The World's Great Sermons Volume III Part 8

If you would ascertain whether you love G.o.d, consider how you stand affected toward the Word of G.o.d. We can entertain no just thoughts of G.o.d, but such as we derive from His own Word: we can acquire no true knowledge of G.o.d, nor cherish any suitable affections toward Him, unless they are such as His own revelation authorizes. Otherwise we must suppose that revelation insufficient for its specific purposes, and set the means against the end. All, therefore, who sincerely love G.o.d, are students of His Word; they here, also accord in soul with the psalmist, and like him, can say, "O how I love thy word! in it is my meditation all the day:" they eat it as food for their souls, and find it sweeter than honey. They go to it as to an inexhaustible fountain, and drink from it streams of sacred light and joy. A neglected Bible is too unambiguous a sign of an unsanctified heart; since that blest book can not fail to attract every one that loves its divine Author.

How is it possible to delight in G.o.d, and yet neglect that Word which alone reveals Him in His true and glorious character--alone discovers the way by which He comes into unison with us, and condescends to pardon us, to love us, and to guide us through all this mysterious state of being? It is observable that the only persons who are inattentive to their own sacred books are to be found among Christians. Mohammedans commit large portions of the Koran to memory; the Jews regard the Old Testament with reverence; the Hindu Brahmans are enthusiastically attached to their Shastra; while Christians alone neglect their Bible. And the reason is, that the Scriptures are so much more spiritual than the religious books received by others; they afford so little scope for mere amus.e.m.e.nt or self-complacency; they place the reader alone with G.o.d; they withdraw him from the things that are seen and temporal, and fix him among the things that are unseen and eternal; they disclose to his view at once the secret evils of his own condition, and the awful purity of that Being with whom he has to do. No wonder the unG.o.dly man hates their light, neither comes to their light, but retires from it farther and farther into the shades of guilty ignorance. How melancholy the infatuation of such a character!

Estimate your character in respect to your love of G.o.d, by reflecting, with what sentiments you regard the people of G.o.d. G.o.d has a people peculiarly His own: they are not of that world to which they outwardly belong--not conformed to it in the spirit of their mind; they stand apart, many of them at least, in conspicuous conformity to Jesus Christ, and in earnest expectation of the glory which He had promised.

How, then, do you regard these decided followers of G.o.d? Do you shun their society with aversion and secret shame; or do you enjoy their communion as one of the most delightful among your Christian privileges? Are you content merely to be the companion of those who "have a name to live, but are dead": or can you say with the psalmist, "My delight is in the excellent of the earth"? or, with the beloved disciple, "We know that we have pa.s.sed from death unto life, because we love the brethren"? for, as he adds, "He that loveth him that begot, loveth him that is begotten"; if you do not love the image which you have seen, how can you love the unseen original? If the features of holiness and grace in the creature are not attractive to your view, how can your affections rise to the perfect essence? How can you ascend to the very sun itself, when you can not enjoy even the faint reflection of its glory? He who knew the heart, could alone say to those around Him, "I know you, that ye have not the love of G.o.d in you": but tho none can address you now in the same tone of divine authority, yet we may hear it uttered by a voice--the voice of your own conscience: you may know, without any perturbations of hope or fear, by the spiritual insensibility and inaction of your soul--by this you may know, with equal certainty as by a voice from heaven, that you have not the love of G.o.d in you.

Consider the disposition you entertain toward the person and office of the Son of G.o.d. "If ye had loved the Father, ye would have loved me also," was the constant argument of Jesus Christ to those Pharisees whom He addresses in the text For Jesus Christ is the express image of G.o.d: the effulgence of the divine character is attempered in Him, to suit the views of sinful humanity. In the life of Jesus Christ we see how the divine Being conducts Himself in human form and in our own circ.u.mstances: we behold how He bears all the sorrows, and pa.s.ses through all the temptations, of flesh and blood. Such, indeed, is the ident.i.ty, so perfect the oneness of character, between the man Christ Jesus and the divine Being--that our Savior expressly a.s.sures us, "He that hath seen me, hath seen the Father; I and my Father are one." The purpose for which G.o.d was manifested in the flesh was not to reveal high speculations concerning the nature of the Deity: it was to bear our sorrows, and to die for our sins. But can you contemplate Him, thus stooping to your condition, thus mingling with every interest of your own, and not be moved by such a spectacle?--not be attracted, fixt, filled with grateful astonishment and devotion--crucified, as it were, on the cross of Christ, to the flesh, and to the world? What mark, then, of our possessing no love of G.o.d can equal this, that we are without love to Jesus Christ?--that neither the visibility of His divine excellence, nor His partic.i.p.ation of all our human sufferings, can reach our hearts and command our affections?

