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on account of that purity and glory. As there can be no medium between hatred and love, the Christian character must be formed in one moment. The very first exercise of holy love involves every other Christian grace in its very nature. The transition, therefore, from a state of moral death and condemnation, to holiness and eternal happiness, must be more sudden than the lightning.

Though holiness in man is the fruit of the Spirit's operation, it consists in the voluntary exercises of his own heart; and, on that account, he is as really a free agent as if it were self caused. This doctrine makes the creature entirely dependent; but it does not annihilate his moral liberty, nor exonerate him from being responsible to his God. To plead for any greater liberty in the case of men, is contending for that which is peculiar to Jehovah ; namely, in'dependence, which is in fact incommunicable. It is no dishonor to the glorious name of God, to say, that He cannot form a creature, who shall in any respect be independent of Himself. As man is a free and moral agent, he is a proper subject of commands and prohibitions-threatenings and promises; and actually blamable for remaining one moment longer the enemy of God. In this view of the subject, it is the indispensible duty of every sinner to be a converted soul, before he draws another breath. The imperative requirement of Heaven is, " Make new heart, and a new spirit ;" and therefore, to live without this glorious change, is the summit of disobedience. If we have a right to continue without that, which God commands us to possess; it must follow, that no other divine precept is absolutely binding. An opposite doctrine sets all things afloat in the moral world. A strict dependence on JEHOVAH, for all our moral exercises, is, therefore, consistent with moral freedom and obligation. As there is no such thing to be expected as annihilation, it is

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high time to lay aside our vain apologies, and submit to God on divine principles. It must be a very rebellious mind, that leads people to believe in the gloomy-the delusive-the horrid doctrine of annihilation. It grows out of a desire to es-. cape from the justice of God: it consists in a total disregard of His glory. It is as necessary that the sinner's existence should be continued, to display the vindictive justice of the Almighty, as it is, that the saints should live forever, to illustrate the riches of His mercy and grace. He will not lose any of His glory in the case of His creatures; for "the wrath of men shall praise Him." In accents of glorious majesty, He proclaims to the universe, "My counsel shall stand, and I will do all my pleasure." Isa. 46. 10. As "the Lord reigneth; let the earth rejoice; let the multitude of the Isles be glad thereof." Ps. 97. 1. It is also said, "the Lord reigneth; let the people tremble: He sitteth between the cherubim; let the earth be moved." Ps. 99. 1. "Justice and judgment are the habitation of His throne; righteousness and truth go before His face; but there is forgiveness with Him, that His name may be feared." The holy angels veil their faces before Him; and in his glorious presence, devils tremble! All on earth areTM commanded to fear His name, with a holy fear; because with God, there is terrible Majesty! He covereth Himself with light, as with a garment-light that infinitely outshines the sun in all its meridian splendor!

There is no such thing for sinners as annihilation; nor any possibility of escaping from the eye of God! They may forfeit eternal happiness, by a persevering rejection of Christ and His salvation; but they can never cease to exist. As you will never, my hearers, be annihilated, let no time be lost in preparing to meet your God in peace; and let every voice in this assembly, say, AMEN.

S.S

SERMON XXIV.

ACTS II. 36.

Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

In the early part of last summer, I was requested by a gentleman, whose sentiments are opposed to the proper Deity of Christ, to preach from these words; giving me at the same time a promise, that if I would let him know when the discourse would be delivered, he would honor me with his attendance. Various avocations have prevented me until now, from complying with his request. It is his opinion, no doubt, that the passage before us, is inconsistent with Trinitarian sentiments, in respect to the person of Christ. Did I suppose, there was one text in the volume of inspiration, in opposition to Christ's supreme Divinity, I should no longer remain a Trinitarian. But as the words under consideration, are undoubtedly supposed to be so by the gentleman alluded to, and his brethren in opinion; I am pleased with having an opportunity of pointing out their mistake. Every one who is serving God in the work of the ministry, is directed by St. Paul, to "be gentle unto all men; apt to teach, patient; in meekness instructing those that oppose themselves: if God peradventure will

give them repentance to the acknowledging of the truth." If this discourse should, by the blessing of God, serve to convince the gentleman who desired it, or any of similar sentiments, the advantage will be their own; and the glory will be wholly due to Him, who is mighty to save.

But to enter on the subject, I would premise that it does not appear to have been the apostle's main design, when preaching to the Jews on the day of Pentecost, to discuss directly, all the views which he entertained of Christ's Person. They had put him to death as a criminal; openly denying his having any commission from on high. It was their uniform plea, that he imposed on mankind, in asserting that he was sent of God. They expected, indeed, the coming of the Messiah, predicted by their prophets; but they refused to acknowledge Jesus of Nazareth, as the one, sustaining that exalted character. This seems to have been the only point, which the inspired preacher was endeavoring to establish in their minds, at that time. It would have been useless to enter with them into the Messiah's Deity, while they rejected the claim of the crucified Jesus, altogether, to be the Messiah. With respect to the character of the real Messiah, it is not probable, that they were prepared to dispute with him, who was then addressing them. His proper Deity appears to be well authenticated in their Scriptures; and, no doubt, the Jews fully understood them, in that respect.

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They seemed to be in the dark, however, in regard to the main design of the Messiah's mission; viz: that he was to suffer, die, rise from the grave, and ascend to heaTo convince them, respecting these things, St. Peter refers to a prophecy, delivered by David, the most illustrious king who ever sat on the throne of Israel; and who was one of the brightest types of their Messiah. The prophecy, in view, is contained in the 16th Psalm, and the

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10th verse. It runs thus-" Thou wilt not leave my soul in hell," or the grave; "neither wilt thou suffer thine Holy One to see corruption." In explication of this, the Apostle observes," Men and brethren, let me freely speak unto you of the Patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that, of the fruit of his loins according to the flesh, he would raise up Christ to sit on his throne: he seeing this before, spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. This Jesus hath God raised up, whereof we are witnesses. Therefore, being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear. For David is not ascended into the heavens; viz. in his body but he saith himself, The Lord said unto my Lord, sit thou on my right hand, until I make thy foes thy footstool." Our text follows; "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." This solemn declaration, founded on such evidence as their own prophecies, with the remarkable effusion of the Spirit on the apostles, sounded in their ears like a peal of thunder, and led them to cry, "Men and brethren, what shall we do?"

But in the further discussion of the text, it is incumbent on me, to meet the supposed difficulty which it contains. It is undoubtedly this; that whatever rank Christ holds in the universe, he was raised to it by the Father, who, in the passage under consideration, is called God. God hath made that same Jesus, whom ye have crucified, both "Lord" and Christ. It will be said, that this conveys na other idea, than that of inferiority, subordination and de

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