innocent Jesus, that he shrunk from ic, and cried out that it might pass from him, what must it be to guilty and polluted sinners? How precious the soul's redemption, since, before it could be accomplished, the Son of God must become incarnate; the Prince of men and angels must be born of a woman, and cradled in a manger at Bethlehem; the Lord of life, and the consolation of Israel, must cry in an agony at Gethsemane, and die on a cross at Calvary! Must unspotted purity be made sin, and perfect blessedness become a curse; and all to save our immortal souls from endless misery and perdition?

Strange that Christ should put so high a value upon them, and that we should prize them so lightly! that the Darling of heaven should tender his own life to redeem them from eternal death, and we sell them for the meanest trifle, and throw them away for a thing of nought-for some valueless object, and for some momentary indulgence; and like Esau for a mess of pottage, barter away our birthright as Christians, and our title to the inheritance of heaven! May the Father of mercies open our eyes to see the folly and madness of this act; and enable you, with Mary, to choose that better part which shall never be taken from you. Act in spiritual matters, as the children of this world do in their generation, in temporal concerns; and he so wise in the use and application of your immortal interests, as that you may be received into everlasting habitations. Convinced of the danger to which any neglect of interests so important must inevitably expose you, may it be the earnest language of your souls, "What shall we do to be saved?" Then, although your case may be dangerous it will not be desperate. Though you have, as you admit in your confession, "followed too much the devices and desires of your own hearts"-though you have lived too much to sin, and too little to God, and you are, therefore, as you acknowledge and confess, "miserable offenders," and as such your condition is wretched, yet still," there is hope in Israel concerning this thing." The Lord Jesus Christ became Surety for lost sinners: he substituted himself in their room and stead, and for them fulfilled the whole law, which they had brokenbore the punishment due to their offences, and brought in for them a complete, and an everlasting righteousness, that will justify us from all things, from which we could not be justified by the works of the law. Since Christ is the true City of refuge for penitent and convicted sinners, linger not by the way, but hasten and flee unto him, before the avenger of blood overtake you. Since he is the Rock of safety, conceal yourselves in the cleft thereof, until the alldevouring storm, which shall sweep away the world of iniquity, be overpast. Turn ye, "turn ye to the strong-hold, ye prisoners of hope, even to-day, and he will render double unto you." Swear ye fealty and homage to the Lord Jesus Christ; and as ye are not ashamed of him or of his Gospel, make him your example, your pattern, and your guide; and let it be your constant study to walk according to his holy precepts, and answerably to your Christian vocation. And may he work in one and all of you to do of his good pleasure, and to live a life of grace here, that you may lead the life of glory hereafter! And "now. unto Him that is able to keep you from falling, and to present you faultless before the presence of his glory, with exceeding joy; to the only wise God, our Saviour, be glory and majesty, dominion and power, both now and ever. Amen."

THE ATONEMENT

REV. R. NEWTON,

CITY ROAD CHAPEL, MAY 3, 1835*.

"And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement."-ROMANS, v. 11.

UNUTTERABLE and invaluable are the blessings which real Christians receive through our Lord Jesus Christ. They are especially and pre-eminently "blessed with spiritual blessings in heavenly places in Christ Jesus." What the Apostle, in the text, describes, is an additional, and a very circumstantial and comprehensive detail of the benefits and privileges which belong to all who belong to Jesus Christ; common to all who in every place call upon the name of Jesus Christ our Lord, both theirs and ours.

But

He begins the detail by specifying the great and leading benefit of justification. This is essential to every man; because man, universal man, is a sinner; and if a sinner, then guilty; and if guilty, then under obligation to die. the Gospel of Jesus Christ makes provision for the removal of this guilt, and for the justification of his person. It is God that justifieth." And this great benefit formed the leading feature in the ministry of the first apostles of our Lord. Wherever they went they proclaimed "Be it known unto you, men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which they could not be delivered by the law of Moses." The Apostle, in the connexion of the text, more than intimates in what way this great benefit was to be obtained; not on the ground of any meritorious sufferings which we may endure; not on the ground of the meritorious deeds that we can perform; justified by faith". (simple faith)" in our Lord Jesus Christ."

but " we are

The next benefit specified by the Apostle is that of peace or reconciliation. No sooner are we "justified by faith," than we have " peace with God through our Lord Jesus Christ." We are no longer in a hostile state; no longer do we sustain the character and attitude of enemies; but we are friends, brought into a state of amity and friendship with God, through Him who "was made our peace," who "hath made peace by the blood of his cross."

