very glorious, for the heavens declare the glory of God, and the sky preaches his handy-work. But revelation, which is the sublimest philosophy, declares the face of Jesus to be the brightest mirror in which the glory of God can be seen; for there it appears with a permanent and transforming lustre. In the creation of the world, his power and wisdom are admired; but in the redemption of the world, his love and compassion are adored.

Let others please themselves with philosophical views of the well-replenished creation; but, not despising these, let me revolve the volume of revelation, peruse the divine page, and dwell upon the plan of redeeming love, where a glorious Trinity of persons appear in the grand work of man's redemption; and where all the attributes and perfections of God beam forth, with a radiance and beauty that cannot pass through the grosser creation, but is even too bright for the eyes of seraphim to fix upon.Here, then, I will begin to study for eternity, and learn for the world to come.

MEDITATION LXV.

GOD IN CHRIST THE STUDY ABOVE.

Under sail, Feb. 9, 1759.

I READ with pleasure, O philosophers! your lec

tures, and commend your care to make the mute creation preach the power and wisdom of the Creator But yet, O ye learned commentators on the volumes of nature! I shall never agree with you in thinking that this study, however useful and engaging here,

shall employ the saints above. Surely, when carried above the material heavens, their search shall no more descend to our revolving, spheres. When admitted by the divine intercessor into the presence of the great Creator himself, shall they carry the creature in its various laws to be their theme and subject before the throne? By the creature they may now rise to admire the wisdom, acknowledge the goodness, and adore the power of him who made the whole; but when arrived at God himself in all his glory, shall they again descend to meditate on even the noblest of his works, which are but the prints of his majesty, and the traces of his power? As the apostle speaks in another sense, "after they know God" in that state of perfection, and are known of him in the communion of glory, "Shall they return again to weak and beggarly elements?" For if the law was such when compared to the gospel, much more is natural philosophy such when compared to glory. Though the house be beautiful, yet he that builds the house has more honour than the house. Now, we may stand and admire the palace abroad; but when admitted in, to converse with the royal family that inhabits it, would we choose to leave their company, and retire to take a view of the windows, doors, walks, and avenues belonging to the building, while we have the furniture, the immense treasures, and precious rarities within, to behold, and the royal personages to talk with? Even so, when we pass into the highest heavens, and sit down before the throne to hold communion for eternity with Jehovah in his Son, shall we then give up with our searches into his divine excellencies and adorable perfections, in order to calculate the return

P

of a wandering comet, study the laws of the starry heavens, and explore the secrets of nature?

It is true, every thing in which God has been pleased to reveal himself, shall the saints study with delight; but as he has revealed himself more in his Son than either in creation or providence, so God in Christ shall be the uninterrupted, the pleasant, the supreme study of the saints above. His infinite glories shall eternally engage all the ravished powers of my mind to follow hard after God; and I will pursue my study while endless ages roll. I shall be so swallowed up of glory, so enamoured with the beauties of my divine Redeemer, beauties never yet beheld, and so lost in God, that my whole attention shall be totally engrossed, and I shall not have one recoiling thought on the then forgotten lessons of philosophy. In a word, if ever I arrive at that blessed place till I find no more beauty in the Rose of Sharon, no more glory in the Sun of Righteousness, no more satisfaction in continual feeling after God, and no more fulness in infinity itself, I shall never lift mine eyes from off my object, never change my theme.

MEDITATION LXVI.

THE WORLD ASLEEP.

Under sail, Feb. 9, 1759.

THE whole world is, with respect to a future state, as it were fast asleep. In this night of universal darkness and ignorance, the greater part are dreaming in their sleep, and, believing themselves to be broad awake, are verily persuaded that all is real, because

their dreams are regular. Yea, like night-walkers, they perform the actions of a busy world in their sleep; and, confident that they are in the full use and exercise of their reason, they wage war, they uy and sell, they marry and are given in marriage, and weary and fatigue themselves in this continual dream." Now, who can persuade us in a dream, that either we ourselves are dreaming, or those we talk with in our dream? This is the true but melancholy condition of the most part of mankind: They dream, while they think themselves to be awake, and slumber over the day of life, while they seem to exert the greatest activity to obtain solid and substantial good.

Alas! neither admonition nor reproof, nor the sad example of ten thousand dreamers who have gone before, can awake individuals, till they are led by the hand of death behind the curtain, and made to look at once full on a world of spirits. Nor is the general race of slumberers to be roused, till the last trumpet sound in their affrighted ears, and eternity expand awful and unknown in their staring eyes.

There are, however, a few (and but a few, alas !) who are spiritually awake, and whose thoughts pierce through the dark shadows of this dismal night, into the light of glory, and the regions of bliss. Such look beyond the glittering tapers and deceitful glowworms of honours, riches, pleasures, and applause, which are the present chase (which should be the shame) and future cheat (which shall be the sorrow) of a comatose* world. And yet, in this imperfect state, even they are but like men struggling with the darkness of the night-watches, waiting for the morning-light, and wishing for the perfect day. Such, * Lethargie, drowsy.

however, are the only persons who have their loins girt, and their lamps burning, in expectation of the Bridegroom, at whose coming the day will break, the shadows flee away, and a light, seven times brighter than the noon-day sun, shall shine for ever on them. Then, and not till then, shall the darkness pass, and the true light without interruption shine. While in the dark we wander, while in the gloom we grope, waiting for the longed-for day, we are ready to fall asleep, and to spend our time in slumbering thoughtlessness, in drowsy inactivity; but when the day of glory shall spring, when the light of his countenance is lifted up on us for ever, and the noon of uninterrupted communion spreads round us, then, unconscious of the falling shades, unconscious of returning night, divine strength from the Rock of ages shall invigorate every power of mind to adore the Most High, with all the ardour of seraphic love, an exercise as agreeable as it shall be uninterrupted and eternal.

MEDITATION LXVII.

STILL IGNORANT OF GOD BELOW.

Feb. 11, 1759.

IT

was a question proposed long ago, by a great teacher, in his divine lectures of God, "What is his name, and what is his Son's name, if thou canst tell?" And it remains unanswered unto this day: "For no man knoweth the Son but the Father; neither knoweth any man the Father but the Son, and he to whomsoever the Son shall reveal him." Now, this reve