gave

stituted him the natural father of us all, he then us, in him, eyes, with which we see, ears, with which we hear, mouth's with which we speak, feet, with which we walk, and hands, with which we labor. And it is very evident, that these gifts were not given us as a compensation for our works. But it appears very clear that our duty, and natural calling, to make proper use of our eyes, our ears, our mouths, our feet, and our hands was given us in that constitution in which those natural faculties were given.

Though we are much crowded for want of time to illustrate the several remaining particulars contained in our text, we feel pressed to mention in this place, the error so frequently urged on us by those who exhort us to get an interest in Christ. The hearer will perceive by these plain arguments, and the passage under consideration, that we all had an interest in Jesus Christ before the world began. And you will further observe that there is just as much propriety in exhorting people to get an interest in Adam so that they may inherit from him the natural faculties of the body, as to exhort us to get an interest in Christ. But it is not only proper, but highly necessary that all adhere to the exhortation to improve all temporal and all spiritual blessings and gifts in a way to honor the benevolent giver.

2d. If the Apostle made a comparison between his former conduct, when he was among the persecutors of Christ, his doctrine, and his disciples, he might very justly say that the salvation which he had obtained by the gospel, and the holy calling with which he was called were not according to his former works. And if the comparison be made between the conduct of others, and this salvation, the result is expressed by the Apostle to Titus as follows; "For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by

the washing of regeneration, and renewing of the holy Ghost; which he shed on us abundantly through Jesus Christ our Saviour."

Having made these important statements to which we have attended, the Apostle proceeds in the conclusion of our text, to speak of the vast utility of the appearing of Jesus Christ in our world, which was o make those things manifest by abolishing death and bringing life and immortality to light through the gospel.

It is perfectly consistent with the nature of things, and with common observation, that the manifestation of things is subsequent to their being established in the counsel of him who ordains them. And as it would be a mistake of no small magnitude to attribute to the manifestation of things, the cause of their existence, so it is an error of extensive magnitude, to attribute to the manifestation or appearance of Jesus Christ, and what he did in our world, the cause of that gift which was made sure to us, in him, before the world began.

The divine truths taught by the Saviour, the doctrine of God's love to sinners, the forgiveness of sins, were all as true before the birth, preaching, and sufferings of Jesus, as they have been since. The glorious doctrine of the resurrection and of future eternal life was as true before the process of Jesus commenced, as since. This accounts for all the passages which represent our Saviour as the faithful and true witness. It agrees with his own words to Pilate; "For this cause was I born, and to this end came I into the world, that I should bear witness to the truth." And the same thing is meant by St. Paul to the Romans; "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us."

It seems that all which the Saviour did, was designed as a manifestation of those divine things, which our heavenly Father had given us before the world began. Things that had been kept secret from the foundation of the world were made known when this sun

of righteousness arose with healing in his beams. So does the rising sun, which makes our natural day, manifest the surrounding objects, which the darkness of night had obscured from our sight.

The resurrection of Jesus made manifest the abolition of death. It brought to open light what was shown unto Moses at the bush, when God said; "I am the God of Abraham, and the God of Isaac, and the God of Jacob. God is not the God of the dead, but of the living, for all live unto him."

Our text informs us, that Jesus Christ hath not only abolished death, but hath brought life and immortality to light through the gospel. This form of expression fully acknowledges that life and immortality were divine facts in the economy of God before the coming of Christ, but that his process was necessary to make these glorious things known to mankind.

To conclude, the arguments to which we have attended are designed to show that the common notion of saving mankind from the wrath and curse of God in the eternal world is without foundation, either in scripture or reason; and that according to the scriptures our immortality and eternal life were established in the economy of divine wisdom before man existed. Also, that the salvation which the gospel of Jesus Christ effects for us, is a salvation from our sins, from our wanderings, from the darkness of our deceived minds, from all uncleanness, to righteousness, to reconciliation to God, to the knowledge of the truth, and to holiness of life.

And if it be asked, what there is for us to do, if we believe this doctrine, we reply in the words of divine truth, which have been already noticed. "Giving all diligence, add to your faith virtue, and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity.

Furthermore, if we be asked, what reward we may expect for our careful attention to these virtues, we

again reply; In keeping the commandments there is great reward. Great peace have they that love the law, and nothing shall offend them. "And the work

of righteousness shall be peace, and the effect of righteousness, quietness, and assurance forever."

21.

LECTURE XVIII

EXPLANATION OF MATT. XXIV. AND XXV.

MATTHEW xxv. 46.

And these shall go away into everlasting punishment: but the righteous into life eternal.

WHILE calling the attention of this congregation to the consideration of this portion of our Saviour's testimony, many difficulties are presented to the mind of the speaker; some of which it may be profitable to

name.

1. The long established use and application of this text, by commentators, preachers, and all denominations of christians stand in direct opposition, in one important particular, to the use and application which your servant feels himself obligated to make of it. The particular alluded to is the applying of this text to a future state of our existence. And to this may be added another particular, nearly as universally assented to as the former, which is the belief that this text proves the endless duration of misery.

2d. The power of tradition in the human mind forms the most material difficulty which seems to oppose our attempt to bring the true meaning of our Saviour, in the passage before us, to the hearer's understanding. It is vain, my friends, to pretend that we are free in our minds from the force of education. Indeed we

ought not to be. We were wisely so constituted, that what we imbibe in our youth should fix a lasting prepossession in our minds, in favor of opinions which are recommended by our instructors, and against those which we have been taught to view erroneous. we should do well to consider, that while it is acknowledged that great benefits arise from this natural and

But