ance, but also subjected himself to the execution of the penalty of disobedience. To him God out of Christ is a consuming fire. He has forfeited the favour of the Most High. The transgressions, which in rapid succession pass before him, bring into remembrance the fundamental truth that he, so far as his own merits are concern ed, is without hope. He feelingly acknowledges that he has no right eousness of his own. Emptied of self-dependence, clad in sackcloth aud sprinkled with ashes, he seats himself in the dust. Like the publican he dare not lift his eyes to heaven; but smiting his breast, he cries, "God be merciful to me a sinner;" I am unworthy of the least of all thy blessings; but thine only begotten is worthy. This "Lamb of God," by virtue of his bloody sacrifice takes away the sins of the world, and now, "within the vail," seated on the right hand of his Father, pleads the merits of his precious death. He is the only refuge from the storm :-the only hiding place from the tempest of divine wrath. There is hope of salvation in no other name under heaven. Here and here only is solid ground for consolation. Take from the believer this foundation of his hope; and his all is lost. Prove that there is no atoning merit in Jesus' blood-no prevailing efficacy in his intercession, and you extinguish every ray of hope: You toll the funeral knell to the happiness of fallen man. Nay, you shroudthe moral universe in the blackness of despair.

But blessed be God, the believer knows from the mission of the divine Comforter that our Redeemer's death is accepted of the Father: he knows it from the influence of the Spirit upon his heart, from its power to tear his soul from sin,-to purify it from corruption. "He that believeth on the Son of God hath the witness in himself."

The sufferings and intercession of Christ then, constitute the immovable foundation of christian hope.

II. We are next to speak, briefly

of the object of this hope. The believer hopes in God for protection and guidance in this life, and for everlasting salvation beyond the grave. He trusts that the Most High will on earth make all things work for the best good of those that love him; but he does not rest here: his hope, in the language of our text, "entereth into that within the vail,”-it pierces the curtain which conceals the holy of holies,-it penetrates the skies.

The christian rejoices "in hope of eternal life, which God that cannot lie promised before the world began." Tit. i. 2. If we are christians, this is the fruitful source of our consolation. We meditate with joy on the intercession that is now making in heaven, "whither the forerunner is for us entered, even Jesus, made an High Priest forever." There is the believer's treasure, and there his heart. He is happy in the thought that this is the promised land to which he is hastening. When navigating the tempestuous ocean of life, he rejoices that this is the haven to which he is destined.

Thither his desires mount: there his hope is fastened.

III. We shall now consider the properties of the believer's hope. It is rational. It courts investigation; and the more it is examined, the more evident is its consistency with the clearest dictates of reason. This is the prominent distinction between it and the vain hope of the wicked. The unbeliever hopes in the mercy of God. But if his reason tells him that the Most High is merciful, it also tells him that he is inflexibly just. Thus his hope, when scrutinized, flies like chaff before the wind. The same is true of the hypocrite, "whose hope," says the man of Uz, "shall be cut off, and whose trust shall be a spider's web." He has no hope except when reason and conscience sleep. Arouse these faithful monitors, and it perishes. A survey of his ruinous course-of his deep depravity, his guilt, his folly and his danger-fills him with alarm and overwhelms him with fear. The christian, on the other hand, invites

to an examination of the ground upon which he rests. If this can be shaken, he surrenders at once. He will not build on sand. Influenced by a love of truth, he follows her wheresoever she may lead, and whatsoever interest she may effect. He, with Elijah, listens to the "still small voice," and fearlessly obeys its dictates. He can with meekness and holy fear give to others as well as himself, " a reason of the hope that is in him." The bewildered atheist he silences by summoning to his view all things without and within him— nay, his own soul and body for irresistable proof of the being and perfections of God. To the scoffing infidel, the graces of Christianity shining in his life, display the reality and excellence of the religion he professes. But is not this enough? Then, clad in christian armour, "putting on the breast plate of faith and love, and for an helmet the hope of salvatiou," imploring guidance and protection from above; with humble confidence he enters the field. While the holy unction of charity beams in his countenance, he arrays the thousand arguments by which Revelation is supported, and reduces his adversary to the sad dilemma of confessing the truth of Christianity, or of being contented to oppose it with sneers and with scoffs. The disciple of Jesus is not ashamed of the hope that is in him. Upon the man of the world, who starves his soul;-upon the giddy flutterers, who live only to trifle, he casts the look of compassion. While they stigmatize him as the victim of delusion; remembering that he has often examined the foundation upon which his hopes rest, he weeps over their guilt and folly.-Whatever may be said of moroseness, superstition and monkish gloom, behold then in the hope of the christian, the only source of rational cheerfulness: and let me intreat all who would give the fairest manifestation of reason,-all who would prove themselves to be truly wise, to embrace the religion of the Lord Jesus.

