however, sink into their former state of supineness-not because their convictions were not real, but because they failed to apply to the great Mediator. For the encouragement of all who feel the burden of their sins is the truth of the text stated.

I. THE EVIL TO BE REMOVED.

We know well that there is evil in the world: and we have frequently had to mourn over that evil, as it affects our own particular case. The sin that is in the world is the source of all our evils; and if we can fully understand the nature of this, we may the better comprehend the value of the remedy provided. The evil to be removed by the blood of

Jesus Christ is all sin.

1. Sin is enslaving.

Is it not a most clear and awful fact, that men who are subject to the influence of Satan-who are led captive by the devil at his will," are in a state of bondage and slavery? 2. Sin is misery.

Not only has sin produced all the misery which is to be found in the world-it is misery. The bare fact of having sinned produces misery. It is also associated with misery. It has brought on us the wrath of God-it has exposed us to the vengeance of eternal fire.

3. Sin is also polluting.

Man is not only guilty of innumerable transgressions against God, but by these sins his whole nature is corrupted and contaminated. Sin has rendered him altogether impure; it has rendered him unlike his Maker; it has obliterated the image of God; it has reduced him to a state of general degeneracy and pollution; it has corrupted and disordered all his powers.

II. THE REMEDY FOR THIS EVIL.

This remedy has every character that can give it force, and recommend it to our confidence and faith: "The blood of Jesus Christ." It is impossible to consider the circumstances connected with this remedy, without perceiving its incalculable worth.

1. The blood of Christ was early prefigured.

It was early intimated that Christ should appear to put away sin by the sacrifice of himself. It was to teach this truth that Abraham was commanded to offer up his only son-it was to prefigure this, that the passover was ap

pointed—it was in reference to this that the brazen serpent was elevated-it was to point to this that the whole Levitical economy was instituted."

2. The blood of Christ was required by Divine justice,

Justice required either that the culprit endure the pu nishment due to his crimes, or that some competent subsitute be procured. In the shedding of the blood of Christ we see mercy and truth meeting together; righteousness and peace embracing each other.

3. The blood of Christ is infinitely meritorious.

The sins of the world were laid upon him, and he fully atoned for them. This blood has healing virtue. It forms the fountain opened "for sin and uncleanness," it is the source of the river that makes glad "the city of God." Here then is a remedy sufficient to supply all the wants of the guilty-a remedy without which your guilt cannot be cancelled, or your salvation secured.

IIL THE EFFICACY OF THE REMEDY.

"The blood of Jesus Christ cleanseth from all sin." Have you lived long in sin, and have your sins been attended with peculiar aggravations? If you are truly penitent, you need not despair, for this blood "cleanseth from all sin."

1. It removes the guilt of sin.

The guilt of your sins is removed in the very moment of your faith in Christ—in that moment you are justified. "We have redemption through his blood, even the forgiveness of our sins."

2. It removes the pollution of sin.

Christ died not merely to place your sins under restraint, but entirely to eradicate them from your hearts. To wash you white in the blood of the Lamb, is the great design for which the Lamb was slain. Now this cleansing is as essential to your happiness, as the removal of your guilt. come, and wash, and be clean.

Then

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z 2

XCVI.

THE LOVE OF GOD.

1 JOHN iv. 9.-"In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him."

The noblest occupation in which the human mind can be engaged, is that of the contemplation of the Divine attributes. The contemplation of an existence that has no commencement and no end-of a mind from which nothing is secret-of a power which nothing can control or withstand-is calculated to impress us with awe. When we meditate on the purity of God, we are abased; justice of God, we fear; on his love, our hearts fill with gratitude and joy. In our text, the love of God is the theme. The apostle maintains—

on the

1. THAT GOD SENDING HIS SON INTO THE WORLD IS THE

NOBLEST EXPRESSION OF LOVE TO MAN.

The language of the text is not that of exclusiveness, but that of pre-eminence.

