II.-The "cloud of witnesses."

"Cloud,"-Hebraism for a great number. Witnesses may be those who testified of Christ, or those who behold us.

1. They are the spirits of just men, made perfect.-Once like us have finished their course-are conversant with our world-are interested in us by reason of benevolent relation-former acquaintance-daily accumulating.

2. Angels are there, who remained in their first purity their knowledge of earthly things-interest in manone of sympathy-benevolence-near to us.

3. Jesus is there-omnipotent-mediator of the new covenant-his interest and sympathy.

4. "God the judge of all," is there.

If I might extend the application of this figure,-church militant-devils-your families—the world.

III. The influence they should exert upon us. 1. "Let us lay aside every weight."

2. "And the sin that doth so easily beset us."

3. "Let us run with patience."

4. "Looking unto Jesus, the author and finisher of our faith."

This subject addresses itself to

1. The believer. Faith is the test of your state.

2. To the backslider.-"Ye did run well, who did hinder you!"

3. To the impenitent. You, too, run a race-broad Witnesses, Warn, Invite.

Yorkville, 31st August, 1850.

SERMON LVIII.

ACQUAINTANCE AND PEACE WITH GOD.

"Acquaint now thyself with him, and be at peace; thereby good shall come unto thee."-JOB Xxii. 21.

1. The grossly absurd ideas which we frequently entertain of the Divine nature and government, are a sad proof of the weakness of the human understanding, the consequence of our moral estrangement from God.

2. What man would have been, without the assistance of Divine revelation, may be estimated by what he is with it. For notwithstanding the effulgence of clear instruction which the inspired oracles reflect upon our minds concerning the things of God, how dim is our vision of his majestic glory; how confused are our notions of his allpervading power; how childish our conceptions of his unerring though mysterious providence.

3. These absurdities may arise, either from the haughty assumptions of human reason, refusing submission to the dictates of heavenly wisdom, or from a negligence in the studies of sacred truth, and the principles of Jehovah's government.

To the latter cause may be attributed erroneous doctrines, propagated by many pious and devoted, though mistaken ministers, who so badly reconcile the affairs of

mankind with the justice and benignity of the Supreme Being; and insinuate opinions contradictory to some or all of his attributes.

4. Eliphaz, the Temanite, was probably one of this class. His sincerity and righteousness we do not question; but his ignorance and misconception of God's purposes in the sore afflictions of Job, we condemn. Unable to distinguish between afflictions of punishments, and afflictions of trial, he breaks forth with vehement severity in a strain of terror and admonition, better adapted to the obdurate conscience of the impenitent sinner, than to the refined and pious feelings of the venerable patriarch. And but for the powerful counteraction of indwelling grace, teaching him correctly the will of God, and cherishing resignation to his painful circumstances, such unreasonable words might have proved fatal to his peace and confidence.

5. Nevertheless the piety of Eliphaz should recommend to us his words in the text; which though inappropriate to an afflicted saint, are perfectly applicable as an evangelical message to every unconvinced and unconverted heart. Nor will they be found of little force to the believer, who can practically apply their doctrines to his attainment of higher degrees in holiness.

Your devout attention is invited to these words as containing an important exhortation enforced by a gracious promise.

I.-1. In the first place, we are exhorted to an acquaintance with God. These expressive words strikingly indicate communion with God; and that clear perception of his will and the power of his renewing grace, which he has presented to us in the Gospel as the common privilege of our redeemed race, Such an acquaintance Adam possessed, in the primitive

innocence and purity of his once happy Paradise. His relation to God was filial, and his intercourse with Deity was frequent and familiar. When he by transgression fell, the reciprocal union of God and man ceased. Nor was it restored till Christ by his propitiatory sacrifice, reconnected the disjointed footstool of earth with the throne of God; and opened

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a new and living way" to the "holy of holies" by the merits of his own priesthood.

In this hallowed path you and I are graciously invited to tread, as the only acceptable communication between our sinful souls and an offended God. To this the author of our text, if he were an evangelical instructor, though only enjoying the limited privileges of the patriarchal age, must have referred.

(1.) This acquaintance with God implies such a comprehension of his character and purposes in the present life, as is consistent with our capacities, and essential to our happiness. It must be acknowledged, that while terror and mystery enshrined many features of his nature and government, and forbid the investigation of finite minds, nothing vitally connected with the grand principles of our salvation is withheld from our conception-all is so plain that "the way-faring man, though a fool, shall not err therein." And are not the very restrictions which our All-wise Governor has placed upon the exemplifications of reason, equally a proof of his fatherly wisdom and love? In as much, as by limiting the range of our intellectual capacity, he fixes our attention more steadily upon the way of salvation as the great business of our short life; and thereby precludes those intricate speculations of genius, as uninstructive to the understanding as they are detrimental to the spirit of piety. But though it is for us only

to comprehend the rudiments of Divine science here, we shall find in them sufficient to occupy our contemplations, and promote the work of grace in our hearts. To assist us in the attainment of heavenly knowledge, God has furnished us with two valuable revelations of himself.

One of these is the natural world, displaying the most stupendous monuments of creating power; and declaring by the circumstances of a daily life, the control of an Almighty sceptre, and the defence of a providential arm in the government of the universe. A pious survey of nature and providence will always furnish the meditative Christian with subjects of delightful contemplation; and will strengthen his confidence in the grandeur of things invisible, by the discovery of material beauties in the wonderful works of God. Reflection and careful observation on the occurences by which we are continually surrounded, should be carefully cultivated by every follower of Christ; as they tend to enliven the feelings of the renewed heart to fortify us against the allurements of the world-even to make comparatively trivial incidents as beacons to point us by warning and encouragement to the "city which hath foundations, whose builder and maker is God." But seeing the insufficiency of this revelation to guide us into all truth, God has given us another instructor to bring us to himself. That instructor is his inspired word, a light in simplicity and importance, superseding every secondary oracle, as far as the dazzling brightness of the meridian surpasses the glitter of the twinkling star. Here, my brethren, you see, not only God, but God in Christ, "reconciling the world unto himself, not imputing their trespasses unto them;" and never was a maifestation of the Deity so glorious and compre hensive as that exhibition in his redeeming and media