." Wonderful, indeed, is God's grace
it brings life out of death, light out of darkness,
and salvation of sinners from the condemnation
of the Saviour. His mercy knows neither mea-
sure nor end. Despair not of His goodness,
fear His wrath, and hope in His salvation.
Let us consider the great change which God's
grace wrought in this man. His hands and feet
were nailed to the cross, but all that he had
he gave unto the Lord. Only his heart and
tongue were at his disposal, and these he freely
devoted to his Master's service. With his
tongue he vindicated Christ's innocence, sajnng,
**This man hath done nothing amiss ;" and in
 FREE GRACE. 195

his heart he loved his Eedeemer, wishing to be

with Him in paradise. Herein are confession
and faith, and herein consists man's salvation.
" If thou confess with thy mouth the Lord Jesus,
and shalt believe in thine heart that God hath
raised Him from the dead, thou shalt be
saved."
He also bore witness against himself, saying,
" We receive the due reward of our deeds." This
is the penitent's true token of deep contrition.
*'
They confess their transgression unto the
Lord, and their iniquity they do not hide."
How much better would it have been for Judas
to admit his guilt, than asking *'
Is it I," for-
feiting God's favour by seeming to be innocent.
Acknowledging our guilt, and condemning our
own deeds, are precious gifts of grace. Calling
heaven and earth to witness against our sins,
expressing our unworthiness to claim God as
our Father, or call ourselves as His children,
smiting upon our breast, and suing for mercy,
have once opened the Father's ai'ms, and will

again open the doors of paradise. " If we con-

fess our sins, He is faithful and just to forgive
us our sins, and to cleanse from all unrighteous-
ness." Again, we find that he prayed, ^' Lord,
remember me when thou comest in thy king-
dom." With tears in his eyes, with death in
his face, and with eternity before him, he turns
196 SERMON IV.

to his Redeemer, and with true, yet touching

words, he pours out his heart, saying, " Lord,
rememher me.''' Here is deep humility. He
does not pray, remove my pains, and let my suf-

ferinofs cease ; thouorh I have not the honour to

die for thee, yet I die with thee ; he asks not for

the martyr's crown, nor seeks he for the honour

of sitting on the right hand
he does in glory ;

not assume the burning zeal of St John, saying,

" Come, Lord Jesus " nor, like the spirits under
;

the altar, cry out, ''

How long, how long."
Whether it be soon, or w^hether it be yet a long
time, all his prayer is, " Eemember me."
He had also strong faith. It might be said
to exceed that Abraham, Moses, or Isaiah.
of
Abraham had received many, great, and pre-
cious promises. Moses had witnessed His pre-
sence in the burning bush, and Isaiah had seen
the Lord sitting on His throne in glory. Of
some it is said, that great was their faith, but
great also were the miracles which they had
witnessed ; but the thief saw not the Lord on
His throne, nor God in the bush, witnessed not
His miracles on earth, nor sat in His presence
on the mount. It is said that he knew how
He had been sold by Judas, and forsaken by
His disciples. He heard their blasphemy, and
understood their danger. Yet he believes in
Jesus, in the face of every obstacle, and pro-
 FREE GRACE, 197

claims His glory in the depth of His humiliation.

Some, who had seen the Lord raising the dead,
were afterwards shaken in their faith ; but this
man beheld him nailed to the cross, and sinking
under the pains of death. He believed in the
resurrection of the dead, and prayed for that
life in the hour of death. See how grace exceeds
nature. His fellow-thief knew of no life but the
present, and that life was all he wanted. "If
thou be Christ," said he, " save thyself and
us." If Thou hast any power, exert it in res-
cuing us from the cross, and restore thyself to
liberty. On the contrary, the penitent thief
believed that " his kingdom was not of this
world," and earnestly prayed, that, when Christ
should come to reign in His own kingdom, he
might be graciously remembered.
Whilst hanging between heaven and earth,
having no rest for his body, yet he trusted entirely
in Christ. Daniel was calm in the lions' den,
but he knew that God had sent His angels to
close their mouths. David was full of confidence
in the midst of Saul's army, but he knew that
the Lord preserved him. But this man, when
all circumstances seemed to conspire against
him in the agony of death, when his Lord was
expiring by his side, was full of hope, and re-
posed a calm, stedfast confidence in his redeem-
ing God. Lastly, we perceive in this man that
198 SERMON IV.

love which is strong as death. Though the

Lamb of God was " dumb as a sheep under the
shearer's hand," and though all His disciples had
feared and fled, yet he rebukes his companion,
admits the justice of their punishment, and makes
a confession of Christ as the Son of God. Our
Lord said to Peter, the greatest of the apostles,
" Whither I go, thou not follow me now;"
cTanst

but to this man He saith, " This day thou shalt

be with me in paradise." A testimony of his title

to paradise, and a meetness for heaven, he in an

instant receives. It pleased the Lord that Paul's
conversion should be almost an instantaneous
act, suddenly he was struck to the ground, sud-
denly he heard a voice from heaven. Yet some
days passed between his conversion and his
preaching but this man was a confessor and
;

martyr at the same time, confessing Christ before

men, and preaching to his fellow-eompanion in
death, saying, " Dost thou not fear God, seeing
thou art in the same condemnation?" Thou
needst not fear the law, thou neeclst not fear
the Jews, more neither can do. But, oh, dost
thou not fear God, He can yet do more. He
hath still power to cast thy body and soul into
hell. Learn hence, that all who possess that
fear which is the beginning of wisdom, wish the
same impression to be made on all men's souls.
Knowing that there is bread enough in their
 FREE GRACE. 199

Father's house, they urge all to partake thereof,

that they should nourish their souls, and pre-
serve them to eternal life. Having tasted the
sweetness of divine life in their own souls, they
long that others also should become partakers
of the same Come," say they with
blessing.
''

the Psalmist, ''and we what the Lord

will declare
hath done for our souls." The just receive
often more than they ask for. The thief on
the cross desired only to be rememherecl, and,
behold, immediately paradise is promised him.
The thief, who had not been working in the vine-
yard, yet at the eleventh hour received his re-
ward, what, then, shall they receive who have
borne the burden and heat of the day? This
man on the day of his new birth was admitted
into the region of bliss. Grace and glory flowed
in upon him so rapidly, that, like a full tide, they
at once brousjht him to the haven where he
would be safe. Through God's grace a desire is
excited in the soul for heavenly things, and by
God's mercy the desire is at once realized. This
man no sooner said, " Remember me," than all
the riches of paradise were conferred upon him.
happy man thy Judge not only released thee
!

from thy bondage, delivered thee from thy fears,

but bestowed upon thee, from the abundant riches
of His grace, the reward of eternal life. This is
God's way of dealing with men. Abraham asked
200 SERMON IV.

only for a son, but God gave a son from whose

loins," as concerning the flesh, Christ came, who
is over all, God blessed for ever." Solomon
asked for so much wisdom as would enable him
to discern between the good and the bad, but
God gave him great riches and honours besides.
The servant who owed his Lord "ten thousand
talents" onlydesired a longer time, saying, "Have
patience with me, and I will pay thee all. But
his Lord had compassion upon him, and for-
gave him the whole debt." Well doth the
Church pray in the collect for the twelfth Sun-
day after Trinity, " Almighty and everlasting
God, who art wont to give more than either we
desire or deserve."


SERMON V.

" And we know that all things work together for good to
them that love God, to them who are the called according to

His purpose." Eomans viii. 28.

As if the Apostle had said, besides the

many consolations already imparted unto you, I
have this also to add, that all things shall
work together for your good. Holy Scripture
is fall of sweet consolations, and for every sea-
son of need there appears some promise of relief.
*'
Many are the afflictions of the righteous, but
the Lord delivereth him out of them all." He
hath a deliverance for every distress. He will,

with the temptation, make also a way to escape,

; that they may be able to bear it. God *'
in-
creaseth our consolations in proportion as the
sufferings of Christabound in us." He is not
sparing of them to His people, but gives them
'^
good measure pressed down, and running
;

over."
'^
We hiow,'" the Apostle limits this know-
202 SERMON Y.

ledge to the people of God alone. It is a

privilege to which the ungodly have no claim.
''
The natural man receiveth not the things of
the Spirit of God, for they are foolishness unto
him, neither can he know them, because they
are spiritually discerned." The real blessings
of the Christian religion are known only to those
who possess them. This world's treasures may
appear most valuable to them who possess them
not, but the hidden treasures of Gospel truth are
onlyknown to those who have found them. "The
hidden manna and the new name" are things
known to none " save to them that receive them."
Spiritual joys the worldling cannot understand,
and the Christian's privileges he does not ap-
preciate. The beast of the field can form no
conception of man's rational enjoyments if it ;

can have plenty of corn and hay, it cares for

nothing more. So the natural man can form
no notion of the believer's sweet joys, his
heavenly pursuits, and heavenly pleasures. If
he can secure Esau's inheritance, the fatness
of the land, the increase of his corn and wine,
he is contented.Having no eyes to look to-
wards heaven, and no heart to seek those things
which are above, he grovels in the dust, and is
under the serpent's curse. May God remove
this veil, open their eyes, and bring them to the
knowledge of the truth !
 THE HAPPINESS OF THE GODLY. 203

" We know,'' &c. This is the parent of spiritual

courage. A real persuasion that all things work
together for our good most encouraging
is a
source. The hope of victory emboldens the
soldier ; the prospect of gain encourages the
sailor : yet neither knows the end. Blind as
to the future, they cannot tell the result ; but
believers do not run with such uncertainty.
Among all sorts of men which can be named,
none have the like promises. When
David had
been deprived of all his prosperity, " he still
encouraged himself in the Lord," and soon all

things were restored to him. Learn we from

hence, that, when true believers have been de-
prived of all their worldly goods, they have still

a God to trust. To Him they may pour out

their complaints, and from Him they expect de-
liverance and whilst they can approach Him as
;

their God, they will lack no good thing. Under

their greatest losses, and in their greatest dis-
tresses, they have a promise, that, in their
severest trials, they shall not be forsaken.
*'
Though they fall, they shall yet arise." In
their utmost straits, God is their refuge, and a
very present help in trouble. His presence goes
with them, and wherever they are there He is
also. To such as are Israelites indeed He
saith, " I will go with you, and give you rjest."
*'
Them that are meek shall He guide in judg-
204 SERMON V.

