granted in every age upon the same consideration; that consideration, whatever it be, (it is not our object at present to inquire,) which appears to the Divine mind, on contemplating Christ's crucified humanity. The knowledge of this has, in different periods, been different, according as the institutions of worship and the rays of revelation were more or less significant and luminous. There has been this difference with respect to men, but there has been none with respect to God. It was the seed of the woman that bruised the head of the serpent beneath the feet of the antediluvian believers, as well as beneath the feet of the recipients of the gospel revelation. The aspect of the atonement with relation to God, considered as a mediatorial transaction, has been invariably the same; with relation to the church, it has assumed or presented different degrees of clearness, in proportion to the distinctness with which it has been revealed. Its conception, that is to say, by the human mind, was a doctrine gradually apprehended in itself, or in the view of the Divine mind, it was virtually an eternal and unchangeable fact. Were it not so, the whole church could not, and yet we know that every redeemed spirit from Abel himself will join, with perfect satisfaction,

in the song of the Apocalypse, "Worthy is the Lamb, to receive honour, and glory, and blessing, for he was slain for us."

2. In the second place. It is possible to choose a religion from pride, which shall expose the professor to condemnation. The principles and requisitions of the gospel are unquestionably opposed to the self-sufficiency of the natural mind. It is humbling, after all we may have acquired of character among men, to have to come to God with a confession of destitution and depravity. It is humbling to have to acknowledge that there is nothing in ourselves on which we can substantiate a claim to ac

quittal or to recompense. It is humbling to have to sue for mercy, and to be compelled to receive it only in consideration of another's worth. It is humbling to have to submit to be conducted into the presence of the Supreme, like an utterly polluted and loathsome thing, on which the eye of Deity can never dwell with satisfaction except through the purifying medium provided by himself. All this is humbling; it is repugnant to the pride and arrogancy of man's heart; and rather than believe it can be necessary, he will often please himself with forms and systems dreadfully delusive — more flattering but less safe. There is something

gratifying in the idea of coming to God like Cain, with a simple acknowledgment of his existence and his bounty. There is something sublime in the thought of thus approaching the eternal and infinite Spirit; claiming to be a part of his offspring, and going forth in high and delightful excursions on the grandeur of his nature, and the extent of his works. There is something in all this that just suits the loftiness of the being that feels his conscious immortality, and exults in his capacities of action and happiness. There is nothing here to humble and to awe. It may all be enjoyed by a mind profoundly careless of its moral situation. It is gratifying to intellect, and captivating to genius. It can be sung in poetry and embellished by taste. And yet, it is nothing but a particular form of the great principle of pride; nothing but a certain kind of the idolatry of nature. It may consist with, and will encourage, in fact, some of the worst passions of the heart-an utter repugnance to God's method of salvation, and a contemptuous opposition to those that receive it.

To conclude. Let us examine, my brethren, into our possession of that principle, the importance of which is obviously established by God's gracious acceptance of this primitive

are

saint. What he faintly perceived, we permitted fully to comprehend. He addresses us now by his faith. Could he speak to us audibly from heaven, it would be to ask, "If he received the testimony of God when so imperfectly communicated; how much more should we, who enjoy the meridian light of his full revelation ?" Let us remember, that there is "the blood of sprinkling which speaketh better things than that of Abel." The one cried for vengeance on the head of the murderer; the other solicits and secures mercy for us all. This has a voice that both reaches the ear, and penetrates the heart, of offended Deity. "The blood of Jesus Christ, his Son, cleanseth from all sin." He stoops in consequence "to beseech us to come and be reconciled to himself." Let us willingly obey the Divine invitation. Let us draw near to God "with a true heart, in full assurance of faith;" in dependance on the sacrifice which he himself has prescribed;-through which we may certainly be accepted ;-" obtain witness that we are righteous,"-"receiving the forgiveness of sins, according to the riches of his grace."

SERMON III.

THE CHARACTER OF ENOCH.

HEB. XI. 5.

By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.

THE second name in this catalogue of the illustrious dead,-or rather, to speak more in accordance with the character in question, the illustrious departed, is that of Enoch; a man whose eminent piety and glorious translation are this morning to become the source of our instruction and appeal. We were occupied last sabbath, by considering the faith of one of God's earliest worshippers; and we saw it manifested by a scrupulous attention to His immediate service: we are now to advert to the same