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misery and death. But the justice of God has been satisfied, and his mercy propitiated, by the blood of a crucified Redeemer. This is the doctrine and the language of all Scripture. It is the very thing prefigured in the whole array of Mosaic sacrifice, it is the truth taught by the prophets, it is the foundation-stone of the fabric of the gospel. Now it is by faith in the merits of this all-sufficient atonement, that we shall become partakers in the benefits it was designed to convey. Let me again refer
you to the epistle to the Hebrews. Read diligently the long list of saints, who, in the emphatic language of the apostle,
through faith subdued kingdoms;" and then turn to the commencement of the succeeding chapter, and hear him exhorting all to “lay aside the sin which doth so easily beset them, to run with patience the race that is set before them, looking unto Jesus the author and finisher of their faith.” Read this attentively and seriously, and then
say, where they will be found in the day of judgment, who build their hopes of mercy upon their own righteousness, and count the blood of the covenant an unboly, or a useless thing. What will remain for those, who thus crucify the son of God afresh, and put him to open shame; who, like the impenitent and inbelieving Jews, come to the Saviour's cross, but to mock and to ridicule the victim fastened there? St. Paul shall tell you, “He that despised Moses' law, died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the son of God, and bath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace. For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God.”
If then, my brethren, ye desire to avoid the everlasting wrath of God; if ye think that eternal happiness is preferable to endless misery; there is one way, and but one, by which ye can hope to become sharers in this joy. “The blood of Jesus Christ cleanseth from all sin ;” and by it mast you be sprinkled, ere your sin can be forgiven, or your unrighteousness covered. Ou this atonement must your hopes be placed. St. Paul tells you in the 3rd chapter of his epistle to the Romans, that God hath set forth Jesus Christ" to be a propitiation through faith in his blood.” Be strong then in this faith. Let it rule entirely in your hearts ; let it influence your conduct at all times and in all seasons; make it the anchor of your hopes sure and stedfast. The sins you have already committed you can of yourselves neither
wipe away nor undo; there they remain, burdening your souls and dragging them downwards to destruction. You must however cast off this fatal weight, ere ye come to the portals which open into another world. But how will you be freed
load? Where will you leave behind that monstrous mass of guilt, which, if not removed, will shut against you the everlasting doors of heaven? My brethren, in your journey onwards through this wilderness of sorrow, you will pass, you are now passing, one bright and blessed spot-a shore of light amid the waste desert which surrounds it—a fair and sunny land, though storms and tempests howl upon the plains beneath. There stands upon it a cross, and a tomb. But the cross has no victim now, and the grave is untenanted. They are the earthly memorials of man's redemption, the symbols of God's mercy and a Saviour's love. There, my brethren, at the foot of that cross, at the door of that empty sepulchre, cast down the burden of your sins and sorrows, and go on your way rejoicing. Be
thus sealed with the seal of the living God, and then hereafter, when your pilgrimage is ended and your Jabour done, ye will sing songs of praise and gratitude around the throne of heaven, and be numbered with those, who “ have washed their robes and made them white in the blood of the Lamb."
DEUTERONOMY IX, PART OF 1474 VERSE.
Let me alone.
NotwITHSTANDING the vast pretences to learning which we hear echoing around us; notwithstanding the gigantic efforts that are made to communicate to all classes and conditions of mankind, an increased desire for knowledge ; and notwithstanding the success, with which these extraordinary exertions have in many instances been attended; there is one point, and that of no common importance, on which the most woful ignorance continues to prevail amongst, it is to be feared, by far the larger portion of mankind; nainely, the relation which subsists between man and his Maker. God dwells, indeed, enshrined in his own glory and majesty, and we are unable to penetrate, even in thought, the mysterious splendours which surround his throne. must not from this suppose that he takes no
In the years
coucern in the actions and conduct of mortals, or that because he is invisible to them, their deeds and thoughts are unseen and unnoticed in heaven. For nothing is further from the truth. God has always, from the first day of creation, been ever present with his weak and sinful creatures. In the times to which our text refers, his Providential care over men, was shewn in a clear and visible demonstration of his power.
The pillar of fire and the pillar of the cloud, were irresistible proofs that he did indeed visit the earth with the blessing of his presence. In the which succeeded, the bright cloud, which continually rested upon the mercy seat in the most holy place of the temple, afforded a never-failing assurance, that Jehovah was still in his own sanctuary, and near to aid his people in all cases of emergency
and distress. But when these miracalous appearances were withdrawn, when the cloud and the fire ceased to direct and order the Israelites in their goings; when, as it occurred in the second temple, no bright emblem of the divinity shone within the walls of the holy of holies; did God, if I may be permitted the use of such an expression, take leave of the earth at the same time with these representatives of his power? Was that intimate union severed, which had been so mercifully established between himself and the patriarchs of old? Were the saints