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which no man can number, of all nations, and kindreds, and people, and tongues, standing before the throne, and before the Lamb, clothed with white robes, and with palms in their hands;" and should hear them, in blissful anthems, crying with a loud voice, and saying, "Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever." There

should we discover that God is no parsimonious bestower of his bounties; that numbers without number for ever circle his throne, drinking deeply of the immeasurable fulness of enjoyment which he pours forth from himself, the eter nal source of all felicity. There, besides those blessed spirits which kept their first estate, we should behold Jew and Gentile, young and old, rich and poor, bond and free; many a once despised outcast, or burdened slave; in short, all who, in every age, and whatever their distinctions among men, were enrolled in the blessed family of God's children; all who, in the emphatic words of the text, "had washed their robes, and made them white in the blood of the Lamb."

Let us view this glorious com pany in the two-fold aspect in which they are presented in the passage before us; first, as to what they were upon earth; secondly, as to what they are in heaven.

And what, in the first place, were they upon earth?-On this part of the subject the text is very brief. Their varieties of age, coour, and climate, with their whole temporal history, and worldly circumstances, were of no consequence to be known; for these affect not their eternal condition. But the little that is narrated, or implied, is highly important. We may ga ther from the text, that, differ as they might in other respects, in these they were alike, that they were all once defiled by sin, which needed to be atoned for and cleansed; and that they had all sought

and obtained this pardon and purification in the blood of the Lamb of God, which taketh away the sin of the world. They were all likewise, when upon earth, partakers of affliction; but they had now come out of it, and were introduced to a state of happiness beyond the reach of trial or change.

1. We learn then that the saints in light were once frail and sinful persons, like ourselves.-They had no natural exemption from the passions of our corrupt nature; no plea of worthiness to offer in the presence of their Creator. Yet, through the death and merits of their Saviour, they obtained pardon; they were washed, they were sanctified, they were justified in the name of the Lord Jesus, and by the Spirit of our God. And thus their example becomes encouraging to each of us, if, like them, we are striving to walk in newness of life. For, have we many temptations to struggle with? Do we find numerous difficulties in commencing or continuing a religious course? Have we much to bear, or much to give up? So had they; they trod the same narrow way in which we are called to walk; and they had no assistance that is not equally promised to us. We have the same holy doctrines and precepts to direet us; the same promises to animate us; the same spiritual food to sustain us on our journey. The God whom we have offended by our sins still continues as willing to receive every returning penitent as he was in the days of the patriarchs, and prophets, and apostles, and martyrs: the fountain for sin and for uncleanness still remains open; the blood of Jesus Christ still cleanses from all iniquity; the Holy Spirit is still promised to all who seek him, and none that come to God through a crucified Saviour shall in any wise be cast out.

2. But the saints now glorified were once also sufferers as well as sinners.-They were not exempted from any of the calamities which

are incident to human nature; and in many instances they had to sustain more than an ordinary share of them. The sixth chapter of this book speaks of some of them as having been "slain for the word of God, and for the testimony which they held." St. Paul also gives an affecting catalogue of many, of whom the world was not worthy, who had " trials of cruel mockings and scourgings; yea moreover of bonds and imprisonment: they were stoned, and sawn asunder, were tempted, were slain with the sword; they wandered about in sheep-skins and goat-skins, being destitute, afflicted, tormented." The other epistles to the different Christian churches allude to similar persecutions. St. John, the writer of this book, speaks of himself as "a brother and companion in tri bulation." All his fellow-apostles are related to have sealed their testimony with their blood. And even where there has not been this direct persecution, true believers have still been called upon to suffer af fiction. Like other men, they have in every age been liable to pain and sickness, to poverty and be reavement: in addition to which they have had to encounter those trials, inward and outward, which were necessary for the perfecting of their faith; to sacrifice many of their dearest inclinations, perlaps to give up flattering temporal prospects, certainly to crucify the flesh, with its affections and lusts; to cut off the right hand, to pluck out the right eye, and to take up their cross and to follow their Lord and Master, who was " a man of sorrows and acquainted with griefs."

Such was the state of these glorified spirits while on earth; and we, if we would enjoy that blessedness upon which they have now entered, must arrive at it in the same way in which they did. The world must not be our rest; we must be pilgrims and strangers here; we must be seeking a heaven

CHRIST. OBSERV. No. 251.

ly country, and must be willing to give up every thing for it. It is "through much tribulation that we must enter the kingdom of God." The smooth downward course of this world will not conduct us thither; it bends the contrary way: we must tread the path of contrition and self-denial; warring with the world, the flesh, and the devil, and contented to bear whatever afflictions our gracious Father may see it necessary should befal us in our preparation for the enjoyments of the heavenly world.