ment; and such as are gentle, shall He learn

His way." He will **lead them forth by the right
way, that they may go to a city of habitation."
Sometimes they are led by His Word, which is
*'
a lamp unto their feet, and a light unto their
paths." At other times, by His providence ;

" our way is hedged in with thorns," lest we

wander in the way, and be lost on our journey.
Doubts about the w^ay are often more perplexing,
and more to be dreaded than dangers on the
way. If assaultedby temptations on the way,
our hearts should be thankful that we meet them
tlierej as it would be death to meet them else-

where. He will conceal us from dangers, and

protect us from the enemy's darts. " Thou art
their hiding thou shalt preserve them
place,
from trouble." Moses well knew the value of
God's presence when he said, " If thou wilt not
go with us, carry us not up hence." From this
we learn that Moses chose rather to abide in
that wilderness with his God, than go to
Canaan, however rich and pleasant that country
might be, without Ihe presence of his God.
" But," saith he, " if thy presence go with us,
we will go." Favour us with tliy presence, then
we will march whichever and whatever place
thou mayest command. If onr journey lies
through the land of Moab, or if our course runs
along the borders of Amalek, with thy presence
 THE HAPPINESS OF THE GODLY. 205

we are ready to advance. Canaan itself would

be more desolate than this dreary desert, if thy
presence smiled not on our faces, and shine not
on our paths. This presence is the saints' por-
tion ; it makes all things work together for their
''

good." Every instance of Providence, every ac-

cident of life, our crosses, our sorrows, and our
troubles, work in our favour. " If God be for
us, who can be against us?" Jacob once cried
with anguish of heart, " Me have ye bereaved
of niy children, Simeon is not,
Joseph is not,

all these things are against me." Yet old as

he was, he lived long enough to see that all
these things were for him. The lost having
been again found, and the long absent having
again been restored, his heart experienced
greater joy than if they had never been removed
from inside the patriarch's tent.
*'
All things work together for good." Who-
ever truly believes this sentence may overcome
all his fears, and
no dangers. Joseph's
fear
history furnishes a remarkable instance of its
truth. His father sent him to his brethren.
They conspired to slay him. He is rescued by
Eeuben, and thrown into is taken up a pit. He
by Judah, and sold to the Ishmaelites. He is
falsely accused by his mistress, and thrown into
a prison by his master. Again, he was recom-
mended to Phai'aoh, and was made a ruler over
206 SERMON V.

the land of Egypt. Here many means were

used, and many men employed. None of them
saw Grod's design, yet, unknown to them, and
contrary to their intentions, God made them work
together with His counsel, and contribute their
share to Joseph's advantage.
Not one thing, nor few things, but all things,
are here said to work together for our good.
God sometimes appears as an enemy, that He
might prove our eternal friend. *'
Before I was
afflicted," says the Psalmist, " I went astray,
but now have I kept Thy word ;" and here we
may exclaim, *'
the depth of the riches both
of the wisdom and knowledge of God, how un-
searchable are His judgments, and His ways
past finding out." His glory is seen when He
works by means, without means, but most of all
when He works in opposition to means. To
open the eyes of the blind was a wonderful act,
but more wonderful still when clay was used as

means matter more likely to destroy than re-
store the sight. Awful darkness of unspeakable
dread filled Abraham's soul at the very time
when God was about to communicate unto him
the greatest light. He struck Paul with blindness
when He was about open the eyes of his soul.
to
" All God's ways are mercy," and ^' all things
work together for the good of those who love
Him."
 :

THE HAPPINESS OF THE GODLY. 207

means whereby
Afflictions also are wonderful
this truth is verified. The cross is the way to
the crown. " Through much tribulation we
must enter into the kingdom of God." " Thou
broughtest us to the net : thou laidest affliction

upon our loins : thou hast caused men to ride

over our heads : we went through fire and water
and thou hast brought us to a wealthy place."
The road to victory lies often along the valley
of the shadow of death. The falling into the

net leads to liberty, and the boasting of enemies

is often a prelude to the deliverance of the saints.
If this, say the enemies, is the way to life, they
shall remain in it long enough : if by this means
they are to raise their heads to glory, our feet
shall remain on their necks yet a while. The
proud man's ways shall come to the dust, and
end in death. The path of thehumble leads to
honour, and ends in life. The journey to Canaan
lay through the Red was retarded by
Sea, and
many provocations on our way home we must
;

pass through many tribulations, and have our

faith exercised by many trials, yet " all work
together for good to them that love God."
Afflictions are also profitable to us. The
prodigal son had no thoughts of returning to his
father before hehad been humbled with the husk
of the swine. Hagar's pride had not been sub-
dued until she was dying of despair in the wil-
208 SERMON V.

derness. Manasseh's heart had not been turned

to the Lord, until he found himself bound with
chains in the prison at Babylon. The ground
which has not been ploughed and harrowed
brings nothing but thorns and thistles. The
heart which is not broken and contrite, can
never be a pleasing sacrifice unto God.
The finest gold is purified in the fire the
best houses are built of hewn stones. We can
never be vessels of honour in our Father's
house unless purified in the furnace of affliction,

nor be lively stones in the walls of the New

Jerusalem, until our sins are cut ofi" by the hand
of God. The ungodly, ''
because they have
no change, fear not," '*
Moab hath been at
ease from his youth, and he hath settled on his
lees, he hath not been emptied from vessel to

vessel, neither hath he gone into captivity, there-

fore his taste remaineth in him, and his scent is
not changed." God, rather than this savour
of death should rest upon us, let thy hand be
upon us, to awaken us from our death-sleep, to
purify us from our di'oss, and to cleanse us from
all our sins.
It is not said that all things shall, but that
all things do, work together. Not only the
angels, who are our guardians, and the saints
who pray for us, but that our very enemies shall
minister to our profit. They have no such
 !

THE HAPPINESS OF THE GODLY. 209

tlionghts. This is uot their aim. They medi-

tate our destruction. It is said of that Assy-
rian *'
whom the Lord sent to punish an hypo-
critical nation, and to purge the wheat from the
chaff, howheit he meaneth not so, neither doth
his heart think so ; but, saith the Lord, though
he hath no such views, yet he is only carrying
on my designs." All the seeming accidents of
life subserve to the same end, and centre in the
same point. All tend to promote the glory of
the Father, and the salvation of the children.
Every reproach you suffer, every loss you sus-
tain, every scorn that makes you blush, and
every grief that makes you sad, every pain that
tears your and every shame that bows
heart,

your head your days of joy and days of sor-

row your plenty and your want your health
and sickness, your life and death all combine
to work together for your good. The text is a
harvest of blessedness. The seed is sown.
The Lord is at work. The whole creation is
employed, men and angels, friends and foes,

are all engaged in promoting its growth, fencing

its bounds, and ripening its produce. God,
how amazing is thy love
If sinners purpose to extinguish the spark
of fire which the Lord hath kindled in the be-
liever's heart, their purposes shall never succeed.
It is a fire from heaven, and the more the rain
210 SERMON V.

descends, the more it burns. It may burst into

a flame, bat it cannot be quenched. There are
stars which shine brightest when the night is
darkest. The evil intended against them is

overruled for their good. Your malice is as

weak to force them as your virtues are to draw
them ;
yea, your very curses are converted into
blessings. Everything works together for good
to them that love God. All true believers will
at last say with Joseph, *'
You thought evil
against us, but God meant it unto good." The
Philistines, envying David's growing fame,
commanded him to return from the war, with
the view to disgrace him. But the Lord turned
their spite to David's advantage. Had he gone
to battle, he would have been guilty of shedding
his brethren's blood, and turning his hand
against the Lord's anointed. Thus circum-
stances concurred to frustrate the intention of
his enemies, and make their malice work for
his good. The ungodly are often permitted to
kill the body. They may wound unto death,
but they cannot hurt the soul. God knows
that body is only a corruptible raiment,
the
which must be soon put off, but He will pre-
serve the soul. "Fear not them that can kill
the body, but fear Him that can destroy both
body and soul in hell." "Though the earth be
removed, and the mountains be carried into the
 THE HAPPINESS OF THE GODLY. 211

midst of the sea; though the waters thereof roar,

and be troubled, and the mountains shake with
the swelling thereof, yet there is a river which
maketh glad the city of God."
Now let who are the persons for
us inquire
whose good God makes everything to work
together
" those that love God." They are
such as have been " called out of darkness into
marvellous light, and translated from the king-
dom of Satan into the kingdom of God's dear
Son." ''The love of God hath been shed
abroad in their hearts." " They are a peculiar
who shew forth the praises of Him who
people,"
lovedthem with an everlasting love, and called
them according to His purpose. These are

they the highly-favoured of the Lord whose
good is consulted in every dispensation of His
providence, and in every purpose of His grace.
That all these things proceed from God is a
truth everywhere acknowledged. The Psalmist
saith, "I became dumb, and opened not my
mouth, was thy doing." The patriarch
for it
Job expresses himself in the same strain, " The
Lord gave, and the Lord hath taken away, blessed
be the name of the Lord." Believers are not
only patient under tribulations and sufferings,
but grateful for them, grateful not only for God's
mercies, but grateful for His judgments. As the
Gospel aUots many trials to the godly, so also it
212 SERMON V.

administers them many comforts, and strong

supports. Their Great High Priest was tempted,
that He might he able to succour them that are
tempted. BeUevers know not their strength for
victory, till they are tried in the day of battle.
When they are surrounded with the sins which
so easily beset us, they find that greater is He
who is in them, than he who is in the world ; as
the prophet saith, Greater is He w^ho is with you,
than he who is in the world. Indeed, God's
presence is always needed, but in the hour of
danger it is truly sweet. This is his support
under difficulties, and his solace under their
crosses. Be faithful unto the end, your suffer-

ings need your patience, God's grace will be best

seen in the dark days of adversity, and God's
support will be most truly felt in the hour of
death. God's grace, engrafted in the heart,
is a plant which neither the tares of the field

nor the thorns of the roadside can break its

power or choke its growth. Be strong, then, in
the Lord, and in the power of His might. This
will enableyou to endure the heat of persecution
as well as the hardness of unbelief. See that
your grace is a plant which can maintain its
ground against the smiles of the world, as much
as against its frowns. Let not the storms of
temptation put out your light, nor the flood of
many waters cool the ardour of your zeal. Be
 THE HAPPINESS OF THE GODLY. 213

stedfast in your profession, and be established in

the truth. Beware lest Satan touch the white
stone in your bosom, or the white robe of Christ's
righteousness. Keep your conscience void of
''
offence, and your life free from the world. Fol-
low the Lord wholly," in spite of all persecutions,
and " live godly in Christ Jesus," in spite of all
oppositions. Suffer not the sun to fade your
flowers, but to ripen your fruits. Let your spark
kindle into a flame, and your mustard-seed grow
into a tree. Grow in grace, and press toward
the mark, for the prize of your high calling, until
you come to the "fulness of the stature of Christ."
Let the sense of your great weakness make you
draw near unto the God of all strength. Let the
use of all the means of grace, like so many brooks,
swell your current, till your little stream becomes
a river, and your river as Jordan in the time of
harvest, overflowing its banks. Let your path
be as the shining light, that shineth more and
more unto the perfect day. Let the blessings
which have descended upon you from above, drop
in the way as you go, and enrich the track you
take, that you may minister grace to the hearers,
and bring forth works meet for repentance, that
men, seeing your good works, may glorify your
Father which is in heaven. For your good, God
hath engaged to make all things work together.
He hath undertaken your cause, and promised
214 SERMON V.

