of deliverance from the wrath to come. But admit the doctrine of the atonement, and the Gospel at once appears, as it was described by the angel who heralded the birth of its divine author, not only "Glory to GOD in the highest"-but " On earth peace;" peace between man and GOD, Christ reconciling man unto God by the cross, having slain the enmity thereby. The Gospel is indeed the glory of God; but it is from the cross alone that it beams with a healing reviving light. The brightness of his presence would be unapproachable and intolerable were it not shrouded by the veil of suffering humanity, in the person of his incarnate Son, dying for the express purpose of bringing us near to God. For "now in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ." "It is not, therefore, by the precepts merely of the Gospel, nor by the revelations of the Gospel, nor by the ordinances of the church, that sinners are brought nigh unto GOD, but by the blood of Christ: and the precepts, and revelation and promises and aids of the Gospel-all were in evidence of the efficacy which we derive from the shedding of that precious blood. On this superstructure stands the whole spiritual temple. It is the source of humility, the object of faith, the principle of sanctification, the key to all the treasures of God's mercy. On this ground then, as believers in the Gospel, we take our stand; if we recede one hair's breadth from this we relinquish that which holds the whole system together. If Christ died not for our sins according to the Scriptures-if his death was not a full, perfect, and sufficient sacrifice and oblation for the sins of the world, then is our preaching vain, and your faith is also vain; but if it was, we have that assurance which alone

can satisfy the desires and appease the anxieties of a conscious sinner; we have an advocate with the Father, Jesus Christ, and he is the propitiation for our sins.

Well, it may be said, we admit that the words of Scripture seem to favor your supposition, but we cannot believe it, it surpasses the grasp of our reason; we cannot understand it; "it is a hard saying, who can bear it?" What right have you to expect that nothing should be proposed in Holy Scripture for your belief,but that which you can thoroughly comprehend? Undoubtedly you can comprehend the fact that Jesus Christ did die for our sins, although you may be wholly ignorant of the mode in which his propitiation was effectual, and of the reasons which moved the supreme arbiter of the universe to accept that wonderful mode of reconciliation. The Scripture not only proposes to us the doctrine of the divine Redeemer, but it proposes it expressly as a mystery-a great mystery; thus primarily excluding it, as to its mode, from the legitimate province of reason, and classing it among the things which are to be believed, simply and exclusively, because God has revealed them to us. No doubt it would gratify the pride, and satiate the curiosity of man, to be made acquainted with all the reasons of God's providence, especially with the secrets of redemption, those hidden springs of love and holiness which were in action before the foundation of the world; but there are some of the divine councils into which even the angels desire to look, and this probably is one of them.

The expiatory sacrifice of Christ, and his divine nature which alone made that expiation so infinitely meritorious, are not the only mysterious features of God's dealings with mankind. The moral state of man is a mystery throughout, a mystery re

with the light which revelation casts upon it; and even with that light it can only be viewed "as through a glass darkly." For what can be more mysterious than the origin of sin and evil in the world? A question on which all the powers of human reason have been exerted without success, which no man pretends to consider as clear and easy of comprehension; and if the origin of sin and evil be mysterious, what reason have we to conclude that its remedy should not be mysterious?

My brethren, if you believe the Scriptures, and apply to them the ordinary rules of interpretation, nay, if you do not torture and disfigure them for the express purpose of getting rid of the mystery, (and even then | you cannot blot it out from the blessed Gospel,) you cannot fail to perceive the word "atonement," written therein in characters of light. Consult then your own conscience; go down into the chambers of imagery, unravel the secrets of your heart, see what they are, and what they ought to be, and what of themselves they never can be, and you will wish the doctrine to be true. Embrace it cordially, and with prayer for the increase of your faith, and you will soon feel the force of the exclamation. "Oh wretched man that I am, who shall deliver me, from this body of sin and death?" Once convinced of your own sinfulness and insufficiency, you will readily admit that it is indeed a saying worthy of all acceptation that Jesus Christ came into the world to save sinners."

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But then is it not an awful as well as an acceptable saying? That our great intercessor and surety hath put away sin, is indeed a joyful announcement; that he hath done so by the sacrifice of himself, is a subject of endless wonder and gra

wise be made, is a truth above all others calculated to exhibit the exceeding sinfulness of sin,—its hatefulness in the sight of GOD. Let each man apply that truth to his own case, and say-It was for me that Jesus died upon the cross; it was for me that he endured the contradiction of sinners; it was my sin bowed down his holy head with sorrow in Gethsemane planted upon his brow the crown of thorns- pierced his hands and his feet; nay, those very sins which, day by day, and hour by hour, I am committing, and by which, as far as in me lies, I render those sufferings and that death of none effect. Can any contemplation be more awful than this? Can we imagine a more powerful discouragement to sin? And if it be less effectual to us than it ought to be, it is because we are not sufficiently alive to the two-fold sense in which Jesus Christ died for our sins. He died to redeem us not only from the penalty of sin, but from its power, by opening a way for the Holy Spirit into the soul of man, and purchase glory to God, by the renewal of sinners to holiness. "Christ," says St. Paul, "hath redeemed us from the curse of the law, being made a curse for us." But the same Apostle tells us that, "He gave himself for our sins, that he might deliver us from this present evil world." But then a deep, heartfelt, abiding sense, not merely an historical belief, but a cordial and joyful acquiescence in the truth, that Christ has redeemed us from the curse of the law, also delivers us from its power; for it cannot be that such a conviction should take place in the soul, without prayer, and meditation, and drawing its affections and desires towards GOD.

