death of thy sin, or it will be thy punishment to all eternity.

WILL YOU hold fast your profitable sin? the sin of gain? when you know it to be so! it will eat your flesh with eternal fire. Thẹ wages of that sin is death; even eternal destruction from the presence of the Lord, and the glory of his power.

Is it the honour of the world? the praise of man? even that must end in everlasting shame and infamy. O let the crucified Jesus crucify thy old man, that the body of sin may be destroyed, and thy happy soul take her heavenly flight to the realms of everlasting felicity, to contemplate the riches of redeeming grace and dying love for ever.

7. LASTLY, see, my dear fellow sinners, where our help is laid; behold the lamb of God, which taketh away the sin of the world. Here is a plaster as broad as the disease; here is a remedy, wide as the recess of misery, deep as our inbred sin. God so loved the world, that he gave his beloved Son, that whosoever believeth in him might not perish, but have eternal life. O, look unto him, and be saved all ye ends of the earth. Here is a fountain open for sin and uncleanness. Here is pardon for the guilty, life for the dead, healing for the sick, strength for the weak, and a cleansing fountain to the impure. In him all fulness dwells; and from that fulness we all may

receive whatever we need. Open thy mouth wide, O, believer, so shalt thou derive ease from his pain, life from his death, honour from his ignominy, and in due time shalt comtemplate those wounds which thy sin has made, with triumphant shouts of praise to God and the Lamb for ever. To whom be ascribed equal and undivided praise world without end. Amen!

SERMON VII.

ON THE RESURRECTION,

ON EASTER DAY.*

Isa. lxiii. 1.

WHO IS THIS THAT COMETH FROM EDOM, WITH DYED GARMENTS FROM BOZRAH? THIS THAT IS GLORIOUS IN HIS APPAREL, TRAVELLING IN THE GREATNESS OF HIS STRENGTH? I THAT SPEAK IN RIGHTEOUSNESS, MIGHTY TO SAVE.

THE preceding chapter presents us with

a pleasing view of good times to come; in which the church shall be beautiful and glorious, and to which Jehovah gives titles

*THE term EASTER, Occurs but once in all the Scriptures; and it would have been full as well if it had not been there at all. It is the name of an ancient Saxon goddess, and the term signifies rising; which made our ancestors apply it to our Lord's resurrection; otherwise it bears no reference to the Greek word Taxa, which signifies the passover, and I know no reason why it was changed here.

expressive of the union with and the delight which he will take in the same. Thou

shalt, saith he, be called by a new name which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Thou shalt no more be

termed, Forsaken; neither shall thy land be termed, Desolate: but thou shalt be called Hephzibah, and thy land Beulah; for the Lord delighteth in thee, and thy land shall be married.

Ir may not be amiss here to give a reason why the days of the week bear the names they do.

Sunday from Sol, the latin name for the Sun, being the day in the week which the Saxons worshipped that planet.

Monday, literally Moonday; for on that day the Moon was worshipped, which they supposed to be the wife of the Sun.

Tuesday, is supposed to be derived from Tuesco; an idol among the Teutonicks or ancient Germans, to whom the third day of the week was dedicated.

Wednesday, from Woden, the furious god of war, among the Saxons, and supposed to be the same as Mars among the Romans.

Thursday, from Thor. Supposed to be a contraction of the word Thunder, and is thought to be the same as the Roman Jupiter, whom they stile the Thunderer, or the God of Thunder.

Friday, from Friga, the latins call it Dies Veneris, the day of Venus, the Goddess of Love. An impure deity. Saturday, from Saturn, an ancient idol, during whose reign was supposed to be the iron age.

Thus we find all the days of the week denominated after the idols of the heathen; it might be well if they were denominated as in the Scriptures, viz. First, Second, &c.

How charming is this language? how encouraging? To signify that the Lord takes delight in his people, and that he is united to them. Pleasing ideas indeed! And as every transaction of importance is brought about by some agent, known or unknown; so the wonderful transactions spoken of in this chapter are undoubtedly brought about by some fit instrument adequate to the task; and I apprehend the glorious hero is marked out with surprise and wonder in the words of the text, Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength ? He answers for himself; I that speak in righteousness, mighty to save. The imagery in the text and context is awful and grand. It describes a hero, who hath valiantly stepped in the behalf of the indigent and oppressed, against the tyrants and oppressors; one who had put his life in his hand and rushed upon the oppressors; and, with much toil and danger, had gained the victory,and returns triumphant, with the blood of his enemies sprinkled upon his raiment. The captives are free, the, enemy is slain or routed, and the conqueror returns with shouts of triumph. But then, who is this glorious champion? It cannot be Hezekiah; he could scarcely say, I that speak in righte