His support. Therefore invite your fellow-men

to partake of your privileges, and taste of God's
goodness. Being thus instruments in God's
hands to arouse the careless, to awaken them
that sleep, to raise up them that are fallen, you
will find yourselves to be working together for
your own good, and for the glory of God.


SEEMON VI.

' Behold, I stand at the door and knock." Rev. iii. 20.

Behold ! This expression stands in Holy Scrip-

ture as a star directing our attention to matters
of weighty importance and deep significance.
It is used on several occasions, and for various
purposes. Sometimes
awaken our faith,
to
*'
Behold a virgin shall conceive, and bear a
!

son, and shall call his name Immanuel." To

arouse our hopes,

" Behold I come quickly, !

and my reward is with me." To excite our

love,

'^ Behold What manner of love the
!

Father hath bestowed upon us that we should

be called the sons of God." To alarm our fear,
" Behold He cometh with the cloud, and
!

every eye shall behold Him." To stir up our

joy,

" Behold I bring you good tidings of

!

great joy." To enliven our gratitude, *'

Be-
hold ! Bless ye the Lord, all ye servants of the
Lord." To move our compassion, Behold! Is
there any sorrow like unto my sorrow ?" and at
216 SERMON VI.

other timeSj as in the text, to draw our attention

to some momentous truth, ''Behold! I stand
at the door and knock."
Who can contemplate this scene without
feeling a thrill of joy and wonder penetrating
his inward soul, seeing God, " who is of purer
eyes than to behold iniquity," should seek to
enter man's heart, the source of all corruption,
and to dwell therein, which would be the source
of all blessing and peace.
Distance seems here annihilated, and happy
reconciliation effected. God and man brought
under the same roof, and sit at the same table ;

God comes down to dwell with man, not armed

with thunder, nor clothed with thick darkness,
as when He descended on Mount Sinai, when
the sight was so terrible that Moses said, '^I
exceedingly fear and quake," but "in the form
of a servant made in the likeness of men." He
''
could break in pieces the gates of brass, and
cut the bars of iron asunder." With one
breath He could tear up the mountains from
their roots, and burst open the portals of hell.

Yet He does not come to lay waste our dwell-

ings and level us with the ground, but stands at

our doors humbly seeking for admission.
It would have been an amazing condescen-
sion to see here one of the " saints made per-
fect in glory," one of the prophets of old, or

THE redeemer's VOICE. 217

one of the angelic host ; but it is the Prince of

Peace, the King of Glory, the Lord of Hosts.
He stands to manifest His readiness to enter
in, and His patience in waiting for admission.
When we ''
consider the heavens which God
hath made, the moon and stars which He hath
ordained, at whose presence the heavens drop,
and whose voice rends the rocks, yet seeing
him standing at our doors, we are ready to ex-
claim, "What is man that thou are mindful of
Him, and the Son of man that thou visitest
Him." Here let us consider three things :

I. AVho is said here to stand God.

II. His attitude" I stand."
III. His employment " I knock."

The Being who stands at the door of
glorious
our hard hearts is no other than the mighty
God, the creator of heaven and earth. He is
before all, above all
the great and everlasting
God. sun in the firmament of
Neither the
heaven, nor myriads of angels in glory, can in
any degree approach Him who is Light of
lights,and very God of very God, yet bone of
our bone, and flesh of our flesh. God of His
father
man of His mother the true Melchi-
sedec. View Him in His birth. He who in-

habiteth eternity, having neither beginning nor

end of days, condescends to be born in our

218 SERMON VI.

world. The Father everlasting, an infant of a

few days old the Word unable to speak. He
who upholdeth all things is himself upheld. The
Jehovah is seen by poor shepherds.
invisible
The Lord of all disdains not to be the servant
of all. At the man was made in the
creation
image of God, but now God appears in the form
of a man. To see the sun stopping in its
course, and its shadow turning back ten degrees,
was an extraordinary sight, but it sinks into
nothing when compared with the Sun of Right-
eousness coming down from heaven to earth
from the Father's bosom to the virgin's womb
from the height of glory to sojourn here below,
and from the mansions of the blessed to taber-
nacle amongst men. We may well then say,
with one of the ancient fathers, "I shall no
longer wonder at the extent of the earth, the
increase or decrease of the moon, or the bound-
less dimensions of the sky, through which
unnumbered worlds revolve, but I will wonder
and adore to see God in the flesh, and the
Almighty in a cradle. This is an astonishing
event the cause of great rejoicing. Rejoice, ye
of the seed of Adam, for the promised seed is

come. Rejoice, ye of the seed of Abraham, for

"
**
the day which he did earnestly desire to see
is come. Rejoice, ye who "sit in darkness,"
for " the Sun of Righteousness is risen." Re-
 THE redeemer's VOICE. 219

joice, ye sinners, and be exceeding glad, for a

Saviour is born into the world. Sing praises to
God His goodwill towards
in the highest, for
men. Hear Chrysostom's melodious strain upon
this joyful occasion "0 the height and depth
:

of God's mercy, the bowels of Jesus' love.

Thou art the lovely plant of the heavenly
paradise. What attractions could draw thee
thence? What force could draw thee out of
thy Father's bosom the palace of thy glory ?
Nothing but thine infinite love and infinite

goodness."
Consider for what end He came. Not to
increase His happiness, but to do us good, and
make us happy. His happiness no more de-
pends upon His creatures than the sun's bright
rays are illumined by the earth's dark vapours.
" Our goodness extendeth not unto Him." Be-
fore the heavens were made, He was infinitely
happy. The Father rejoicing in the Son, and
the Son rejoicing in the Father, and both rejoicing
in the Holy Ghost. God has no more need of
our service to make Him great and glorious, than
the sun of the glow-worm to make it bright and
genial. Were we all to perish in one day, our
death, as regards God, would be only the same
as the death of a thousand lepers who depend
upon a rich man's alms. God created us that
He might communicate His goodness, impart
 ;

220 SERMON VI.

His happiness, bestow His blessing, and increase

the human race.
Behold, tills love is not shewn unto angels,
but unto men, who are the enemies of the cross
of Christ, whose garments are filthy rags, whose
God is their belly, and whose end is destruction
who hate Him in their thoughts, in their words,
and in their actions. Truly we may say that
God's ways are not like our ways for He still ;

waits to be gracious, and continues to knock.

II. Consider His attitude,
He stands. This
implies His readiness to help, and His willing-
ness to assist. Stephen, in the hour of his

martyrdom, " saw the heavens opened, and the

Son of Man standing at the right hand of God."
Often He is represented as sitting on God's
right hand, but when the trials of His Church
are stained with the blood of martyrs, the great
Captain of our salvation, having His eye fixed on
the conflict, and having His sword girded upon
His thigh, stands, as if ready to rush into the
midst of the battle, and in the very jaws of death,
to proclaim an eternal victory. Thus, in the
text. He is represented as standing ready to
take possession of our hearts, and confer upon
us the privileges of eternal
life. In very moving
and touching terms He solicits entrance. "
that there were such an heart in them that they
would fear me, and keep my commandments,
 THE redeemer's VOICE. 221

that might be well with them, and their chil-

it

dren for ever." To Jerusalem He saith, weep-

ing, '' How often would I have gathered thy
children together, even as a hen gathereth her
chickens under her wings, and ye would not."
And another place He bewails the hardness
in
of our heart, " Ye will not come unto me, that
ye might have life." Though we spurn His
grace and despise His goodness, yet He still

stands at those doors, that have never yet been

opened to Him. He hath the power in His
hand to burst open every door by force, but He
hath the patience in His heart to stand and wait
for admission. He could devour us in a flame
of His fury, but He would rather soften us with
the dew of His Spirit. Many times hath He
come. Long has He been standing. "Forty
years was He grieved with that generation."
Slow is His anger to kindle, long is His patience
to endure." But the longest day has an end.
The brightest sun will ere long be set. Open
your hearts to receive His message. " Kiss the
Son lest He be angry," for w^hen His wrath is
kindled but a little, ye shall perish from the
way." We furnish many excuses. Some have
their farms and their oxen, others have their
cares, and no " convenient season," The world
hath its share. Sin enters in. Care and plea-
sure sit on the throne, evil imagination continu-
222 SERMON VI.

ally there do dwell, but the Saviour of men yet

stands without. my soul, answer Him whilst
He calls, open whilst He knocks. Open not
only the door of our lips to sing His praises, but
the door of our hearts to welcome His presence.
"My son, give me thine heart." Your alms
will have their promised reward. Your good
deeds will not lose their crown of glory. Your
prayers, like incense, ascend with a sweet
savour before the throne of grace, yet without
the heart they are but solemn mockeries and
sad delusions. As the temple sanctifies the
gold, and the altar sanctifies the gift, so our
heart sanctifies our prayers, consecrates our
alms, and renders our good works acceptable in
the sight of God. A broken and contrite heart
is the most acceptable sacrifice we can ever ofi'er.

