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This consummate joy which was set before Jesus rendered all his labours and all his sufferings his meat and his drink. “My meat is to do the will of him that sent me, and to finish his work." "We have seen and do testify, that the father sent the son to be the Saviour of the world." “He shall save his people from their sing." Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear son." "For God sent not his son into the world to condemn the world, but that the world through him might be saved.” That is, saved from sin, from unbelief, from idolatry, from moral darkness, and all the evils of unreconciliation to God. For "God was in Christ, reconciling the world unto himself, not imputing to them their trespasses.”

It may be proper to remark, that the Saviour was appointed, not to prevent the wicked from becoming blind, or the transgressor from going into prison, but “to open the blind eyes, to bring out the prisoners from the prison, and them that set in darkness out of the prison house.” The Saviour's grace was not designed to prevent that death which was the curse of the law from coming upon the transgressor, “But God, who is rich in

mercy, for his great love wherewith he loved us, even when.we were dead in sins, hath quickened us together with Christ.”. Such was the object of the Saviour's labours and sufferings, and such was the joy and reward set before him, concern. ing which it is writteit,

6. He shall see of the travel of his soul, and shall be satisfied, for by his knowledge shall my righteous servant justify many, for he shall bear their iniquities.

We may now advert to some of the examples which the Apostle has seen fit to associate in our context. For instance, Abraham : “By faith Abraham, when he was called to go out into a place which he should after receive as an inheritance, obeyed; and he went out, not knowing whither he went. By faith he sojourned in the land of prom.

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ise as in a strange country; dwelling in tabernacles with Isaac and Jacob: for he looked for a city which hath foundations, whose builder and maker is God.” “By faith Abraham, when he was tried, offered up Isaac, and he who had received the promise offered up his only begotten son, of whom it was said, In Isaac shall thy seed be called; accounting that God was able to raise him up, even from the dead, from whence also he received him in a figure." Was Abraham threatened with eternal condemnation, with everlasting torments in the future world if he refused to obey God? Did the God of Abraham put him on trial between the penalty of eternal misery, or the offering up of Isaac ? Have we the least intimation that Abraham's faith or obedience was the effect of such a penalty ? Surely we have not. Abraham's faith was the effect of the divine promise, accompanied with miraculous evidence, and his obedience was the effect of his love of God, and his confidence in his unalterable word. He was fully persuaded, that he who had promised him his son, and had fulfilled that promise notwithstanding the natural improbability of the event, could if he pleased, raise the darling of his soul from death, and make him a great nation, and in him bless all the na. tions of the earth.

Perhaps our limits will allow us to notice what is said of Moses. “By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter, chusing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season, esteeming the reproach of Christ greater riches, than the treas, ures in Egypt. How shall we account for this remarkable choice of Moses ? When an infant he was lodged among the flags, by the brink of the Nile, while his little sister Miriam watched afar off to see what would be the fate of the child. There lay the future Saviour and deliverer of his people. Pharaoh's daughter came to the place,

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heaven directed her; she found the infant, and had compassion on it; she nursed it, and it became her son. He was learned in all the wisdom of Egypt, at that time the most learned nation on earth. The honours and favours of the cour: were his. Whatever is calculated to flatter the vanity of youth, feed the natural pride of the human heart, and influence ambition, were at his devotion. From moving in such a circle of honour, what could induce him? He looked on the sufferings of his brethren, he saw them in the “iron furnace" of affliction, the soul of philanthropy, of the genuine patriot, was moved with compassion's irresistible force. He chose his lot with his people.

At the special command of God, and under his divine direction, he undertook and finally accomplished the redemption of the family of promise. Here let us ask, did Moses refuse to be called the son of Pharaoh's daughter, chuse to suffer affliction with the people of God in preference to enjoying the treasures of Egypt, undertake at the command of God the deliverance of Israel under. the penalty of eternal misery in the future world? Is there in the whole account we have of these remarkable events any intimation that Moses was threatened with this endless torture in the coming world, which is now held up by professed ministers of gospel grace, as an indispensable foundation of faith, piety and virtue ?

Was Moses promised the reward of immortality and eternal life as a compensation for his obedience? We surely have no such account. are informed that he had respect to the recompense of reward.” What was this reward? That which was promised him by the angel of God in Mount Horeb; it was that he should deliver his people from bondage, and bring them into the land of promise. And when this servant of God was so happy as to realize that all Israel were landed on the opposite shore of the Red Sea, from Egypt,

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and that their enemies were destroyed, he and all Israel sang unto the Lord a song of deliverance. This was a reasonable and fully adequate recompence of reward. He now beheld nearly three millions of people, who were but a few hours before abject slaves, free and independent. Can we, without doing violence to our own understandings, pretend that this reward was not a compensation fully adequate to the sacrifices which Moses had made in refusing to be called the son of Pharaoh's daughter, and for the afflictions which he suffered with the people of God? Is there a real patriot in the world who would not do as much for his country for such a reward ?

Such, my brethren, are the examples which a divinely inspired Apostle has presented us, as patterns for our imitation. And now, let us carefully and with due attention look unto Abraham, let us look unto Moses, and, above all, let us look unto Jesus, the author and finisher of our faith. Did those ancient worthies, did this perfect directory set us an example ? Shall we then contend that the motives and rewards which were sufficient to produce such examples of faith, of piety, of patience, of labour, of sufferings, and of every virtue honourable to God and profitable to man, are insufficient to produce in us an humble imitation of such examples ? Shall we turn from such incitements, and seek in the wisdom of this world for an eternal, unmerciful penalty, on which to form a system of terror, contrived by priestcraft to make us religious and moral ? Shall we persiade ourselves and our children to build faith and all the duties of religion on the fear of endless misery? Shall we support the dishonourable idea, that res. ligion and morality are not worthy our attention, unless endless misery threaten on the one hand, and immortality is promised on the other ? Have Those who have built their religion and morality n this foundation, been able to set us a better ample than the patterns quoted by the Apostle

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in our context ? If we examine the history of this system of religious terror, shall we not be presented with a persecuting priesthood and hierarchy, and a dissoluteness in morals, which would disgrace the darkest age of heathenism ?

What is the reason that a religion which promises its votaries immortality and eternal life for obedience, and threatens delinquents with the unspeakable woes of endless misery, after all pro

duces so little vital religion or pure morality ? The he

reason of this is found in the very nature of man, and in the order of things. Give to men an irksome task to perform, threaten them with excruciating tortures in case of disobedience or failure, and their calculations will be to do as little of the hated work as possible, and avoid the penalty. Their constant study will be to find out inventions to clip and scant the work. Whoever calculates on human nature differently will be disappointed. But give to men an employment which reason and common sense will justify, and which is naturally productive of their advantage, and let them un

derstand, that in the very nature of things, their : pa

faithfulness will procure them a reasonable and ample reward ; give them to understand the whole of their duty is planned in the wisest and best manner for their present happiness, and that no interest is to be served by their exertions exclusive of their own; the selfishness natural to men will induce them to be faithful. Present to men a religion whose services are all calculated to promote their rational' enjoyment, which takes nothing from them without returning more than its value, and whose increase of duty is an increase of happiness, and there is but little danger but they will eagerly accept it, and practice its precepts : this world is full of labour, toil and traffic, and the whole is carried on by the power of this principle. There is nothing that a man will not part with if he can obtain that in exchange which ke values higher than that which he lets go. And


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