Tranquility is another characteristical property of the christian hope, described in our text. This is the quality, which, above all others, se cures it from the imputation of enthusiasm. There is nothing here which can be fairly imputed to a heated imagination; or which can be ascribed to animal feelings merely. Enthusiasm has from its very nature its ebbs and flows, and is continually fluctuating from one extreme to another. Like the meteor, wild and unaccountable eccentricity marks all its movements. First is a season of ecstatic joy; then a period of agonizing grief: yesterday the subject of it soared in the regions of transport; to-day he is sunk into the depths of despair; and that too, without any assignable reason for the change. This is enthusiasm. But how different are the effects of the hope which Christianity recognizes as her legiti mate offspring. This calms and tranquilizes the soul in every situation. Whether in solitude or in company, at home or abroad, in prosperity or adversity; it is always the

A joy attemper'd! a chastis'd delight! Like the fair summer-evening, mud and sweet!

'Tis man's full cup, his paradise below!

Still another property of christian hope is that it is progressive. Like the grain of seed, at first scarcely perceptible, it, in time, puts forth its tall trunk and far-spreading branches. The vigilant and active christian finds that he is becoming less and less attached to the world; less and less liable to be overcome by temptation; more and more conformed to the spirit and temper of the divine Redeemer: and thus his "experience" worketh "hope," and this hope is continually increasing. Where it does not thus increase, it is usually owing (to use the language of anoth

er,*) to "constitutional distemper in body or in mind, or by reciprocal influence in both ;" or to" erroneous or defective views of divine truth;" or to "a departure from God, either in open or in secret sin-backsliding in life or at least in heart." The last is the cause which usually operates. When none of them exist, the brightness of the hopes of the believer is generally proportioned to the degree in which he exemplifies the Christian character.

Christian hope is then rational, tranquil, and progressive. These are some of its properties.

IV. We proceed to remark upon the Influence of the hope of the believer upon his conduct in life.

"Every man that hath this hope in him purifieth himself." While he trusts in the mercy of God, and hopes to enjoy his presence, he daily strives after a conformity with him in character. He knows that the Most High is spotless in holiness; and therefore he longs to be holy also. He is true to himself. Like the patient, willing to know the worst of his disease, that he may be effectually healed; he beseeches God to probe his wounded heart to the bottom-to explore the hidden recesses of his soul, and cleanse him from every secret sin. He constantly endeavours to subjugate the evil propensities of his heart, and to purify the corrupt fountain within him. He always remembers that this is the indispensable condition upon which his celestial inheritance rests. "There shall in no wise enter" into the heavenly Jerusalem "any thing that defileth." This is the sentence of God, and the real believer conducts accordingly. The subject of Christian hope, then, purifies himself.

Again; the hope of the believer is described in our text, "as an anchor of the soul both sure and stedfast." This it proves itself to be by its influence upon the Christian's conduct with regard to his religious principles and opinions. With a meek

* Wardlaw.

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and teachable disposition he investigates the ground upon which his tenets rest. After having given them a candid, dispassionate and thorough examination,-after having employed all possible means of ascertaining the truth; he is not thenceforth to be tossed to and fro, and carried about with every wind of doctrine." Asto the mysterious and incomprehensible truths of religion; the only question with him is, are they clearly revealed in the word of God? This once decided; unhallowed curiosity is set at rest forever. What though God has here and there revealed a fact, which his pigmy understanding cannot fully comprehend-what though here and there a cloud obscure the sky; he knows that these will not long intercept the rays even now beaming in full splendour behind them. How inexpressibly more blessed is this situation, than that of the man "without hope and without God," who is already enveloped in thick darkness never to be dissipated, but to be deep. ening through eternity.

