phon, or in Plato Socrates, are described, than to sink down with them of whom Elihu hath said, momento moriuntur, (Job. xx. 5,) there is scarce an instant between their flourishing and their not being? But let us which know what ît is to die as Absalom, or Ananias and Sapphira died; let us beg of God, that when the hour of our rest is come, the patterns of our dissolution may be Jacob, Moses, Joshua, David, who, leisurely ending their lives in peace, prayed for the mercies of God to come upon their posterity, replenished the hearts of the nearest unto them with words of memorable consolation, strengthened men in the fear of God, gave them wholesome instructions of life, and confirmed them in true religion: in sum, taught the world no less virtuously how to die, than they had done before how to live. To such as judge things ac cording to the sense of natural men and ascend no higher, suddenness, because it shorteneth their grief, should in reason be most acceptable. That which causeth bitterness in death, is the languishing attendance and expectation thereof ere it come. And therefore tyrants use what art they can to increase the slowness of death. Quick riddance out of life is often both requested and bestowed as a benefit. Commonly therefore it is, for virtuous considerations, that wisdom so far prevaileth with men as to make them desirous of slow and deliberate death against the stream of their sensual inclination, content to endure the longer grief and bodily pain, that the soul may have time to call itself to a just account of all things past, by means whereof repentance is perfected, there is wherein to exercise patience, the goys of the kingdom of heaven have leisure to present themselves, the pleasures of sin and this world's vanity are censured with uncorrupt judgments; Charity is free to make advised choice of the soil,

t

wherein her last seed may most fruitfully be bestowed; the mind is at liberty to have due regard of that disposition of worldly things which it can never afterwards alter; and because the nearer we draw unto God, the more we are oftentimes enlightened with the shining beams of his glorious presence, as being then even almost in sight, a leisurable departure may in that case bring forth, for the good of such as are present, that which shall cause them for ever after from the bottom of their hearts to pray, O let is die the death of the righteous, and let our last end be like theirs! All which benefits and opportunities are by sudden death prevented. And besides, for as much as death, howsoever, is a general effect of the wrath of God against sin, and the suddenness thereof a thing which happeneth but to few, the world in this respect feareth it the more as being subject to doubtful constructions, which, as no man willingly would incur, so they whose happy estate after life is of all men's the most certain, should especially wish that no such accident in their death may give uncharitable minds occasion of rash, sinister, and suspicious verdicts, whereunto they are ever prone. So that whether evil men or good be respected, whether we regard ourselves or others, to be preserved from sudden death is a blessing of God. And our prayer against it importeth a twofold desire: first, that death, when it cometh, may give us some convenient respite; or secondly, if that be denied us by God, yet we may have wisdom to provide always before hand; that those evils overtake us not, which death unexpected doth use to bring upon careless men, and that although it be sudden in itself, nevertheless, in regard of our prepared minds, it may not be sudden." Hooker's Eccles. Polity, Book v. Sec. 46.

FAMILY SERMONS. No. CXXXI.

Luke ix. 9.-And Herod said, John I have beheaded; but who is he of whom I hear such things? And he desired to see him.

THE monarch who asked this question could scarcely have forgotten that mysterious Iufant, at whose birth Jerusalem was troubled, and to slay whom his father had put two thousand innocents to death. That Infant had now arrived at years of maturity; he had been from his childhood an extraordi"his fame was nary personage; noised abroad;" his doctrines, his virtues, and his miracles attracted general attention. Herod could not then be quite ignorant of his character and claims. Whence then the question in the text?

To answer this it is necessary to recal to mind the circumstances of the history. John the Baptist, having reprehended Herod for his vices, had been beheaded by him at the suit of a wicked and blood thirsty woman, whose conduct the Baptist had reproved. Since this event a superstitious report had spread abroad, that John had re turned to life, and that Jesus, whose miracles at that time excited great attention, was no other than the person whom Herod had slain. We might have supposed that Herod himself would have seen the folly of such a report; and the text would appear to intimate that he did so : "John I have beheaded; but who is this?" But, conscious guilt is usually superstitious; so that Herod, notwithstanding he was probably of the sect of the Sadducees, which believe neither resurrection nor spirit, was terrified into a supposition, that the victim of his cruelty had returned to life. It is said, Matt, xiv. 2, that he exclaimed to his servants, "This is John the Baptist: he is risen from the dead;

and therefore mighty works do shew themselves in him."

But, whatever might be the reasons which induced this wicked monarch to ask the question in the text, his inquiry is one that well becomes us all to propose. For he of whom Herod heard is no private character: the whole human race is interested in the events of his life and death; for this is he whom to know is life eternal, and without an acquaintance with whom we can have no well-founded hope for time or eternity.

Let us then consider, first, Her rod's question; and, secondly, his desire.

First. His question was, "Who is this?" How different must have been the answer given to it by the various classes of persons with whom he was surrounded! His heathen courtiers would probably represent our Lord as a Jewish enthusiast, whose claims or pretensions were of no consequence but to his own sect or nation. The Israelitish scribe would represent him as an impostor, who pretended to be the promised Messiah. The hypocritical Pharisee would represent him as "a glutton and a winebibber, a friend of publicans and sinners." The vain, the careless, aud the busy worldling would represent him as a troubler of their spiritual repose, and a preacher of unreasonably severe doctrines,

