heaven; but we are now made nigh.

This

is a benefit for which we are indebted to the crucifixion of Jesus: "But now in Christ Jesus ye who were sometime afar off are made nigh by the blood of Christ." We were once without hope, but now possess a "good hope through grace." This hope we owe to Jesus, "who was delivered for our offences, and raised again for our justification." To the crucifixion of Jesus we owe all that we are on earth, and all that we shall be in heaven. Well, therefore, may we say with the Apostle, " God forbid that I should glory save in the cross of our Lord Jesus Christ.”

Here is the true source whence awakened sinners may derive encouragement and hope. Are you, reader, sensible of your sin and danger? Do you wish to know how you can escape from the curse of the law, the wrath of God, and the flames of hell? Behold the way of escape is before you! It is the crucifixion of Jesus. He died that you might live. Through his death God can be reconciled to you. Believe in Jesus as crucified, and pardon, peace, and heaven are yours. "Be it known unto you therefore, 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 ye could not be justified by the law of Moses." F 5

If, my reader, you are one who is expecting salvation on the ground of his own righteousness, stop here, and reflect on your folly. Why was Jesus crucified? To bring in an everlasting righteousness for you. But if your righteousness could justify and save you, there was no need for the crucifixion of Jesus. Think of what the Apostle says, "If righteousness come by the law, then Christ is dead in vain." By that death which you neglect you must go to heaven, or from heaven be excluded for ever. Cease from your own works, and depend on the cross of Christ for life:

"Fly to the hope the gospel gives,

The man that trusts the promise lives."

Perhaps you are altogether regardless of salvation. You walk as other Gentiles walk: you mind earthly things; you glory in your shame. Oh, how dangerous is your state! Live-die in your present condition, and mark what is written in the Book of God concerning you, "WHOSE END IS DESTRUCTION." Even now, hell from beneath is moved to meet you at your coming: your damnation slumbereth not; and when your tender thread of life is snapped, you sink at once into the gulph of never-ending woe.

DISCOURSE VIII.

THE EFFICACY OF CHRIST'S BLOOD.

MANKIND by sin have placed themselves in a state of spiritual defilement. Sin, like a fatal disease, has so infected their frame, that they may justly adopt the language of Job, and say, "Behold I am vile; what shall I answer thee? I will lay my hand upon my mouth." "If I justify myself, mine own mouth shall condemn me; if I say I am perfect, it shall also prove me perverse."

This spiritual defilement is universal; not only as it extends to every individual of the human race without any exception, but as it extends to every part of human nature, to every member of the body, and to every faculty of the mind. Hence the prophet says, "The whole head is sick, and the whole heart is faint;" and

the Apostle says, "Even their mind and con

science is defiled."

Under the influence of this defilement man is effectually separated from God, and shut out from all possibility of communion with him. Even if man in a state of impurity could desire intercourse with God, yet, such is the infinite purity of the Divine nature, He could never come in contact with unholy man. "What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial?" Hence David says, "Thou art not a God that hath pleasure in wickedness, neither shall evil dwell with thee. The foolish shall not stand in thy sight thou hatest all workers of iniquity."

This spiritual defilement, moreover, excludes man from the enjoyment of God in heaven. Even if man could be admitted into heaven in a state of sin, he could not enjoy God there. God, on account of the purity of his nature, would be to him an object of hatred and terror; while he, on account of his impurity, would be to the Deity an object of disgust. But, even if the man could be happy in heaven, he is effectually excluded by a firm decree, that "Nothing that defiles shall enter there;" that, "Without holiness no man shall see the Lord;" and that, "Except

a man be born again, he cannot see the kingdom of God."

Here arises an important question. Is it possible that man can be cleansed from his sinful pollution, brought to enjoy communion with God on earth, and finally be admitted to dwell with him in heaven? and if so, by what method. To this question divine Revelation gives a satisfactory answer. It teaches us that God sent his only-begotten Son into our world in human nature, to offer himself a sacrifice for human transgression; that Jesus, with a view to this, "became obedient to death, even the death of the cross;" that from his sufferings and death a sovereign virtue flows, at once to atone for sin and to cleanse from sin; and that when persons by faith receive "the atonement," they are renewed, sanctified, made holy, and brought near to God. Hence the Apostle John says, "And the blood of Jesus Christ his Son cleanseth us from

all sin." And Paul says, "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ; by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. For if, when we were enemies, we were reconciled to God by the death of his Son, much