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weakness, usages and constitution; he will even change himself into an angel of light; fiil their hearts with spiritual pride; though he has no hope of their recovery, yet to molest them, cause them to dishonor God, and bring a reproach upon religion, and restrain others from engaging in it; these gratify him with an hellish satisfaction. But they who look to Jesus have full assurance, that he knows, and is both able, willing, and ready to succour them that are tempted.

This sweet promise and command, "be ye saved," imports a deliverance from the sting of death. Though fears of death may at times subject the believer to bondage, yet the king of terrors. is disarmed. At seasons they look at the gloomy tyrant and say, "We know that if our earthly house of this tabernacle were dis"solved, we have a building of God, an house not made with "hands, eternal in the heavens." What have those to dread, who have fled to Jesus for refuge? He is a hiding place from the wind, and a covert from the tempest, and as the shadow of a great rock in a weary land. He is the city of refuge, wherein the manslayer is preserved from the avenger of blood.

This salvation imports the possession of comfort in this world, and a certain hope of unspeakable felicity in the next. Even here, they have the consolations and communications of divine grace. These charm their souls more than apples of gold in pictures of silver. They have here sweet converse with God in prayer, and in all his holy ordinances. They have times of comfort, that they are ready to say with the disciples at Christ's transfiguration, "It is good to be here." A Solomon, who had tried pleasure in all its various and extensive forms, yields the preference to the delights of religion: "Wisdom's ways are "pleasantness, and all her paths are peace." The lowest grade of piety, David exalts above all his royalty and magnificence; "I had rather be a door keeper in the house of God, than dwell "in tents of wickedness." Moses chose adversity with religion, rather than prosperity in courses of iniquity. "He chose to suf

❝fer affiction with the people of God, rather than to enjoy the "pleasures of sin for a season; esteeming the reproach of Christ "greater riches than the treasures of Egypt; for he had respect ❝ unto the recompence of reward." But the salvation that is prepared for them in a future state of existence, when they shall be perfectly freed from all the remains of sin, admitted to the unremit ,ting fruition of their Saviour, the intimate fellowship of angels, and to unite in all the anthems of praise to him that sitteth on the throne, and to the lamb forever and ever-these employments will be joy unspeakable and full of glory. Yea, the felicity comprehended in this salvation, “Eye hath not seen, nor ear heard, "neither hath it entered into the heart of man to conceive.”

I hasten

Thirdly, To close this discourse, with some motives to urge us to a compliance with this divine counsel, "Look unto me, and "be ye saved, all the ends of the earth, for I am God and there ❝is none else.” The powerful argument here used, should immediately induce every sinner to fall in with this scheme of salvation: "He is God and there is none else." Christ Jesus is God, and he has an indefeasable right to lay the plan, and state the terms of saving lost men. Here mercy is spread at the feet of sinners, and salvation reduced as low as possible.

He does not here say, come unto me, lest you should object your weakness, infirmity and impotency, that you can neither rise nor walk; he does not say, lay hold on me for eternal life, lest you should reply, we dwell in the ends of the earth, and our immense distance makes it impossible; but behold his condescending grace is exactly suited to your helpless and forlorn circumstances; the command is, look unto him and be ye saved. In your perishing and deplorable situation, cast your eyes to Jesus, as the stung Israelites looked to the brazen serpent, and obtained life.

There is no other name given under heaven, by which any can

be saved, but the name of Jesus-therefore, we should look to him alone. The law cannot save us, because we are transgressors; we cannot save ourselves; the prayers of the righteous cannot do it; for though Noah, Daniel and Job stood and made intercession, they could only deliver their own souls."O Israel, thou hast destroyed thyself, but in Christ is thy help "found." Seeing he is the only Saviour, let us hear and attend to his declarations. "See now that I, even I am he, and there "is no God besides; I kill and I make alive, I wound and I "heal; neither is there any that can deliver out of my hand; I, "even I am the Lord, and besides me there is no Saviour."

Moreover, Christ Jesus will have no partner with him in the glory of our salvation. He must be a whole Saviour, or none at all. Therefore, we should look away from every other consideration, and place all our confidence solely in him. He trod the winepress of his Father's wrath alone, and of the people there were none with him. So he expects the entire honor of the salvation of his people.

Wherefore, let us deny ourselves, take up our cross and follow him; let us have no confidence in the flesh-but look to, trust and depend on the Lord our righteousness and strength, who is God eternal, and mighty to save.

Let all be persuaded of every rank, state and condition, to turn their eyes by faith to this great salvation. Let the careless be alarmed, and the secure sinner awake; let the self-righteous be confounded, and the helpless hear; let the stupid arouse, and the concerned soul look hither; let the hypocrite drop his mask, and the desponding creature raise his eyes. Here is an abundant and overflowing salvation for all who will look unto it-How should the joyful voice, "look to me," cause every sinner's heart to leap with pleasure?

Let the eyes and hearts of the saints ever be turned to this glorious object, the God of your salvation.

SERMON XVII.

SAFETY IN REPAIRING TO JESUS.

ISATAH XXXII. 2.

And a man shall be as an hiding place from the wind; and a covert from the tempest; as rivers of water in a dry place; as the shadow of a great rock in a weary land.

HERE is a beautiful description of some personage; every line gives pleasure, and every word fills the heart with delight. Here is security for the wretched; protection for the hopeless; refreshment for the perishing, and a comforting rest to the fainting traveller. Any one who reads this delineation, or beholds the picture presented to his view, it calms, sooths, chears, and sheds into his mind, a flow of sweet contemplation. The thought naturally arises, what can be the design of this amiable historic print? Attend, and it shall be explained, to afford sweetness to the understanding of the philosophic mind, and ecstacy to the christian's heart.

All uncypherings must be in the simple stile. No man ever viewed a house of paintings, but wished his director to be plain in his explications. Established custom, cannot, with any face of decency, deny me this indulgence.

Admit me to begin with St. Paul, who in the days of his ministry, from his conversion to his martyrdom under Nero, that

bloody emperor, in bonds, prisons, or liberty, his wonderful exultation and happiness was in a man called Christ Jesus, and even this man had been crucified. Yet this ancient saint, however contemned in modern times, his whole determination was to know nothing but this strange and humiliating object, the cross of Christ. From this resolution, originates many surprising accounts of the Redeemer of men. This same saint, was a great reader and admirer of the prophet Isaiah. Hence he quotes him, and alludes to him in innumerable instances.

This prophet Isaiah, had predicted a multitude of things, which had all been fulfilled in the person, sufferings, and cross of Christ, and that with such plainness, that in after times, unbelievers affirmed they were so far from being a prescience of future events, they were only a simple narration of things past.

Thus much learned pains have been expended on the picture in We readily grant this prediction, in a primary aspect, referred to Hezekiah and his reign. God bringing forth this ruler, in the extreme idolatry and degeneracy of Judah, awakened a certain astonishment. "Behold, a king shall reign in right"eousness, and princes shall rule in judgment." Such a declaration from the mouth of a prophet, amidst the numerous reigns of kings, princes, and rulers which they had known, exceeded credibility, and overwhelmed them in astonishment. Let us for a moment, apply the prediction to king Hezekiah, who arose soon after it was delivered. "A king shall arise and reign in righte"ousness." Such a magistrate had been so long unknown to the nation, unknown to their fathers and themselves, that the prophet was believed with much hesitation. When the event took place, what pleasurable streams of happiness, civil and religious, flowed throughout all the land of Judea? "Judgment run down as wa"ters, and righteousness as a mighty stream."

A good government, well administered, is a hiding place from the wind; a security to oppressed innocence; a guard against

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