God created it, it is His workmanship, surren-

der it unto Him, and give Him the glory.
in. And lastly, we consider our Lord's em-
ployment, He knocks. This He does by the
ministry of His word, and this is a very power-

ful means. " The weapons of our warfare,"

saith the Apostle, " are not carnal, but mighty,
through God, to the pulling down of strongholds,
casting down imaginations, and every thought
that exalteth itself against knowledge of the
God, and bringing into captivity every thought
to the obedience of Christ." When God's word
 THE redeemer's VOICE. 223

*'
and His speech distil as
shall drop as the rain,
the dew, as the small rain upon the tender herb,
and as the showers upon the grass," then mighty
effects are instantly produced. The strongholds
of unbelief totter to the ground ; the hard heart
is a broken sacrifice ; the barren land brings
forth her increase ; the raging sea of persecution
ceases ; the swelling tide of pride ebbs ; and the
sea of tumultuous passion is calmed. Peace
reigneth in the heart, and a thrill of joy in be-
lieving penetrates through every faculty of the
soul. So mighty is the Word of God.
God knocks also by His mercies. This is a
subject for angels to dwell upon, and a worthy
theme for their eternal praises. Hear how they
sing, and let your heart join in the chorus."
The Lord is gracious, and full of compassion;
slow to anger, and of great kindness ;
yea, His
mercy is over all His works." It extends to
the stars, and *' reaches unto the heavens;" it

pervades universal nature, and sweetens every

spiritual grace ; it is the penitent's prayer, ''
Lord
have mercy upon me;" it is the saint's song,
" for thy mercy endureth for ever."
He knocks by afflictions. These are God's
messengers. Their solicitations are earnest,
close, and pressing. By them we are earnestly
invited to come to God, and by them God seeks
to come to us. They brought Naaman to the
224 SERMON VI.

prophet in Israel, and made the lepers come to

Christ. Afflictions made the prodigal remem-
ber his father's house, and j^revented the apostle
to be *'
up above measure." By them the
lifted

wicked often cease from troubling, and believers

are drawn nearer to God. Ephraim, unaccus-
tomed to the yoke, lifts up his heel against
heaven; Israel, smitten and slain, "returned
and inquired after God David's sweetest songs
;

were composed in David's greatest troubles; " our

-ight affliction, which is but for a moment,
worketh for us a far more exceeding and eternal
weight of glory."
He knocks by His judgments. The prophet
exclaims, " in the way of thy judgments have we
waited for thee ; in trouble have we visited thee ;

we poured forth a prayer, when thy chastening

was upon us." Often He strikes at our neigh-
''
bour's door, warning us, except ye repent ye
shall likewise perish." The clouds, which are
gathering at a distancemay soon break over our
heads. Happy is the man who learns from the
corrections of others, how to correct himself.
When God's judgments are upon the earth, may
the inhabitants learn righteousness.
He knocks by the law. This shows sin in its

true nature and real features. It was originally

given amongst thunder and lightning. It still
strikes with irresistible power, and cuts its way
 THE BEDEEMER'S VOICE. 225

with awful force. It reveals God's wrath, and

declares God's justice. The
apostle saith, ''
I
was alive without the law once
" had
that is, I
a good opinion of the state of my soul, and saw
myself in no danger but when the law, in all its
;

convincing power, reached my soul, " I died,"

all my hopes vanished, all my high thoughts
withered, and all my previous notions died.
You are lost, you perish, and in this state you
will also die, and remain for ever, as long as you
keep Jesus Christ out of your heart, and refuse
Him admission when He knocks.
He also knocks by the Gospel. This sets
forth our blessed Saviour as the only means of
our salvation it exhibits the riches of His grace,
the fulness of His redemption, and the sweetness
of His love. To the weary He offers rest the
heavy-laden He will refresh. The naked He
will clothe, the hungry He will feed. Sight He
will give to the blind, and upon the poor He
will pour tho riches of His grace. If you refuse,
you make Him weep if you harden your hearts,
;

you grieve His Spirit. The greatest misery He

can remove, and the greatest compassion He is
ready to shew.
Some may say, " we can do nothing and ;

why should we be required to perform that which

is not in our power to do ? " It would be well
if this was really believed. This is the great
 ;

226 SERMON VI.

obstacle in the way of happiness. As long as we

think that we have some strength of our own, we
will not go to God for help. If we have lost the
power of obeying, still God hath not lost His
authority to domand. A sum of money lent,
and afterwards lost, would not invalidate the
claim. So we received and lost all in Adam
and though having lost the power to obey, yet
Ood still claims the authority to demand, and
nothing is impossible with God. By His word
He heals the broken and contrite heart and by ;

His Spirit He now quickens souls dead in tres-

passes and sins. May this be " the hour in
which the dead among you shall hear the voice
of the Son of God, and live." May His voice
reach you, as it reached Lazarus in the grave,
saying, *'Come forth;" and may His Holy
Spirit quicken your life and sanctify your souls.
Some may plant, and others may water ; but it
is God alone who can give the increase.
In conclusion, consider for what purpose, and
to whom, jovL are to open your hearts. It is to

Him who gave your lives, and shed His blood to

save your souls. As the prophet prayed for his

servant, that the Lord God would open his eyes,
so it is my earnest petition that God should
open your hearts. Receive Christ, and reserve
no room for self and sin. If you open to Him,
you shall have God and His fulness. You shall
 THE redeemer's VOICE. 227

have on earth the riches of His grace, and in

heaven an eternal weight of glory. He will
be with you here. He will support you in death ;
and, oh! on that awful day, when heaven and
earth shall pass away, and the whole system of
the universe be dashed to thousand atoms, then,
yea, then He will own you. Open to Him now,
and this blessedness you will realize hereafter,
through Jesus Christ our Lord. Amen.
 SERMON VII.

" Yet Michael the archangel, when contending with the

devil, (he disputedabout the body of Moses), durst not bring
against him a railing accusation, but said, The Lord rebuke
thee." JuDE 9.

The apostle, after uttering his complaints

against those filthy dreamers who despised
dominion, and spake great
evil of dignities
men whom God had raised in His Church pro-
ceeds to compare their conduct towards men
with the conduct of the archangel towards the
devil. If Michael, who w^as by nature so excel-
lent, and by office so exalted, when he was dis-
puting with the devil, an evil and impious spirit,
treats him wdth such leniency, how dare they,
who are such mean, wretched creatures, treat
with insolence and contempt persons placed in
eminent stations, and invested with sovereign
power ? If the archangel, when engaged in a
good cause, refrained from bringing any charges
against the very devil himself, how dare they
vent their rage, and curse men far superior and
 GREATER THE HUMBLE THAN THE HIGH. 229

better than themselves ? The sum of the whole

is this, if an angel of such worth and dignity re-

frained from bringing any railing accusation

against the worst of beings, how men
dare bad
presume to revile those whom God hath put in
authority either in Church or State. Having
thus shewn the apostles' mode of arguing, I pro-
ceed to consider the words more particularly,
and to draw therefrom such words of instruction,
as may, under the guidance of Divine grace, not
only inform your understandings, but improve
your hearts. The word " Michael," means,
who is like unto God ? The learned differ in

their opinions touching this exalted being.

Some suppose him be the second person in
to
the ever-blessed Trinity. Others maintain that
he is a created being of the highest order, whose
station is near the throne ofGod, ready to re-
ceive and excute His maker's supreme com-
mands. This supposition is strongly confirmed
by a passage in the prophecy of Daniel, where
he is styled " one of the chief princes." As
Beelzebub is called the chief of the devils, so
Michael supposed to be the chief of the angels.
is

The word " devil " signifies an accuser or slan-

derer. His first was falsehood,
act after his fall
and even denying that death would be the fruit
of disobedience, and stating that God was afraid
that our first parents should taste of the tree,
230 SERMON VII.

lest they should become like unto Him, " for

He doth know that in the day ye eat thereof,
then your eyes shall be opened, and ye shall be
as gods, knowing good and evil."
This work he still persists to do. Sometimes
he slanders God's justice, insinuating that He
will never inflict punishment denounced
the
against sin in His holy law. At other times he
represents God as utterly devoid of mercy, and
with cunning malignity, softened and concealed
under the cloak of sympathy, suggests, even to
the penitent, that their sins are greater than can
be forgiven. He employs every stratagem which
falsehood, envy, and malice can effect, and uses
every art which wickedness, treachery, and
jealousy can devise, for cutting off those whom
God only intended to humble, and frustrate
God's design in their salvation. He is also
called in theBook of Kevelation, the accuser of
the brethren, who accuseth them before God
day and night. He withstood Joshua the high-
priest, standing before the angel. He charged
Job with the love of self-interest, and not with
the love of God, insinuating that if his wishes
were once removed, his love would soon grow
cold, and his service would soon cease. He
makes every effort to condemn those whom the
Lord hath acquitted. But the venom which he
throws at them recoils upon himself, and the
 GREATER THE HUMBLE THAN THE HIGH. 231

stratagems he employs for their destruction are

overruled for their protection. "With fearful
audacity, he dares accuse the brethren before
Him who sees through his falsehood, baseness,
and injustice, and who will hereafter judge the
accuser and pity the accused. He excites jealousy
amongst men, and envy between brethren. By
him Elijah is accused of troubling Israel, and
our Saviour of being an enemy to Caesar. Ke-
sist, then, the devil, and trust in the Lord, ^'for
He shall bring forth your righteousness as the
and your judgment as noon day. Christ
light,
isbeyond his reach but those who resemble
;

Him the most, Satan tries to ensnare on their

way home, and however much he succeeds, he
can never prevent them reachiug their journey's
end.
He is also a deceiver, and often leads man to
deceive himself. Every kind of deceit is both
hateful and dangerous, but self-deceit should be
most dreaded. " Be ye doers of the work, and
not hearers only, deceiving your ownselves."
The Syrians imagined they were going to Dathan,
whilst they were actually marching towards
Samaria. There are still thousands imagining
themselves going along the narrow path to
heaven, whilst they are on the broad road to
destruction. They use every means to hide all
sins in themselves ; and in others, whom they
232 SERMON VII.

