the offices sustained by Christ in the work of our redemption; respecting that blood "without which there is no remission," and the open access we now have "into the holiest of all." It is true, these subjects are asserted, more or less distinctly, in every Gospel and in every Epistle; but, in the Hebrews they are not only asserted; they are largely illustrated, — they are argumentatively enforced, they are triumphantly established, they are "commended" to our understanding as well as to our conscience; and, I repeat, that, from the frequent and prolonged attention they have had to receive from us, we ought to be so convinced of their certainty, and so warmed by their worth, as to be completely fortified against every species of error, and every temptation to indifference.

In the second place; considering the fulness with which we discoursed on the eleventh chapter of the book, we ought, I think, to be conscious of an increase of faith, as a practical and consolatory principle. We entered, you may remember, very largely into this subject. We

examined the different characters enumerated in the chapter,-Abel, Enoch, Abraham, Moses, and others. We followed them through their various, prolonged, and complicated trials. We saw how their faith was illustrated and displayed; how it stimulated obedience, promoted submission, alleviated sorrow; how it led them to live as ever realizing the invisible and the future; how ready it rendered them either to suffer or to act; how, when the principle was vigorous, it was only necessary for a thing to be known to be the Divine will, and they were at once prepared to attempt or sustain it. In this way, we had the power of faith placed before us in every possible aspect, under every species of trial, and in all varieties of circumstance; and I certainly do think, that we ought to be conscious of some improvement in ourselves, from these reiterated representations of its virtue and vigour. Has it been thus? Since we received the lessons, we have had frequent opportunities of reducing them to practice. Have we done it? In the hour of affliction, has faith taught us to acquiesce in the will of

God; to regard all his providential dispensations as wise and holy, benevolent and best? In the "day of prosperity," has it directed and purified our joy; repressed vain boasting, but stimulated grateful praise; taught us to receive every thing as a gift, and to associate it with devout conceptions of the Giver? In temptation, have we acted "as seeing Him who is invisible?" have we resisted evil from the recollection of his presence? have we virtually counted "the reproach of Christ greater riches than the treasures of Egypt?" As a general practical principle, have we learnt, by faith, to have a constant "respect to the recompense of reward?" Are we really influenced, in a manner approaching to a habit, by the "perfect persuasion of things not seen, and the confident expectation of things hoped for?" Brethren, I have again to repeat, that, from the nature and number of our lessons on this subject, we really ought to feel, if not absolutely

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strong in faith, giving glory to God," at least

somewhat sensibly stronger than before.

II.

We now proceed briefly to illustrate the benediction of the text-" Grace be with you all."

The word " grace" has a variety of acceptations in the New Testament. Sometimes, for instance, it signifies the eternal love and favour of God towards the church;-"Who hath saved us, and called us with an holy calling, according to his purpose and grace." Sometimes it is applied to what we might almost term the same principle under another form, that is, to the principle which prompted "the only-begotten of the Father" to become the Redeemer of mankind;-"Ye know the grace of our Lord Jesus Christ, who, though he was rich, yet for our sakes became poor, that we through his poverty might be made rich." Sometimes it describes the nature of the evangelical constitution as contrasted with the covenant of works; "Ye are not under the law, but under grace." Sometimes it denotes the happy relation to God sustained by a pardoned and

justified man ;"We have access by faith into this grace wherein we stand." Sometimes it refers to the " glory and honour," which, at the coming judgment, are to be conferred upon the church; hence Peter speaks of "the grace that is to be brought unto us, at the revelation of Jesus Christ." It is applied also to the virtues of the Christian character;-" As ye abound in every thing, see that ye abound in this grace also." But the sense in which we have at present to do with it, is that in which it describes that assistance and help, that favourable and blessed influence, which is bestowed upon the believer, by which he realizes the happiness, and displays the virtue, of a servant of God. In this acceptation it occurs in our Lord's encouraging address to Paul,

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'My grace is sufficient for thee." In this acceptation it is principally used in the devout wishes expressed by the apostle, at the beginning and the end of most of his letters. In this acceptation we conceive it to be employed here, and in this, therefore, we shall consider it in our subsequent remarks.