heathenish. But, even where there is not this gross inattention and negligence, there may be a want of proper, that is, of devout, attention; in consequence of which, the word never reaches the heart at all, or is "caught away out of it." Let every one, therefore, think seriously, whether he has given it such attention. How could ignorance among professed Christians have become so fearful as it is, were it not for great inattention? especially when catechism is so often publicly gone through, and so much preaching of the gospel is heard from year to year! Alas, how few comprehend what is delivered! It is often as if people had been preached unto in an unknown tongue.--In all such instances there can be neither faith nor salvation. Now, as the heart is fickle enough and deceitful enough of itself, what must it be in those who give advantage to an enemy that is lying in wait to deceive! Here is a reason why so few have ever begun sincerely to believe in Christ. Many, I know, are ready enough to plead their want of better capacities, or their want of having been better taught. So much the more earnest should be their endeavours now to learn; and so much the more earnestly should they pray God to teach them. O let us be persuaded not to treasure up wrath against us by false excuses.

II. We must, therefore, not only hear, attend to, and receive the Word, but we must also keep it. Wherever this is done, the consequences will be happy ones; even joy and peace in believing. As a root must have sap and nourishment in order to strike deeper into the soil, put forth branches, and bear fruit; just so do men need constancy, perseverance, and patience. It is because they allow themselves to want these that they make no progress, and in time of temptation fall away, frequently upon the most trifling occasion.

III. We must learn entirely to deny ourselves, and always to have our affections consciously under God's control. Faith teaches nothing less; it is by these means that the peaceable fruit of righteousness is yielded perfect and ripe. But worldly cares, love of wealth, sensuality, intemperate conviviality, choke the word and 'render it unfruitful. These very things are at present some of our greatest hindrances in religion, among the poor as well as rich. For, alas! how many, who are poor in things temporal, are still poorer in spiritual respects, and "going about hardly bestead and hungry, behold not the dawn of the morning,"* not the least prospect of meliorating their spiritual condition!

Ps. xlix; Is. v. 14. Isa. viii. 20-22, Lutheran version.

How truly awful for the immortal soul! None then need go far to inquire, why is there so little real Christianity? The inquiry is plainly replied to in Prov. xxiv. 30, &c., and Heb. vi. 12. Think of this, ye, whose hearts are in any degree awakened. Have pity on your own souls; for Almighty God is willing to show mercy and pity toward you. Many may be saying in their hearts, “As I am so poor and wretched in this world, surely I shall have my happiness in the next." Most sincerely would I

rejoice with every one who is likely to have it; still let us pause and reflect on what the apostle St. James, (ii. 5.) tells us, that it is only those poor persons who are rich in faith that are chosen to become heirs of God's kingdom. Therefore, all is not done by merely coming to church, or attending outward ordinances. Multitudes went far from their homes after Christ, into the wilderness, and even heard him personally address them there; but it was all of no use to those of them who laboured only for the meat that perisheth; to those who had not faith. Do you ask, How shall I have faith? Be seriously concerned to have it. Hear the word, and keep it in a honest and good heart; bring forth fruit; persevere; pray constantly and fervently; love not this present world; "sow not among thorns;" break up the fallow ground; expose to the sun the noxious weeds; cast away the stones; receive the good seed of the word; pray for the continual dew of God's blessing; cherish and obey the grace of Christ within you; desire to have this grace more abundantly. "He that hath ears to hear, let him hear.”

11. Notes of a Sermon on Luke xvi. 19-31, preached at Denkendorf, on the first Sunday after Trinity, 1739.

Man is a traveller, arrived at a crossway, where one direction, steep and difficult, leads upwards to the city of God; the other, easy and agreeable, leads aside and downward to destruction and perdition. Faithful is the friend who warns any of their imminent danger: take it then kindly of me if to-day I attempt to speak

Of man's true wisdom; which is, "to depart from hell beneath :" and let us consider,

I. We have THE RECORD of that wisdom;

II. How to use it aright; and,

III. The blessed advantage of so doing.

I. "They have Moses and the prophets; let them hear them;" said Abraham, in the parable before us. We have more than Moses and the prophets; we have the words of Christ; with the writings of his apostles and evangelists. All this is an inestimable benefit, which greatly distinguishes us from many other nations who have it not. Surely, then, we are "without excuse" if we walk after the imagination of our own hearts; if we follow the multitude in the broad and descending way; if we live not after the word of God.

II. The necessity of "repentance" was acknowledged by "the Rich Man" himself; but that is not sufficient; we must add to it our obedience: this Abraham did, before Moses and the prophets existed; but the Rich Man did not do this, neither did his five brethren do it, neither did the multitude of the Pharisees do it. The necessity and nature of the obedience required is taught abundantly in the scriptures of the Old Testament itself; yes, in Moses and the prophets. See Isaiah lxvi. 2; 2 Chron. xxxiv. 27: Jerem. xxxvi. 24.