In examining whether you love G.o.d, examine how you are affected by His benefits. These are so numerous and so distinguished that they ought to excite our most ardent grat.i.tude: night and day they are experienced by us; they pervade every moment of our being. We know that favors from an enemy derive a taint from the hands through which they are received, and excite alienation rather than attachment: but the kindness of a friend, by constantly reminding us of himself, endears that friend more and more to our hearts; and thus, he that has no love to G.o.d receives all His favors without the least attraction toward their Author, whom he regards rather as an enemy than as a friend. But the Christian feels his love of G.o.d excited by every fresh goodness. The mercies of G.o.d have accompanied you through every stage of your journey; and they are exhibited to you in His word as stretching through a vast eternity. Are these the only benefits you can receive without grat.i.tude, and suffer to pa.s.s unregarded How, then, can any love of G.o.d dwell in your bosom?

Consider, in the next place, in what manner you are imprest by the sense of your sins. The question is not whether you have any sins,--none can admit a doubt on this point; the only inquiry is, how you are affected by those sins? Are they remembered by you with a sentiment of tender regret, of deep confusion and humiliation, that you should ever have so requited such infinite goodness? And is this sentiment combined with a sacred resolution to go and sin no more,--to devote yourself to the service of your divine Benefactor? If you can live without an habitual sense of penitential tenderness and reverential fear, be a.s.sured you can not love G.o.d; you have no experience of those Scripture declarations: "They shall fear the Lord and his goodness in the latter days;" "There is forgiveness with thee, that thou mayst be feared;" you know not that "the goodness of G.o.d leadeth to repentence." If the mind is softened by the love of G.o.d, all His favors serve to inflame its grat.i.tude, and confirm its devotion to His will: but he who has no love of G.o.d in his soul, thinks of nothing but how he may escape from G.o.d's hand, and selfishly devours all His favors, without an emotion of grat.i.tude to the Giver.

Finally, let me remind you to consider how you are affected to the present world. If you could only be exempt from its afflictions, would you wish it to be your lasting home? If you could surround yourself with all its advantages and enjoyments, would you be content to dwell in it forever? Yet you know that it is a place of separation and exile from the divine majesty; that it is a scene of darkness, in comparison with heaven, very faintly illuminated with the beams of His distant glory; that its inhabitant is constrained to say, "I have heard of thee by the hearing of the ear, but mine eye hath not yet seen thee";--while heaven is the proper dwelling-place of G.o.d and His people! Could you then consent to remain here always, without ever seeing as you are seen--seeing light in His light--without ever beholding His glory; without ever drinking at the fountain, and basking in that presence which is fulness of joy, and life forevermore? always to remain immersed in the shadows of time--entombed in its corruptible possessions? never to ascend up on high to G.o.d and Christ and the glories of the eternal world? If such is the state of your spirit, you want the essential principle of a Christian--you want the love of G.o.d. The genuine Christian, the lover of G.o.d, is certain to feel himself a "stranger on the earth." No splendor, no emolument of this world,--not all the fascinations of sensual pleasure,--can detain his heart below the skies, or keep him from sympathizing with the sentiment of the psalmist: "As for me, I shall behold thy face in righteousness; I shall be satisfied when I wake in thy likeness." I do not ask whether you have, at present, "a desire to depart": perhaps you may not be as yet sufficiently prepared and established to entertain so exalted a desire; but still, if you have received a new heart, you will deprecate nothing so much as having your portion in this life,--as having your eternal abode on earth. It is the character of faith to dwell much in eternity: the apostle says, in the name of all real believers, "We look not at the things that are seen, but the things that are not seen; for the things that are seen are temporal, but the things that are not seen are eternal."

