IMPROVEMENT.

From this subject we learn

1. That the Christian hath a strong foundation for his faith. In the first part of this subject, we have seen that Jesus Christ, by both prophets and apostles, is laid in Zion for a "sure foundation." He, therefore, who believes in him with a heart unto righteousness, shall not be confounded. The grounds of faith become still more enlarged and permanent, when we consider that this foundation is no less than the Rock of ages. In other words, that it is "Jesus Christ, the same yesterday, to-day, and for ever." "He is the Rock, his work is perfect." Though he was man, yet he possessed all the perfections of the "Godhead bodily." That this doctrine is mysterious, we are neither disposed to doubt or deny; but that it is clearly revealed in the word of God, we both believe and affirm. The attributes of the Deity were exercised by Jesus Christ when on earth, and he claimed the glory of them. "Being in the form of God, he thought it not robbery to be equal with God, but made himself of no reputation, and took upon him the form of a servant, and became obedient unto death, even the death of the cross." Here, O Christian, is the foundation of thy faith-a foundation which no pressure can possibly shake. "Let the inhabitants of the rock sing; let them shout from the tops of the mountains."

"The dwellers on the rocks, and in the vale
Shout to each other; and the mountain tops
From distant mountains catch the flying joy,
Till nation after nation, taught the strain,
Earth rolls the rapturous Hosannah round!"

2. We learn from this subject the great privilege of the children of God.

Whatever obstacle lay in the way of our salvation, on account of original sin, was " removed in one day" by the death of Christ. The same death hath so atoned for actual transgression, that every soul of man, during his day of merciful visitation, may obtain pardon of sin, and acceptance with God. And the same blood which hath thus atoned for sin, is a standing fountain for all moral pollution. "The blood of Jesus Christ cleanseth from all sin." This is a principa. part of the "purchased possession" of every believer in Christ-to be made holy in heart, in life, and in all manner of conversation. And to effect this glorious work, the Holy Ghost is given. His office is not only to "reprove the world of sin, of righteousness, and of a judgment," but also, and especially, to "comfort" the disciples of Christ, to "bring all things to their remembrance," and to "take of the things of Christ and show them unto them." Let every follower of Christ, then, look for the fulfilment of the promise-"I will

ye

sprinkle you with clean water, and shall be clean; from all your filthiness and from all your idols will I cleanse you." Let him "ask and receive, that his joy may be full.”

Let all who for the promise wait,

The Holy Ghost receive."

3. Finally, we learn from this subject the duty of every Chris

tian.

Was it said that in the day when iniquity should be removed, "every" (Christian) "man should call his neighbor under the vine and under the fig tree?" This prophecy, then, clearly points out the duty of every lover of Christ. Think not that this duty belongs exclusively to the ministers of the gospel; for though it does especially devolve upon them, yet not so as to supersede the necessity of the concurrent efforts of other Christians, or so as to justify their neglect of duty to the souls of men. The manner of the duty may not be the same, yet the duty itself is not, on this account, to be left undone. Every soul hath a duty to perform in relation to others. Hence, said Christ, "Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven." The duty devolving upon every Christian is, to call every man his neighbor from the ways of sin, folly and death, to an association of love, peace, and happiness-"to turn him from darkness to light, and from the power of Satan unto God." Now every Christian is bound to use every effort to be the instrument of accomplishing this great work. He is bound by all the love the Father has shown in the gift of his Son; and by all the love the Son hath shown in the gift of himself to die the death of the cross; yea, by all the mercy shown to him in the pardon of his own sins, and in the salvation of his own soul. He is bound by all the kindred interests of his relative condition, to do what he can to save a soul from death, and hide a multitude of sins. Finally: he is bound by all the happiness accruing from the communion of saints on earth, and by all he hopes for in the kingdom of heaven. Without a faithful performance of these duties, he can neither show his love to Christ, nor manifest a becom ing zeal for his glory. Nor do we want means--these are abundant. The present is a day of Christian enterprise, without a parallel except in the days of the apostles. Institutions are rising up on every hand, which have for their object the salvation of men. do we want opportunity; calls are heard from every quarter, "Come over and help us." If, then, we have money to invest, here it may be put to good use, and with good security; "for God is not unrighteous, to forget your work and labor of love, which ye have showed toward his name, in that ye have administered to his saints." Churches need to be built; Bible, missionary, Sunday school, and

Nor

tract treasuries need replenishing. If we have talents to use, here they may be employed to good advantage. Ignorance is to be removed, sinners warned, and poor wandering souls guided into the fold of Christ. Every possible means should be put in requisition without delay. We have no time to lose. "Why stand ye here all the day idle?" "Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, in the grave whither thou goest." "WORK WHILE THE DAY LASTS, FOR THE NIGHT COMETH IN WHICH NO MAN CAN WORK.” AMEN.

