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carnal Israelites, because they imagine that he is on their side, or hate and reproach him, because they are convinced that he is against them; or whether they shout 6 Hosanna to the Son of David,” because they believe that he means to promote their schemes of personal aggrandizement, or cry, “ Away with him, crucify him,' because they are made sensible that he is hostile to those schemes, and intends to disconcert and overthrow them ; whether they love and extol, or hate and revile the glorious God, the spirit by which they are actuated is the

It is for this reason that God condemns all the services of natural men, as well those which are by themselves and the world accounted good, as those which are accounted evil. To say that God can take complacency in the unrenewed, or in any of their doings, is to say that he can take complacency in sin, and as a mark of his delight in the characters of its perpetrators, can reward them with an immortal crown! And surely, it is not possible for him to do this, unless it is possible for him to fix an indelible stain on his own character.

This subject furnishes a satisfactory answer to the question, "What should the impenitent be directed to do ?" And certain it is, that they should never be told to do what is offensive to God. It is no less certain, that all they do is sinful. Hence it is certain that they should never be directed to do any impenitent works. Shal] sinners, then, be directed to do nothing ? Shall they be forbidden to search the scriptures, or pray, or attend public worship, or pay attention to their morals, or perform any humane and charitable deeds ? Shall they be told to neglect all or any of these things? By no means. For sinners, as well as saints, are under sacred obligations to adhere to the rules of morality, to “give alms of such things as they have,” and to observe all the externals of religion. Accordingly, in the word of God, sinners, as well as saints, are uniformly required, and with great earnestness entreated to observe and do them. These directions and entreaties are interwoven with the addresses made to sinners by inspired patriarchs, and prophets, and apostles, and by Christ himself, their glorious Head. But although such directions and entreaties abound in those addresses ; yet every one who reads his Bible with attention, knows that neither the patriarchs, nor prophets, nor apostles, nor Christ ever allowed sinners any liberty to continue impenitent. The conclusion is unavoidable, that sinners are never directed as God in his word requires that they should be, unless they are told, not merely what things to do, but how to do them; nor unless they are told to do those things with a holy heart. To direct sinners to read the Bible with complacency in its precious truths, and with supreme love towards its divine Author ; to pray in submission to the sovereign will of the great object of prayer, and in penitence for all their sins; to attend his instituted worship

; in a holy manner; and, in a word, to perform every duty with a broken, contrite, humble heart, and tell them plainly, that without such a heart, let them do what they will, they are only adding sin to sin ; thus to direct and warn sinners on this momentous subject, is to deal faithfully with them, and faithfully with Him, at whose tribunal both they who teach, and they who are taught must shortly stand, and give up their last account.

In conclusion, I entreat all who may peruse these pages, to consider well the subject; a subject deeply interesting to all, and especially to you, who have always lived and are still living in rebellion against God, and on whom his wrath abides. Although you were indeed born sinners, by virtue of your connexion with fallen Adam ; yet for his sin you will not have to answer. own sins, which, in number and magnitude, exceed all human computation, and which no instructions, nor expostulations, nor admonitions, nor entreaties, have ever yet induced you to forsake, you are accountable ; and for these, unless a speedy repentance prevent, you must suffer the penalty of God's holy law. Spend no time, then, in making objections to the ways of God, or in trying to excuse yourselves for prolonging the controversy with him. Your objections are groundless, and your excuses vain. They will only serve to enhance your guilt, and fit you for keener anguish in the world of despair. You are loudly called upon by every thing within and around you, instantly to repent, and do works meet for repentance. By the evil and destructive nature of sin ; by the transcendent value of your never dying souls; by the infinite

But for your

goodness, mercy and justice of God; by the ineffably bright and awful scenes which will open at his bar in the day of final decision ; and by the retributions of eternity, would I urge you no longer to contend with the most high God, no longer to withhold from him the submission that he demands, and that is his due, but instantly to give him

your hearts and your service.

Bless'd with the joys of innocence,

Adam our Father stood,
'Till he debas'd his soul to sense,

And ate th' unlawful food.

