piatory atoning sacrifice, yet, vainly think, God will be merciful to them; thus setting the attributes of mercy and justice in opposition to each other, and goodness at variance with truth. Others there are, who found their hopes upon the favour which has been shown them in the course of Providence ; having had ease and prosperity, friends and health and affluence, they view them as pledges of their eternal security. Who could think, they had ever heard of a rich man going to hell and lifting up his eyes in torments, and seeing the blessed afar off? or, that they had even known of men having plenty, and yet surprised by death, and driven away to misery? Some plead their performances as meritorious, and by works of duty are furnished with a claim to bliss; but the depravity of our nature defiles our services, and our righteousnesses are as filthy rags. Could we save ourselves by what we have done, or may do, what need of grace? Why did Christ come? this is to make his death void, as to its most grand effect, and to lay a foundation for human boasting, all which are directly opposite to the nature and end of the glorious Gospel of the blessed God. No other foundation can any man lay, than that is laid, which is Jesus Christ. No one has either ability to do it for himself, nor authority to propose it to another; this is the only good foundation, all others are like the sand, and will, sooner or later, be certainly removed; then these expectations which have been built upon them will fall. How great will be the fall of hopes raised

so high, and towering to heaven! How dreadful the confusion, the loss, the misery! Think upon these things. "Look to your ownselves;" guard against every thing fallacious in religion; may we build on this good foundation, and finally experience in all its fulness, that he who believeth shall be saved. Amen.

SERMON XIV.

"But I speak concerning Christ and the Church."-EPHES. v. 32.

THESE words are in connexion with some observations on the institution of marriage; the preceding verse contains a quotation from Gen. ii. 23, 24; and sets forth the very near union which takes place between the parties who enter into this civil contract; and this the apostle applies to the internal, spiritual union betwixt the Lord Jesus and believers in him. "It is a great mystery, but I speak concerning Christ and his Church." Some have supposed this refers to a tradition among the Jews, that the union between Adam and Eve was typical of that on which we discourse. This was long hidden, a "mystery," and now when partially understood excited wonder; upon the admission of this sentiment, it has been observed, that Adam was a figure of Christ, and Eve of the Church; that the sleep of Adam was typical of the Saviour's death, that the one was to give existence to Eve, the other to the Church; that the bone was taken from the side of the first Adam, that blood issued from the side of the second Adam; besides these, other

allusions have been made. Whether the text be referred to the original pair, the primogenitors of the human race, or more generally to the marriage contract, and the union it introduces, is not at all material to our present design; either sentiment will afford a basis upon which we may place this doctrinal proposition :

That the conjugal union is used by the inspired writers to set forth the union between Christ and his people.

We have considered the image borrowed from the artificial union between an edifice and its foundation; we proceed in Scripture representations, and have one before us of a more endearing nature.

The nuptial union is frequently referred to for this purpose; "For thy Maker is thine husband; the Lord of hosts is his name; and thy Redeemer the Holy One of Israel; the God of the whole earth shall he be called;" Isaiah liv. 5. The prophet Jeremiah (iii. 14) uses it, to recover the alienated affections of a backsliding people: "Turn, O backsliding children, saith the Lord; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion." We have a gracious promise and prediction to this effect in Hosea ii. 16, 17; “And it shall be at that day, saith the Lord, that thou shalt call me Ishi; and shalt call me no more Baali;" my husband, rather than my Lord; or, if the latter expression be translated husband, it is rather under the idea of authority, and government; whereas "Ishi" is

expressive of love and delight. Does not the New Testament confirm this? and at the same time show of whom the prophets wrote? certainly. Hear John the Baptist, how plainly he speaks of Christ, "He that hath the bride is the bridegroom, and as the friend of the bridegroom rejoiceth, so I (John) as the friend of Christ, the bridegroom of his Church, rejoice greatly, my joy is fulfilled," John iii. 29. Again, "Ye have become dead unto the law, that ye might be married unto another, even unto him who is raised from the dead," Romans vii. 4; and, as we proceed further in the holy word, the Church is spoken of as the Bride, the Lamb's wife. It is not my design to treat on relative duties, so much as to offer some remarks on the things taught by this comparison; among which I present you with the following:

A mutual choice-peculiar interest-and, reciprocal complacency.

I dare not say, these are to be met with in every marriage, many have known the contrary by painful experience; you must therefore exclude from your thoughts those disgraceful matches which originate in motives of worldly interest, entered upon for mere convenience, or, are effected by compulsory methods; these, not pure in their source, may admit of clashing interests, and mutual broils; and instead of leading to complacency, are attended with indifference and disgust; often turn to adultery and divorce, and prove rather a curse than a blessing; but in a proper light.