hate, they delight to mark what is done

amiss.
From the conduct of Michael, as shewn on this
occasion, we should learn that the higher we
are exalted the more humble we should he. No
creature is higher than the archangel, and yet
no creature is so low. None so vile as the devil,
and yet none so proud. Humility is the orna-
ment and the glory of the angels, but pride is the
disgrace and deformity of devils, and if heaven
would not retain a proud angel, it will never re-
ceive a proud soul. The more numerous are the
gifts you receive, the greater should be the depth
of your humility, for all you have you received
from God ;
pride not yourselves upon the gifts,
but give glory to the Giver of this He is

jealous, and declares that His glory He wdll not

give to others, nor His praise to graven images.
"Watch and pray," lest your pride be your
destruction, and your glory end in shame.
From the archangel's contending with the
devil about the body of Moses, we may learn
that there is a contest between good and bad
spirits concerning both temporal and spiritual
matters. Good angels contend about the safety
of the saints in this world, and, like a troop of
armed soldiers, " encamp round about them to
deliver them." They keep them in their ways,
and " bear them in their hands, lest at any time
 GREATER THE HUMBLE THAN THE HIGH. 233

they dash their foot against a stone." They

encamped around Elisha when he was sur-
rounded by his enemies. And when " the Lord
opened the eyes of the young man," he beheld
" the mountain full of horses and chariots, round
about Elisha." When Daniel had been cast
into the lions' den, an angel closed the lions'
mouths. When Jezebel sought Elijah's life,

angels supplied his wants and cheered his soli-

tude. But, on the other hand, Satan, with a

''
host of evil spirits, goes about seeking to de-
vour " God's people, and hurl them to eternal
destruction. His whole aim is to corrupt men's
hearts, and to ruin their souls. He is their
great enemy. It is his greatest pleasure to
undermine their character, and injure their re-
putation. He stirred up Jannes and Jambres to
withstand Moses. He became a lying spirit in
the mouth of Baal's prophets. He sowed tares
in that field where good seed had been sown. He
hindered Paul on his journeys, and cast saints into
prison. In every age, and in everyplace, this con-
test between Christ and the devil
between holi-

ness and sin is going on. Angels are engaged in
the conflict, and men are interested in the issue.
With man it is often an inward struggle, with
angels a continual contestgood angels carolled
;

the Messiah's birth, when evil spirits sought to

slay Him in his infancy. The devil tempted
234 SERMON VII.

Jesus in the wilderness, but angels came and

ministered to His wants. They desire to look
into the mysteries of the Gospel, and rejoice in
the conversion of one sinner. The contest which
is fiercely waged between these armies of the
sky, exists also between the graces of the one and
the crimes of the other, virtue and vice are con-
trary to each other, and sin and holiness can
never co-exist sin hates holiness, and holiness
cannot endure sin. Sin is as loathsome to grace,
^'
as grace is hateful to sin. It is the flesh lusting
against the spirit, and the spirit against the flesh,

and they are contrary the one to the other."

Believers may hence learn that as long as they
continue holy, they can expect no rest. In the
world they shall have tribulation. They must bear
with insults, slander, and persecution they must ;

not be discouraged at the reproaches of men, nor

be dismayed at the attacks of Satan ; neither is

a bad symptom. was the treatment which

It
angels received, and the very same reception was
given unto the Son of God. Let them alone ;
their scoft' is no scandal, and Satan's buff'ettings
are no signs of God's hatred. "When he salHes
forth in his great strength against us, the Arch-
angel will enter into the contest, and the great
Captain of our salvation will stand up in our de-
fence. " If God be for us, who can be against
us ? " The heavenly hosts rank on our side,
 GREATER THE HUMBLE THAN THE HIGH. 235

and their service they have always rendered unto

the children of God. " Take heed that ye de-
spise not one of these little ones, for I say unto
you, that in heaven their angels do always be-
hold the face of my Father who is in heaven."
These may be little in faith, little in their own
esteem, and little in the eyes of the world, yet
they are great in the sight of the angels of God.
They see in them the heirs of salvation, and
esteem it all honour to render them any service,
for, " are they not all ministering spirits, sent

forth to minister for them? " It is not said they

were, but they are, even now encamping around
God's people, as faithful sentinels, to guard their
charge, and continue their watch till all dangers
finally cease, and until they safely reach their
home.
Michael disputed about the body of Moses.
The only account recorded of Moses' burial is

found in Deut. xxxiv. 6, where it is said, '*

He
buried him in a valley, in the land of Moab ;

but no man knoweth of the sepulchre unto this

day." From this passage it is evident that the
Lord buried him. Whether He commanded the
angels to dig his gi-ave, or the earth to open its
mouth to receive Ms body, is not known ;
yet it
is certain was buried ; and it is supposed
that he
that the devil was desirous to be present, that
he might see where the corpse was deposited, in
236 SERMON VII.

order that the Israelites might be induced to

resort to the spot, and make him an object of
idolatry ; but Michael withstood him, and
frustrated his intentions. Hence we may learn
that the devil's sole object is to lead men astray,
in the paths of sin. As it is our Lord's design
to promote our growth in grace, so is it Satan's
aim to ruin our souls, and make us more like
unto himself. His object in the case of Job was
to lead him to impatience and distrust. He was
not so much for depriving him of his wealth, as
he was for sifting his grace. '^
Satan," saith
Christ to Peter, " hath desired to have you, that
he might sift you as wheat ; but I have prayed
for thee, that thy faith fail not." He aims at the
Christian's deeds more than at his person or
possessions. He employs every artifice to check
the Christian's growth in grace, and nothing is

so sweet to him as the death of souls. As the

best of men are the objects of his attacks, so the
best thing they have even their graces and their
souls are the objects of his gain.
When Michael disputed with the devil about
the body of Moses, he durst not bring a railing
accusation against him. When by accident or
temptation we are thrown in the devil's way, it is

yet a great blessing to be kept from sin. Michael

contends with the devil, yet he is still holy.
Our Saviour was tempted by him in the wilder-
 GREATER THE HUMBLE THAN THE HIGH. 237

ness, but He remained still undefiled. The

strength of God's grace is made more mani-
fest when yon remain untainted amongst cor-
ruption, thanwhen you shun the society of the
wicked. It is a great blessing if you can mix
with the world, and yet not being of the world.
To do this ejffectually, first examine your own
faults, and inspect your own heart. The nearest
enemy is the worst enemy ^your sins lie in your
bosom. Let them also be the most odious in
your sight. May alsoGod's love influence your
''
hearts, for as love thinketh no evil," so truly
it speaketh no evil. Envy and malice invent
*^
mischief; but love covers a multitude of sins."
Entreat the Lord "to set a watch over your
mouth," and resolve, with David, "not to offend
with your tongue." " Recompense to no man
evil for evil," but "bless, and curse not." Let
the door of your lips be so sealed that it cannot
be open by any provocation ; and let your neigh-
bour'sname be regarded as your own. If you
permit his name to be slandered in your pre-
sence, your reputation will share the same fate,

for with "what measure ye mete, it shall be

measured to you again."
" He durst not." From this expression we
may learn that the grace of God is not only a
restraint from sin, but a strong defence against
sin. As long as you fear God, you need not
238 SERMON VII.

heed man. Sanctify the Lord wholly in your

hearts, and He will he your tower of defence in
the day of evil. Choose rather to suffer every
ridicule for your sanctity, than to he condemned
for your sin, *'
The fear of the Lord is to hate
evil," and this fear constrains us not only to
abstain from outward sin, but inwardly to hate
sin. It will not only bind our hands, but it will
also change our hearts. The fear of man may
make us hide our sins, but the fear of God makes
us to loathe them. They who tremble at God's
word, shall ever smart under God's rod. Godly
fear is the spring, whence, through God's grace,
issues the Christian's hope. Noah, through
fear, built the ark, and rested in the days of
trouble. A railing accusation is a sin strictly
forbidden in the word of God, and it was severely
punished in the time of the prophet Elisha,
when ''there came two bears out of the wood
and tore forty and two children in Bethel." By
railing at others we injure our ownselves.
Railing is a deadly poison, which produces fatal
mortification, causing division and hatred amongst
even brethren who, before the tale-bearer came
in, dwelt together in peace and unity. The
railer sins against God, injures his neighbour,
and is a sad enemy to himself. Whilst he wounds
others, he poisons his own soul and in blasting ;

his neighbour's fame, he exposes his own folly.

 GREATER THE HUMBLE THAN THE HIGH. 239

Solomon saith, tliat " he who uttereth slander is

a fool," and seems utterly inconsistent with the
spirit of true religion, '^ If any among you seems

to be religious, and bridleth not his tongue but

deceiveth his own heart, that man's religion
is vain." ''The poison of asps is under his
lips, and with his tongue he cuts as with a

sharp razor."
It is probable that Satan roared, his mouth
being full of blasphemies, for it is said, that *'
he
opened his mouth in blasphemy against God, to
blaspheme His name, and His tabernacle, and
them who dwelt in heaven." But Michael was
of another spirit. He avenged not himself, but
left it to Him to whom it belonged.
Vengeance *'

is mine, and I will repay it, saith the Lord."

This should teach us patience and meekness

under all provocations. "For even hereunto we
are called ; because Christ also suffered for us,
leaving us an example, that we may follow His
steps, who did no sin, neither was guile found
in His mouth who, when He was reviled, re-
;

viled not again when He suffered, He threaten-

;

ed not, but committed himself to Him who

judgeth righteously." Learn hence, meekness,
for Jesus does not require of you to learn to
create a world, to walk on the sea, to feed thou-
sands with a few loaves and fishes, to cleanse the
lepers, to give sight to the blind, to hush the
240 SERMON VII.

wind, to heal diseases, or to cast out devils, but

to learn meekness. " Learn of me," saith He,
*'
for Iam meek and lowly in heart." He was
" the Lamb of God," so ought we to be lambs,
not lions ; sheep, not wolves. If we " bite and
devour one another, we should take heed that we
should not consume one another."
Michael delivered Satan into the hands of
God, that He might rebuke him and his con- ;

duct conformed with the spirit of the Scripture,

which enjoins us not to say, " I will recom-
pense evil ; I will do unto him as he hath done
unto me ;
" but to " wait on the Lord, and He

will save us." Pray for thine enemy, and for-

give thy brother." Remember our Saviour's

prayer on the cross, *' Father, forgive them, for
they know not what they do." Return good for

evil, and love them that hate you. Weary them

with your patience, and follow the example of
your God.

I
 SEEM ON VIII.

