on the sea of glass, having the harps of God. And they fing the fong of Mofes the fervant of God, and the fong of the Lamb," Rev. xv. 2, 3. The fong of Mofes at the Red Sea was filled with the high praises of God for faving Ifrael, and destroying their enemies; God triumphed gloriously in the falvation of his people. And these ftand on a fea of glass, as Mofes did on the feashore, being victorious over the beast by faith in the blood of the Lamb. The fhout, therefore, is the triumph of victory, expreffed by finging falvation to God and the Lamb, accompanied with hallelujah, praise to the Lord. And, to be short, all the shouts in God's book, whether natural, typical, fpiritual, or eternal, will all meet together when the Lord defcends from heaven. There will be the fhout of harveft; the Lord's wheat will be all gathered into the barn, which brings on harvest home. The vineyard of the Lord of hofts, and all the firft fruits unto God and the Lamb, will be gathered into the heavenly country, and the vine of the earth will be gathered, and caft into the wine-prefs of the wrath of God, Rev. xiv. 19. and this will bring on the vintage fhouting. The Lord at his coming will deftroy devils, finners, death, and the grave, and faints will fhout for the battle. And when these are destroyed there will be another hallelujah; for "when the wicked perish there is fhouting," Prov. xi. 10. The top ftone of the temple will

be brought forth, and this fhout will be-grace grace unto it. Sovereign love laid the foundation, fanctifying grace prepared and joined the materials, and glorifying grace brings forth the top ftone, which crowns the building. Hence the matter of the fhout appears to be victory, and the manner of expreffing it is hallelujah, praise to God who gives the victory; and fo it follows: "And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, faying, Alleluia, for the Lord God Omnipotent reigneth, Rev. xix. 6, which fhews that the reign of Satan, the reign of tyrants, the reign of fin, and the reign of death, is no more; which leads me to

III. The voice of the archangel. The Lord fhall defcend from heaven with a fhout, with the voice of the archangel, and with the trump of God. Mention is twice made in fcripture of an archangel; one ftands in my text, and the other in the ninth verfe of Jude's epiftle. And from the manner in which Jude and Paul exprefs themselves, it looks as if there was but one, for it is not faid an archangel. But Jude fays Michael the archangel, and Paul fays the voice of the archangel, leaving out his name. Now, whether there isf uch an high office, or fuch a prince among the miniftering fpirits as an archangel, who prefides over the others, and has them at his command, is a matter too high for

me, not being very clearly revealed, nor of much importance to us to know. I believe that this archangel, or this prince of angels, is our dear Lord and mafter, Jefus Chrift, and no other. And if it is not he, I do not care who it is. But it may be objected, your text fays, the Lord shall defcend with a fhout, with the voice of the archangel, and with the trump of God, in all which a manifest distinction appears. Answer, there is as much distinction in Jacob's bleffing when he fays, "God, before whom my fathers Abraham and Ifaac did walk, the God which fed me all my life long unto this day, the angel which redeemed me from all evil, blefs the lads," Gen. xlviii. 15, 16. This God, before whom Abraham walked, and who fed Jacob all his days, is the angel which redeemed him from all evil. So, in my text, the divine perfon afcending as the Judge of all the earth, is one; the retinue that attend him is innumerable. He comes with a fhout, with the voice of the archangel, and with the trump of God. That this archangel is Chrift, appears by the name which he bears, who is like to God. Jude calls him Michael and it is plain that Jude alludes to Chrift rebuking the devil at the right hand of Jofhua the high priest, recorded in Zech. chap. iii. where the priest is reprefented as ftanding before the angel of the Lord, as miniftering to him, and the devil at the right hand of the priest refifting him;

which is no more than what every believer in Chrift feels at times in his approaches to God. This angel is next ftyled the Lord; " and the Lord faid unto Satan, The Lord rebuke thee, O Satan; is not this a brand plucked out of the fire?" But Joshua was clothed with filthy garments when he ftood before the angel, which was the ground of Satan's charge: "And unto Joshua he faid, Behold! I have caufed thine iniquity to pass from thee, and I will clothe thee with change of raiment." To all which I would fay of this angel, as the Jews faid to Peter, "He is a Galilean, for his fpeech betrayeth him." For an angel, by nature, to fay to a poor filthy finner, "I have caufed thine iniquity to pafs from thee, and I will clothe thee with change of raiment," is a language that becomes none but he who washed us from our fins in his own blood. And who can clothe us with change of raiment but he that juftifies the ungodly, by covering us with the robe of his righteousness? This is Michael, the chief prince, that stands for the children of Ifrael. The devil oppofed the restoration of the Jews in the Perfian court till Michael appeared to oppose him, and he is there called the first of the chief princes, Dan. x. 13; but in the 21ft verfe he is called Michael, our prince, and is the everlafting father, and the prince of peace. This is Michael, the captain of our falvation, who led Conftantine and his

Christian forces against the devil and his Pagan emperors and idolatrous troops, mentioned Rev. xii. 7; which were fo crushed and defeated as never to be able to rife, or make head again. Having offered my humble opinion of this archangel, I fhall confider the voiCE of this angel. As he is ftyled the chief prince, the redeeming angel, as Jacob calls him, the meffenger of the covenant, the angel of the great council, and the archangel, no doubt but all these characters have respect to him as God incarnate, as man and mediator, called by Paul plainly, man; because God hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given affurance unto all men, in that he hath raised him from the dead, Acts xvii. 31. It is in refpect to his incarnation that he bears the title of archangel, and as fuch he tells us, that the gospel was given unto him by his Father: "He gave me a commandment what I should say and what I should speak; and I know that his commandment is life everlafting," John xii. 49, 50. This word of eternal life, which the Father gave him, is the voice of the archangel, and this you have from the Lord's own mouth: "He that rejecteth me, and receiveth not my words, hath one that judgeth him; the word that I have spoken, the fame fhall judge him at the last day," John xii. 48. And this is no other than what is fo