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utterly unable to atone for his sins, to remove his guilt, to purify his heart, and to fit himself for the kingdom of heaven. Were he left to himself he would never make one effort to return to God. "To do good works pleasing and acceptable to God," all are equally incompetent. If we were able to save ourselves, then might we be independent; but being in debt ten thousand talents, and having nothing to pay, we are utterly insolvent, and therefore should rejoice to hear the announcement, that Christ Jesus has come and as Surety has paid the debt, so that Heaven's registry, in reference to us, will be canceled, provided we avail ourselves of the salvation so dearly purchased and so freely tendered.

3. Because there is no other Saviour. If there were or could be more saviours than one, then might we refuse one and prefer another. But this is not the case; “for there is none other name under heaven given among men whereby we must be saved." If we neglect the salvation which He proffers, how shall we escape? Divine mercy which sweeps hard by the gates of hell, cannot reach those who reject the only Deliverer. Our happiness in life, our peace in death, and our bliss in eternity depend on our salvation from sin; and our salvation from sin can only be

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obtained through the Saviour which this saying proclaims, and therefore is it worthy of all acceptation.

4. Because heaven depends upon our acceptance. We have an ardent desire to be happy. We are assured in the Sacred Volume that Heaven is a place of permanent bliss. We wish, upon the termination of life here, to enter upon the heavenly state. But as nothing that is unholy can enter there, and as nothing save the blood of Jesus can remove our impurity, cleanse our hearts, and thus qualify us for the world of bliss, so surely should we give heed to this saying. If we expect to enter Heaven through our morality, our good works, or our profession of the religion of Christ, while our hearts are far from Him, our hope will be sadly destroyed and ultimately șuperseded by endless despair.

Because hell will be the inevitable consequence of our refusing this saying. “How," said the great apostle, “shall we escape if we neglect so great salvation?"

Is there any way of escape for those who count this saying inworthy of their acceptation? Infinite holiness says there is none! Divine Justice declares there is none! Almighty Goodness proclaims there is none !

Heaven, with all its glory to allure us, cries there is none! Hell, with its myriad tongues of anguish, loudly reiterates there is none! Conscience, the worm that never dies, forever lamentably exclaims there is none! And the unhappy soul, alas! who has rejected Christ shall have an eternity of misery in which to take up the lamentation, “I am not saved, but lost! lost! forever lost!”

In conclusion, I ask, have you accepted this saying? Then have you acted wisely. Maintain your integrity. Never be ashamed of this saying, nor the Saviour it offers. Confess Him before men, and He will confess you before congregated worlds.

You who up to the present time have not accepted this saying, let me say, whatever else ye refuse, see that you no longer refuse Him who now speaks in accents of mercy. Receive Him now, while His servants beseech; now, while mercy is extended; now, while the day of probation is prolonged; now, before death summons; now, before the judgment is set; now, before your doom is unalterably determined; now, even now, this moment accept; for “now is the accepted time; behold, now is the day of salvation."

SALEM, NEW JERSEY, November 28th, 1845.



ING, YE SHALL RECEIVE.”—Matthew xxi. 22.

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HAT abundant cause have we to be un

feignedly thankful to God for the reve.

lation of His will, communicated to us in the Holy Scriptures. While millions of our fellow-beings are groping their way in darkness, we are blessed with the lamp of heaven's revelation; while multitudes are worshipers of idols, we are taught to worship the true God, “in spirit and in truth."

In this volume we are deterred from vice and excited to virtue, by motives the most encouraging, by arguments the most cogent. Our duty and our privilege are here clearly placed before

It is our duty to pray, in faith to address Heaven's throne; and our privilege to have all our wants supplied. We have but to ask, and we shall receive; but to seek, and we shall find; but to knock at mercy's door, and an abundant entrance shall be granted.


If, while thus graciously favored, we refuse or neglect to make our wants known, it is but just that we should remain wretched, and miserable, and poor, and blind, and naked.”

But, if we avail ourselves of the means which a merciful God has appointed, we shall sweetly realize that He will be propitious to the voice of our supplications, and out of His rich, His inexhaustible fullness will supply our every want; for it is written, “And all things, whatsoever ye shall ask in prayer, believing, ye shall receive."

In the elucidation of this interesting portion of holy writ, we shall notice:

I. Why we should pray.
II. How we should pray.

III. The encouragement given in the text to induce us to pray.

I. We should pray because
1. We are needy creatures.

True, while pursuing a course of rebellion against his Maker, man has the temerity to say, “Who is the Lord that I should obey Him?” "And what reward shall I have if I pray unto Him?'' This, nevertheless, does not prove his

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