perfect statement of some of the rules, by the observation of which, under the blessing of the Holy Spirit, we may hope most succesfully to "follow peace." But let me, in conclusion, address a few words especially to those who, after the application of these and every other means suggested to them by the word and Spirit of God, find themselves unable to soothe the angry tempers of those around them. To such individuals, I may say, Your circumstances appear to have some resemblance to those of the Psalmist: "I labour for peace," he says; "but when I speak unto them thereof, they make them ready to battle." And, I may add, your circumstances are more or less those of the servants of God in every age. The pride of the unconverted will not endure the condemning superiority of the good. Still, my brethren, you are not to be discouraged or to relax in your labours of love. You are not only to be the last to buckle on the armour, but the first to put it off. When even forced into the attitude of war, you are to display the spirit of forbearance and love. When your enemies are expecting from you the language of violence, they are to have only the "soft answer which turneth away wrath." But should even this fail to disarm their harshness, and it be your painful lot to encounter persevering unkindness, and prejudice, and wrath, then cheer yourselves with the remembrance, that, if men are contentious, God is most merciful; that if there is war upon earth, there is peace undisturbed and unchangeable in heaven. The condition of some poor persecuted servants of the Redeemer may seem, indeed, to the outward eye, to be miserable. But contrast it with the

real condition of the unconverted sinner. He, indeed, may be soothed and cajoled for a season by the flattery and homage of a few poor worms like himself. But he is at war with God. The Lord of Hosts is his enemy; and the bolts of ruin are surely and rapidly preparing for his destruction. On the contrary, it is your high privilege to consider yourself, if a genuine Christian, as the citizen of no mean country, as the follower of no doubtful leader, as the friend and the child of God, as the promised heir of the land" where the wicked cease from troubling, and the weary are at rest." The blood of the Redeemer has been shed for you. The spirit of your God has been poured out upon you. The

covenant of peace" has been signed with you, and that covenant, unless by your own treachery or negligence, shall never be broken. Soon, very soon, my brethren, in the case of each individual, “ earth, and the works that are therein, shall be burned up, and the element shall melt with fervent heat." "Then," says the gracious Master you serve, amidst that dissolution of matter, and that "crash of worlds," "Lift up your heads with joy, for your redemption draweth nigh." At that awful moment, my brethren, the only enduring peace shall be the "peace" which He gives to his people. Then will be fulfilled the glorious predictions: "The mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, nor my covenant of peace be removed." What, then, remains for every man among us, but as our first and greatest concern, to "acquaint ourselves with God, and be at peace?" To that state of acceptance he invites you-" God hath called you to peace." May you welcome

the offer! And, touched with his goodness to yourselves, may you go forth to extend the like mercies to others! May you "follow after the things which make for peace!" May you "live in peace;" and may the God of peace be with you!"

SERMON XXI.

THE PRIVILEGES OF THE TRUE CHRISTIAN.

But

HEB. xii. 22-24.

e are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the First-born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

In the first verse of this chapter, the servant of God was introduced into the presence of a "cloud of witnesses;" who, having finished their course, are represented as surveying, from the seats of glory, the race and conflict in the world below. In the verses which immediately precede the text, he is conducted to the foot of Mount Sinai, and placed among the terrified multitude who there listened to the solemn promulgation of the Law of Moses. In the text, the same style of imagery is employed to produce a

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magnificent display of the privileges of the true Christian. The church militant on earth and triumphant in heaven, the "angels" with whom this church is to be associated for ever, the Judge of all," the "Mediator of the new covenant," are, as it were, collected into one vast assembly. And to this the Christian is introduced, and assured that, by virtue of his union with Christ, he is united with all those in whose glorious presence he stands.-" Ye are come unto them." Ye, the servants of Christ, because, perhaps, neglected by the world, are disposed to consider yourselves forgotten of God. But, "lift up your eyes," and behold the splendid privileges connected even with your present circumstances. The day which united you with Christ associated you with the great and shining assembly which you behold. You are a member of it. Their honours, their privileges, their joys, are all yours; yours in life-yours in deathyours through all eternity.

The general object, therefore, of the passage before us is to exhibit to us, in strong colours, the distinctions to which the true Christian is advanced even in this stage of being. But let us endeavour to take a closer survey of the scene presented to us by the text, and in which our own interests and welfare are so deeply involved. And may He who has thus discovered to us the joys of his true servants, mercifully assist us to approach so elevating a subject with suitable dispositions of mind!

I. "Ye ARE COME THEN," says the Apostle in the first place," TO MOUNT SION, AND UNTO THE CITY OF THE Living God, the heavenly JerusaLEM." In the verses before the text the Apos

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tle had described the circumstances of the Jews when admitted to the foot of Mount Sinai to receive the Law. In the words now read to you he contrasts the circumstances of the Christian with those of the followers of Moses. They, hẻ says, were admitted to "Mount Sinai,"-to" the mount that might be touched, and that burned with fire." You, as Christians, are admitted to that "heavenly mount," and to that "city of the living God," described in the holy Scriptures, of which the Mount Zion upon earth, and the earthly Jerusalem, were mere types and emblems. To you who welcome the Saviour and his Gospel as your refuge and joy, is granted a participation in all the blessings connected in the volume of inspiration, with this celestial mount and city.

Look, then, my Christian brethren, to the Scriptures themselves for a development of the privileges and blessings thus promised.

"Zion" is described in holy writ as the peculiar seat and throne of the empire of God: "The Lord of hosts shall reign in Mount Sion as his dwelling place,"-" in Salem is his tabernacle, and his dwelling in Sion." It was from Zion also the Gospel was to be proclaimed, and in Zion that Christ was to reign: "Out of Zion shall go forth the Law:" "I have set my King upon my holy hill of Sion." Zion, moreover, is described as the peculiar object of the Divine regard: "The Lord loveth the gates of Zion more than all the dwellings of Jacob:"" The joy of the whole earth is Mount Zion."

In like manner, that "city" of the " living God," which is elsewhere called the "New" and the Holy Jerusalem," is described in the most magnificent phraseology, especially in the book of

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