But how different would be the character given of him by the faithful servants of God, who “were waiting for the consolation of Israel!" Their language would have been, "This is He of whom the prophets did speak," This is he who when man fell was promised as the Restorer; this is the true Messiah, the Son of God, the Saviour of the world. Had some faithful and intrepid disciple of Christ been present when Herod's question was propounded, how interesting would have been his answer! Beginning with the fall

of man, which rendered an atonement necessary, and proceeding through the Old Testament prophe cies, which predicted that such an atonement should be provided, he might have pointed his royal auditor to the object of inquiry, and said, "Behold the Lamb of God, which taketh away the sin of the world." He might have shewn how Daniel had specified the time, and Isaiah the events, of his life; and might have compared the substance with the shadow, the architype with the type, in confirmation of his state ment. He might have represented the love, the pity, the tenderness of the Redeemer; his zeal for the glory of God, and his unwearied services in the cause of mankind. He might have described—but who can describe?-the sorrows and persecutions which he suffered on our behalf. He might have exhibited his life-giving doctrine, and have shewn its blessed effects on the character and conduct of his disciples. He might have pointed to living instances of the covetous becoming liberal, the unchaste holy, and the irreligious devout, under its influence. He might have dwelt with eloquent ardour upon the eternal benefits, which would ensue upon a faithful reception of this Saviour as our Prophet, Priest, and King. He might have shewn, that by faith in him we become justified, and, being justified, have peace with God. He might have described the Redeemer in his original dignity and glory, as “equal with the Father as touching his Godhead," though now for a time "inferior to him as touching his manhood." He might have contrasted this inherent glory with his voluntary humiliation, and his submission to all the innocent infirmities of human nature. And having gone through the stupendous narrative, having displayed the Redeemer in all his mediatorial offices, he might have added, "Such, Oking, is He of whom thou hearest these things." It would not, however, have

been possible for the most faithful disciple of Christ at that period, to have detailed all that we, who live since the accomplishment of our Lord's great work, have the opportunity and privilege of knowing. The Sun of Righteousness had then run but a part of his eventful course. The" agony and bloody sweat, the cross and pas sion, the precious death and burial, the glorious resurrection and ascension" of the Saviour were at that time unaccomplished. The fulfilment of prophecy was incomplete; the last battle with the powers of darkness was not fought, nor had the dying Redeemer then exclaimed, "It is finished!" If, then, the unbelief of Herod was inexcusable, how much more ours, who have witnessed the final seal of Divine Truth set to these things! Let us, then, each seriously ask ourselves, "Who is this of whom I hear these things ?" Is he really, as I have been told, and profess to believe, the Son of God, who came upon earth to die for the sins of mankind? Is he? And shall I neglect so great salvation? Does he lay the easy yoke of his commands upon me; and shall I refuse to bear it? Did he exhibit perfect love to God, and benevolence to man; and shall I, who take upon me his name and profess to be his disciple, continue cold in my religious and negligent in my social duties? Is he all powerful, and shall I dare to disobey him? Is he all merciful, and shall I neglect to love and serve him? Did he die for my salvation, and shall I not live to his glory? Was he patient, and shall I murmur? Was he forgiving, and shall I be uncharitable ? Was He, in a word, my "sacrifice for sin, and my example of godly life;" and shall I slight that sacrifice, and neglect that example; thus "crucifying him afresh, and putting him to an open shame ?"

Secondly. Having thus considered Herod's question, we arrive at the second part of our inquiry,

to see him.”—It is impossible to tell exactly what might be the cause of Herod's desire to see Christ. He might wish to ascertain whether it was really John the Baptist raised from the dead; or he might be desirous of getting our Lord into his power. But most probably curiosity was his only or at least his chief motive; which seems to be confirmed by what is said when he saw Christ some time after (Luke xxiii. 8.) "And when Herod saw Jesus, he was exceeding glad; for he was desirous to see him of a long season, because he had heard many things of him, and he hoped to have seen some miracles done by him."

Thus it is with too many persons in every age. They have a vain curiosity in religion; they profess a desire to be acquainted with our blessed Lord, and his doctrines, while they are not under any practical obedience to bis commands. But what will such ineffectual desires profit us before God? Rather will they increase our condemnation; because they shew that we had it in our power to know what our Saviour requires of us, but neglected the means of improve

ment.

Many reasons might be given why we should desire to become acquainted with Him of whom He rod heard such things. If, in the first place, we consider his dignity as the Son of God and the Creator of mankind, he has no small claim upon our attention, With what eagerness do persons collect to behold a prince, a hero, or an illustrious foreigner! Yet what are all earthly kings and heroes to him, who is "the Sovereign and only Potentate, the King of kings, and Lord of lords!" Shall, then, the Son of God come upon earth, and propound doctrines which we do not think worth the trouble of attending to; precepts which we take no pains, to observe?

Again; the personal character of Christ demands our attention. What

But the chief reason why we should desire to know Christ, is that our salvation depends upon this knowledge. It is not a subject of indifference or vain curiosity, or one which we may omit to study with impunity. Life and death, good and evil, are set before us. This Saviour offers eternal happiness to those who become truly acquainted with him; and threatens everlasting punishment to those who continue disobedient and impenitent. Do we then think it too much to take the pains to think seriously on religion? Let us remember that dying thus unconcerned, we must for ever suffer the consequences of our indifference. Or are we bold enough to say, that we have determined beforehand not to take up our cross and deny ourselves; that we will act as others act; and that though we are willing to be saved, we are not prepared to give up our passions and evil pleasures? If such be our state of mind, fearful, indeed, is our condition. It is against such characters, that God has pronounced that awful threatening, "Because ye despised my counsel, and would none of my reproof, I will laugh at your calamity, and mock when your fear cometh.”

A time will arrive when we must all see Christ. He will appear at the last day to judge both the quick and the dead; to receive the righteous into everlasting happiness, and to condemn the wicked to never-ending punishment. But with what different feelings will his appearance be greeted! By those who have loved him upon earth, who have desired to see him in the means of his appoint