SERMON XXII.

BY REV. LABAN CLARK,

PRESIDING ELDER ON NEW HAVEN DISTRICT.

Preached in New Bedford, Mass., May, 1830, before the New England Confer ence, and published by their request.

THE NATURE AND DESIGN OF THE ATONEMENT.

TITUS II. 14.

WHO GAVE HIMSELF FOR US THAT he might REDEEM US FROM ALL INIQUITY, AND PURIFY UNTO HIMSELF A PECULIAR PEOPLE, ZEALOUS OF GOOD WORKS.

THE passage we have before us stands connected with the preceding verses, in which reasons are offered why the moral and relative duties of Christianity should be enforced upon all men, and upon persons in all stations and conditions in life; upon the aged and the young; husbands and wives; masters and servants; that they may adorn the doctrine of God our Saviour in all things. The reasons are drawn from the universal benevolence of Christ, and the gracious provision he has made for the instruction of all men in righteousness, not only in the commission given to his ministers, to go into all the world and preach the gospel to every creature; but by the immediate influence of his Holy Spirit: "for the grace of God that bringeth salvation hath appeared to all men, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, righteously and godly in this present world." And to encourage all in the practice of piety and holy living, they are directed to continue "looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works. In this verse, which we have chosen for our text, the

apostle brings the atoning sacrifice of Christ into view, as the procuring cause of our redemption, together with its benevolent and gracious design.

Let us then take into consideration,

I. THE NATURE AND EXTENT OF THE ATONEMENT.

But before we can have adequate views of the atonement, it will be necessary to consider,

1. Who it was that gave himself for us.

It is only in proportion as we have right views of the person and character of the Saviour, that we can have just views of the atonement he has made. I believe all who deny the essential deity and Godhead of our Lord Jesus Christ, also deny, either directly or consequently, the merit of his death, as a vicarious offering and sacrifice for sin. The evidences of the divine nature of our Saviour Jesus Christ do not rest upon the mere speculations of a vain philosophy, but upon an express revelation as given in the word of God, in which he is styled, "God with us,"-" God over all, blessed for ever,""God our Saviour," "The great God, even our Saviour Jesus Christ,"-"The true God and eternal life."* Neither is it an object of Christian faith how the existence of three persons in the Godhead can be reconciled with the unity of the divine nature as one only living and true God. All that is necessary to confirm our faith is to be assured of the authenticity and divine authority of that revelation which declares him to us with the distinctive titles of Father, Son and Holy Ghost, ascribing personality to each, with the same attributes and perfections as existing in unity of essence, in being, and in eternity. Nor yet is it required of us to explain or even to comprehend the mysterious union of the divine nature with the perfect humanity of Jesus Christ. His humanity was demonstrated by his birth, his growth from childhood to manhood, his temptations and tears, his passion and his death. His Godhead was equally demonstrated by his miracles, and his resurrection from the dead. When we view him weary and fatigued with his journey, or hungry, or sleeping in the hinder part of a ship, we have sufficient evidence that he was truly man; but when we see him arise and rebuke the winds and the waves of the sea into an instant calm, we have equal evidence that he was God. When we behold him weeping at the grave of his friend Lazarus, we are constrained to acknowledge that his tears were the tears of sympathizing humanity; but when we hear him authoritatively command the dead to come forth, and see Lazarus, whose body was

*That the term God, in the above passages, is applied to Jesus Christ, not as a relative term conveying merely the idea of rule or dominion, but as a distinctive title, and as expressive of his true nature, even his eternal power and Godhead, may be seen by consulting R. Watson's Institutes, vol. ii. pp. 12–25.