and perfect satisfaction for the sins imputed to Him.

This representation seemed necessary in giving a general view of the Admonition in the text. For when we find the Apostle saying to the Hebrews, "Let us go forth therefore unto Him without the Camp," we may now more clearly see the meaning of the Admonition. The conduct which he intended to prescribe to the Christian converts to whom he wrote, was evidently this; namely, that they should openly profess their faith in Jesus, who had been cast out as accursed, notwithstanding the reproach to which such a profession would expose them; and should publicly adhere to his worship and service in the sight of their unbelieving and reviling countrymen. Such was the meaning of the Apostle's Admonition as it related to the Hebrews. And what then is its meaning when applied to Christians in general? What does the Apostle here exhort us to do? He doubtless exhorts us to make Christ crucified our only hope; to confide in the full satisfaction which He offered up for sin on the Cross; and far from being ashamed of this our hope and confidence, to confess Him before men, boldly to avow ourselves his disciples in the face of the world, and by our open and consistent attachment to his cause, his people and his ordinances, to shew that we indeed

belong to Him. Such is the Admonition. I proceed,

II. To specify some Particulars which a compliance with this Admonition involves.

In the first place, to comply with this Admonition, as it has been explained, implies that we renounce all other grounds of satisfaction for sin, and of acceptance with God, but those which the cross of Jesus Christ provides. Such a renunciation must be obviously included in the act of "going forth unto Christ without the Camp." Let us recollect that it was within the Camp, or City, that the legal sacrifices were offered; and that in offering these according to the law, and in minutely attending to the forms and ceremonies enjoined, the Jews had been hitherto accustomed to expect the pardon of their sins, and to found their claim to the divine mercy and favor. A due observance of these things was, as they had supposed, their righteousness. When therefore they should go forth from the city, where only these sacrifices could be legally offered, and should cast themselves in humble faith at the foot of the cross; what by such a step would they imply, but that henceforth they renounced all their former legal dependencies; that from this time they regarded them as insufficient; no longer trusted in them, and for ever relinquished the practice of them as

the foundation of their hopes and prospects? This was in fact exactly what St. Paul himself had done; when, as he tells us, he had counted all things but loss for the excellency of the knowledge of Christ Jesus his Lord; and even esteemed his own righteousness, which was of the law, as nothing, as dross, and chaff, so that he might win Christ and be found in him, and have the righteousness which was of God by faith. Thus it was that the Apostle practised in his own person the duty which he prescribes to others in the text. Thus it was that he went forth to Christ without the Camp. He renounced his own righteousness, and every ground of hope and dependance but such as the Gospel furnished.

And thus then, my Brethren, must we comply with the Admonition in the text. We must act in the same spirit, if we would go forth unto Christ. Men have naturally many grounds of dependance, many foundations on which they are trusting for acceptance with God. One relies on his good heart; and another on his good life. One on his moral actions; and another on his religious performances. One presumes to think that he shall be forgiven, because he is not so bad as he formerly was; and another because he is something better than his neighbours are. One trusts to his prayers, and another to his

charities. But all these foundations must be left if we would build on Christ. We must go forth from all, if we would go forth to him. The very idea of trusting in him implies the renunciation of every other trust. As we cannot serve God and Mammon; so we cannot rely on Christ and on any thing else. To attempt it is to reject him. He is our only Saviour or no Saviour at all to us. that we are clear on this point. prone to cleave to our own merits and doings, to our altars and our idols. But we must leave all, if we would be saved by Christ. We must look to him alone, and wash only in the fountain of his most precious blood.

Let us see We are all

In the second place, to comply with the Admonition in the text, implies that we separate ourselves from the world. In order to go forth unto Christ, we must go "without the Camp." We cannot stay within the gate of the city, and at the same time bow down before the foot of the Cross. We must come out and be separate. This is at all times the command of the Gospel: and there is no coming to Christ, unless we obey it. The Cross stands at a distance from the world; and they must leave the one who would draw nigh to the other. This however is a point which requires some explanation; and I will endeavour to shew you what the Christian's separation of himself from the world means.

It does not mean that he should desert his station, neglect his duties, and leave his lawful occupations in the world. It does not mean that he should bury himself in a wilderness, or in a monastery; or that he should renounce all intercourse and communion with his fellow creatures, nor even entirely withdraw himself from the company of those who are not Christians like himself. The separation prescribed is a separation not from society itself, but from its unchristian pursuits and habits; a separation not of the person, so much as of the mind and spirit. If we would go forth to Christ without the Camp, we must especially separate ourselves from two things:

1st. From the corrupt Practices and Principles of the ungodly world. We must neither be led by the one, nor conform to the other. In fact, we must walk by a different rule from that which the world approves and follows; and so walking we cannot but walk differently from it. We must take the written word of God for our guide and counsellor, doing what it commands, and leaving undone what it forbids: whereas the world creates to itself some law of its own, which it sanctions and obeys, the law of honor, or the law of expediency, or the law of self-interest; every one of which will lead to a conduct very different from that which the word of God enjoins.