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not perform what it is confessed he came on purpose to perform? Did he find the Prince of the power of the air too strong for him;? Or was he not able to destroy the work, which the adversary had wrought in the heart of man?

Neither of these reasons are admissible, they are impious, if not blasphemous.

It would in my opinion be abundantly less criminal to doubt the existence of a God, than to suppose him cruel, irrational, wavering, weak, and thus notoriously overcome by the adversary. No, no, the God whom we adore cannot be less than Almighty.

But, continues the objector, grant the Redeemer Almighty, may not the discovery of something before unknown produce a revolution in his plans? Assuredly not. To the piercing eye of Deity, revolutions and events are constantly present: from his all searching ken nothing is hidden, the past, the present, and the future, are in his view the same. Nothing can take place either in time or eternity, which he did not foresee, and it is therefore that he is of one mind, and none can turn him. He changeth not, and it is therefore that the sons of Jacob are not consumed; yea, he performeth all his pleasure.

We therefore hazard nothing, when we positively assert, that whatever the God-man came to do he certainly did, of which the holy Apostles bear him witness.

And he himself, in his appeal to the divine nature, affectingly says, “ I have finished the work, which thou gavest me to do;" and we believe thy sacred words; thou suffering Son of God, thou Prince of Heaven, we know, and we therefore believe, thou wert manifested to destroy the works of the Devil, and doubtless thou wilt be the destruction of this destroyer.

In fact, my friends, if you permit yourselves to reflect, you will be constrained to acknowledge, there can scarcely be a greater dishonour done to Christ Jesus, than to suppose he did not accomplish all his purpose.

But this sacred volume abounds with proofs that he did accomplish whatever he came to do. “For God was in Christ, reconciling the world unto himself, not imputing unto them their trespasses, and he hath given himself a ransom for all,” however long the due time of testifying this truth may be delayed.

But It may be asked, how did he destroy the Devil, when we are told even since he ascended into Heaven, “ your adversary the Devil goeth about seeking whom he may devour ?”

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I answer, the head of this adversary is bruised, and he is deprived of his power, to procure the destruction of any individual. Our Saviour has destroyed the adversary, as having the power of death, so that through him, death cannot now take place. And again, sentence is passed on him, respecting his final doom; he is now a conquered foe, and so impotent has he become, that he can only seek to devour; he can only make discovery of imbecility, by unavailing attempts; and the period hastens, when he will not be permitted a dwelling among the sheep, for he will be cast, with the spirit of prophecy that deceived the nations, into the lake of fire. Our adversary himself is apprized of this his ultimate destination. Thus saith the Holy Spirit. “Woe to the inhabitants of the earth, for the Devil is come down amongst them, having great wrath, because he knoweth he shall continue but a little while:" and when he dwelt in the man among the tombs, as our Saviour approached toward him, he cried out, We know thee, who thou art; art thou come to torment us before the time?' Destroying his power, and thus incapacitating him to destroy mankind, was tormenting him, as nothing can more effectually torment a malignant spirit, than putting it out of his power, to vent his rage on his enemy, or on the object of his resentment.

The salvation of man is undoubtedly the torment of Devils, and to rescue man from that eternal death, the power of which seemed delegated to him, was to destroy him who possessed that power.

This is in truth the very essence of the gospel. It is glad tidings to every creature: for man having no adversary but the Devil, when he is destroyed, nothing can hurt him. He, having the power of death, would have inflicted it upon every creature, if he had not been destroyed.

But the children of men may now lift up their heads and sing. The Lord hath destroyed our eneniy, the horse, and his rider, and for the happiness of every created being, Jesus Christ himself hath now the keys of death. . The issues of life and of death are in the hands of our friend, of our Saviour, who gave his precious, his immaculate life to rescue us from death.

Sixthly, We are now to consider the consequences of this destruction ; the deliverance of those, “who through fear of death were all their life-timc subject to bondage."

We are told that the fearful, and unbelieving, shall have their portion in the lake of fire. Behold then how great is the goodness

of God, in giving his Son to be the Saviour of the world, that by destroying him that had the power of death, he may redeem, and deliver them from that lake of fire, in which those who were subjected to bondage, who were all their life-time fearful and unbelieving, were assigned a portion.

The believer is made free, he knows the truth, and the truth hath made him free. He is delivered from the fear of death and him who had the power of death, by being assured that Jesus his Redeemer hath destroyed the enemy.

The Apostle calls upon believers to rejoice in the liberty, wherewith Christ hath made them free. And he exhorts them not to be again entangled in a yoke of bondage.

The believer, delivered from fear, serves God without fear, trusts in the Lord at all times, is never afraid, shall never be confounded, shall never come into condemnation, shall never be ashamed, worlds without end.