The Apostle then specifies the privilege or advantage of access to the throne ; or as the word is rendered in the margin, of "introduction:"66 By whom we have introduction:" as an obscure individual is by some individual of high rank and authority taken by the hand and presented at the throne. Thus Jehovah Jesus, the everlasting Son of the Father, introduces every penitent * On behalf of the Wesleyan Missionary Society.

believer to the throne: through Him we have that introduction; and on the ground of his authority and of his merits, we stand in that state of gracious favour and acceptance. This is the third evangelical benefit; as honourable as it is advantageous.

The Apostle then directs our attention onward to the future. Having described these three great privileges already realized, he directs our attention to that which is in reversion for us; to that which is the subject of our expectation. He says, "We rejoice in hope of the glory of God;" and with such an object before us the glory of God-we "rejoice with joy unspeakable and full of glory."

"And not only so," says the Apostle, "not only have we these things in possession, not only have we all that in reversion, and all that sparkling to the eye of hope, cheering us as we travel onwards through this world; but we also glory." Ah, my friends, in what? "We also glory in tribulation." What! Tribulation, suffering, affliction, persecution, temptation, a ground and occasion of joy and of glorying! How can these things be? My friends, sanctified tribulation does the real Christian no harm; sanctified tribulation is a great blessing. To you it is given, in the way of royal favour and privilege, in behalf of Christ, "not only to believe, but to suffer for his sake." If it be not a sweet and delicious potion, it is a salutary and healing medicine, intended to operate for our spiritual advantage. And therefore, says the Apostle, "Tribulation worketh patience." And is not this a good reason why you should glory in it? What is a Christian without patience? "Tribulation worketh patience:" and as tribulation becomes an occasion for the exercise of patience, patience in its exercise acquires additional strength and vigour. In patience, therefore, possess your souls.

"Patience worketh experience." And what is a Christian without experience? We must have experience in religion; experience in the things of God. And how does tribulation work experience? Why, when we have grace given us to endure our tribulations with patience, with resignation, without murmuring, we prove the sufficiency of the grace of God to enable us thus to live, and thus to suffer: and thus " patience worketh experience;" experience of the all-sufficient grace of God, and of his power and will to save.

"And experience worketh hope." And what is a Christian without hope? "We are saved by hope." And how does experience work hope? Why the experience of the all-sufficient grace of God to keep and save in every trying moment, in time past and in time present. Such experience may work hope, and encourage hope for the time to come. He hath delivered; and therefore he will deliver. And then this hope which the Christian indulges will not cover him with confusion; it will not make him blush; it will not disappoint the expectation which he entertains; for, says he, "Hope maketh not ashamed because the love of God"-this is the very earnest of the heaven we hope to enjoy; the very element of that heaven where we hope to dwell for ever and ever" the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us." This love of God in the heart of man is indeed the religion of angels enjoyed by man-the religion of heaven realized on earth; for what can angels more than love God and his worship?

The Apostle then goes on to observe, that, as we have been "reconciled to

God by the death of his Son," tnis fact authorizes the indulgence of the confident expectation, that "we shall be saved by his life:" for he lives to bestow what he bled on the cross to procure.

Is there any thing more that remains to be named? Any other part of the Christian's treasure yet to be specified? O yes, infinitely more : "Not only so, but we also”—in addition to all the rest-" we also joy in God" (what words are these!) "we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement." The atonement; the reception of the atonement; and the joy in God through Christ which this occasions, are the three points principally noticeable in the passage which I have read; and which may (God grant they may !) profitably occupy our attention this morning.

THE ATONEMENT. What means the Apostle by this? My friends are aware, that "to atone," signifies "to appease;" to propitiate, on the ground of some valuable consideration that is presented and accepted. Now, the Holy Scriptures, as it appears to me, most distinctly and clearly teach, that the sacrificial death of Jesus upon the cross, was the valuable--I will say the infinitely valuable-consideration that was presented to eternal justice, to make satisfaction for the sin of guilty man. Or, if we take the marginal rendering of these words, which perhaps is the more literal rendering, the idea is still substantially the same: there the word is rendered "the reconciliation." But then reconciliation supposes that there must have been some disagreement; and where that disagreement had existed, there must have been some consideration, and some ground, on which reconciliation was effected.