And now, my brethren, supposing the preceding remarks to have produced in any of you the conviction that you have not the love of G.o.d in you, permit me very briefly to point out the proper improvement of such a conviction.

First, it should be accompanied with deep humiliation. If you labored under the privation of some bodily organ, requisite to the discharge of an animal function, you would feel it as in some degree a humiliating circ.u.mstance; but what would be any defect of this kind, however serious, in comparison with that great want under which you labor--the want of piety, the calamity of a soul estranged from the love of G.o.d! What are the other subjects of humiliation compared with this--a moral fall, a spiritual death in sin: and this, unless it be removed, the sure precursor of the second death--eternal ruin! "This is a lamentation indeed, and it shall be for a lamentation."

Suppose the children of a family, reared and provided for by the most affectionate of parents, to rise up in rebellion against their father, and cast off all the feelings of filial tenderness and respect; would any qualities those children might possess, any appearance of virtue they might exhibit in other respects, compensate for such an unnatural, such an awful deformity of character? Transfer this representation to your conduct in relation to G.o.d: "If I," says He, "am a father, where is my fear? if I am a master, where is my honor?"

"Hear, O heavens, and give ear, O earth! I have nourished and brought up children, and they have rebelled against me: the ox knoweth his owner, and the a.s.s his master's crib: but Israel doth not know, my people doth not consider."

And let your humiliation be accompanied with concern and alarm. To be alienated from the great Origin of being; to be severed, or to sever yourself from the essential Author and element of all felicity, must be a calmity which none can understand, an infinite wo which none can measure or conceive. If the stream is cut off from the fountain, it soon ceases to flow, and its waters are dissipated in the air: and if the soul is cut off from G.o.d, it dies! Its vital contact with G.o.d,--its spiritual union with the Father of spirits through the blest Mediator, is the only life and beauty of the immortal soul. All, without this, are dead--"dead in trespa.s.ses and sins"! A living death--a state of restless wanderings, and unsatisfied desires! What a condition theirs! And, oh! what a prospect for such, when they look beyond this world! who will give them a welcome when they enter an eternal state? What reception will they meet with, and where? What consolation amid their losses and their sufferings, but that of the fellow-sufferers plunged in the same abyss of ruin? Impenitent sinners are allied to evil spirits, they have an affinity with the kingdom of darkness; and when they die, they are emphatically said to "go to their own place"!

This is an awful state for any to be in at present; but, blest be G.o.d, it is not yet a hopeless situation. Let no person say, "I find by what I have heard, that I do not love G.o.d, and therefore I can entertain no hope." There is a way of return and recovery open to all. Jesus Christ, my dear brethren, proclaims to you all, "I am the way. No man can come to the Father but by me":--but every one that will may come by this new and living way; and, if you lose life eternal, you lose it because--according to his words just before the text--because "you will not come to Christ that you may have life." If you feel the misery, deformity, and danger of your state, then listen to His invitation, and embrace His promise. See the whole weight of your guilt transferred to His cross! See how G.o.d can be at once the just and the justifier! Take of the blood of sprinkling, and be at peace!

His blood cleanseth from all sin: He will send that Spirit into your heart which will manifest Him to you; and where that Spirit is, there is liberty and holy love. He is the mystical ladder, let down from heaven to earth, on which angels are continually ascending and descending, in token of an alliance established between G.o.d and man.

United by faith to Jesus Christ, you shall become a habitation of G.o.d through the Spirit; the Father will make you a partaker of His love, the Son of His grace, angels of their friendship; and you shall be preserved, and progressively sanctified, until, by the last change, all remains of the great epidemic source of evils shall be forever removed from your soul; and the love of G.o.d shall const.i.tute your eternal felicity.

EVANS

THE FALL AND RECOVERY OF MAN

BIOGRAPHICAL NOTE

Christmas Evans, a Welsh Baptist preacher, was born at Isgaerwen, Cardiganshire, South Wales, in 1766. Brought up as a Presbyterian, he turned Baptist in 1788, and was ordained the following year and ministered among the Baptists in Carmaerthenshire. In 1792 he became a sort of bishop to those of his denomination in Anglesey, where he took up his residence. After a somewhat stormy experience with those he undertook to rule, he removed to Carmaerthen in 1832. He distinguished himself by his debt-raising tours, in which his eloquence brought him much success. It is said that once when he was preaching on the subject of the prodigal son, he pointed to a distant mountain as he described the father seeing him while yet a great way off, whereupon thousands in his congregation turned their heads in evident expectation of seeing the son actually coming down the hills. He died in 1838.

