betwixt two, having a desire to depart and to be with Christ; which is far better." How could the Apostle determine whether he was to be with Christ? If he believed that he had got to have his trial in another world, was it his province to determine what the final issue would be? See again, 2d Cor. v. 1, "For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens." How could the Apostle decide on this infinitely important subject until after the day of judgment? If St. Paul knew how the case would be decided, did not the judge know? If the judge knew and informed the Apostle, the conclusion is, there could be no further adjudication relative to the case.

This Apostle, when treating more largely and more particularly on the subject of the resurrection, in 1st Cor. 15, than he or any other divine author has done in the scriptures, mentions not one word about any judgment. He says, "It is sown in corruption, it is raised in incorruption; it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body.-And as we have borne the image of the earthly, we shall also bear the image of the heavenly. For this corruptible must put on incorruption, and this mortal must put on immortality."

Here your servant fervently calls for more than ordinary attention. He submits to his christian brethren and hearers the weighty question, (viz.) has the Apostle given the least reason to believe, that after this infinitely glorious resurrection, into IMMORTALITY, INCORRUPTION AND GLORY, there will be, in this immortal state, a day of judgment and retribution according to the works of men in this mortal corruptible state? This question is on the merits of our subject.

The scriptures inform us of a salvation "not according to our works:" they speak of the justifi

cation of sinners through the redemption that is in Christ Jesus, &c. Now if sinners are to be condemned and punished in another world according to their conduct in this, when and where are they justified freely by the grace of God? When and where are they saved, not according to their works? Jesus said to the unbelieving Sadducees who denied the resurrection, Matt. 22, "Ye do 'err, not knowing the scriptures nor the power of God. For in the resurrection they neither marry nor are given in marriage; but are as the angels of God in heaven." So much the blessed Redeemer informed them, but gave no intimation, that after men were raised from the dead and were made like unto the Angels of God in heaven, they would be judged and punished for their follies in flesh and blood. He has never informed us, that the immortal state will have to endure the punishments due to crimes committed in a state of mortality.

As the limits of a sermon will by no means admit of noticing all that belongs to this argument, and believing that the hearer must be, measurably, if not fully satisfied that wrong notions have been entertained concerning a day of judgment in another world, we come to consider our text according to the connection in which it is found.

Writing to the Hebrews, the Apostle very prudently endeavours to lead their minds into the true knowledge of Christ, by using the rites of the law dispensation, to which they were religiously attached, to represent Jesus and his ministry of reconciliation. In our context he draws a parallel between the high priest under the law, and the great Apostle and high priest of our christian profession; and between the holy place under the Levitical priesthood, and the holy place, even heaven itself, into which Jesus entered for us. See verse 23. "It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things them

selves with better sacrifices than these." Here we see the Apostle's attempt to lead the minds of his brethren from the sacrifices under the law, to a better sacrifice. He allows the sacrifices of fered by the law, to be no more than figures, and the things which were purified with blood only as patterns of things in the heavens. See verse 24. 66 For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us." Here our author represents the holy places under the law, into which the high priest entered, as figures of the true, and heaven itself into which Jesus entered for us, as the holy place represented by those figures. Verses 25, 26, "Nor yet that he should offer himself often as the high priest entereth into the holy place every year with blood of others; (for then must he often have suffered since the foundation of the world,) but now once in the end of the world, hath he appeared to put away sin by the sacrifice of himself." By the foundation of the world, the Apostle means the commencement of the legal priesthood or dispensation; and by the end of the world, he means the end of that dispensation or priesthood.

We have here represented the entering of Jesus into the holy place, which was represented by the holy places under the law, by his own blood, as the high priest entered into the figurative holy places with the blood of others.

Here carefully notice. In order that the high priest might represent the death and resurrection of Jesus, he must first offer a sacrifice for himself; so that with this blood he might enter the holy place. He figuratively died when his sacrifice was slain; and his entry into the holy place represented him as risen from the dead. Thus he represented Jesus, who should actually die and rise. again.

Now notice the text: "And as it is appointed unto men once to die;" that is; as it is appointed

unto men who are high priests to die in their sacrifices. "And after this the judgment;" that is, the holy place. "So Christ was once offered;" that is, as the figurative death of the high priest represented; to bear the sins of many;" of both Jews and Gentiles. "And unto them that look for him shall he appear the second time;" that is, in his risen glory. "Without sin unto salvation ;" as the high priest appeared in the holy place for the justification of the people of Israel.

In order to illustrate and make our subject still plainer, we will endeavour to show the true meaning of the word judgment in our text, by referring to its use in Exodus 28, where it is used on the same subject.

In Aaron's breast-plate were twelve manner of precious stones; in these stones were engraved the names of the twelve tribes. On each shoulder he had an onyx stone. On these likewise were engraved the names of the twelve tribes; six on one and six on the other. On a plate of pure gold which he wore on his mitre, was engraved HOLINESS TO THE LORD. In the hem of his garment or robe round about were interspersed golden bells and pomegranates; so that when he went into the holy place, and when he came out, the sound of the golden bells was heard, by which the people knew that their high priest lived before the Lord. The breast-plate which contained the names of the twelve tribes is called "the breast-plate of judgment." See verses 29, 30, "And Aaron shall bear the names of the children of Israel in the breast-plate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the Lord continually. And thou shalt put in the breast-plate of judgment the urim and the thummim; (light and perfection) and they shall be upon Aaron's heart when he goeth in before the Lord; and Aaron shall bear the judgment of the children of Israel upon his heart before the Lord continually."