"As new born babes, desire the sincere milk of the word,
that ye may grow thereby." 1 Petee ii. 2.

This Scripture contains an affectionate address

to believing Jews, entreating tliem to grow in
faith,and give due attention to God's Word, as
the means whereby that growth is promoted.
The apostle exhorts them to hunger and thirst
for that Word of God, which is the food and
nourishment of the soul, in the same manner as
babes cry for their mother's breast, whose milk
feeds and nourishes them. The words allude to
two kinds of birth, one earthly and natural, im-
plying that birth from our first parents, through
whom, original sin, like the poison of an asp,
hath defiled the whole human race : the other
is heavenly and spiritual, implying that birth
which is of God, through whom grace and holi-
ness nourish and sanctify our souls. In this
last birth, God is our Father to beget us, the
242 SERMON VIII.

Church is our mother to give us birth. The

Word of God is the means ^\'hereby we are be-
gotten ; the ministers of the Gospel are they who
feed us, and the Gospel itself is that breast which
yields nourishment to our souls. We shall
here state

I. The qualification required of those who

wish to grow in grace, *'
They must be as new
born babes."
II. The first act of the mind in babes, " They
desire."
III. What are we to desire, '*
The milk of the
word."
IV. What kind of milk, " The sincere milk
of the word."
Y. The object in view for desiring this milk
of the word, " That we may grow thereby."

I. We know that babes are innocent, simple,

and harmless. This also should be the charac-
ter of all who would be instructed in the Word of
God, or be enlightened and comforted by the
preaching of the Gospel. We must be converted,
and become as little children, before we can ever
enter into the kingdom of God. They who would
have the Lord Jesus to reveal unto them His
will, must be cleansed from all iniquity and sin.

For as Satan will not dwell in a house where

 THE SINCERE MILK OF THE WORD. 243

true religion reigns, so the Spirit of God will

not long dwell in any habitation which is not
swept, cleansed, and garnished. As long as we
do not desire new hearts, we cannot expect new
blessings, our preaching and your hearing will
be all in vain, unless the veil of sin be removed,
and the light of the Gospel shine in our hearts.
If you wish that the Lord would bless your hear-
ing, and give success to our preaching, you must
cast off the dregs of sin which sour your souls,
and the rust of which corrupts your heart,
sin
lest, instead of a blessing, you receive a curse, and

lest the Word of God, which should be a savour

of life unto life, should be the savour of death unto
death. As the unbelief of the Jews prevented
Christ from working many miracles among them,
so the bosom quench His
sins of your hearts
Spirit, and His mouth. The
close, as it were,
prophet's counsel was "to break up the fallow
ground, and not to sow among thorns," that is,
among those worldly cares that spring up and
choke the plants of instruction and truth. To
see the diligence of the husbandman, and per-
ceive the carelessness of the Christian, causes a
good man to be grieved in his inmost soul. He
may see many going up to the house of God
with an evil spirit in their hearts, and many
coming out with the curse of God upon their
heads. Many spend more time to adorn their
244 SERMON YIII.

bodies, to appear before men, than they employ

in prayer to sanctify their souls, and prepare to
come before God. Abhor these sinful practices,
and long to be, not only as little children, but as
little babes, having new hearts, new members,
new desires, and a new life ingrafted in your
souls. Abstain not only from one sin, but from
all appearance of become other men,
evil, so as to
or new creatures in Christ Jesus. If you be
attentive hearers, put away from you your lusts
and passions, and come as little children to hear
the Word of God. And if you would hear pro-
fitably, be simple as little children, free from all
prejudices, and separated from all sin. Be re-
newed in the spirit of your minds, and, like new
born babes, desire the sincere milk of the Word,
that ye may grow thereby.

II. The first act of the mind in babes to

desire. We are not to be like wavering children,
^'
tossed to and and carried about with every
fro,

wind of doctrine," neither are we to be children

in knowledge and understanding. ''Brethren,"
saith the apostle, ''be not children in under-
standing, howbeit, in malice be ye children, but
in understanding be ye men." Neither, then, in
understanding nor knowledge are we to be chil-
dren, but as new born babes we are to desire the
sincere milk of the Word. " Blessed are they
 THE SINCEKE MILK OF THE WORD. 245

who do hunger and thirst after righteousness, for

they shall be filled." God hungry
satisfieth the
with good things, and the rich He sends empty
away. When we are fervent in spirit, and feel
an actual desire and thirst after God's Word,
we may certainly conclude that we have a new
life and a new spirit in us, and that every spark

of religion is not utterly gone out, and that we

are not wholly dead. It would he the same
thing to desire the dead to quit their graves, as
to see those dead in trespasses and sin
desiring

not the Word of truth leave their sins and save
their souls. Many imagine the Word can give
life of itself, and hence seek not the Spirit of

God, who creates the new birth and nourishes the

new souls. They complain of the length of the
service, and are best pleased with the shortest
prayer, forgetting the sentiments of those saints
who " delighted in the law of the Lord, and in
His law meditated day and night," who *'
de-
parted not from the temple, but served God with
fastings and prayers, night and day;" they have
no relish for God's Word, and evince no anxiety
for the salvation of their own souls. As new born
babes cry for the mother's breast as soon as they
are born, so should Christians, as soon as they
hear of a new and another life, hunger and thirst
after the milk of the Word. A child who was
not fed could not live for three days, much less
246 SERMON VIII.

can our faith subsist without being fed and

nourished by the bread of life. Our Lord
commanded that something should be given
to eat to Jairus' daughter, as soon as He had
raised her from the dead, intimating that in
vain we be revived by God's finger unless we
are fed by the Word of His grace. When
God quickens us by His Spirit, and we ex-

perience His grace implanted in our hearts,

we should water it, be scorched up like
lest it

the seed which fell on the rocky ground, and

withered away. We deem it a great miracle
that Elijah lived forty days without food, but it

is a matter of greater astonishment that souls

should exist forty years without tasting of the

bread of life. As our Lord was sent for to heal
the ruler's daughter when she was at the point

of death, so many will not seek the prayers of

God's ministers until they are arrested by the
hand of death. They wish to die the death of
the righteous, though they have lived the lives
of the wicked ; they now seek for repentance
whose offers they had before despised ; they
delay building the ark until they are overtaken
with the deluge. Lot tarried in Sodom, until,

in a manner, the angels forced him to depart;

and in truth, if God does not pluck us as brands

out of the burning fire by His grace, and by His
Spirit remove the veil of ignorance and darkness
 THE SINCERE MILK OF THE WORD. 247

from our none can be saved. Wherefore,

souls,
if ye have been planted in the true faith, see
that ye are also watered, for the best gifts will '

soon decay if they be not moistened by the dew

of heaven. As children, eager for food, are deaf
to all excuses until they are satisfied, so, in like
manner, it is not enough for you to desire the
the Word, but you should be earnest and im-
portunate in your prayers, that it should be
ingrafted in your hearts that ye may grow there-
by. " The word of Christ should dwell in us
richly." It is not enough that it should remain
for a while, and then to depart, but it must
abide daily and continually in our hearts. It
should be the food of our souls, morning, noon,
and night. Though the ground may be good,
yet it still needs the former and the latter rain,

before it can ever bring forth much fruit. Some

imagine that one shower, one sermon, or one
prayer, will abundantly water their souls. Not
so, brethren, ye must strive to enter in at the
strait gate. As new born babes, ye must desire
the sincere milk of the Word, immediately,
without delay ; incessantly, without weariness ;

cheerfully, without murmuring; constantly, with-

out ceasing ; and perseveringly, unto the end.

III. What we are to desire the milk of the

Word that is, our food and sustenance in
248 SERMON VIII.

Christ Jesus. For this we are to labour more

than for Thus our Saviour
any other food.
commands. "Labour not," saith He, "for
the meat which perisheth but for that meat
:

which endureth unto everlasting Kfe." And

although " the "Word of God endureth for ever,"
and is the " incorruptible seed " which preserves
from famine and death, yet we desire many
things before it. There is a carnal desire

which wars against the soul there is a desire
of money, which is the root of all evil. There
which springs from the
is a desire of retaliation,

spirit of revenge, and a desire of praise, which

springs from pride but few have the real

;

desire for the sincere Word of truth. Among

the many blessings wherewith the land of
Canaan abounded, the chief was, " that it
flowed with milk and honey;" but the Word of
God abounds with far greater treasures, bears
higher titles, and holds out far greater pro-
mises. It is a "lamp to guide our feet, and a
light unto our path." It is a medicine to heal
our wounds, and a bridle to check our pride.
It is a milk to nourish, and a wine to cheer. It
is a sword to defend us on our journey home, and
a key to open to us the gate of heaven. And
as Elisha said unto Naaman concerning Jordan,
"Wash in it and be clean," so may we say to
all respecting the Word of God, " Feed on it.
 THE SINCERE MILK OF THE WORD. 249

and live for ever." It is the golden chain

which brings God and man together. It gives
hope to the cast down, and imparts strength to
the weary. It refreshes the heavy-laden, and
gives eternal life to all believers. It speaks
peace to the conscience. It gladdens the heart,
it consoles the spirit, and gives inexpressible
joy in believing. Despise not the "Word of
God, for by it you now live, and by it j'ou will
be judged in the last day.

IV. Its nature and quality. It is called the

" sincere milk of the word." It is as milk in its
natural state not mixed with any error, nor
soured by any prejudice. And as our Saviour ad-
monishes us ^'hoiv we hear," so the apostle warns
us *^to take heed what we hear." For as there is

a doctrine full of purity and truth, so also there

is a doctrine full of leaven and malice.There
is a communication which ministers grace to
the hearers, and there is a communication that
corrupts good manners. There is a word that
edifies, and there is a word that eats like a

canker. There is a teaching of God, and there

are doctrines of devils. And as it was once
said, " There is death in the pot," so it may
be also said, there is death in the food and ;

for this reason, we are so often enjoined in

Scripture to " beware of false prophets, who
 :

250 SERMON VIII.

come to us in sheep's clothing, but inwardly

not better than ravening wolves;" and not to
'*
believe every spirit, but that we try the spirits,
whether they be of God." Many, like the
prodigal son, feed upon the husks of the swine
hear they do, but to no good driven about by
:

many winds of doctrine, but neither grow in

grace nor increase in knowledge. Truth can
have no fellowship with error. Take heed lest
unscriptural doctrines corrupt your heart, and
ruin your souls. To pretend to be worshipping
God at church in the morning, and carousing at
the public-house in the evening, cannot less
than produce a canker in your bosom which
must end in your death.