EVANS

1766--1838

THE FALL AND RECOVERY OF MAN

_For if, through the offense of one, many be dead, much more the grace of G.o.d, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many._--Romans v., 15.

Man was created in the image of G.o.d. Knowledge and perfect holiness were imprest upon the very nature and faculties of his soul. He had constant access to his Maker, and enjoyed free communion with Him, on the ground of his spotless moral rect.i.tude. But, alas! the glorious diadem is broken; the crown of righteousness is fallen. Man's purity is gone, and his happiness is forfeited. "There is none righteous; no, not one." "All have sinned, and come short of the glory of G.o.d." But the ruin is not hopeless. What was lost in Adam is restored in Christ.

His blood redeems us from the bondage, and His gospel gives us back the forfeited inheritance. "For if, through the offense of one, many be dead; much more the grace of G.o.d, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many." Let us consider, first, the corruption and condemnation of man; and secondly, his gracious restoration to the favor of his offended G.o.d.

I. To find the cause of man's corruption and condemnation, we must go back to Eden. The eating of the "forbidden tree" was "the offense of one," in consequence of which "many are dead." This was the "sin," the act of "disobedience," which "brought death into the world, and all our wo." It was the greatest ingrat.i.tude to the divine bounty, and the boldest rebellion against the divine sovereignty. The royalty of G.o.d was contemned; the riches of His goodness slighted; and His most desperate enemy preferred before Him, as if he were a wiser counsellor than infinite wisdom. Thus man joined in league with h.e.l.l against heaven; with demons of the bottomless pit against the almighty maker and benefactor; robbing G.o.d of the obedience due to His command and the glory due to His name; worshiping the creature instead of the creator; and opening the door to pride, unbelief, enmity, and all the wicked and abominable pa.s.sions. How is the "n.o.ble vine," which was planted "wholly a right seed," "turned into the degenerate plant of a strange vine"!

Who can look for pure water from such a fountain? "That which is born of the flesh is flesh." All the faculties of the soul are corrupted by sin; the understanding dark; the will perverse; the affections carnal; the conscience full of shame, remorse, confusion, and mortal fear. Man is a hard-hearted and stiff-necked sinner; loving darkness rather than light, because his deeds are evil; eating sin like bread, and drinking iniquity like water; holding fast deceit, and refusing to let it go.

His heart is desperately wicked; full of pride, vanity, hypocrisy, covetousness, hatred of truth, and hostility to all that is good.

This depravity is universal. Among the natural children of Adam, there is no exemption from the original taint. "The whole world lieth in wickedness." "We are all as an unclean thing, and all our righteousness is as filthy rags." The corruption may vary in the degrees of development, in different persons; but the elements are in all, and their nature is everywhere the same; the same in the blooming youth, and the withered sire; in the haughty prince, and the humble peasant; in the strongest giant, and the feeblest invalid. The enemy has "come in like a flood." The deluge of sin has swept the world.

From the highest to the lowest, there is no health or moral soundness.

From the crown of the head to the soles of the feet, there is nothing but wounds, and bruises, and putrefying sores. The laws, and their violation, and the punishments everywhere invented for the suppression of vice, prove the universality of the evil. The b.l.o.o.d.y sacrifices, and various purifications, of the pagans, show the handwriting of remorse upon their consciences; proclaim their sense of guilt, and their dread of punishment. None of them are free from the fear which hath torment, whatever their efforts to overcome it, and however great their boldness in the service of sin and Satan. "Menel Tekel!" is written on every human heart. "Wanting! wanting!" is inscribed on heathen fanes and altars; on the laws, customs, and inst.i.tutions of every nation; and on the universal consciousness of mankind.

