SERMON XIII.

THE YOUTH OF NAIN.

LUKE vii. 11-15.

And it came to pass the day after, that he went into a city cal led Nain; and many of his disciples went with him, and much people.

Now when he came nigh to the gate of the city, behold there was a dead man carried out, the only son of his mother; and she was a widow; and much people of the city was with her.

And when the Lord saw her, he had compassion on her, and said unto her, "Weep not."

And he came, and touched the bier; and they that bare him stood still. And he said, Young man," I say unto thee Arise." And he that was dead sat up, and began to speak. And he delivered him to his mother.

In the preceding part of this chapter we are informed, that our Saviour, entering into Capernaum, was intreated by a Centurion, distinguished for his unrivalled faith and piety, to heal his sick servant. He accordingly healed him. The next day he left Capernaum, to perform the duties of his ministry in other places. In his progress he passed through Nain, a city near to Mount Tabor, and six miles from Nazareth. As he came nigh to the gate, he met a funeral procession, following a youth to his burial. This youth was an only son; and his mother was a widow. The family, it would seem, was greatly respected by the citizens; and the event excited an uncommon degree of sympathy: for we are told, that much people of the city accompanied the mourn. ing parent to the grave of her son.

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Our Lord, whose tenderness was supreme, and whose benevolence was manifested on every proper occasion, was moved with compassion at the sight of this afflicted mother; and directed her to weep no more. Having said this, he came, and touched the bier; upon which the bearers stood still. Then, with a solemnity, and authority, suited to his own character, and exhibited by him on every important occasion, he said, "Young man, I say unto thee, Arise." Accordingly he arose, and sat up, and began to speak. Our Lord then delivered him to his mother.

We cannot wonder, that a miracle of such a nature, perform, ed before such a concourse, should be followed by great fear in all those who were witnesses of it; that they should glorify GOD; that they should cry out, "A great prophet has arisen up among us, and God has visited his people ;" or that the fame of this glorious transaction, and its divine author, should suddenly "spread throughout all Judea, and throughout all the region round about."

This is the first instance, in which Christ exhibited to the world the life-giving power, challenged by him in the 5th chapter of John as his personal prerogative. "As the father," saith he, “raiseth up, and quickeneth, even so the Son quickeneth," that is, giveth life to, "whomsoever he will." This stupendous power he afterwards exercised in various instances; particularly on the daughter of Jairus, on Lazarus, and on himself.

This story is in many respects interesting and instructive. The very manner, in which it is related, is remarkably beautiful and affecting. It is told with the utmost degree of that simplicity, which is a prime ingredient in all fine narration. The circumstances are selected with singular felicity, and are pre-eminently fitted to touch the heart. The miracle itself was of the most glorious kind conceivable. It was equally wonderful and benevolent. It was the first fruit of that divine power, which will hereafter be displayed in a manner still more awful and amazing at the final day: "when all, that are in their graves, shall hear the voice of the Son of man, and shall come forth; they, that have done good, to the resurrection of life; and they, that have done evil, to the resurrection of damnation." It was a

miracle, clear of all objections. The occasion was casual. No concert between Christ and the people can be supposed. No harmony of designs, or wishes, can be suspected. The miracle was performed in the most public manner, before a great assembly, composed of those, who were either indifferent, or hostile, to the character of the Redeemer. The event was unexceptionably miraculous. The youth was dead; and was summoned back to life by a command. The facts were seen by this great multitude; and were acknowledged by them in a manner solemn, religious, and unequivocal. One would think, therefore, that the transaction would be received at once as a proof of the mission, and the divinity of our Saviour.

My intention, however, is, to derive from this narrative a train of considerations, widely different from all these. I propose in this discourse to consider the miracle in question as a work of Christ, strongly symbolical of one much more interesting, which by his Spirit he performs on various persons, generally in the same circumstances, as this young man.