1. It is not that of exclusivenesss.

He does not mean that this is the only manifestation of the love of God to man. The Divine love is displayed in the creation of man-in the gift of a rational nature, and of an immortal spirit. It is exhibited in this world of ours, the residence which God has provided for man, and also in the arrangements of providence.

2. It is the language of pre-eminence.

The loftiest expression of Divine love is found in the gift of his Son.

(1.) But who is this Son?

Adam is called the son of God, because he derived his existence immediately from God. Christians are recognised as the sons of God, for God has adopted them. But there is only One who is dignified with the appellation of "onlybegotten." Concerning his nature and character we are not left in uncertainty. The inspired writers ascribe to him all

the sacred titles, all the perfections and attributes, which belong to God.

Witness

(2.) Under what circumstances did he come into the world? He was sent by the Father, to endure painful humiliation. The first step of his humiliation was the taking upon him of our nature, in its lowest earthly condition. Another step was his submission to death, even " the death of the cross." The death of Christ was severe, it was one of agony. the deeply-interesting and affecting scene of Gethsemane. Witness the bitter torture and deep distress of Calvary. It was the most amazing death ever endured. Jesus died as man's substitute. Where will you find another manifestation of love equal to this? Other manifestations cost God nothing-neither augmented nor diminished the Divine fulness; but here God made a sacrifice-the greatest sacrifice infinite love itself could make.

II. THE DESIGN OF GOD IN THE GIFT OF HIS SON.

The life spoken of in the text is not mere existence, for this was not endangered. Annihilation is not included in the curse of the law. It is life in the Divine favour. It includes the full restoration of all we lost by sin; deliverance from the curse incurred, and elevation to glory and happiness. This life flows through Christ as its meritorious cause. There was a necessity in the case, that Christ should lay down his life; it was not one of many modes which might have been adopted; it was the only mode adapted to meet the urgencies of the case. According to the teachings of God's word, this was the only alternative, either that the Son of God must die, or man perish for ever. Any other supposition would affix a foul blot on the character and government of the Divine Being; would take away from that tenderness with which the love of God to man appears connected; would make him appear anything but the merciful and gracious Being that he is represented. It is not possible that the God of the Bible would have led his only begotten Son through such dreadful scenes as those of Gethsemane and Calvary, if any other way of saving man were available. Jesus Christ is the medium through which life flows to us in this world. full perfection to the redeemed nity he will be adored as its praise.

From him it will flow in its

in glory, and through etersource in songs of grateful

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XCVII.

A NAME TO LIVE.

REV. iii. 1.—“ I know thy works, that thou hast a name that thou livest, and art dead."

Many appear to weep for others whose own circumstances demand tears. Some substitute active exertion in the cause of religion for religion itself; they were never experimentally acquainted with the nature of real piety; they never knew the evil of their own hearts, never came to God for pardon. Some who have known the Lord, but who have fallen from grace, nevertheless retain the semblance of piety; they have a name to live.

I. HOW MUCH IS NECESSARY TO HAVE A NAME TO LIVE.

1. No one can obtain a name to live, that lives in open sin. Every one that lives in the open and habitual violation of the law of God, is stamped at once as wicked. The form of godliness can never be claimed and would never be conceded to any who live in habits of drunkenness, theft, lying, uncleanness, sabbath-breaking, or such like; of such persons it is usual to say, Oh! they make no profession even.

2. To have a name to live it is necessary that we have a kind of faith.

Entire credence must be given to the revelation of God's will. This faith will include a firm belief of the existence of a God-of the immortality of the soul-of the state of future rewards and punishments. It will also comprehend the doctrine of human guilt-of man's utter helplessness-and of the way of salvation.

3. To have a name to live we must have the outward appearance of devotion.

There must be the form of godliness, including attendance on christian ordinances and the performance of christian duties, reading of the word of God, private and family

prayer.

II. WHO ARE THEY THAT HAVE A NAME TO LIVE ONLY ?

1. He who is satisfied with a mere form of godliness. There are many who teach that mere attention to outward