This inward corruption manifests itself in outward actions. "The tree is known by its fruit." As the smoke and sparks of the chimney show that there is fire within; so all the "filthy conversation" of men, and all "the unfruitful works of darkness" in which they delight, evidently indicate the pollution of the source whence they proceed.

"Out of the abundance of the heart the mouth speaketh." The sinner's speech betrayeth him. "Evil speaking" proceeds from malice and envy.

"Foolish talking and jesting" are evidence of impure and trifling thoughts. The mouth full of cursing and bitterness, the throat an open sepulcher, the poison of asps under the tongue, the feet swift to shed blood, destruction and misery in their paths, and the way of peace unknown to them, are the clearest and amplest demonstration that men "have gone out of the way," "have together become unprofitable." We see the bitter fruit of the same corruption in robbery, adultery, gluttony, drunkenness, extortion, intolerance, persecution, apostasy, and every evil work--in all false religions; the Jew, obstinately adhering to the carnal ceremonies of an abrogated law; the Mohammedan, honoring an impostor, and receiving a lie for a revelation from G.o.d; the papist, worshiping images and relics, praying to departed saints, seeking absolution from sinful men, and trusting in the most absurd mummeries for salvation; the pagan, attributing divinity to the works of his own hands, adoring idols of wood and stone, sacrificing to malignant demons, casting his children into the fire or the flood as an offering to imaginary deities, and changing the glory of the incorruptible G.o.d into the likeness of the beast and the worm.

"For these things' sake the wrath of G.o.d cometh upon the children of disobedience." They are under the sentence of the broken law; the malediction of eternal justice. "By the offense of one, judgment came upon all men unto condemnation." "He that believeth not is condemned already." "The wrath of G.o.d abideth on him." "Curst is every one that continueth not in all things written in the book of the law, to do them." "Wo unto the wicked; it shall be ill with him, for the reward of his hands shall be given him." "They that plow iniquity, and sow wickedness, shall reap the same." "Upon the wicked the Lord shall rain fire, and snares, and a horrible tempest; this shall be the portion of their cup." "G.o.d is angry with the wicked every day; if he turn not he will whet his sword; he hath bent his bow, and made it ready."

Who shall describe the misery of fallen man! His days, tho few, are full of evil. Trouble and sorrow press him forward to the tomb. All the world, except Noah and his family, are drowning in the deluge.

A storm of fire and brimstone is fallen from heaven upon Sodom and Gomorrah. The earth is opening her mouth to swallow up alive Korah, Dathan, and Abiram. Wrath is coming upon "the beloved city," even "wrath unto the uttermost." The tender and delicate mother is devouring her darling infant. The sword of men is executing the vengeance of G.o.d. The earth is emptying its inhabitants into the bottomless pit. On every hand are "confused noises, and garments rolled in blood." Fire and sword fill the land with consternation and dismay. Amid the universal devastation wild shrieks and despairing groans fill the air. G.o.d of mercy! is Thy ear heavy, that Thou canst not hear? or Thy arm shortened, that Thou canst not save? The heavens above are bra.s.s, and the earth beneath is iron; for Jehovah is pouring His indignation upon His adversaries, and He will not pity or spare.

Verily, "the misery of man is great upon him"! Behold the wretched fallen creature! The pestilence pursues him. The leprosy cleaves to him. Consumption is wasting him. Inflammation is devouring his vitals.

Burning fever has seized upon the very springs of life. The destroying angel has overtaken the sinner in his sins. The hand of G.o.d is upon him. The fires of wrath are kindling about him, drying up every well of comfort, and scorching all his hopes to ashes. Conscience is chastizing him with scorpions. See how he writhes! Hear how he shrieks for help! Mark what agony and terror are in his soul, and on his brow!

Death stares him in the face, and shakes at him his iron spear. He trembles, he turns pale, as a culprit at the bar, as a convict on the scaffold. He is condemned already. Conscience has p.r.o.nounced the sentence. Anguish has taken hold upon him. Terrors gather in battle array about him. He looks back, and the storms of Sinai pursue him; forward, and h.e.l.l is moved to meet him; above, and the heavens are on fire; beneath, and the world is burning. He listens, and the judgment trump is calling; again, and the brazen chariots of vengeance are thundering from afar; yet again, the sentence penetrates his soul with anguish unspeakable--"Depart! ye accurst! into everlasting fire, prepared for the devil and his angels!"

