which the apostle in the text points out to Christians as the full consequences of the atonement, and the proper objects of our most ardent hopes and desires; for, as he argues, “if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life." We purpose, therefore, now, in the third place, to examine the meaning of this last declaration of the apostle. The force of his reasoning consists in the opposition which he marks out between the natural state of man, and that more advantageous state into which they have been brought by the efficacy of Christ's atonement; when, he says, we were enemies it pleased God of His mere mercy to reconcile us to Himself; much more, then, may we reasonably hope for a continuation and farther increase of His goodness now that we are reconciled-He gave us a Saviour when we were in bondage under sin, and how shall He not with Him also freely give us all things-and, if such was the value of that Saviour's sufferings that, by undergoing death in this human nature, He could reconcile us to God, how shall He not be able to save unto the uttermost all that come unto God by Him, now that He ever liveth in His divine nature to make intercession for them, and now that all power is given unto Him in heaven and in earth.

Farther; the apostle in this passage appears to

speak of final salvation as a certain result of our reconciliation to God by the death of Christ; but it must be carefully observed that He only does so on the supposition, that men will avail themselves of the blessings offered to them in the atonement, by observing the conditions which God has prescribed for giving them an effectual interest in that act of mercy. Christ has prepared for us a way to heaven, but it rests with us to determine whether we will walk in it; He has removed all impediments which obstructed our approach to God-He has informed our understanding and conscience by that glorious Gospel which has brought life and immortality to light, and taught us the means of attaining them; and since, though the spirit may be willing, yet the flesh is weak, He has promised to strengthen His sincere disciples with might in the inner man, by sending His Holy Spirit to take up His abode in their heart, the temple wherein He delights to be worshipped. By those, then, who thankfully accept and faithfully use these gracious provisions for their everlasting benefit, the conclusion, which the apostle derives in the text, may be safely adopted to their encouragement and comfort; and they may confidently regard the death of Christ as an earnest and assurance that they shall be saved by His life.

And let the ungodly likewise reflect, that if

the all-perfect atonement, which has already been made for the transgression of the world, be despised, and the proper application of it neglected, there remaineth no more sacrifice for sin, but a certain fearful looking for of judgment and fiery indignation. Dire was the day and appalling was the scene when nature herself was convulsed at the awful spectacle, of the God of nature in the agonies of death; and when the sun in the heavens shrouded himself in darkness, because the Sun of righteousness had withdrawn His beams; but a much more tremendous hour is approaching, when all creation shall melt away, and the Son of God shall return with ten thousand of His saints, and consume the impenitent with the brightness of His coming. Consider this ye that forget God; and flee for refuge to the hope that is set before you. Behold the veil of the temple is rent in twain, and you may now enter into the holiest by the blood of Jesus; oh, turn in then and abide, and your soul shall live, sheltered under the wings of Almighty protection and blessed with the eternal presence of God!

SERMON XV.

CONSCIENCE.

GEN. iii. 9, 10.

And the Lord God called unto Adam, and said unto him, And he said, I heard thy voice in the afraid because I was naked, and I hid

Where art thou? garden, and I was myself.

WHAT a wonderful change is here; the Lord God called unto Adam; and in this there was nothing unusual; He had often called him before in the self-same manner, and Adam had attended the summons with alacrity and joy, exulting in the opportunity of hearing the kind instructions of his Maker, Benefactor, and Friend. In those conferences with the Deity, to which he had had the honour of being admitted, he had doubtless discovered that" the voice of the Lord is a glorious voice," but never before did it sound terrible in his ears as it did at present, when he, who had hitherto been a stranger to fear and shame, now

replies to the gracious invitation of the Almighty, "I heard thy voice in the garden, and I was afraid." And why was he afraid? he says, "because I was naked;" but that circumstance of itself could give no reason for alarm, for so had he been from the first moment of his creation. But who told thee, rejoined his Maker, who told thee that thou wast naked? Who informed thee that thou wert likely to be less acceptable in my sight now than formerly? No one but his own conscience that secret monitor, whose suggestions had hitherto diffused a sweet tranquillity over his mind, now spoke in thunder to him, and harrowed up his soul with her terrific accents. And see to what acts of infatuation he is reduced by the agitation of his mind; he flies into the thickest of the trees of the garden, to hide himself from the presence of the Lord God; as if a spot would be found upon earth to shelter him from the view of the high and lofty One, whom the heaven of heavens cannot contain. But, supposing he could have succeeded in withdrawing himself from the visible symbols of the divine presence, he would have been as far as ever from obtaining his purpose, and regaining his lost security and repose; the rustling of every leaf in Eden would have alarmed him, and even the soothing voice of the evening breeze would have whispered to him his transgressions.