tered your closet and shut to the door, to abstract yourself from your present state of being, and place yourself in the situation of those whose condition has thus been contrasted with your own. Imagine what would be their conduct, if placed in your position; compare it with your own; and if you are disposed to ask me more minutely, what is the nature of the responsibility, and what the course of conduct which it requires ?-these subjects will form the theme of future discourses. Meanwhile, make use of whatever impressions have been made on your mind, and of whatever feeling has been excited in your breast, to foster and follow up the convictions of your own conscience. There are times when you are convinced that you ought to give more earnest heed to the things of eternity, that you ought to give up this besetting sin, that you ought to forego that ensnaring practice, that you ought to maintain a higher and a holier walk with God. Let these convictions be

deepened, these resolutions carried out into practice, under the influence of the recollection, that the Jew and the Gentile will otherwise rise up against you in the judgment to condemn you; that the apostate angel, and the lost soul would give all that they ever held dear to exchange places with you for an hour.*

* The argument here used is, of course, intended to show what use the professed Christian ought to make of the opportunities he enjoys; not what use the lost soul might make of them if he enjoyed them again. The reasoning of our Lord would doubtless be equally true when applied to themselves; "If they heard not Moses and the Prophets, neither would they be persuaded though they rose from the dead." The pains of hell have no power to turn a single soul from the love of sin.



2 COR. v. 20.


THE first light in which we considered the Christian, was that of "a redeemed sinner;" the next is that of "a pardoned rebel." "I am a Christian," said the dying pastor-"What then? Why, then I am a redeemed sinner, a pardoned rebel, all through grace, and by the most wonderful means that infinite wisdom could devise." We may, at first, be apt to overlook the distinction, and to confound redemption with pardon. But this is a mistake. All men are redeemed,

but all men are not pardoned-for “all men have not faith." The price is paid for all, but all will not accept the boon. Some despise it altogether. They are reconciled to the house of bondage. They are grown familiar with its inmates, and have no desire to go forth. They value not the privilege of being "redeemed sinners,' any more than they feel the responsibilities of such a condition. They are altogether "the children of the world." Others have a desire to go forth, a wish to escape the wrath to come, a willingness to obtain a pardon, but their pride stumbles at the terms. They cannot consent that the whole of their debt should be paid by another. They think themselves in a condition to pay something in the pound; nay, they fancy themselves "rich and increased with goods, and in need of nothing, and know not that they are poor;" and therefore "the riches" of redeeming "grace" are slighted by them. Their debt is paid, but they will not go out free. They are "re

deemed," but through their own obstinate folly, not pardoned.

Again, of those who are saved-all are not " pardoned rebels." Multitudes of the fallen race of Adam die in their infancy, before the carnal mind, which is enmity against God," has had time to display itself. Washed from the guilt of original sin, in the atoning blood of the Lamb, they are saved as "redeemed sinners;" but never having committed wilful sin, they are not the subjects of that richer mercy which pardons and blesses even the rebellious. The " pardoned rebel" then has a higher note to raise than "the redeemed sinner," and possesses a stronger motive to holiness. In order that we may understand the full force of the obligation that rests upon him to glorify God, we must, I. Take a view of the natural enmity of mankind to God; and,

II. Of the wondrous grace of God in reconciling such enemies to himself.

1. It is the world, which God is said in

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