Thus, "by one man, sin entered into the world, and death by sin; and so death pa.s.sed upon all men, for that all have sinned." They are "dead in trespa.s.ses and sins," spiritually dead, and legally dead; dead by the mortal power of sin, and dead by the condemnatory sentence of the law; and helpless as sheep to the slaughter, they are driven fiercely on by the ministers of wrath to the all-devouring grave and the lake of fire!

But is there no mercy? Is there no means of salvation? Hark! amid all this prelude of wrath and ruin, comes a still small voice, saying: "Much more the grace of G.o.d, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many."

II. This brings us to our second topic, man's gracious recovery to the favor of his offended G.o.d.

I know not how to present to you this glorious work, better than by the following figure. Suppose a vast graveyard, surrounded by a lofty wall, with only one entrance, which is by a ma.s.sive iron gate, and that is fast bolted. Within are thousands and millions of human beings, of all ages and cla.s.ses, by one epidemic disease bending to the grave. The graves yawn to swallow them, and they must all perish.

There is no balm to relieve, no physician there. Such is the condition of man as a sinner. All have sinned; and it is written, "The soul that sinneth shall die." But while the unhappy race lay in that dismal prison, Mercy came and stood at the gate, and wept over the melancholy scene, exclaiming--"Oh, that I might enter! I would bind up their wounds; I would relieve their sorrows; I would save their souls!" An emba.s.sy of angels, commissioned from the court of heaven to some other world, paused at the sight, and heaven forgave that pause. Seeing Mercy standing there, they cried:--"Mercy! canst thou not enter? Canst thou look upon that scene and not pity? Canst thou pity, and not relieve?" Mercy replied: "I can see!" and in her tears she added, "I can pity, but I can not relieve!" "Why canst thou not enter?" inquired the heavenly host. "Oh!" said Mercy, "Justice has barred the gate against me, and I must not--can not unbar it!" At this moment, Justice appeared, as if to watch the gate. The angels asked, "Why wilt thou not suffer Mercy to enter?" He sternly replied: "The law is broken, and it must be honored! Die they, or Justice must!" Then appeared a form among the angelic band like unto the Son of G.o.d. Addressing Himself to Justice, He said: "What are thy demands?" Justice replied: "My demands are rigid; I must have ignominy for their honor, sickness for their health, death for their life. Without the shedding of blood there is no remission!" "Justice," said the Son of G.o.d, "I accept thy terms! On me be this wrong! Let Mercy enter, and stay the carnival of death!" "What pledge dost thou give for the performance of these conditions?" "My word; my oath!" "When wilt thou perform them?" "Four thousand years hence, on the hill of Calvary, without the walls of Jerusalem." The bond was prepared, and signed and sealed in the presence of attendant angels. Justice was satisfied, the gate was opened, and Mercy entered, preaching salvation in the name of Jesus.

The bond was committed to patriarchs and prophets. A long series of rites and ceremonies, sacrifices and obligations, was inst.i.tuted to perpetuate the memory of that solemn deed. At the close of the four thousandth year, when Daniel's "seventy weeks" were accomplished, Justice and Mercy appeared on the hill of Calvary. "Where," and Justice, "is the Son of G.o.d?" "Behold him," answered Mercy, "at the foot of the hill!" And there He came, bearing His own cross, and followed by His weeping church. Mercy retired, and stood aloof from the scene. Jesus ascended the hill like a lamb for the sacrifice.

Justice presented the dreadful bond, saying, "This is the day on which this article must be canceled." The Redeemer took it. What did He do with it? Tear it to pieces, and scatter it to the winds? No! He nailed it to His cross, crying, "It is finished!" The victim ascended the altar. Justice called on Holy Fire to come down and consume the sacrifice. Holy Fire replied: "I come! I will consume the sacrifice, and then I will burn up the world!" It fell upon the Son of G.o.d, and rapidly consumed His humanity; but when it touched His deity, it expired. Then was there darkness over the whole land, and an earthquake shook the mountain; but the heavenly host broke forth in rapturous song--"Glory to G.o.d in the highest! on earth peace! good will to man!"

