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time, they can find the Saviour whom they have. basely slighted; and through his pardoning grace be saved from the wrath to come. It is at dying beds that we learn something of the value of time. The keen self-reproaches of the convicted sinner, shew the folly of wasting days and hours, which have a value beyond the power of human calculation.

The shortness of life is continually forcing itself upon us by the passing bell, the funeral procession, and the weekly voice of public prints. Yet its very commonness, which ought to alarm us, tends only to lull us into a strange security. This is observable in large towns, where multitudes are continually summoned into eternity ; whilst in villages, where deaths are less frequent, a solemn awe is usually excited, at least for a time.

Whatever others do, O! may I think seriously on my dying hour. Lord, teach me so to number my days, that I may apply my heart unto wisdom. Enlighten my understanding to perceive what things I ought to do; and give me grace and power faithfully to fulfil the same.

We are born in sin ; therefore to be happy we must be born again. We have lived in sin--and to be happy, we must be delivered from its reigning power.

As in this world there is no peace to the wicked ; so, in the next, they have no rest day nor night; for the Smoke of their torment ascendeth up for ever and ever. O! that they were wise ; that they understood this ; that they would consider their latter end.

All that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Then they that be wise, shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars for ever and ever.

0! blessed Lord, sit upon my heart as a refiner's fire, and as a purifier of silver; that the dross of corruption may be purged away, and my soul prepared for the hour of death, and the never-ending glories of thy heavenly kingdom.

My soul, on Pisgah's mount ascend,
Where Moses once admiring stood;
There view the promis'd land extend
Beyond the swelling Jordan's flood.

By faith survey the landscape o'er,
Where living waters gently flow;
Till earth usurps thy love no more ;
Till all thy kindling passions glow.

In that blest region of delight,
The saints nor sin nor sorrow feel :
Eternal day excludes the night,
And all possess the Spirit's seal.

The ransom'd soul, in glory clad,
Shines brighter than meridian sun;
The weary pilgrim, now so sad,
There finds his toilsome journey done.

Cheer up, ye saints, oppress’d with grief,
With joy expand your drooping wing;
Jesus affords the kind relief;
Jesus extracts the envenom'd sting.

Soon will you reach the blest abode,
Where happy pilgrims ever reign ;
Soon shall you see the face of God,
And all the bliss of heav'n obtain.

III. ON THE FALL.

He came

He, who can contemplate the introduction of moral-evil into our world, without feelings of deep humiliation, is little prepared to receive with gratitude the stupendous mystery of redemption.

The doctrine of the fall, with all its direful consequences, shines with awful clearness in the Book of God: as by one man sin entered into the world, and death by sin: so death passed upon all men, for that all have sinned.”

The doctrine of the fall lies at the foundation of the atonement: for “they that be whole need not a physician, but they that are sick.” Jesus came not to call the righteous, but sinners to repentance."

to seek and to save that which was lost." “ This therefore is a faithful saying, and worthy of all acceptation, that Christ Jesus

came into the world to save sinners. His glorious work was announced to Joseph by the angel, when he said ; “ His name shall be called Jesus, for he shall save his people from their sins."

Whilst viewing the once happy pair after their awful fall, we are constrained to use the language of the weeping Prophet: ""how is the gold become dim, how is the most fine gold changed !"

The sin of Adam was a compound of unbelief, pride, sensuality, ingratitude, and rebellion.

Unbelief, in giving credence to the tempter, rather than to God. Pride, in the fond desire of being wise as gods, knowing good and evil. Sensuality, in lusting after the forbidden fruit. Ingratitude, in leaguing with the fallen angels. Rebellion, in trampling on the authority of Jehovah.

The Apostle says: "Adam was not deceived, but the woman, being deceived, was in the transgression,”

The serpent

first beguiled Eve through his subtlety; and then Eve gained an easy conquest over her husband; for it is recorded, “ She took of the fruit thereof, and did eat, and gave also unto her husband with her, and he did eat." By this act, Adam acquiesced in her sinful compliance with the temptatation; and became a full sharer in her guilt and misery

In this guilt, their whole posterity were likewise involved; for it is written: by the offence of one, judgment came upon all men to condemnation. In Adam all die."

The effect of the fall was shame, the never-failing companion of sin, They knew that they were naked.” The image of God was gone. Their native robe of innocence was gone: Their peace and purity were gone. Awful condition! They were indeed naked; and exposed to all the terrors of incensed justice, without a covering from its wrath.

Another effect of the fall was the darkness of their mind. “ They hid themselves from the presence of the Lord God amongst the trees of the garden.” Amazing blindness! to hide themselves from that Being, whose eyes are brighter than ten thousand suns; who filleth heaven and earth with his

presence, and from whom no secrets are hid.

Slavish fear was another fruit of the fall. When God asked Adam why he hid himself, he replied, " I was afraid.” Ah! what inward torment did sin produce in the soul of our first parents ! How changed their condition! They are now afraid to look upon him, whose presence was their heaven, and their joy.

Impiety and impenitence were also the baneful offspring of the fall. When God charged Adam with eating of the tree whereof he commanded that he should not eat, Adam replied; “ the woman whom

The gar

thou gavest to be with me, she gave me of the tree, and I did eat." Mark the impiety. “The woman whom thou gavest to be with me :” thus charging the guilt upon the Almighty; as if he had said, “ If thou hadst never given me this woman, I had never sinned against thee." O! the impious insult upon divine benevolence, goodness, and love. Then mark also the impenitence of Adam; “she gave me of the tree, and I did eat;" thus throwing the blame of his eating upon Eve; as if he were compelled to eat, because she presented the fruit to him; and as if his own will had no part in it. We

e see here no conviction of sin-no confession of guilt-no contrition on account of it. den of Eden exhibited no signs of penitence, no brokenness of heart; nothing but hardness and obduracy. Eve was just as bad as her husband. She, in like manner, endeavoured to exculpate herself by saying: “the serpent beguiled me and I did eat.”

Now observe, O! my soul, yes, observe with wonder, gratitude, and love, the boundless grace and mercy of Jehovah.

He, who spared not the angels that sinned, proclaimed a rich and free salvation to rebellious man. The Lord promised a deliverer, even the seed of the woman, who should bruise the serpent's head.

In the fulness of time, Jesus, the Saviour, was born of a pure virgin; born to save his people from their sins, and to vanquish the powers of death and hell.

This precious Jesus is now preached, through the everlasting Gospel, to all the guilty sons and daughters of Adam ; with the blessed assurance, that all who believe in him shall be saved.

From this short view of man's apostacy and recovery it is evident, that man is the sole author of his destruction; and that his salvation is altogether of free, unsought for, unmerited grace.

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