Now we are born a sensual race,

To sinful joys inclin’d;
Reason has lost its native place,

And flesh enslaves the mind.

While flesh and sense and passion reigns,

Sin is the sweetest good ;
We fancy music in our chains,

And so forget the load.
Great God, renew our ruin'd frame,

Our broken pow’rs restore ;
Inspire us with a heav'nly flame,

And flesh shall reign no more.
Eternal Spirit, write thy law

Upon our inward parts ;
And let the second Adam draw

His image on our hearts.



Depository, 114, Washington Street, Boston.



In the sacred plan of gospel salvation, we find a radical article, which by divines has been called, the Covenant of Redemption. It is a divine covenant, which provides the redemption and salvation of lost man.

To illustrate this essential article of the Christian faith, several things must be ascertained.

I. Who are the parties in this covenant ? God the Father and the Son are the parties in it. The Father says of the Son, in Psalm 89th, where this covenant, as such, is most clearly found ;—“I have made a covenant with my chosen.” This chosen is called David ; and was spoken of as David, centuries after David was dead, in subsequent scriptures. He is thus called, because David was an eminent type of Christ. As is usual in such scriptures, the type is spoken of for the antitype. Things are here said of the type, which are true only of Christ. Thy seed will I establish forever ; and build up tly throne to all generations.” This is true only of Christ, as is the following ;—“ His seed shall endure forever ; and his throne as the sun before me. It shall be established forever as the moon, and as a faithful witness in heaven.” The kingdom of Christ only is thus established.

Of the two Persons prominent in this covenant, we read thus : “In the beginning was the Word; and the Word was with God; and the Word was God. The same was in the beginning with God. All things were made by him.” Christ here is God; and yet was with God. He is thus truly divine ; and yet is distinguished from the Person of the Father.

Here is God's “Chosen,” in the covenant; his “ Elect," “ Precious.” “I will make him my firstborn, higher than the kings of the earth. My mercy will I keep for him forevermore; and my covenant shall stand fast with


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If his children forsake my law, and walk not in my judgments ; if they break my statutes, and keep not my commandments; then will I visit their transgression with the rod, and their iniquity with stripes : nevertheless my loving kindness will I not utterly take from him; nor suffer my faithfulness to fail. My covenant will I not break ; nor alter the thing that is gone out of my lips. Solomon, with his eye ripon this covenant, says,

66 The just man falleth seven times; and riseth up again." God will chastise his erring children ; and will recover them. To Moses God says, (concerning this seed given to Christ,) “I will be gracious unto whom I will be gracious; and will show mercy on whom I will show mercy.” Our blessed Lord says of them, “ All that the Father giveth me shall come to me.” 6. That of all that thou hast given me I should lose nothing.” “I speak not of you all ; I know whom I have chosen.” " Ye have not chosen me, (your choice was not first,) but I have chosen you, and ordained



and bring forth fruit; and that your fruit should remain.” Comment on such divine decisions, is needless; and objection is impious! We will gratefully hear, and believe! We will rejoice, and adore ! Here rests “ the good hope through grace.” Our heavenly teacher adds, " My sheep hear my voice, and they follow me; and I give unto them eternal life.” To the Father, concerning himself, Jesus says,

“ As thou hast given him pov over all flesh, that he should give eternal life to as many as thou hast given him. “I have manifested thy name unto the men whom thou gavest me out of the world : thine they were ; and thou gavest them me.”—“I pray for them. I pray not for the world; but for them that thou hast given me.” Again : “ That the saying might be fulfilled ;-Of them that thou hast given me, I have lost none. Let these full assertions be remembered, in construing the following passage : “ Those that thou gavest me, I have kept; and none of them is lost, but the son of perdition, that the scripture might be fulfilled.”. This may seem, at first view, as an admission that one who had been given to Christ, was lost. But Christ does not say, none of them is lost except the son of perdition. The text is elliptical ; and supplying the ellipsis reads thus :--none of them is lost : but the son of perdition is lost; that the

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