III. (1.) Thus "hell," that dreadful "place of torment," is avoided; and, (2.) “everlasting consolation” is obtained. Think of the WIDE difference between these two things. A "GREAT gulf fixed" distinguishes them. O do not, like the Rich Man, "receive thy good things" here! Matt. xvi. 26.

A Funeral Address, delivered at Denkendorf, at the interment of Provost Knoll; Feb. 4, 1727; in Bengel's 30th year. Job xvii. 1.—“ The graves are ready for me!"*

My mourning Brethren!

By the name of brethren do I take the liberty to address every one of you, foregoing all complimentary appellations of this world; for Death knows nothing about them. I would speak to you from the words of Job, "The graves are ready for me." This was the language of one who, with the exception of Jesus Christ himself, stands pre-eminent among those who have endured the cross of afflictions. He uttered it at a time when his troubles were at their greatest height, when he had entirely renounced this present life, was quite resigned to die, and regarded himself as a person "dead already." Now, as people

* Lutheran version, "The grave is there!" or, "The grave is ready!" or, the grave!"

Here is

usually expedite the burial of their dead, because they are no longer fit to remain above ground, so Job would seem to deal with himself; therefore he exclaims, "The graves are ready for me!"

Another grave, my distressed and beloved friends, yes, one grave more is now ready, and one more departed friend is made ready for it. Ah! my brethren, it is the grave of our late revered provost, John Everard Knoll.

A celebrated Grecian actor, wishing to affect his audience by the representation of a character† deeply mourning over the violent death of her brother, took privately with him from the grave the bones of his son, lately deceased, and hereby, in an unfeigned and natural manner, impassioned his own feelings, and then those of the spectators. So could my private grief easily put an emphasis upon the sorrows with which I now address you; but the affliction comes with sufficient keenness of itself; and this large assembly have all cherished such affectionate regard for our departed friend, that my greater need and difficulty is to banish sorrow, rather than increase it. For us it is enough, more than enough, that the grave is ready, by reason of a loss like ours.

As late as the close of the past year, our worthy provost had enjoyed such favourable health, that during the last eight days of December he went through considerable exertion without fatigue; but his first public ministration in the present year was his last; and with it he closed the services of nearly half a century. The entrance of the new year was to him accompanied by the inroad of death upon a beloved and faithful female relative, who had many years resided under his roof; and within a few days more he was himself stretched on a death-bed, so unexpectedly, that he had not time to say, "The graves are ready for me!" No, not on that occasion; but he had said it often enough long before. During a large part of his life, whenever he thanked his friends for their good wishes upon a new year, or upon his birth-day, he used so to express himself as to make it evident that he contemplated every year as his last; and how many interesting addresses and observations upon mortality and eternity have I heard him utter, when, some time since, he was laid aside by the rupture of a blood-vessel! Indeed his own salutary thoughts of death quite animated and attempered his holy life and conversation. Could we all have overheard the language of his soul during his latest moments,

and witnessed what he then brought forth from his treasure, as the best experience of his whole life, how little necessary would it be for me to utter another word over his grave!

His earlier days were plentifully graced with the fruits of diligence; his ministry was characterised by laboriousness; and his zeal was tempered with care and prudence. His social intercourse was ever on the footing of kindness, and his very seriousness was full of cheerful forbearance. His liberality ran abroad in silence and secrecy, and his hoary age was one thankful acknowledgment of the Divine hand that had led him all his life long. Among his other good qualities, it was not the least that he was so very humble before God as a sinner, and as an unprofitable servant.

Will all, which can be thus truly related of him, perish in the grave here made ready for him? Certainly not. Surely, then, we have no real cause for sorrow; but great cause for comfort, encouragement, and hope. Besides, his is not the only grave that has been made ready here. For more than six centuries this edifice has stood, erected after the pattern of the holy sepulchre at Jerusalem; and many a mortal tabernacle of exalted personages, of knights and pilgrims, has here been interred, because, in the dark middle ages it was imagined that the slumbers of the tomb were more secure and blessed within such consecrated houses of God; and ever since the Reformation, when this convent was appointed to Protestant uses, many of its presidents have found their resting places here, down to the very father of our departed friend; so that not merely a grave, but graves, as the text speaks, have been made ready here. To say no more of those, we are reminded to notice one which still continues empty; I mean the holy sepulchre of "the Lord" himself. Thus, the very thought of the grave, the very thought of the way of all flesh, which at present forces itself upon us, may serve to bring home to our hearts COMFORT, ENCOURAGEMENT, and HOPE.

But suffer me to add one thing more. It has been given out, that pilgrims of all denominations, who go to the holy sepulchre, so called, in Palestine, feel, as soon as they arrive there, a transport of sacred awe, and quite an altered state of mind. Be that as it may, I am confident that a lively, spiritual consideration of the facts connected with the now empty sepulchre of the Lord Jesus, may serve to make a blessed alteration in ourselves. Therefore, to fulfil the office entrusted to me this day, I would solemnly ask of every heart here present, are we in readiness, as was our departed friend, to leave the body we carry about with us in