V. And last place. We will consider the end

in view for thus desiring the sincere milk of the
Word, that we may grow thereby. The design,
then, is,that we may grow in grace, grow in
faith, and grow in righteousness.
''
Believers are called the trees of righteous-
ness," intimating that they grow. They are
also called faithful servants, who trade with their
Lord's talents, that they may receive their own
with usury. We are not always to be children,
but we must henceforth ''
increase in stature, till

we come to the fulness of Christ. We ^ should

walk forward in the path of duty, until we come to
 THE SINCERE MILK OF THE WORD. 251

the full fruition of We must advance from

God.
grace to gi*ace. We
must not only go and hear
the Word of God, but we must needs profit by
our hearing. We should be more zealous, more
faithful, and more active for the truth, than we

have been in the past. We must be more holy,

more fervent, and more diligent in religion in
the future. It is to be feared that many who
have long ago heard the Word, are yet still of
little faith, of little love, of little patience, and of
little humility, that they have not yet seen Christ.
Nay, several are still as dishonest towards their
neighbours, as they are negligent in the service
of God, as proud in their hearts, as hypocriti-
cal at their church, and as sinful at their home,
as they have ever been. The reason is, they
hear the Word, but they do not grow thereby.
But be assured, brethren, that it would have
been better for you not to have heard, than not
to profit thereby. If the servant who hid his
talent in the ground, was cast into outer dark-
ness, of what punishment shall they be counted
worthy, who spend their talents upon their own
pleasure ? We should take heed what we hear, lest
we receive the grace of God in vain. We should
not only hear, read, mark, and learn, but in-
wardly digest it, that we may grow thereby. If
ye are desirous of a blessing on the Word of God,
be sure to look up unto the Lord, and direct
252 SERMON VIII.

your prayer unto Him, to preserve you in the

which you are about to en-
spiritual conflict in
gage. Separate yourselves from sinners whilst
you seek for light to walk the narrow road; and
when circumstances call you into their society,
let your conversation resemble that of the two
disciples. You may then hope that Jesus may
be in your company. Do not deem it sufficient
to be found within the walls of the church, but
seek also to see Jesus there, that the word of
salvation may come to your heart.
effectually
Beware, lest, while " ye tread His courts," you
bring vain oblations
an incense which is an
abomination unto the Lord. Take heed that
the sacred flame which hath been kindled in
your heart be not put out by your sin, but let
your prayer be a real burnt- offering unto the
Lord a service acceptable in His sight, im-
prove your talents. Be ye doers of the Word,
that may you grow in grace, and may your graces
be multiplied through Jesus Christ our Lord.
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Jones, Robert, Esq., Clapham Common, London,
2 copies.
Jones, Sir Willouglibv, Cranmer Hall^ Fakenham.
262 SUBSCRIBElis' NAMES.

Jones, Edward, Esq., Camden Street, Birmingham.

Jones, Bev. J., Vicarage, Llanarmon-yn-yale, Mold.
Jones, Eev. R., Llanarmon-yn-yale, Mold.
Jones, Hugh, Esq., Solicitor, Carnarvon.
Jones, J. Williams, Esq., Mold, 2 copies.
Jones, Messrs & Sons, Publishers, Aberdare.
Jones, Mr J., Nanty Plas, Llanbadrig.
Jones, Ellis, Esq., 6 Park View, Manchester.
Jones, W. 0., Esq., Bowden, Manchester.
Jones, Miss, Ty'nllwyn, Corwen.
Jones, Rev. L. Price, Aberyscir, Brecon.
Jones, Rev. J. D., Blaengwenin, Llannon, Aberayron.
Jones, Rev. Thomas, Llandysul, Carmarthen.
Jones, Rev. John, Ystradmeurig, Tregaron.
Jones, Rev. John, Brynmawr, Newport, Mon.
Jones, Rev. J., Curate, Aberystwyth.
Jones, Rev. W. Jones, High Street, Tredegar.
Jones, Rev. John, Vicar of Abergwesin, Builth.
Jones, Rev. J. Powell, Vicarage, Llantrissant,
Pontypridd.
Jones, Rev. J., Vicar of Llanfihangel-gene'r glyn,
Aberystwyth.
Jones, Thomas, Esq., President of the Cheetham
Library, Manchester, 2 copies.
Jones, William, Esq., Llwynygroes, Lampeter.
Jones, Rev. Joseph, Garmoyle Street, Belfast.
Jones, Thomas, Esq., Park Lane, Denbigh.
Jones, Rev. J. R., Kilsby, Glen vie w-Llanwrtyd,
Builth.
Jones, Edward, Esq., Pendre House, Holywell.
Joseph, Joseph, Esq., Bank, Brecon, 2 copies.
 subscribers' names. 263

Kay, Mrs, Crumpton Castle, Clieetliain Hill, Man-

chester.
Kelly, T. T., Esq., Solicitor, Mold.

Lang, Kev. Ernest A., Rector of St Mary's, Man-

chester.
Laugharne, Rev. T., Llanbeulan, Anglesey.
Law, Mrs, Oxton, Birkenhead.
Lewis, Grriffith, Esq.,Alltacham, Pontardawe, Swansea.
Lewis, Rev. J., Llansadwrn, Anglesey.
Lewis, Rev. J. Haddon, Hunt.
Lewis, David, Esq., Picadilly, Manchester.
Lewis, Rev. L. Woodward, Vicar of Leysdown, Kent.
Lewis, John, Esq., Glynisa, Llangeitho, Lampeter.
Lewis, William, Esq., Snell St., Everton, Liverpool.
Lewis, Rev. E., Vicarage, Dolgeiley.
Lewis, L., Esq., Nelson Emporium, Carnarvon.
Longcroft, C. R., Esq., Llanina, Aberayron, 2 copies.
Lloyd, Charles Spencer, Esq., Leaton Knolls,
Shrewsbury, 3 copies.
Lloyd, Sir T. D., M.P., Bronwydd, Cardigan, 4
copies.
Lloyd, T. W., Esq., 112 Market Street, Manchester.
Lloyd, Rev. M., Llanylltyd, Dolgeiley.
Lloyd, John, Esq., Bryngwran, Brynygors.
Lloyd, Bennett, Esq., 157 Snell Street, Everton,
Liverpool.
Lloyd, Rev. Yarburgh Gamaliel, Sewerby House,
Bridlington, 2 copies.
Lloyd, J., Esq., The Brow, Ruabon, 2 copies.
Lloyd, Rev. D., Trefonen Rectory, Oswestry.
264 subscribers' names.

Lloyd, Mr John, Glascow House, Mold.

Lloyd, Kev. T. K., Strata Florida, Tregaron.
Luxmore, Miss, Bryn-Asaph, St Asaph, 2 copies.

M'Alister, Mr, 14 Great George Street, Liverpool.

Mackenzie, W., Esq., Glasgow, 3 copies.
M'Neile, Eev. Dr, Toxteth Park, Liverpool.
Manley, Miss E., Hatchford Parsonage, Cobham.
Meredith, Rev. T., Newborough, Anglesey.
Meredith, Joseph, Esq., Hagley Road, Birmingham.
Michaelis, W., Esq., 10 Fountain St., Manchester.
Middleton, Rev. J. E., St Bees College.
Minshull, Mrs, Abergwynant, Beddgelert, 4 copies.
Morgan, Rev. D., Rector of Llanbadarnfawr, Rad-
nor, 6 copies.
Morgan, G. Osborne, Esq., Lincoln's Inn, 2 copies.
Morgan, Rev. J., Glanogwen, Bangor.
Morgan, Rev. J. W., Beaufort, Newport, Mon.
Morgan, Rev. M. Price (Melancton) Vicarage, Llan-
samlet, Swansea.
Morgan, Rev. E., Syston, Leicester.
Morgan, Rev. H., Rhyl.
Morgan, J. W., Esq., Bolgoed, Brecon, 2 copies.
Morgan, Thomas, Esq., Manchester.
Morgan, Mr James, National School, Llanwi'in,
Machynlleth.
Morice, Rev. Thomas R. (Fellow of Jesus College,
Oxford), Aberystwyth.
Morris, Rev. J., Llanallgo, Moelfra, Anglesey.
Morris, J. G., Esq., The Abbey, Grassandale, Liver-
pool, 2 copies.
 subscribers' names. 265

Nathan, Rev. J. F., Brynmawr, Newport, Mon.

Nicliol, John, Esq., MerthyrMawr, Bridgend, 2 copies.
Nixon, T. Jones, Esq., Birkenhead.

Oldi&eld, Benjamin, Esq., White Bear Inn, Man-

chester.
Openshaw, J., Esq., High Street, Manchester,
Overton, Wm,, Esq., ex-Mayor, Wrexham, 2. copies.

Owen, Richard, Esq., 22 Bridge Street, Carnarvon,

2 copies.
Owen, T., Esq., Trefeilir, Anglesey.
Owen, Rev. Dr, Rectory, Trefdraeth, Anglesey.
Owen, Rev. H. D., Llangadwaldr, Anglesey.
Owen, Rev. D., Eglwysfach, Conway.
Owen, Rev. J., Christ Church, St Albans.
Owen, T. L., Esq., Regent House, Carnarvon.
Owen, Rev. H., Llanerchmedd.
Owen, Rev. J., Erryrys, Mold.
Owen, Mr Robert, Slate Merchant, Llandudno.
Owen, Mr Edward, Bryngoleu, Llanfairmathafarn-
athaf, Anglesey.

Owen, Owen, Esq., Solicitor, Pwllheli.

Owen Edward, Esq., Upper Northgate St., Chester.

Owen, Rev. Owen, Tredegar, Newport, Mon.
Owen, R. Baugh, Esq., Turf Square, Carnarvon.
Owen, Mr George, Tea Merchant, Carnarvon.

Palmer, Sir Roundel, 6 Portland Place, London, W.,

2 copies.
Parry, Rev. D. (Dewi Mochryn), Tredegar.
Parry, T. T., Esq., Bod-difyr, Bangor.
266 subscribers' names.

Parry, Cain, Esq., Mold, 2 copies.

