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“ have been the punishment, which was “bought off at so great a price as the "blood of the Son of God; and terrible “ must be the punishment which still "awaits us, if we account the blood of the “ covenant an unholy thing, and forfeit " the benefit of that atonement." - Consider, my friends, that you are not your own masters. Being redeemed, being bought, with the precious blood of Christ, you belong to, you are the property of, him who has thus wonderfully bought you." “ You are not your own,” says the Apostle, 6.but are bought with a pricey;" do not then dishonestly deprive Christ of what he has so dearly purchased. Do not live--you have no right to live according to your own corrupt wills and appetites, but according to the will of him who has bought you. Strive in all things to “glo"rify God in your body and in your spirit, 66-which are God's?” Remember that (Christ hath once suffered for sins, the "just for the unjust ;?? and why? «.that “ he might bring us to God.” Remem

' 1 Cor. vi. 19, 20. % 1 Cor. vi. 20. * 1 Pet. jii. 18.


ber, “ that he died for all, that they who " live should not henceforth live unto “ themselves, but unto him that died for (6 them.”

Allow me yet once again to ask you, do you really believe the great truths which have formed the subject of this discourse ? Are you really and thoroughly persuaded that the eternal Son of God died upon the cross to save you from everlasting death ? And do you not feel thankful to him? But if you feel thankful, deeply and heartily thankful, as I hope you do, endeavour to shew your thankfulness not with your lips only, but in your lives, by giving up yourselves to God's service, and by walking before him in holiness and righteousness all your days. Pray earnestly to God so to impress these things upon your heart, that they may induce you to lead a holy and religious life, that they may be the means of making you, what Christ's death was intended to make you,

a peculiar people, zealous of * good works.”

D 2 Cor. v, 15.




2 COR. V. 10. We must all appear before the judgment-seat of

Christ, that every one may receive the things done in the body according to that he hath

done, whether it be good or bad. OUR blessed Lord, having finished on earth the work which his Father gave him to do; having by his death made atonement for our sins, and opened unto us the gates of everlasting life by his glorious resurrection ; in the sight of

in the sight of many of his chosen followers ASCENDED INTO HEAVEN, and there SITTETH AT THE RIGHT HAND OF GOD. He will not, however, , always continue there. The Scriptures repeatedly assure us that he will come again from heaven, and that the object of his coming will be to judge the world. “God hath appointed a day in which he s6 will judge the world by that man, whom




“ he hath ordained, whereof he hath given “ assurance in that he hath raised him “ from the dead”.” Accordingly in the Creed, after professing our belief that our Lord on THE THIRD DAY ROSE AGAIN


The doctrine of a future judgment is so calculated to produce holiness of living, that I wish to direct to it your serious attention. In discoursing on this awful subject, we will consider, First, some of the circumstances of solemnity which will attend the last judgment; Secondly, what we shall be judged for ; and, Thirdly, the consequences of the sentence that will be pronounced.

1. Some belief in a future judgment appears to have prevailed pretty generally among men, even before the coming of our Lord'; and still I believe prevails among nations, on whom the light of the Gospel has not yet shined, or where, if it ever shone, it has again been put out in obscure

* Acts xvii. 31.

darkness. This belief may have been handed down by unbroken tradition from the time of Noah, or may perhaps have been discovered by the native workings of the mind of man and the suggestions of human reason. Wherever there exists any idea of the difference between right and wrong, and at the same time any belief in a God, in a wise and just supreme Ruler of the world, it was perhaps natural for those who held such belief to conclude, that he would make a distinction between those who acted well, and those who acted ill; that he would punish the one and reward the other. And since they could not but perceive, that this distinction was oftentimes not made in this life; that here the comparatively good were sometimes reduced to a state of affliction and suffering, while the wicked and ungodly were in seeming prose perity; it was perhaps natural for them to conclude farther, that there would be a future state, in which this distinction would be made; that there would be a future judgment, which would assign to each man his condition according as his conduct in this life had been good or evil. It may

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