4. BELIEVERS ought to acquiesce cordially in all the vicissitudes of Providence, which they experience, as wise, just, and proper. They are all such as God has written in his book; and he has employed the Lamb to execute them. The manner of the divine procedure towards believers, is exceedingly diversified, and it often occasions much uneasiness and perplexity to them. Many are the afflictions of the righteous. They are often shaken at the prosperity of the wicked and the progress of vice; while they see the righteous perish, and religion decline. They themselves sometimes walk in darkness, are assaulted by Satan, and disquieted by indwelling sin. Sometimes they walk in obscurity, suffer correction and reproach. They meet with dissappointments in their hopes of relief from trials, and sustain losses which depress their spirits. They are ready to apprehend that God takes pleasure in contending with them, and they become fretful at his procedure. Every improper frame of soul in such cases, proceeds from inattention to the hand of God, disposing all things in the wisest and best manner. Though such things may not be pleasant, yet the effects and the issue of them will be advantageous.

5. THE dispensations of Providence ought to be carefully attended to by the church and people of God. They have a special concern in them, and, as they are of great importance, a due attention to them will be highly useful. In the natural world, in the political world, and in the church, the hand of Providence is manifest, and is continually operating in such a way as demands our notice. By a due attention to the word, and by observing the state of things in the world, we may be waiting for peculiar dispensations of mercy and judgment, that when they come we may able to say,

"Lo this is our God, we have waited for him, and he will save us." Providence is a comment on the book of the divine counsels. It brings dark things to light. The Scriptures and Providence are in perfect harmony, and will be seen by every careful observer to illustrate each other. And as one part of the word throws light upon another part, so does one dispensation of Providence on another. Jeremiah was much nonplussed at the prosperity of the wicked, and expostulated with God thus, "Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously?" &c. David had previously given the answer, "It is that they shall be destroyed for ever." The overthrow of kingdoms, the dreadful scourge of war, and the iron rod of oppression, may be ready to agitate and depress the minds of the people of God; but if they attend to his hand in the ordering of these events, and the designs which he will accomplish by them, they will see good encouragement to faith, and may expect manifestations of his favour. They that are wise, and observe these things, even they shall un, derstand the loving-kindness of the Lord."

DISCOURSE XVI.

ON THE REDEMPTION OF SINNERS BY THE BLOOD OF THE LAMB.

REV. V. 9, 10.

-And hast redeemed us to God by thy blood:-and hast made us unto our God kings and priests.

THERE is no truth which sinners admit with more reluctance, than their state of spiritual servitude. When Jesus, with a design to undeceive those carnal Jews who had become his followers, told them, that, by acting as became their profession, in obedience to the gospel, they "should know the truth, and the truth should make them free;" he received this reply, "We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free?" They did not consider any thing necessary to their freedom, but their visible relation to Abraham, their believing ancestor. And many still place all their freedom in an outward profession of religion, without seriously enquiring into their condition as transgressors of the divine law. To convince the Jews farther, Jesus added, "Whosoever committeth sin is the servant of sin." Men naturally consider this to be a state of liberty rather than of servitude: because in committing sin they act freely, and gratify their corrupt inclinations. And so long as sin maintains this power over them, they can never be persuaded that they are in bondage, nor appreciate the means by which their liberty may be effected. Others, into whose minds supernatural light

hath shined, and who have the eyes of their understandings illuminated, see themselves in a very different point of view. Their natural state they consider as a most abject condition of slavery and wretchedness, and they put a high value on the means of their de liverance. Such are the views of those who sing in the text, "Thou art worthy-for thou hast redeemed us unto God by thy blood, and hast made us kings and priests unto our God."

HAVING already made some remarks upon the opening of the scaled-book of the divine counsels, by the Lamb, I now proceed

II. To make some observations on the redemption of sinners by his blood.

1. REDEMPTION by the blood of the Lamb, implies, that it is not in the power of sinners to redeem themselves.

THEY are captives of a peculiar description, and a variety of things contribute to detain them in bondage, all of which are to them insurmountable. Their captivity is founded upon criminality; and nothing but the expiation of their crimes can secure their emancipation. They are, therefore, not merely captives, but convicts under a sentence of condemnation for capital offences. Into this state were all men brought by the fall of Adam, their federal representative. "By one offence (marg.) sentence, came upon all men to condemnation." Rom. v. 18. That this was a condemnation to death is evident from its being contrasted with the contrary sentence of "justification to life." ૬. By one man's disobedience many were made (constituted) sinners.” ver. 19. They were so connected with Adam their head, as to be involved in the guilt of his sin, and so became proper objects of

punishment. The law thus sanctioned, though broken, could admit of no alteration, without implying a change of God's moral perfections and character, in which the law is founded. Death, in its utmost latitude, is the punishment to be inflicted, and the law detains the transgressors as its lawful prisoners, till the sentence shall be finally executed. It is true, it admits a ransom, but it must be life for life; "for without the shedding of blood there is no remission of sins." This ransom no sinner can give: for if he die under the execution of the sentence, he perishes for ever, as a miserable captive; because his death is not of suffici ent value to secure his restoration to life. "None can by any means redeem his brother; nor give to God a ransom for him; (for the redemption of the soul is precious, and it ceaseth for ever;) that he should still live for ever." Psalm xlix. 7-9. One, by his riches, may redeem himself, or another, from the hand of man, but cannot bring to God such a price as he will accept. As the sinner is a lawful captive, his relation to the law must be dissolved, by the payment of an adequate price, otherwise his redemption is impossible. His life, in its utmost extent, is forfeited. He has nothing equal to it in value, by which he may redeem it, and to give life itself is to remain for ever in the same condition.

BUT the sinner is in a state of spiritual bondage as well as legal. He is the abject slave of sin and Satan. Nor is it in his power to shake off the galling yoke. Sin is represented as a master,-a tyrant, who domineers over the sinner, and to whom he devotes his whole service. Hence it is often represented as reigning or lording it over him. Paul assured believers in Christ, that sin should not have dominion over them: because they were not un