only, need a Saviour. A great salvation supposes great guilt, and misery. The conclusion of the Apostle is one to which all sound reasoning must lead. "If one died for all, then were all dead." "Christ came not to call the righteous, but to call sinners to repentance." "He died the just for the unjust, that he might bring us to God." This fact asserts with an emphasis which no language can equal the enormity of the sins of men, the infinite hatred of God to sin, and the miseries to which sinners are doomed if they fail to obtain redemption. "They are condemned already." "The wrath of God abideth on them," and nothing less remains than "everlasting destruction from the presence of the Lord, and the glory of his power." Our perilous condition demands immediate, and solemn concern, and our utmost ef forts to avoid impending ruin, and "flee from the wrath which is, and which is to come." A second remark is, that the way in which Abel found mercy, and acceptance with God is the same, and the only way in which we can find them; penitence, and faith, "repentance toward God, and faith in the Lord Jesus Christ is God's ordained, and only remedy for self-destroyed man." "The lamb slain from the foundation of the world," was the available object of Abel's faith, and there is not, nor has there ever been any other expiation of human sins. The sinner deserves to die, but, if he penitently confesses his sins, and pleads the propitiation, he escapes the awful curse, and secures "eternal life, the gift of God, through Jesus Christ our Lord." "Except they repent all will perish;" and "he that believeth not, shall not see life, but the wrath of God abideth on him." Conversion from sin in heart, and life, and a hearty submission to God, and return to obedience is an essential part of salvation; and Christ relied on by humble and sincere faith, meets the demands of justice, and is "the end of the law for righteousness, that God may be just, and the justifier of those who are found in him" who "magnified the law, and made it honorable." The condition of man ever since he became a sinner, and the immutable, and eternal justice, and holiness of God never did, and never can admit of any other salvation, as to matter, or manner. "Without holiness, no man can see God;" and he can by no means clear those who are guilty of impenitence, and unbelief; but must be, gloriously, "a just God," when he is, graciously, "a Saviour." In penitence, and faith Abel offered an acceptable, and available sacrifice; and without these the most costly sacrifice will be an abomination to a holy and righteous God. Jesus Christ, and his redemption are the only provision, and they are "the same yesterday, to-day, and forever." "Grace reigns, but only through righteousness, unto eternal life by Jesus Christ our Lord." Is this "the anchor of our hope?" 3d. How worthy of faith, admiration and acceptance is the gospel scheme of salvation! It approves itself to our sober, and impartial judgment as worthy of God, and most appropriate to man. It is a declaration to the whole intelligent creation of the infinite, and immutable moral perfection of the divine nature, of the evil of sin, of the guilt of man, and of "the proportionate mercy, and compassion of God, who has ordained this method whereby, in a manner consistent with his attributes, his fallen creatures may be, again, taken into his favor, on their becoming parties to this great sacrfice in its true spirit, and according to its holy, and gracious import and design." Its extraordinary nature does not raise it beyond credibility. Let us remember that it proceeds from the boundless benevolence of God. Let us reflect on the immensely important end which it is so admirably calculated to serve. Besides instruction to the whole intelligent universe, to rescue rational, and immortal souls from endless ruin ; to awaken them from the sleep of death; to impress their minds with a horror of sin, the fatal source of all their misery; to inspire them with love and gratitude to God, and "confidence in him;" and to procure the forgiveness of their sins by the very means which inspire the hatred, and detestation of them." "It is a faithful saying, and worthy of all acceptation, that Christ Jesus came to save sinners." 4th. In conclusion, I remark, that Christ refers to the shedding of the "blood of righteous Abel," as reckoned in that accumulation of crime, and full measured vengeance which would overwhelm the Jewish nation, when by their atrocious cruelties they would kill, and crucify, and persecute the messengers of grace which he would send. The fulfilment, and retribution were a scene of unparalleled distress, and desolation. Until then the blood of that righteous martyr was not fully avenged. It still appealed for vindication" to the Lord of Sabbaoth," in common with "all the righteous blood shed on the earth." Its cry was for vengeance. The Apostle writing to the Hebrews, refers to this declaration of Christ, and by a most felicitous, instructive, and encouraging contrast presents the eloquence, and power of the peace-speaking blood of Christ. It speaketh better things than the blood of Abel." On this Dr. J. Owen remarks: "It is expressly recorded, that Abel's own blood, after it was shed, did speak, cry, and plead for vengeance, the punishment of the murderer! So speaks God himself. The voice of thy brother's blood crieth unto me from the ground.'