who are not "turned from their iniquities ?" God by a fixed decree hath shut them out from hope. He hath solemnly declared that, "into the New Jerusalem nothing unclean shall enter;" that, "there is no peace to the wicked;" that, "His wrath abideth on them ;" and that they "shall be turned into hell," "where their worm dieth not, and the fire is not quenched." "Know ye not (asks the Apostle) that the unrighteous shall not inherit the kingdom of God?”

In the

nature of things, how can they inherit it? "The inheritance is among them that are sanctified." How then can the unsanctified partake of it? Could the sensual or the covetous, the proud, or the profane, the vain or the ambitious, could any who love and practise ungodliness, find enjoyment, or satisfaction in the presence of God, and in the society of saints and angels? Admitted into the mansions of the blessed, they would be incapable of sharing the delights of heaven. They would be wanting in those holy, and spiritual dispositions, which alone could qualify them for spiritual happiness, and could ensure their felicity. That "Fulness of Joy," with which heaven abounds, would to them be unsatisfying and offensive. Those "Rivers of Pleasure which are at God's right hand," would to them be tasteless and insipid. Heaven would furnish them with no gratifications suited to their

inclinations and desires; it would exhibit to them nothing but scenes, and sources of delight, in which they could find no pleasure; and thus would itself become a place of torment to them.

Behold then the Blessing announced in the text, the Blessing of Conversion from sin. It is Health, it is Freedom, it is Rest it is the Confirmation of Hope; it is the Meetness for Heaven. We proceed to show,

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II. The Means by which this Blessing is conveyed. "God having raised up his Son Jesus, hath sent Him to bless you." God is the fountain of all goodness. "Every good, and every perfect gift is from above, and cometh down from the Father of Lights.' In His infinite love the Blessing under consideration at first originated. But it is conveyed to us through Jesus Christ. He is the channel through which it flows. God in His eternal counsels having planned the work of Redemption, in the fulness of time sent His Son to execute it: "sent Him to bless us, in turning every one of us from his iniquities." Deliverance from sin was the great Blessing, which the Son of God came into the world to dispense. He was called Jesus because "He should save his people from their sins." To the accomplishment of this merciful design, His separate offices

of Prophet, Priest, and King, are each directed.

As Prophet, He enlightens, and instructs mankind. He discovers to them the evil nature, and dreadful consequences of sin. He warns them to flee from the wrath to come; sets life and death before them, a blessing and a curse; reproves, exhorts, encourages, invites. By His word, and by His ministers He is continually calling upon sinners to turn from their iniquities, and points out to them the only means, by which they can effectually be turned.

As Priest, He has atoned for their past transgressions. By His precious blood-shedding He has opened a way for their reconciliation with God; and thus from the hope of a gracious reception, provides them with the strongest encouragement to turn to Him. Without this hope sinners would never be persuaded to turn from their iniquities. The thought that God is their irreconcilable enemy, far from leading them to forsake their sins, would harden and confirm them in impenitence. It is the assurance of mercy, the assurance of God's willingness to receive, and pardon sinners, which softens the heart, and disposes it to repentance. This assurance Christ in His Priestly Office has effectually. furnished. He is "set forth as a propitiation through faith in His blood, for the remission

of sins that are past." Through His merits and intercession sinners are invited to come boldly to the throne of grace; to cast themselves without fear on the mercy of God; and confidently to look to Him as a reconciled, and loving Father. What doubt can remain of His favourable disposition towards them; for He has given His Son to be the propitiation for their sins? Let this thought inspire them with courage, and influence their conduct. Let them now turn from their iniquities; for the Lord will receive them graciously, and will remember their sins no more.

But it is in His Kingly Office that Christ more especially carries on the work of deliverance from sin. Advanced to the right hand of the Majesty on high, and having received of the Father the promise of the Spirit, He hath the fulness of it at His disposal, and dispenses it according to His will. By the Spirit He weakens the strength of sin in the soul. By the Spirit He brings home His word with power to the heart, and applies His atonement with efficacy to the conscience. By the Spirit He convinces, and converts sinners; excites their fears; removes their prejudices; inclines them to value, and to desire the Salvation of the Gospel; helps their unbelief; enables them to choose the Lord for their portion; and

effectually constrains them "to live no longer to themselves, but to Him, who died for them, and rose again."

Let us next consider,

III. The Persons to whom the Blessing in the Text is offered. “God having raised up His Son Jesus has sent Him to bless you in turning every one of you from his iniquities." This expression intimates two things,

1st. That “every one” stands in need of the Blessing.

2dly. That "every one" who is willing, may obtain it.

1st. Every one stands in need of the Blessing.

From the fall of Adam to this very hour, there never was a single individual of the human race, Christ only excepted, who stood not in need of deliverance from the power and the practice of sin. "That which is born of the flesh is flesh." All men naturally, " are in the flesh," and consequently "cannot please God." Under the influence of the carnal mind they love, and serve sin. In this respect there is no difference. "As in

water face answereth to face, so the heart of man to man.' All, indeed, may not have equally sinned; not sinned alike, in the same manner, or to the same extent. There are different degrees and shades of sin.

But