own sins," and "the sins of the whole world," a holiness which justice itself cannot impeach, or the most perfect righteousness condemn. Justified by faith in that atonement, you shall be "presented" at the bar of eternal judgment " a glorious church, not having spot, or wrinkle, or any such thing, but holy and without blemish."

Let the man who has sunk awe-struck under the dread of the pure justice of God, describe, for he alone is able adequately to do so, the value of such promises and privileges as these. Those alone despise them who either think lightly of their offences, or who fancy, in the "Judge of all the earth," a Being whose pity is rather an infirmity than a virtue; who will violate his own declarations; who scarcely hates sin, and will never punish it. But to such persons I would say, What though we deny or misrepresent God, "he is faithful, and cannot deny himself." What though now, as a screen for our vices, we distort his sacred image, we must "see him face to face" hereafter. We may, doubtless, during this moment of existence, veil to our own eyes, or those of others, the throne, and the book of life, and the judgment-seat, and even the great Judge himself; but, nevertheless, "the judgment shall be set, and the books shall be opened, and God shall judge every man according to his works." Happy they who at that solemn day shall discover, in their "Judge," their Friend, their kind Shepherd, their tender and reconciled Father. Happy they, who, before"the night cometh when no man can work," shall draw nigh to God;" appeal from his justice to his compassion-from the nothingness and corruption of man, to the all-sufficiency of

a Redeemer. Happy those to whom he now says, "Fear not, for I am with you; be not dismayed, for I am your God;" and whom he will eventually lodge in the "house of many mansions," in his own tabernacle, in the seat of eternal tranquillity and cloudless joy.

... V. In the fifth and last place, it is said in the text, "YE ARE COME UNTO JESUS, THE MEDIATOR OF THE NEW COVENANT; AND TO THE BLOOD OF SPRINKLING, WHICH SPEAKETH BETTER THINGS THAN THAT

OF ABEL."-It is indeed a privilege even to hear of the blessings and triumphs of the people of God. But are our privileges limited to this? Are we condemned to look at these blessings as at objects beyond our reach and appropriation --as we contemplate those remote stars, which may be the bright inheritance of other beings, but never can be ours. The Jews, indeed, had in Moses a mediator between God and themselves; and has the Christian no Mediator? Let the text reply; "Ye are come to Jesus, the Mediator of the new covenant; and to the blood of sprinkling, which speaketh better things than that of Abel." You, as Christians, are united to Him of whom Moses was the mere shadow, and who is, in fact, the only real and efficient Mediator between God and man. Moses could indeed plead for mercy, but Jesus can confer it. Moses could desire the happiness of his countrymen; Jesus can secure it. Moses could point to the coming Saviour; Jesus was that Saviour. Moses could offer the blood which was typical of a better sacrifice; Jesus shed the blood and offered the sacrifice thus typified. And this

blood speaketh better things than that of Abel.". The blood of Abel cried." as we know, for

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vengeance; that of Jesus for mercy. The blood of Abel condemned a brother; that of Jesus saved a world. Here, then, is the fact which alone gives value to every other statement in the verse before us. You, if real Christians, are" come" to Christ, and are united to him as "the Mediator of the new covenant." Therefore, and therefore alone, you are "come to Zion," are associated with angels," with the church of the "first born" upon earth, with "the spirits of just men made perfect," and are admitted to the most intimate alliance with "God the Judge of all." Whenever, my Christian brethren, you shall come to the bar of eternal judgment, you will there see much which is calculated to awe and to agitate the mind. You shall behold the book of remembrance, the accusing angel, a God of spotless purity, and the pit whose smoke ascendeth for ever and ever." There also you may behold individuals who have long professed the Gospel, have perhaps even preached its truths and brought others to righteousness, consigned, for their own hypocrisy or inconsistency, to eternal perdition! In such circumstances, you may possibly tremble at the issue of the great trial to yourself. But, if faithful to your Master, your fears shall soon be dispersed; for you shall see, amidst the clouds of heaven, the "Lord in his glory," the Saviour" who has loved you, and washed you with his own blood." You shall see him, and find in him all that your soul needs. You shall discover on his feet, and on his hands, and upon his mangled brow, scars which, though terrible to the impenitent, shall be signs of hope, and peace, and joy to you. You shall at once escape

the crowns of pure gold, and the jewels of the sanctuary-could you turn from all this, and go

back with the same zest to the follies and vices of life? Could you again satisfy yourself with the lean ceremonial of a worldly life; with society without love; with habits of intercourse which go nigh to exclude God from his own world, which" crucify his Son afresh," which "do despite to the Spirit of grace," which magnify this moment of existence into ages, and reduce eternity to a shadow? Could you abandon heaven in all its glories, for the doubtful pleasures and certain miseries of a worldly life? Would you not exclaim, if solicited to make this world your main pursuit, "This is not our home-we have here no abiding city-we seek the city whose builder and maker is God." Then, my Christian brethren, let your life, and spirit, and conversation prove to the world that such is the present conviction and resolution of your mind. For these things are as sure as though you had stood in the midst of the splendid assembly which the text presents to you. A single day may put you in possession of these joys for ever. Away, therefore, by the help of God, with all irresolution and half measures, and compromisings with the world, and shiftings and evasions in religion. Seek, through the blood of a Saviour, pardon and grace, and "the inheritance incorruptible, undefiled, and that fadeth not away." And may that Saviour prosper your endeavours! May the "God of all grace, who hath called you to his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you! To Him be glory and dominion for ever and ever. Amen."

SERMON XXII.

THE LOVE OF AN UNSEEN SAVIOUR.

1 PETER i. 8, 9.

Whom having not seen ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory; receiving the end of your faith, even the salvation of your souls.

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Ir, in the midst of any large society, a particular body of individuals were to appear, who were not merely exempt from the common corruptions of those around them, but adorned with new and extraordinary virtues, the general attention would be naturally directed to the inquiry, By what master principle, or passion, these individuals were controlled or impelled.' Now this was precisely the case supplied by the new converts of the Gospel to the heathen around them. Their little company presented to the eye of the examiner, like the oasis in the desert, a region of fertility in the midst of surrounding barrenness. Their spirit of love, of forbearance, of benevolence, of good order, of constancy in life and in death, was a subject of astonishment to every reflecting and conscientious bystander.

What, then, was the master principle or passion of this peculiar body of individuals? what was the frame of mind by which they were essentially distinguished from those around them? The text enables us, not only to reply to this question.