we are justified; and it is the same when we come to lie on our death-bed. If, as penitents, we have a lively faith in God's mercy through Christ, and use at any time either the Sacrament or prayer for mercy, we are justified; and he that departs with the prayer, "God, be merciful to me a sinner, or "Forgive us our trespasses, as we forgive," is justified as he departs, saying it as a penitent with lively faith.

Now, let us consider if it is a hard thing which is required of us. It is not that we be perfect, but that we turn from our sin, and have a wish to be like God. It is not that we never sin, but that we should believe in his mercy through Christ. Are these hard things? Surely not. Could we be more mercifully treated, if we have any heart for goodness? No.

But, O, if under this system of mercy we fail, what shall be done to us. If we wish not to amend, if we refuse to use the means of grace, and care not whether we are forgiven or not, how heavy will be our account? If Adam was condemned, to whom it was said, Do this command, and do it perfectly, what shall we be, when he has said, believe in and ask for mercy truly, and your sins shall be forgiven. Surely, we who will not stoop in repentance to the gate of mercy, shall shrink with terror from the gate of judgment. Let us not despise God's mercy in Christ, lest when he, as a Lamb, appears in judgment we be dead with terror. For mercy despised is very terrible, much more than justice; and to tread underfoot the Son of God will

bring far greater punishment than despising Moses'

Law of works.

SERMON XVIII.

CHRIST'S PERFECT SACRIFICE.

HEBREWS X, 14.

By one offering he hath perfected for ever them that are sanctified.

Ir is really a blessing when any one is awakened from sin, whether it be a single act, or a life of sin; but with that awakening there is sure to be a sense of danger and distress of mind, as of a man robbed, and lying on the edge of a precipice.

Now, Holy Scripture points out to such one only helper against the danger and the grief, viz., Jesus Christ, the one meritorious sacrifice for sin, the Lamb of God, which taketh away the sin of the world.

Many, indeed, will say, how can one atone for another, and will not a simple repentance be sufficient without a sacrifice? But, if we will look on things around us, we shall see like things happening. If we have brought on ourselves a severe sickness, no repentance of ours will cure it, and nothing we can do, but we are obliged to send for one skilled in medicine, by whom we are often cured; and may not sin be a

grievous sickness? may it not be beyond all bodily sicknesses, and such as no mere man can cure; and may we not be obliged to resort to one greater than a mere man? Again, when a town is attacked by an army, the weak may remain quiet, while the strong go forth to war, and lay down their lives for their friends; thus becoming an offering and sacrifice instead of them. Thus then it is in this visible world, and may not similar things be likely enough in the spiritual world. We know that no repentance or tears of a finite being like man can influence the Infinite God, that being unreasonable; and we know of no means to cure past sins, or reconcile us to our Maker, and therefore, we may well suppose that he can and is reconciled by one Infinite as himself, Jesus, God and man..

Now, this is the account of Holy Scripture; and it has been gladly embraced by men in all ages; viz., that we have all sinned; that there is no one able to help us, but the "One Mediator between God and man, the man Christ Jesus, who gave himself a ransom for all;" that he is such a Mediator, because his death was a sufficient sacrifice for sin; and that he ever lives to present that sacrifice before God, and mediate between him and a fallen world.

This death of Christ is called by many names in Scripture. It is called a sacrifice, a propitiation, an atonement, and an offering. Now a death which bears all these names must be a death for sin, a true sacrifice for sin. There may be sacrifices which are not sacri

fices for sin, as that of Cain; there may be propitiations, that is, something to appease and pacify another without being propitiations for sin, as Jacob's present to pacify Esau: there may be atonements, that is, things which reconcile one person to another, and yet not be atonements for sin, as the good efforts of a mutual friend; there may be offerings of life, yet not offerings for sin, as the strong dying for the weak. But Christ's death is all these; and nothing can be all but a true sacrifice for sin, a sin-offering in the true sense of the term. For that offering or death which is a sacrifice to God, that sacrifice to God which is a propitiation, that propitiation which atones and reconciles to God is a true sacrifice for sin: as true as any sacrifice for sin under the Law.

Look here, then, if any be guilty: this great sacrifice for sin, of infinite merit, for he is God as well as man, Holy Scripture points out to you. Come out from yourselves: in yourselves you will never find a ransom, trust not in any earthly thing, for all are of less value than one immortal soul. He alone is the propitiation for your sins, and those of the whole world. Not by works of righteousness, not by floods of penitential tears, not by the sacrifice of animals however innocent, not by whole burnt offerings, or ten thousand dying creatures, can one stain of the smallest sin be blotted out; but the blood of Christ, when sprinkled upon any soul, shines like a brilliant diamond, and outshines the deepest stains of sin. Wherefore, be not afraid; but