has drawn this affecting picture of the Gentile world has declared that the Jews, on whom was bestowed the written law, were not "better than they," Rom. iii, 9—that all will be judged by a perfectly equitable Being, according to their own demerits, the Gentiles "without the law," the Jews" by the law," Rom. ii, 12; and finally, that God "hath concluded them all in unbelief, that he might have mercy upon all;" Rom. xi, 32. Nevertheless, a contemplation of so mournful a scene may serve to convince us of the unutterable advantages of that outward revelation by which are so clearly made known to us the glorious attributes of the one true God, the awful realities of the eternal world, and the various offices of that divine Saviour who is made unto us, of the Father, "wisdom, righteousness, sanctification, and redemption." This consideration naturally leads to the second branch of my present subject, and will fitly introduce a brief view of those religious advantages which are not bestowed upon the world in general, but are nevertheless common to all true Christians.

II. The visible church of Christ, upon earth, may be regarded, either in its most extensive character, as consisting of the whole of that proportion of mankind who profess Christianity; or in that narrower, yet more accurate, point of view, in which none can be looked upon as its members, except those persons who really love and serve their Redeemer, and who evince, by their conduct and conversation, that they are brought under the influence of vital religion.

It is to such as these alone that my present observations will be directed. Merely nominal Christians may indeed be considered as so far participating in the religious advantages of the church of Christ, as they receive their share of benefit from that general amelioration of the moral views and habits of mankind

which has, in so remarkable a manner, been effected by the introduction of Christianity. But, from the more important, substantial, and enduring privileges of the followers of Jesus, the careless and disobedient hearers of the truth are plainly excluded. Nothing, indeed, can be more fraught with danger than the condition of those persons who, whilst they profess to believe in Jesus, and are called by his name, are nevertheless the servants of sin, and are living to the "lusts of the world, the lusts of the flesh, and the pride of life." The light of the Sun of righteousness has risen upon them; but they hide themselves from its beams. They love "darkness rather than light, because their deeds are evil." In despite of those awful truths which, on the authority of their Creator himself, have been proclaimed in their hearing, they pursue without interruption the mad career of vice and dissipation. If there be any class amongst mankind, by whom, above others, the punishment of 'many stripes" may justly be expected, it is surely that class who profess, without practising, Christianity; who know their Master's will, and do it not. "And every one," said our Lord Jesus, "that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man which built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell; and great was the fall of it;" Matt. vii, 26, 27.

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Let us therefore direct our regards to that scattered family and flock of Christ appertaining to various kindreds, nations, and denominations, who have received revealed religion in the love of it; who have been made willing in the day of the Lord's power; and who, with earnestness and honest determination, are fighting the good fight of faith, and laying hold of eternal life.

The religious privileges which are common to the whole of this family of true believers in Christ are unspeakably valuable. At some of the principal of them we may now shortly glance.

1. They are brought out of darkness into marvellous light. "Ye are a chosen generation," said the apostle Peter to some of the early Christians, "a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light;" I Pet. ii, 9. Furnished with ample and satisfactory evidences of the truth and divine authority of Christianity, they have found in that holy religion, as it is recorded in the Holy Scriptures, a plain statement of all those truths which appertain to man's salvation-a clear account of the character of man-of the attributes of God-of the future life—of eternal rewards and punishments; and more especially of that divine Saviour, the incarnate Son of God, who died for our sins, and rose again for our justification. That outward knowledge, which has been thus graciously communicated to them, may truly be denominated a "marvellous light." Yet these expressions are more properly applicable to that spiritual illumination, by which the humble followers of Jesus are enabled to form a right estimate of the things of God. True Christians may be described as persons whose moral opticks are rectified. God has given them the spirit of "a sound mind." Every thing connected with religion appears to them (as far as is consistent with the narrow limits of the apprehension of mortals) in its real dimensions. From the secret illumination of the Lord's Holy Spirit, and by the instrumentality of the outward revelation of divine truth, they are enabled to form a comparatively just view of themselves-of their Creator-of virtue and vice-of the world and eternity-of heaven and

hell-and more particularly of Jesus Christ, as their Mediator with the Father, as their divine and allpowerful Redeemer. Such persons can acknowledge, with humble gratitude, that "the darkness is past," and that "the true light now shineth;" I John ii, 8.

2. The religion, respecting the truths of which Christians are thus enlightened, is a powerful religion. In other words, it is the medium through which the power of God operates upon them, for the great purposes of sanctification and salvation. Thus the apostle Paul expressly asserts that the Gospel of Christ is "the power of God unto salvation;" Romans i, 16. Again, he says, "The preaching of the cross is, to them that perish, foolishness; but, unto us which are saved, it is the power of God;" I Cor. i, 18: and, in addressing his Ephesian converts, he makes particular mention of the “exceeding greatness" of the "power" of God "to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places;" Eph. i, 19, 20. We may conclude, therefore, that "the grace of God, which bringeth salvation," and which "hath appeared unto all men," is, with a preeminent fulness of measure, poured forth on the believers in Jesus. "We trust in the living God," says the same apostle, "who is the Saviour of all men, specially of those that believe;" I Tim. iv, 10.

Faith in the Son of God is not the mere assent of the understanding to the mission and divinity of Jesus. It is a practical and operative principle of wonderful energy. Those who live by this faith enjoy an access unto the Father by a new and living way, which Christ hath "consecrated for them through the veil, that is to say, his flesh." Their dependence is placed, not upon their own strength and wisdom, but upon that

Great High Priest of their profession, who "ever liveth to make intercession" for them-who "is able also to save them to the uttermost that come unto God by him," Heb. vii, 25; and at his gracious hands, they receive that more abundant effusion of the Holy Spirit, by which they are enabled, in a distinguished degree, to mortify the deeds of the flesh, and to become conformed to the will of a righteous and holy God. Thus do they experience, that, "if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new;" II Cor. v, 17.

3. The followers of Jesus Christ being enlightened in their darkness, and strengthened in their weakness, are animated during the varied course of their earthly pilgrimage, with the clear hope of immortal joy. Their treasure, their conversation, are in heaven: their desire is fixed on that "city which hath foundations, whose builder and maker is God." They are seeking "a better country, that is, a heavenly." Often indeed are they cast down under a humbling sense of their great infirmities, and many transgressions; and are at times scarcely able to entertain the belief that they shall "be counted worthy of the kingdom of God." Yet, as their regards remain steadily fixed on that Saviour who died for their sins, and rose again for their justification; as they are "kept by the power of God, through faith;" they are seldom permitted to sink into despondence, or finally to lose a peaceful expectation of that inheritance which is "reserved for them in heaven"--" an inheritance incorruptible, and undefiled, and that fadeth not away;" I Pet. i, 4.

4. Lastly. They are, in a preeminent manner, "baptized by one Spirit into one body." How delightful is the union which subsists among the numerous members of this holy family! It is true that their views, in some respects, are far from being perfectly