But the unbeliever, who never was able to receive our Lord's sayings, who cannot credit the divine report, and who consequently continues to apprehend as much danger from the adversary, as much suffering from death, as these tremendous evils can inflict, who expects he shall himself die for his own sins, according to the sentence of that divine law, so solemnly pronounced: The soul that sinneth shall die. This unbeliever, who continueth all his lifetime in this state of infidelity, a siave to tormenting fear, Jesus Christ, by taking to himself a part of his flesh, hath delivered from that, to the fear of which he was all his life-time in bondage.

We have long since learned that Jesus Christ was the Saviour of believers, and that all who believed here, should be delivered from death hereafter : but perhaps we have never fully considered that our Saviour, by destroying him who had the power of death, delive ered them also, who had not the power given them to believe, and who therefore remained all their life time, in a state of bondage. We have not duly considered, that God hath concluded them all in unbelief that he might have mercy upon all. Romans xi. 32.

But let us seriously attend to this matter. All their life-time through fear of death subjected to bondage. If they were all their life-lime subject to bondage to the fear of death; then they never were delivered from fear in this life, we can have no idea of any space, between life and death, between this state and the other. As long as we exist here, it is our life-time here. The moment we expire

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our life in this state is ended. Yet persons of this description who never attained in this life that knowledge which is life eternal, who never embraced that truth which is of sovereign aid to make them free, are nevertheless children, and were partakers of flesh and blood, and Jesus their God, and Father, their elder brother, took part of this same flesh and blood, that he might destroy him, who had the power of death, that is the Devil, and so deliver, not only those who had power given them to believe in the name of the Son of God, and were thus by this adorable son of God made free, but those also, who were all their life-lime slaves to unbelief and fear, and consequently subjected to bondage.

But it will be asked, may not the unwavering believer be afraid of death? I answer, those who know that Jesus Christ is their Saviour, cannot be afraid of death; they may indeed be afraid of dying they may shrink from the pangs which they expect will be attendant upon the taking down this house of their earthly tabernacle. But this is not properly death ; at least it is not that death, of which the Devil had the power. When this accuser of the brethren was permitted to afflict Job, he was not suffered to touch his life. All the Devils in the infernal world cannot touch the life of any human being, by any power inherent in them. This is not the death of which the Devil had the power. Nor did Jesus deliver any one from this death; for it is still appointed for all men once to die. Neither is the judgment the death here spoken of; because “God hath appointed a day, in the which he will judge the world in rightcousness, by that man whom he hath ordained.”

The death adverted to then, can be none other than the wages of sin; from the fear of which, Jesus, by tasting death for every man, delivered even those unbelievers, who were all their life-time subject to bondage.

Thus we see Jesus Christ a complete Saviour of the family of ! man. He took unto himself the fulness of our nature, and in the divine passage which we have chosen for our text,we behold the accomplishment of that oath, which Jehovah sware unto Abraham, saying, “In thee,and in thy seed shall all the families of the earth be blessed." All the families of the earth are blessed in Christ Jesus; blessed by the destruction of their adversary, and by deliverance from that death which was consequent upon sin; blessed by the prospect of complete emancipation from every evil; blessed by an assured hope of that life and immortality, which is brought to light by the

gospel; blessed by a full confidence of an ultimate entrance into his presence, where are pleasures forevermore.

In this portion of sacred writ, we clearly discover the presumption of those who affirm, that if the Redeemer is not known as a deliverer, before the dissolution of that connexion which unites the soul and body, he never can be hailed and acknowledged in that character, for it is here expressly declared, that he took part of that flesh and blood, of which the children were partakers, that through death he might destroy him who had the power of death, that is the Devil; and deliver them who through the fear of death, were all their life time subject to bondage.

To assert that God cannot manifest himself, and his redeeming grace to the soul which has departed from this state of things, is indeed most arrogantly to limit the Holy One of Israel. I might, with infinitely more propriety assert, that I could not make you understand me, except you continued in this house. Our bodies are said to be a house. When this house of our earthly tabernacle is dissolved, &c. &c. can an Omnipotent God be necessitated to speak to the creature who is the work of his hand, in any particular place, or at any particular time? Is God obliged to speak to us in this house, and no where else? Can we not hear his voice, except we are encrusted in this earthly tenement? Cannot the children understand the sovereign goodness of paternal Deity else where ? If they cannot, what then must become of those infants, every infant who departs out of time?

Jésus, speaking of those precious infants, says, Matthew xviü. 10, « Take heed that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven," and again, xix. 14, “ Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven." While I am speaking, my eye is caught by a babe locked in sweet slumbers upon its parent's knee. Suppose this sleep should prove the sleep of death, the child would assuredly go out of this world, without the knowledge of God, or the deliverance wrought out by Christ Jesus. But, must he forever continue in ignorance, and must he in consequence of this ignorance, be condemned to eternal torments ? Reason denies this proposition, as doing violence to every principle of justice. Nature, with averted eye, shrinks from an idea so inexpressibly shocking : and that God, who took part of the children's nature, that he might

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