Nor is this all. We must also build upon a right foundation. We must seek for salvation only where these now glorified spirits sought and found it; not in any supposed merit of their own, but as penitent sinners confiding wholly in Him who washed them from their sins in his own blood. They felt the burden of their transgressions to be intolerable; not indeed that they were worse men than others, but they had learned to view them selves as described in the sacred oracles, evil by nature, and sinful in their practice, exposed to the just anger of a holy God; and needing the atonement of Christ, as their only hope for pardon. They also knew that "the blood of Jesus Christ cleanseth from all sin :" they had faith in that blood: by that faith they were justified, and obtained peace with God; by the same faith their hearts were purified : they "washed their robes, and made them white in the blood of the Lamb;" and they walked humbly with their God in newness of life, and in a desire and endeavour to do his will, till the hour of death which gave them admission into that kingdom prepared for them before the foundation of the world, into which we now find them entered.

And what, in the second place, are they Now? They are no longer subject either to sin or to sorrow; nothing earthly, nothing defiling, remains to distress their now glorified spirits. First, they are perfectly

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holy. The blood shed upon Mount Calvary to expiate their transgressions, has cleansed them from every vestige of corruption. They are meet for the society of angels; meet for that world where nothing that defileth can enter; meet even to appear before the throne of God, to behold him in his unveiled presence, and to serve him day and night in his temple. What a contrast this to their former condition, when, at their best estate, they were surrounded with innumerable temptations, and felt, even after their regeneration, the infection of sin, and were often fearful lest after all their past experience of God's goodness, they should one day perish by the land of their spiritual enemies.

But the text also describes their occupations and their happiness, when thus freed from the burden of the flesh, and admitted to the enjoyments of the eternal world. Not only are they arrayed in white robes, the emblem of their spotless purity, but they have palms in their hands, as more than conquerors, through him that loved them, over sin, and death, and the power of the devil. Their warfare is ended; and they are received to the palace of their King, with acclamations of joy. Here they are eternally employed in singing anthems of praise and adoration; happy in themselves, happy in their beloved occupation, and happy in that blissful company to whom they are introduced; where, presiding over all, and rendering all infinitely blessed, they behold Him, whom, while they were on earth, not having seen, they loved, and in whom though then they saw him not, yet believing they often, even amidst their severest afflictions, rejoiced with joy unspeakable and full of glory. They have been changed into his image: they see him as he is."

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The text is well adapted to raise our ideas of this exalted state of enjoyment, by its enumeration of arious particulars, corresponding

with our feeble apprehensions of repose and felicity. They have washed their robes, stained with the dust and wounds of their late warfare. They enjoy communion with God, the fountain of all true blessedness; no longer, as on earth, beholding him through a glass darkly, through the veil of divine ordinances, or as shadowed forth in his works of nature, and providence, and grace, but viewing him in the brightness of his immediate glory, and dwelling with him and be with them. Thus admitted with angels and archangels to sensible access to Him in whose presence there is fulness of joy, and at whose right hand there are pleasures for evermore, they are occupied in the exalted employment so partially, so feebly, begun upon earth, of worshipping and serving him; not as now amidst many cares and interruptions, often with an enfeebled body and wearied mind, with a heart ill at ease, and with innumerable temptations and impediments, but" day and night," uninterruptedly, eternally, with cherubim and seraphim, who" continually cry Holy, holy, holy, Lord God of hosts." Thus engaged in an occupation with which they never shall be wearied, and which, after endless ages of praise and adoration, shall, if possible, become more delightful as their spirits approach nearer and nearer to the great Object of their celebration, they are raised above all earthly wants and pains, above every thing that would interfere with their eternal enjoyment:" they hunger no more, neither thirst any more, neither shall the sun light upon them nor any heat; for the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of water, and God shall wipe away all tears from their eyes."

And now let us seriously ask ourselves, Are we pressing forwards towards this heavenly felicity? Is it our first object to serve God

here, looking forward to the enjoyment of his presence for ever hereafter? Are we conscious of our alienation from all just hope of this blessedness by our own merits on account of our sins? Have we repaired to the Saviour for pardon? And are we making it our great business in life to obey his commands and to live to his glory? If we are proud, or self-righteous, or covetous, or unjust, or unforgiving, or worldly, we are not fit to join this blessed society. We must have a new heart given us by the Holy Spirit of God; we must be prepared by that holiness without which no man shall see the Lord. The greatness of the prize should encourage us to fresh ardour in our pursuit of it. It is no trifle that is at stake if we lose heaven, we lose all. What would it pro'fit us if we could gain the whole world at the risk of our immortal souls? What would be our feelings if, while the heavenly gates are opened to the innumerable company of whom we have heard, they are shut against us? Let us bring ourselves to the test; let us from this moment make a decided choice; let us forsake every thing that is inconsistent with the hopes of this glorious inheritance, and follow every thing that leads to it. Let us imitate" the patience of the saints," and "keep the commandments of God, and the faith of Jesus." The blessing is freely offered: "The Spirit and the bride say, Come:" it is only our own hardness of heart, and love of the world and sin that keep us back. Let, then," him that heareth" say to himself, and to all around him, "Come; and let him that is athirst come; and whosever will, let him take the water of life freely."Amen.

