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of destruction; "Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression." The apostle's reasoning involves in it that they were under the law as debtors to it-this is proved by our Saviour's assumption of humanity. "God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law," 2 that is, under the curse, as well as under the command of the law. In the event of Adam's sin not being imputed to infants, it were unjust that Christ should assume the state of infancy. All, all must be saved, young and old, by him.

Again see the infinite glories of our salvation. Oh the madness of sinners who reject Him! In this land of light, how few attend to the truths of the gospel; and complain not of their fall in Adam! Tell them that God, in the glory of all his perfections, extends to all who will hear, the blessings of the gospel; and, instead of humbly hearing, they will quarrel with God in his providence and grace. But it is not so with his people ;-thanks be to that grace which leads them to God! The natural pride of the heart is so strong, that in some cases it is alone sufficient to involve the trans

1 Rom. v. 14.

2 Gal. iv. 4, 5.

gressor in hell at every step. Some of you may know what it is to have been seeking for happiness; you could not find it at length a Saviour is found, the only person who can afford to you all the relief you require; a covenant God is with you, to support you in all your trials.

Finally. In raising sinners from the ruins of the fall by the sacrifice of his dear Son, God raises them to infinite honour-to a state far above angels. When Christ was upon earth he went about doing good, and was ceaselessly engaged in exalting humanity from corruption, but this is only the prelude to what He will do at the last day; He will raise their bodies from the grave to be united to himself, and to reign with Him in glory for ever and ever.

Sunday, December 27, 1829.

SERMON XXXVIII.

ON PREDESTINATION.

For whom he did foreknow, he also did predestinate to be conformed to the image of his Son.ROM. VIII. 29.

ST. PAUL says, "Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered." God must lead us to ourselves to make us know ourselves; and he must make us persevere until we are able to comprehend ourselves. What a blessing is it that there is a Holy Spirit to teach the family of God! And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God." 2 We see here, Jesus interceding for his people in heaven with

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1 Rom. viii. 26.

2 Ibid. viii. 27.

his heavenly Father, and the Holy Spirit interceding below for him in the heart. "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son."

KNOWLEDGE.

I. First, I would consider wHAT PREDESTINATION IS, AS DISTINGUISHED FROM FOREThe foreknowledge of God comprises everything. All the springs of action in the human bosom are known to him from all eternity; his knowledge admits of neither increase nor decrease. It has been thoughtlessly imagined that foreknowledge implies divine purpose. By this error we make God the author of sin. He knows everything he purposes, and that will come to pass. His foreknowledge of course involves in it his determination to do the whole of his will; this is applicable to all the good to be found in any finite being; it must all be traced to God. Wherever moral evil is found, it has a very different source: transgression finds its origin exclusively in the bosom of the creature, while all the good of the creature emanates from the purpose of God; all our sins emanate from ourselves exclusively. Much is said of the doctrines of election and reprobation; both interesting subjects, when viewed in the light of divine truth. The election of God is a holy

exercise of his sovereignty. I would illustrate the doctrine of election by the case of the criminal, and the exercise of the royal prerogative of pardon towards him. The illustration will hold in all points but one, which is this,the royal prerogative is extended towards those in whose case there are some points of extenuation; but in the case of the sinner and his God, there is no circumstance of extenuation, we are all guilty before God; we are all without excuse,-wilfully rebellious against the majesty of heaven. No subject has any right to complain against the exercise of the royal prerogative; neither has any sinner anything to say against the electing love of God. There is, certainly, if I may be allowed the expression, a partiality in the Deity, but it is a partiality worthy of himself; but then it is said, God is no respecter of persons; as a judge, he most assuredly is not, whether the sinner be a king or a peasant: God, as a judge, knows no difference between them as sinners; but at the same time, would you rob him of his right, as a judge, to confer upon the criminal that which is exclusively his own? God confers upon all enough to make them responsible: no one can claim more. Oh let us prize the covenant office of the Spirit, whose holy influence is absolutely necessary to raise us from the ruins

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