-Gen. 4:10. The import of the comparison used by the Apostle is plainly this: that whereas the blood of Christ was shed by their wicked hands, even as Abel's was by the hands of Cain, the remembrance, and consideration of this fact might produce alarm, and despondence in the minds of those Hebrews, or Jews who had consented to, and coöperated in the death of Christ. The Apostle reasonably shows that the blood of Christ (as the blood of the covenant) never cried as Abel's did, for vengeance on them by whom it was shed, but pleaded for their pardon-so speaking things of a very different kind from that of Abel." Blood has a voice to pierce the skies, SERMON VI. ENOCH'S EMINENT CHARACTER, AND ALLOTMENT. GENESIS, V. 24.-And Enoch walked with God, and he was not; for God took him. THE sacred scriptures sustain the high character of a revelation from God. The end of that revelation is of the highest importance. It is that it should be a perfect, and infallible rule of faith, and practice. It contains truth only; and it contains all needful truth. It prescribes every duty, and only that which is reasonable duty. "The law of the Lord is perfect," and "is profitable for doctrine, for reproof, for correction, and for instruction in righteousness." The manner in which this all important knowledge is communicated is most appropriate, intelligible, and impressive. Truth, and duty are plainly, and explicitly declared, and moreover, are illustrated by examples, and facts in the history of the faithful, and in the various dispensations of divine providence. In the faith, and pious walk of believers, doctrines, and duties are exemplified, and divine truth is thus presented in actual practice, its import, and its influence are identified with, and distinctly exhibited in the character of living men holding forth the word of life. The same exhibitions and illustrations of divine truth are furnished by the dispensations of God. Its actual administration of his moral government is a commentary on his revealed will. His doings manifest him to be in fact what by his revelation he had declared himself to be; and the principles of his moral government, as announced, are manifestly those which direct all his actual operations. His dispensations are truth embodied in facts. They distinctly proclaim the character of God, and the character, duties, interests, and destinies of his intelligent creatures. This remark is verified, and illustrated in the history of his dispensations to man. In the nature, and condition which he first gave him; in his treatment of him as a transgressor; and in the nature, the manner, and. extent of that restoration which his mercy has designed, and devised. Death in all its comprehensive import was the penal consequence of his disobedience. Life in all its comprehensive import is the benefit which the love of God has provided for the ruined and the lost. All this is exemplified in the history of Enoch, reconciliation, forgiveness, and acceptance with God; and more, the exaltation of both soul, and body to the glory, and felicity of the heavenly world. The extraordinary manner of his removal from earth was a pledge of the day of full, and final redemption; an early announcement, and example of that consummation which awaits all the faithful when the whole man in blissful, and ever-enduring union, shall find admission to the abodes of life, to be forever with the Lord. "He was translated that he should not see death, and was not found, because God had translated him; for before his translation he had this testimony that he pleased God." Such is the exposition of the history of Enoch as given by the Apostle to the Hebrews. Such is his commentary on our text. "Enoch walked with God, and he was not, for God took him." Sacred history presents him before us in several distinguished and interesting points of view. As a prophet; as an eminently pious man; as honored by a special, and miraculous dispensation of God in his behalf; and as an early example of the final destiny of all believers, when they shall be received to heaven in body and soul, reunited, and complete. 1st. Sacred history presents Enoch before us as a Prophet. Guided by the omniscient Spirit of God, he saw the end from the beginning. In the order of succession, he was only the seventh from Adam; yet he foretold the scenes of that eventful day which is to close the drama of human existence, and action on earth; which will bring together Adam, and his last descendant, and exhibit the full, and final adjustment of the affairs of men, as involved in the divine administration of this world. |