Parry, Jolin, Esq., Mercer, Bangor.
Parry, Kev. Henry, Llanllecliyd, Bangor.
Peel, Edmund, Esq., Brynypys, Rhuabon, 4 copies.
Philips, Captain, Rhual, Mold, 4 copies.
Philips, Sir Thomas, Temple, London, 2 copies.
Philips, Piev. E., Aberauell, near Builth.
Philips, Eev. E. Owen, M.A., Vicarage, Aberystwyth.
Philips, Rev. John, Fron, Bangor, 2 copies.
Pierce, Hugh, Esq., 47 Sefton Square, Liverpool,
2 copies.
Pierce & Thompson, Messrs, 57 Caryl St., Liverpool.
Pickmore, John Richard, Vyrniew Mount, Llanfair,
Welshpool.
Poole, Rev. J. W., Rector of Aberfraw, Anglesey.
Powell, Mr Thomas, 13 Dean Street, Aberdare.
Powell, Evan, Esq., St Mary's Yilla, Newtown,
Montgomery.
Preswell, Miss M. Jardine, Totness.
Price, Owen, Esq., Cafna, Llanfechell.
Price, Mrs, Rhiwlas, Bala.
Price, WilHam, Esq., Solicitor, Glan-nant-y-Uan
Llanffoist, Abergavenny.
Price, Rev. H. F., College, Cheltenham.
Price, Rev. Dr, Box Cottage, Aberdare, 2 copies.
Prichard, Rev. Rees, Vicarage, Llandyfodwg,
Bridgend.
Pring, William, Esq., Mold.
Pring & Price, Messrs, Mold.
Pryce, Rev. James, St Thomas, Groeston, Car-
narvon,
 ^

subscribers' names. 267

Proctor & Ryland, Messrs, Saltney, Chester, 2

copies.
Pugh, Mr D. a., Registry Office, St Asaph.
Pughe, Rev. E., Rectory, LbT^ilrisant, Holyhead.
Pughe, J., Esq., F.R.C.S.J.P.,Brynawel,Aberdovey.

Randies, J., Esq., 10 Meal Street, Manchester.

Reece, W. H., Esq., Oakfield Cottage, Edgebaston,
Birmingham.
Rees, Mr Edward, Medical Hall, Machynlleth.
Rees, Rev. Thomas, Vicarage, Llanishen, Cardiff.
Rees, R. 0., Esq., Chemist, &c., Dolgelly, 2 copies.
Rees, Rev. W., D.D., 80 Elizabeth St., Liverpool.
Remison, R. C, Esq., Alma Place, Headingly,
Leeds.
Reynolds, Dr, Friars, St Michael's Hamlet, Liver-
pool, 2 copies.
Richards, C, Esq., Bank Buildings, Llangollen.
Richards, Rev. H., St Fagans, Aberdare.
Richards, Rev. R., Horwich, Bolton, Lancashire,
3 copies.
Richards, Mr D., Penydarren, Myrthyr-TydviL
Richards, Mr Morgan, High Bailiff, County Court,
Bangor.
Roberts, R., Esq., Royal Bank Buildings, Liverpool,
2 copies.
Roberts, Dr, Mosley Street, Manchester, 2 copies
Roberts, T. F., Esq., Portland Street, Manchester.
Roberts, Mr Griffith, Coventry House, Carnarvon*
Roberts, Rev. D., Coity, Bridgend.
Roberts, John, Esq., Glandwr, Carnarvon.
268 SUBSCEIBERS' NAMES.

Roberts, John, Esq., Garston, Liverpool.

Roberts, David, Esq., 65 Ho-pe Street, Liverpool.
Roberts, Edward, Esq., Liverpool.
Roberts, J. E., Esq., 104 Mill Street, Liverpool.
Roberts, R., Esq., Bodran, London House, High
Street, Rhyl.
Roberts, Mr John, Relieving Officer, Mold.
Roberts, R., Esq., Registry Office, St Asaph.
Robert, T., Esq., 15 Mount Street, Alton Hotel,
Manchester.
Roberts, William, Esq., Firgrove, Lydiate, Orms-
kirk, 2 copies.
Roper, G. T. E., Esq., Solicitor, Mold.
Rowlands, Rev. J., Incumbent of Pwllycibau, Llan-
fyllin.

Rowlands, H., Esq., 10 Meal Street, Manchester.

Rowlands, Rev. Daniel, Llanidloes.
Rowbotham, A., Esq., Alexandra Buildings, Liver-
pool.

Sadler, Wm., Esq., 22 Fountain St., Manchester.

Salisbury, E. R. G., Esq., Glan-Aber, Chester, 2
copies.
Salisbury, T., Esq., Jackson Street, Tonge, Middle-
ton, Manchester.
Salisbury, Rev. E. E., Baylee, B.D., Thundersley
Rectory, Raleigh, Essex.
Salisbury, Hon. and Rev. L. S., Llanwern, Newport,
Mon, 2 copies.
Sandbach,H. R., Esq-.Halodunos, Llanwrst,2 copies.
Sandwith, Dr B. C, Llanrhaidr Hall. Denbigh.
 SUBSCRIliEKS' NAMES. 269

Schabe, Mrs, Khodes House, Manchester, 2 copies.

Salter, Jackson, Esq., Mayor, Oswestry, 2 copies.
Shaw, J. G., Esq., The Cross, Chester.
Sisson, R. J., Esq., Talardy, St Asaph.
Smallpiece, Rev. T., M.A., St Bees College.
Smith, Mrs, Stanley House, Eccleshall, 4 copies.
Smith, Martin, Esq., Parklane, Denbigh.
Smith, Mr James, Trefdraeth, Bangor.

Thirlwall, Rev. T. J., Rectory, Nantmel, Rhyader.

Thomas, Rev. W. B., Steynton, Milford Haven.
Thomas, Rev. D., H. M. Inspector of Schools, Angle-
sey.
Thomas, Rev. W., M.A.,Llwynrhydowen,Llandysul.
Thomas, Rev. D. W., St Ann's, Bangor.
Thomas, Rev. CD., Bettws, Llanrwst.
Thomas,. Rev. D. R., Rectory, Cefn, St Asaph.
Thomas, Rev. D., Rector of Margam, Bridgend.
Thomas, Mr Thomas, 8 Dean Street, Aberdare.
Thomas, Rev. Thomas, Rector of Disserth, Builth.
Thomas, Rev. Thomas, Pontypool.
Thomas, John, Esq., Architect and County Sur-
veyor, Carnarvon.
Thomas, Rev. T., Tredegar.
Thomas, W. R., Esq., (Jesus College, Oxford),
Tregaron.
Thornycroft, Rev. J., Thornycroft, Congleton, 2
copies.
Tomlinson, E., Esq., Eccles, Manchester.
Tracey, The Hon. C. M., M.P., 2 copies.
Traherne, Mrs, St Hilary, Cowbridge, 2 copies.
270 subscribers' names.

Turner, Llewellyn, Esq., Mayor, Carnarvon.

Twentyman, Eev. J., Edge Hill, Liverpool.
Tynte, Col. Kemeys, M.P., Cefn Mably, 2 copies.

Walker, W., Esq., Bank, Mold.

Walmsley, Gilbert G., Esq., 50 Lord St., Liverpool.
Whalley, J. Hammond, Esq., M.P., Plasmadoe, 3
copies.
White, Eev. Dr, Islington, Liverpool.
Williams, Sir Hugh, Bodelwydden, Rhyl, 4 copies.
Williams, Eev. J., Hope Yicarage, Mold, 2 copies.
Williams, Eev. Thomas, Eectory, St George, St Asaph.
Williams, Eev. D., Dilyfe, MachjTilleth.
Williams, Eev. T., Brockleshy, Ulceby.
Williams, Yen. Archdeacon, Carmarthen.
Williams, H. 0., Esq., Trecastell, Beaumaris.
Williams, Owen, Esq,, 32 Castle Street, Liverpool.
Williams, Eev. Chancellor, Basaleg, Newport, Mon.
Williams, Mr Thomas, Brynmeilir, Anglesey.
Williams, W. Maysmor, Esq., ex-Mayor, Chester.
Williams, Eev. J., Eglwysfach, Conway.
Williams, Mr J. Prydderch (Ehydderch o Fon), Ehyl.
Williams, Eev. D., Nannerch Vicarage, Mold.
Williams, Mr Benjamin, Fron, Mold.
Williams, Eev. J. H., Llangadwaldr, Anglesey.
Williams, Eev. Canon Wynne, Menaifron, Anglesey.
Williams, Mr Phillip, Bridge Street, Aberystwyth,
2 copies.
Williams, Eev. J. (Glanmor), Whitehaven.
Williams, Eev. Eobt., Eectory, Llanfaelog, Anglesey.
Williams, John, Esq., Penyback, Kidwelly.
 subscribers' names. 271

Williams, Rev. D., Rhydybont, Lampeter.

Williams, Richard, Esq., Trebar, Bryngwran, An-
glesey.
Williams, Rev. D., Penmaenmawr, Conway.
Williams, Rev. Thos., G-rammar School, Cowbridge.
Williams, Joel, Esq., Mold.
Williams, Llewellyn, Esq., Felinheli, Holyhead.
Williams, Rev. W., Tyddjm, Pentraeth, 2 copies.
Williams, Watkin, Esq., Fig Tree Court, Temple,
4 copies.
Williams, Rev. L. E., Pontyberun, Llanelly.
Williams, W., Esq., Plasgwyn, Pentraeth, 2 copies.
Williams, J., Esq., Coal Merchant, Gloucester.
Williams, The Hon. Lady Sarah Hay, Rhianva, Ban-
gor, 2 copies.
Williams, Dr, Mold.
Williams, Mr Thomas R., Sculptor, 48 Welcombe
Street, Hulme.
Williams, Mr David, 1 George Street, George Town,
Merthyr-Tydvil.
Williams, Robert, Esq., Ty-ucha, Mold,
Williams, Rev. D., St David's College, Lampeter.
Wilcox, Rev. H. Menevensis, Aberdare.
Winstone, Rev. W., Llwyncyntefin, Sunny Bridge,
Brecon.
Wood, Mrs, Hailing Grove, Penkridge, 4 copies.
Wright, Clifford, Esq., Mount Torrel, Loughborough.
 1 1012 01199 3880

Date Due

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