in his mediatorial crown. He casts the crown of his salvation at his feet. Often the Scriptures ascribe the coronation of Christ to his Father, as in Heb. ii. 9, where the apostle applies part of the eighth psalm to Christ, and says, "We see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honour." Christ himself often speaks of his Father appointing to him a crown and kingdom. It is what we might naturally expect, and is not to be wondered at, that the Father should crown his only Son, and honorary servant, who glorified him on earth: but is it not surprising that the coronation of Christ should be ascribed to the Church, and that she should have the honour of such dignified employ? In the figurative language of the Song, king Solomon is exhibited as a glorious object deserving attention and faith, wearing "the crown with which his mother crowned him in the day of his espousals, and in the day of the gladness of his heart, and the daughters of Zion are called to go forth and behold him." The same glorious work is ascribed to every believer in Isa. Ixii. 3, where the prophet addresses him thus, "Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God." Never did the church engage in work in which she had more complacency and delight. With all the heart the believer gave himself to Christ here, and with the same affection and without reserve will he eternally cast upon him the crown of his salvation, ascribing to him all the praise, and giving him the undivided glory. The mouths of the saints will then be filled with eternal ascriptions

of praise," singing with a loud voice, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature ascribes blessing, and honour, and glory, and power, unto him that sitteth upon the throne, and unto the Lamb for ever and ever. They sing a new song, saying, Thou art worthy, for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation, and hast made us unto our God kings and priests." Rev. v. 9.

Believers, instead of ascribing the least share of the glory of their salvation to themselves, reject the thought with indignation, and render it all to Christ. But if they had any inclination for dignity, they have the highest possible honour in being eternally set as a jewel in the Mediator's crown. There they havė the most conspicuous place for honouring him, and there they appear to the greatest advantage themselves. If now eminently, then every saint may say, "I am a wonder to many!"

Before proceeding further we shall make a reflection or two from what has been said.

1. This subject, like every other belonging to the doctrine of grace, tends to exalt the Saviour, and humble the sinner. When Christ meets with his people, they are no better than others. They lie in the same mass, and are exposed to the same wrath. He thought on them in their low estate. He laid down his life in their behalf. He is at much pains to gain their hearts. Having gained them, he does much to preserve them. He forms his image in their souls.

He preserves and increases it. He will be admired in them at last; but this will be the effect of constant assiduity and unceasing care. His people should be thankful for his kindness, and try to express their love to the praise of his grace.

2. Sinners should consider what they are, and what they might be. In their natural state, they are guilty and deformed; but no worse than others, who will shine as stars in the kingdom of their Father; and they have the same means. They might be better. Christ invites them. There is nothing between them and heaven, but their own consent. If this is refused, it will increase and aggravate their condemnation. Sinners are in a sad enough condition in their natural state; but if at last they are found Gospel-despisers, their guilt, pollution, and misery will be awfully increased. Yet there is room. Christ is as able to save as ever, and he is as willing. His arms of mercy are stretched out still.

SERMON XII.

MALACHI III. 17.

And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels.

THE most accurate accounts, and frequently repeated, would leave the man who was born blind without proper conceptions of many of the works of nature, and the various transactions taking place around him. The opening of his eyes would give him new ideas, information of another kind, and make amazing discoveries. Should the sinner hear ever so much about the mystery and power of grace, he can form no proper conception of them. Faith introduces him into a new world, and discovers the most amazing events. The eye of faith sees a land of light to be a great theatre where the most wonderful scene is exhibited. It sees all mankind lying in the rough quarry of nature, and Jehovah taking out one here and one there, to fit them for his spiritual temple. It perceives all events designed to promote the great work of redemption in its different branches. In a land of light the eye of faith beholds Jesus spiritually present, and going about doing good, as he did in his human nature in the land of Judea. By faith the believer perceives that there has been a secret un