:

Now my friends need not to be informed, as though to this hour they had not been impressed with the melancholy fact, that earth has become hostile to heaven, and that man has rebelled against his Maker; that man is not now the creature he was when God made him. To my mind it is utterly inconceivable, that the only wise God, the essentially holy God, could make man the creature he now is. "The holy God" must have made man holy : "the righteous Lord, who loveth righteousness," must have made man, as a moral being, righteous and holy and righteous he was when God formed him. But he is not so now : some sad thing must have befallen man since God formed him: and this Book tells us how it was, and what it was: that though God created man upright, and crowned him with glory and with honour, by transgression he fell. And man is fallen, say what you will. It is an awful fact; man is fallen from God: and the man that would question this, why heaven and earth would rise up to confront him: "Hear O heavens, and give ear O earth, for the Lord hath spoken. I have nourished and brought up children, and they have rebelled against me." And, my friends, mark the aggravating circumstances with which that rebellion is there characterized. In the first place, it is most unnatural rebellion; it is the rebellion of children against the parent of their existence. And have not all one Father, even God? Then again, it is most ungrateful, as unnatural; it is the rebellion, not only of children against their parent, but of rebels; of children that have been nourished and have been brought up; and yet, notwithstanding all this care and nurture, and bounty-after all they have rebelled against their Parent and their Benefactor. And think you this is true of the Jewish people exclusively? It is equally true

of us "sinners of the Gentiles:" for sin is rebellion; and "all have sinned, and come short of the glory of God." It is true of every man; of man in every clime; of man of every colour; of man of every language and tongue :

"Our species up in arms; not one exempt."

And what then is to be done? Is man to go on in his rebellion till justice hurl the rebel to the pit; till he is cut down; till he is swept away with the besom of destruction? Guilty, offending, rebel man could not reconcile himself: he could furnish no consideration sufficiently valuable: his fellow-man could not help him; an angel's arm could not rescue him from impending ruin. But, when his condition seemed to admit no ray of hope, a redeeming scheme was announced to the very first delinquents; and it was promised that a great Deliverer should arise, one that should suffer that man should be saved; and "God was in Christ reconciling the world unto himself, not imputing unto inen their trespasses."

Now, then, we say, this reconciliation or atonement is divine in its appointment. To the divine Father it belonged, as his absolute prerogative, to say what should be done on this awful emergency. Had he doomed us to bear the punishment due to our sins, we had been undone. But it was his sovereign will and pleasure, that Jehovah Jesus should assume our nature; that in his instance the human nature should be immaculate and undefiled; and that in our nature and our world, he should live, and suffer, and die, and that his death upon the cross should be a proper atonement for the sins of our guilty race. "And this," says the Apostle, when speaking on the subject of our redemption by the atoning sacrifice of Jesus, "this was according to the will of God." This will which was absolute, and which was perpetual in its love, and dictated by his infinite wisdom, was the origin of man's redemption."

And have you, my friends, considered the word employed by the Apostle on this subject in another place, where he says, "It became him"-a very remarkable expression" it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings?" He must be a complete Saviour by being a sufferer: and, says the Apostle, "it became him, for whom are all things, and by whom are all things," to do this. It became him. Did it so? Why there are very many of our fellow creatures, (aye, and those who bear the name of Christian, too, and those who are self-named "rational Christians" too,) who will not hesitate to affirm, that it became him, the Divine Being, to do no such thing. An inspired Apostle affirms that it did become him to do so; and the only question with you and me is, Who is to be believed? Ah, "let God be true, though every man be a liar." We say, that Jehovah alone was competent to say what it became him to do. We say no man was competent to say: no angel, not Michael, not Gabriel the archangel, was competent to this: Jehovah alone could see all his own infinite perfections, in all their relations to each other, and in all their relations to the universe of creatures : and he alone saw what these perfections required that they might be preserved in perfect harmony; that they might not eclipse each other's glory; that they might continue through eternity to shine,

"In their full blaze,

And their whole round of rays complete,"