There is a death, which all young men die in the present world; a state of the soul, which God himself has thought it proper to call by this name. He declares mankind to be "dead in trespasses and sins." There is a life, which some of them obtain ; a spiritual life; the beginning, and the security, of life immortal. To all these Christ is the source of life as truly, as to the youth of Nain. From him must they receive it, if they receive it at all; from the same compassionate Saviour, who, passing by, sees them spiritually dead, and says to each of them, "Young man, I say unto thee, Arise." With this design I shall address to the assembly before me the following considerations.

1st. Every youth, who is thus raised to life, is, before this resurrection, spiritually dead.

By this I intend, that all such youths are impenitent, unbelieving, sinners. This is the true character, the real condition, of every youth in this assembly, who has not been raised to spiritual life.. It is not here intended, merely, that you are impenitent and unbelieving. It is further intended, that you are permanently of

this character; that you are fixed, and obstinate; that you have a hard heart, and a blind mind; a heart hard, a mind blind, in its very nature. The universal state of your views, affections, and conduct, is a steady alienation from GoD, an immoveable opposition to his pleasure. You are not casually sinners; yielding to sudden and powerful temptation, in the weak, unguarded hour, and in circumstances peculiarly dangerous. You are sinners of design; of contrivance; with premeditation; from habit; and without mixture.

Do you receive this charge as untrue, as unkind, or even as doubtful? Look back, I beseech you, upon the whole course of your lives; and tell me, if you can remember a single day, in which you have faithfully obeyed God, believed in the Redeemer, or repented of your sins. If you answer honestly, you will confess, in spite of all your wishes to the contrary, that there has been no such day in your lives. Let me ask you further, can you remember a single instance, in which you have performed either of these duties? Has there been a single hour in your lives, in which you have experienced such views and affections, as the Scriptures declare to be the true characteristics of the children of GOD? Have you ever for a moment loved GoD with all the heart? Have you ever chosen Christ as your Saviour, and with cheerful confidence given yourselves to him as his disciples. Have you ever loved to hear his voice, to walk faithfully in his ordinances, and humbly to follow his example. Have you ever hated sin, mourned for it, confessed it before GoD, and resolved to forsake it? Have you actually and intentionally forsaken it for a single hour?

Have you ever esteemed the Sabbath a delight, and the Sanctuary honourable? Have you ever, even once, entered your closets, shut the door, and prayed to your Father, who is in secret? Is there in the book, out of which you will be judged, a single faithful, fervent prayer of yours recorded; a prayer, which you will be able to rehearse, and GoD to acknowledge, at the final day?

If these things have ever been true of you, even for a single hour; they are true of you now. You are now sincere penitents, sincere believers, and real children of GOD. Were GOD, by an audible voice from heaven to answer these questions; what, think you, would be his testimony? How will they be answered at that judgment, which will determine the state of your souls forever? Should that judgment begin this day; would not these very considerations fill your minds with amazement and horror?

You have been often reproved. In what manner have you received this reproof? Have you received it with tenderness and submission, with sorrow for your transgressions and serious determinations to sin no more? Or have you been indifferent; stupid; your heads laid down to sleep; and your minds destitute of all concern about your salvation, and all regard to your Maker, and Redeemer? Have you not in your own view "hardened your necks, and deserved to be suddenly destroyed, and that without remedy ?"

I am not proposing the case of strangers. The character belongs eminently to you. No assembly of youths probably contains and exhibits higher proofs of these truths, than this. Your advantages for attaining spiritual life have been exceeded by none. The instructions, calls, warnings and reproofs, of the Scriptures have been often, and most solemnly, repeated to you. You have had " line upon line, and precept upon precept." What has been their effect? What has GoD seen it to be?

I am neither disposed to deny, nor to doubt, that some of you may, at times, have been solemnized; or that some of you may in a slight degree, and for a short period, have meditated on a change of life. You may in such cases have wondered at your former stupidity; and seriously thought, perhaps resolved, to begin the work of salvation. All this, however, you have soon forgotten. Again you have betaken yourselves to the same courses of sin; cherished the same lusts; yielded to the same temptations; and given yourselves up to the same hardness of heart.

Some of you, probably, have not advanced even so far as this; but in an uniform, quiet course of wickedness have heard, but not