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wind of doctrine, by "the sleight of men, and cunning craftiness whereby they lie in wait to deceive."

It is not an essential of Christianity, that all its followers should be led by the same opinion. The Calvinist will tell his Arminian brother that his election is sure; the Arminian will answer, that he is to make his calling and election sure. They are not thoroughly agreed as to the ornaments of Christ's church, but the main principle may not be at all affected by it; the pillars of the building are all safe, if they rest upon the right foundation, and the superstruc ture is well supported. I doubt not but in heaven Calvinists and Arminians will join in the same song, with all the affection of redeemed brothers in Christ. Their opinions are the opinions of weak, fallen man; their belief in the grand essentials of the gospel, is the belief of holy and regenerate Christians.

Lastly the kingdom of Christ, which we have been now considering, is a kingdom of glory; it is begun in grace, and carried on and brought to perfection in the same powerful, but simple way. The Lord was his own counsellor in the contrivance, the progress, and completion of it; he had no helper. The believer rejoices in this, that God alone may be exalted in the work of mercy. He can draw consolation

out of the apostle's words, "By the grace of God" I am what I am; and so full is he of the divine sufficiency, and so entirely does he reject the agency of man, that his heart is apt often sensitively to cry out, "God forbid that I should glory save in the cross of our Lord Jesus Christ" and all who know how to esteem that cross, will arrive at the same conclusion. And why do we glory in it? Not, as some say, because it is our idol, or because by bidding you fasten your eyes on it, we would encourage evangelical idolatry; but because it is the instrument which has laid hold on many a heart, and gotten abundant souls for Christ. We lift it up, not to get idolaters for the prince of darkness, but spiritual worshippers for the kingdom of the Prince of Peace. The cross displays, at one view, all the victories of the Lord of Hosts -the spoiling principalities and powers-the overthrow of Satan-the last, the finishing act of a Son's obedience ;-these were all effected upon the cross. I know not which most to admire there; the majesty of the Godhead, when the heavens clothed themselves in blackness, and the veil of the temple was rent in twain; or the perfect humanity of a suffering Saviour, when he bowed his head and gave up the ghost. "Oh! the depth of the riches both of the wisdom and knowledge of God !"

But this is also a kingdom of glory for the true children of a heavenly Father. Your love for God is here checked and smothered by thousands of passing objects; there the flame will burn steadily, and neither tears nor cares will interfere to darken it. Here you can follow your Master's steps, but now and then a drooping spirit will be a retarding weight within you; there the spirit of a sinner, plucked out of the burning, will be ever active and ever ready to do his Lord's will; the depth of his knowledge will increase the measure of his love; for he will comprehend with all saints, the fulness, the freeness, the astonishing greatness of his salvation. Oh! how you will adore and love and glorify the Sovereign, and be amazed at the sovereignty of his grace! Pray for the coming of that kingdom! "He which testifieth these things saith, Surely I come quickly. Amen; even so, come Lord Jesus," and open the gates of the new earth and the new heavens to us and all believers.

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SERMON XVIII.

CHRIST THE HIGH PRIEST.

HEBREWS X. 14.

For by one offering, he hath for ever perfected them that are sanctified.

THE name by which our blessed Lord is most commonly known amongst his people, is that of Saviour. It has a comprehensiveness about it, which seems to be felt by those who believe that saying to be worthy of all acceptation, "that Christ Jesus came into the world to save sinners." I have said that the extent of this precious name appears to be felt-felt perhaps, in many cases, rather than understood. We think it sufficient to know that he is a Saviour; we take for granted that he is so in an extended sense, without inquiring minutely into those important particulars that are comprised under so glorious a title. This cannot be right, because

it is the union of these alone that establishes the value of the word, as applicable to the souls of the redeemed. His fulness as a Saviour does not rest upon one single act; it depends upon a combination of the most extensive acts, begun at the very moment that man needed them, continued down to this very hour, and carried on to the latest period of time. We must know him as a king; not as one whose throne and kingdom are set in the heavens, hereafter to be seen of men, but as the Lord and master of the renewed heart, subduing the will, and sweetly ruling the affections; a king as to his inward power, as well as to his outward glory. To be assured that he has a kingly name, is not enough knowledge for a Christian. A name! what is it; for life, or for death? It cannot comfort, or heal, or sanctify, or save us. He may be every thing to the angels, but he is nothing to mortal beings, excepting he dwell richly within them in all wisdom. We must know him as a prophet. A prophet's office is to instruct the understanding, and to raise it out of the clouds of darkness into the light of day, where it may behold what Isaiah calls "the hidden riches of secret places."

There are many truths which every educated Christian cannot but collect out of the written word, but they are received as the necessary

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