Thus grace has abounded, and the free gift has come upon all, and the gospel has gone forth proclaiming redemption to every creature. "By grace ye are saved, through faith; and that not of yourselves; it is the gift of G.o.d; not of works, lest any man should boast." By grace ye are loved, redeemed, and justified. By grace ye are called, converted, reconciled and sanctified. Salvation is wholly of grace. The plan, the process, the consummation are all of grace.

"Where sin abounded, grace hath much more abounded." "Through the offense of one, many were dead." And as men multiplied, the offense abounded. The waters deluged the world, but could not wash away the dreadful stain. The fire fell from heaven, but could not burn out the accurst plague. The earth opened her mouth, but could not swallow up the monster sin. The law thundered forth its threat from the thick darkness on Sinai, but could not restrain, by all its, terrors, the children of disobedience. Still the offense abounded, and multiplied as the sands on the seash.o.r.e. It waxed bold, and pitched its tents on Calvary, and nailed the Lawgiver to a tree. But in that conflict sin received its mortal wound. The victim was the victor. He fell, but in His fall He crusht the foe. He died unto sin, but sin and death were crucified upon His cross. Where sin abounded to condemn, grace hath much more abounded to justify. Where sin abounded to corrupt, grace hath much more abounded to purify. Where sin abounded to harden, grace hath much more abounded to soften and subdue. Where sin abounded to imprison men, grace hath much more abounded to proclaim liberty to the captives. Where sin abounded to break the law and dishonor the Lawgiver, grace hath much more abounded to repair the breach and efface the stain. Where sin abounded to consume the soul as with unquenchable fire and a gnawing worm, grace hath much more abounded to extinguish the flame and heal the wound. Grace hath abounded! It hath established its throne on the merit of the Redeemer's sufferings.

It hath put on the crown, and laid hold of the golden scepter, and spoiled the dominion of the prince of darkness, and the gates of the great cemetery are thrown open, and there is the beating of a new life-pulse throughout its wretched population and immortality is walking among the tombs!

This abounding grace is manifested in the gift of Jesus Christ, by whose mediation our reconciliation and salvation are effected. With Him, believers are dead unto sin, and alive unto G.o.d. Our sins were slain at His cross, and buried in His tomb. His resurrection hath opened our graves, and given us an a.s.surance of immortality. "G.o.d commendeth his love toward us, in that while we were yet sinners, Christ died for us; much more, then, being now justified by his blood, we shall be saved from the wrath through him; for if, when we were enemies, we were reconciled to G.o.d by the death of his Son, much more, being reconciled, we shall be saved by his life."

"The carnal mind is enmity against G.o.d; it is not subject to the law of G.o.d, neither indeed can be." Glory to G.o.d, for the death of His Son, by which this enmity is slain, and reconciliation is effected between the rebel and the law! This was the unspeakable gift that saved us from ruin; that wrestled with the storm, and turned it away from the devoted head of the sinner. Had all the angels of G.o.d attempted to stand between these two conflicting seas, they would have been swept to the gulf of destruction. "The blood of bulls and goats, on Jewish altars slain," could not take away sin, could not pacify the conscience. But Christ, the gift of divine grace, "Paschal Lamb by G.o.d appointed," a "sacrifice of n.o.bler name and richer blood than they,"

bore our sins and carried our sorrows, and obtained for us the boon of eternal redemption. He met the fury of the tempest, and the floods went over His head; but His offering was an offering of peace, calming the storms and the waves, magnifying the law, glorifying its Author, and rescuing its violator from the wrath and ruin. Justice hath laid down his sword at the foot of the cross, and amity is restored between heaven and earth.

Hither, O ye guilty! come and cast away your weapons of rebellion!

Come with your bad principles and wicked actions; your unbelief, and enmity, and pride; and throw them off at the Redeemer's feet! G.o.d is here waiting to be gracious. He will receive you; He will east all your sins behind His back, into the depths of the sea; and they shall be remembered against you no more forever. By Heaven's "unspeakable gift," by Christ's invaluable atonement, by the free, infinite grace of the Father and Son, we persuade you, we beseech you, we entreat you, "be ye reconciled to G.o.d"!