Further; how emphatically is Christian hope a sure and stedfast anchor to the believer's soul when passion rages ;-when the waves of temptation threaten to sweep all before them; and especially when the floods of affliction seem to be about to overwhelm him! The darkness which in these seasons surrounds him, but makes the light within the more visible and conspicuous. When persecuted for righteousness' sake, he remembers the words of the Lord Jesus: "Fear not those which kill the body but are not able to kill the soul." "The eternal God is" his "refuge, and underneath are the everlasting arms." He has an inheritance beyond the grave, to which death completes his title. He is then to enter upon the enjoyment of never-ending_and continually-increasing bliss. Moses on Pisgah's heights, he fastens his eye upon the promised land. Assured that he shall reach the end of his pilgrimage, he is regardless of intervening difficulties. The grave is

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his subterranean road to bliss ;" what else shall he fear? The death-bed, that searcher of the heart, has no terrors for him." The sting of death is sin;" but his sins are cancelled from the record of heaven ;-the blood of the Lamb has washed them away. "The righteous hath hope in his death." View him in this trying hour. With calmness and resignation,he endures his dissolution. He triumphantly anticipates the approaching moment when his body shall commence its long sleep, and his unshackled soul shall wing her flight to the Father of Spirits.-This moment of deep interest is arrived. He is gone. Anticipation is now reality; hope, fruition. Time is ended; and a blessed eternity begun. "Thanks be to God who giveth us the victory through our Lord Jesus Christ."

In application of what has been said, let me now intreat you solemnly to ask yourselves, as in the presence of Him who cannot be deceived, whether you have this hope in you? Do you rely upon the death of the Lord Jesus as your only foundation? Do you practically and constantly relinquish all self-righteousness and rest upon this and this alone? Is happiness beyond the grave the object of your hope? Do you now love those employments which will continually occupy the redeemed? Do you love to commune with your God and Saviour? Is it your delight to meditate upon his perfections-to trace through all the mysteries of his providence the hand of the Almighty? Do you cheerfully commit all your concerns, both for time and eternity, to his protection? Do you rejoice that your all is at his disposal? In every situation, is your hope and trust in God? What are the characteristical properties of your hope? Will it bear examination? Does it tranquilize the soul? Does it increase within you? What is its influence? Does it cleanse your heart from corruption,-promote the government of your passions and temper,-enable you to bridle your tongue,―keep you from obscen

ity, slander and falsehood? Does it induce you to forsake every evil way, and to strive after perfect purity of heart and universal integrity of life? In a word, are you through its influence prepared to meet your God?

We are all now invited to become the subjects of christian hope, and to partake of its consolations. How miserable shall we hereafter be, if found destitute of the "faith, hope and charity" of the gospel? Let us remember that we are hastening to that world where the secrets of the heart shall be revealed. We are probationers for eternity-candidates for heaven or hell. There is here no neutral ground-no middle course. We must be saved or lost. The Most High has in his providence now left it for each of us to say for ourselves, whether we will be endlessly happy or endlessly miserable. God has done all that was necessary on His part: "What could have been done more to my vineyard than I have not done in it?" The Most High has not only sent the Son of his love to "taste death for every man;" but He has also offered his Spirit to all: "If ye then being evil know how to give good gifts to your children, how much more shall your heavenly Father give his Holy Spir it to them that ask him?" The gates of heaven are now unfolded to every penitent believer, and God is urging all to enter in: "Come unto me all ye that labour and are heavy laden and I will give you rest.” "God our Saviour will have all men to be saved and come unto the knowledge of the truth." "The Lord is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance." Nay more. "God now commandeth all men every where to repent." What language could be more expressive? what invitations, more ample? what persuasion more urgent? And why do any resist? Why do any delay their reconciliation to God? Let each put the question to himself: Why do I not become reconciled to