To the Editor of the Christian Observer. THE following remarks on a difficult passage in the sixteenth chapter of St. John's Gospel, are offered,

in answer to the appeal of J. M. W., with whose exposition they will not be found to disagree in the main, though they aim at being more particular and explanatory.

The words of the passage are"When he, the Comforter, is come, he will reprove the world of sin, and of righteousness, and of judgment. Of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged."

It is remarkable, that he whose name is the Comforter should begin his office with reproof. Perhaps indeed the word, which is here translated reprove, might better be rendered enlighten, or inform so as to produce conviction. But, since to enlighten the world concerning sin cannot fail to have all the effect of a reproof, the sense is sufficiently preserved by either expression.

First then, the Holy Ghost was to enlighten the world concerning sin. What was the notion of sin prevailing in the world before the coming of that Comforter, whom our ascended Saviour hath sent to enlighten us? Was it thought to consist in resistance to the holy will of God? Or was it not rather thought to consist only in the actual perpetration of those crimes which are injurious to society? But what does the Holy Ghost teach us to be the great sin of the world? He shall convince the world of sin, because " (says the Saviour)

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they believe not in me." Unbelief in the Saviour is the great sin of the world. He was preached at the beginning to Adam; and the rejection of him brought on the flood: and, when our Lord appointed that he should be preached again to all the world, bis language was,

"Go ye into all the world, and preach the Gospel to every creature! He that believeth and is baptized, shall be saved. But he that believeth not, shall be damned." So also St. John the Baptist told us: "He that be

lieveth on the Son, hath everlasting life and he that believeth not the Son shall not see life, but the wrath of God abideth on him." And our Lord himself used almost the same language: "He that believeth on him, is not condemned; but he that believeth not, is condemned already, because he hath not believed in the name of the only begotten Son of God."-He that believeth not is condemned already. He requires no new condemnation. The wrath of God abideth on him. It is not necessary for it to be sent down hereafter. It is on him already; and it abides: for from the time of the transgression of Adam, the wrath of God has been in the world; and the effects of it can be avoided in no other way than by believing in the name of the only begotten Son of God. Hence it is, that the Holy Ghost will enlighten the world concerning sin, because they believe not in the Saviour.

He will also enlighten the world concerning righteousness. And this again is taught by the Holy Spirit of God in a very different way from that in which men naturally apprehend it. Men in a state of nature, (that is, men who are sinning every day), yet dream of attaining heaven by their own righteousness. They dream of living a more righteous life than their neighbours, of abstaining from some gross offences, and although, after all, their lives must be marked by many faults, they yet trust, that their virtues will atone for their errors, or that the forgiveness of God will pass by the deficiency. But this is very different from the righteousness which the Holy Ghost teaches. "He will enlighten the world," (said the Saviour,)" concerning righteousness, because I go to my Father, and ye see me no more." The ascension of our blessed Saviour completed that work of righteousness which he wrought for the salvation of the world. "It becometh us" (said he)" to ful

fil all righteousness." Accordingly he did fulfil it. He obeyed his parents faithfully as a child, and his governors as a man. He submitted to every ordinance of the Mosaic ritual, and performed every duty of the Moral Law. In short, he not only offered a perfect atonement for sin, but a perfect obedience unto righteousness. God acknowledged this righteousness, when he raised him from the dead; and rewarded it, when he ascended into heaven. This is that accepted righteousness, in which there is no fault or blemish. Our own is an unworthy, unacceptable, unprofitable righteousness. This is that crown of righteousness, laid up for us with our Redeemer in heaven, which the Lord, the righteousJudge, shall give at that day to all who love his appearing. Hence it is, that the Holy Ghost will enlighten the world concerning righteousness, because our Saviour, who is emphatically called "the Lord our Righteousness," has gone to the Father, and we see him again no more till the last great day of account.

He will, lastly, enlighten the world concerning judgment.-The world has never been altogether without an apprehension of judg ment to come. The expectation of that judgment has always formed a part of the religion even of heathens. But their conceptions respecting it were vague and erroneous. They had a confused notion as to what crimes would bring down condemnation at that tribunal, while they hoped that a very imperfect righteousness would ensure their acquittal. But the Holy Ghost overthrows this judgment, by substituting another." He will en lighten the world concerning judg ment, because the prince of this world is judged." The prince of this world-who had poisoned, and still poisons, the minds of men by delusive expectations, which lull them in a fatal security-is himself judged and condemued: and the

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