Still less can we conceive it possible that any person could really believe the vital doctrine of the atonement

that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth." Here was Christ's testimony to the importance of importunity in

prayer.

Now, prayer is the first breath of the new-born soul; by prayer the soul is introduced into GoD's presence; and thus prayer forms the great bond of union between GOD and the soul. It is the great medium of communion betwixt GoD and the soul. It begins when the soul first begins to live, and it continues, and is by God's grace strengthened, until prayer is exchanged for everlasting praise. But even in the regenerated soul, there is an evil principle firmly opposing divine grace. That which is born of the flesh remains flesh, even in the believer; though "that which is born of the spirit is spirit;" and these two opposing principles carry on a continual warfare, the one strengthened from above, the other from beneath; the one strengthened from without, the other from within; the Spirit of GOD leading one, the prince of darkness the other. And the quickened soul thus needs a spiritual influence, and a fresh impartation of spiritual strength, day by day, hour by hour, in order to hold on its way; and the means of grace are appointed by our Lord to aid the servants of GOD in regard to this. And we find numerous exhortations scattered through all the Scriptures, that in the use of those means which GOD has appointed, the soul is strengthened by the divine spirit in the inner man; and that, Christ dwelling in the heart by faith, the soul may be able to look up to GOD day by day, and comprehend, by the divine teaching, "the breadth, and length, and depth, and heighth; and know the love of Christ, which passeth knowledge,

that we might be filled with all the fulness of GoD:" may be led to pray, and to increase in prayer; to become importunate in prayer, and more and more importunate.

Hence we see, that the encouragement given in the text, is for the encouragement of all. The Lord knew what was in man; he knew to whom he spake; and against what they were struggling, and what need they had of divine strength; and he uses this parable, to fix it in the mind, and to impress upon them the necessity of being importunate with GOD in prayer; using the most strong and striking language; "And shall not GoD avenge his own elect, which cry day and night unto him, though he bear long with them?" That is, though he be fain long to forbear and hold back his vengeance. Yea, and "I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?"

Now we have two important propositions set before us in the text. The one is, that GOD has on the earth an elect and praying people. "Shall not GOD avenge his own elect, which cry day and night unto him?" Then the next is, that GoD will hear their prayer, and will avenge them of their adversaries,—their adversary who "goeth about as a roaring lion, seeking whom he may devour;" that evil one, that wicked one, in whom the whole world lieth. Would that the world believed this; would that they felt it, and turned from it! And lastly, we see the striking rebuke which Christ utters, and that is, "When he cometh, shall he find faith on the earth." These may furnish some useful hints to us; and may God give us grace to improve the subject!

In the first place we observe, THAT GOD HAS AN ELECT PEOPLE IN THE

WORLD, WHO ARE A PRAYING PEOPLE. This character of a praying people is confined to them. The word of the testimony declares it; it is the word of the testimony (and we cannot go beyond it). "If they speak not according to this word, it is because there is no light in them." We dare not go to the world, to ask their opinion of this matter; we dare not put the truth to the vote; no, we shall be out-voted. It has been said, "Great is the truth, and it will prevail :" aye, it will prevail when GOD orders it, but it has not yet prevailed over the world: no, the whole world lieth in the wicked one.

But God has an elect people. This is a truth which mortifies the pride of human nature; and men will cavil at it and oppose it; but what saith the Scripture, and what says experience on this matter. We see it throughout all animated nature; we behold it in Providence; and we see it very manifest indeed in the writings of the Apostles; all the epistles are addressed to the elect of GOD expressly. The churches to whom the epistles of the Apostles were addressed were composed of those who had been idolaters or unbelieving Jews; who knew not GOD; who had not chosen GOD, but had rejected GOD, and had cast him off: but GOD had loved them with an everlasting love; and, therefore, they are not only spoken of as the elect of GOD, but as "called to be saints." The election is God's secret act, GOD's divine purpose; originating with himself; known only to himself; directed only by himself; uncontrolled and uncontrollable by any created being, or by angels, or by any but that Being, that GOD, who is the GOD of all grace, choosing a church in Christ Jesus before the foundation of the world, and in the fulness of time calling them home to the knowledge of himself. And so

St. Paul praises GOD, when he himself was made a partaker of the blessing, and speaks of GOD as having called him by his grace: "When it pleased GOD who separated me from my mother's womb, and called me by his grace to reveal his Son in me, that I might preach him among the heathen, immediately I conferred not with flesh and blood." And thus it is, my dear friends, we must recommend this great truth to believers, and for the most part to believers only. And this it is which raises such a host of opposition in the world, because the world cannot creep in, and cannot appreciate it; it seems to exclude them, and it does so, so long as they continue in sin. But the soul that receives it, that hath heard GOD speak, not with the outward ear, but with the inward ear of the soul; that hath heard GOD speak, and hath answered, saying, "Thy servant heareth;" who hath heard, and doth believe, hath followed, and left all for Christ, as the first Apostles left all for | Christ-Matthew the publican, Zaccheus, and Peter, and the rest of the Apostles-as all these left all to follow Christ, so the elect of GOD, who "called to be saints," should live

are

to him.

But, I say, these elect of GOD are persons who pray to GoD: Shall not GOD avenge his own elect, which cry day and night unto him?" that is, who pray unto him. We have many prayers set forth in the Scriptures; by whom were they put up? Not by the unbelievers, not by the wicked; they pray not; thousands never pray, and there are many in the house of GOD this night who never pray. They may repeat words; but the heart must be in this business. It is essential to prayer that the heart be filled with obedience-the affections of the heart, with all the affections of the soul. Remember, formal prayer,