"who cometh unto ME I will in no wise cast

"out"."

But there is an error of an opposite kind, far more likely to gain proselytes, yet equally militating against a right apprehension of this doctrine. It is the error of those who persuade themselves that God sees no sin in his elect; or, in other words, that God hath so absolutely predestinated certain persons to eternal life, that whatever sins they commit, it is impossible they should finally fall away. This seems to be in effect affirming, either that the sins of such persons are not actually sinful in the sight of God, or that they are already forgiven, even before they are committed; their pardon being, as it were, antedated by a special decree of the Almighty in their favour. It is almost needless to observe, how entirely this notion seems to supersede the necessity of intercession by a mediator, and to regard even the duties of repentance and obedience, if not as absolutely superfluous, yet as matters already provided for in the secret arbitration of the Almighty, and concerning which, therefore, the individual interested need entertain little solicitude.

There are also certain errors fostered by the Romish Church, which are repugnant to this

• John vi. 37.

great article of our faith. The supposed offering of the real body of Christ in the continual sacrifice of the mass, plainly derogates from the infinite value of the one oblation of our Saviour on the cross, and implies the insufficiency of that sacrifice without this vain repetition of it. It is virtually recurring to the exploded system of the Jewish ritual; in which sacrifices were offered continually, because the Redeemer whom they typified had not yet appeared to effect, once for all, the purpose of their institution. But still more does the Church of Rome offend against the doctrine of one only sacrifice, and one only Mediator and Intercessor, by the introduction of many mediators; by the invocation of saints, and angels, and the Blessed Virgin; and by the superstitious veneration of images and relics; greatly to the disparagement of "His meritorious cross and passion, whereby alone we obtain remission of our sins, and are made partakers of the king"dom of heaven." Greatly also is the mediatorial office of our Lord infringed upon by the monstrous fiction of purgatory and the use of masses for the dead; by which the power of intercession seems, as it were, to be wrested from the hands of Him who alone is "mighty to save," and placed at the disposal

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of men presumptuously assuming the prerogatives of the Most High.

Against all such errors our Church most carefully guards us, in her Creeds, her Articles, and her Liturgy. She declares, that "the grant of repentance is not to be denied "to such as fall into sin after baptism;"

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that "after we have received the Holy Ghost "we may depart from grace given, and fall "into sin, and by the grace of God may arise again, and amend our lives;"—and that they are to be condemned which say, they "can no more sin as long as they live here, "or deny the place of forgiveness to such

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as truly repent." She also reprobates the masses of the Romish Church, disclaims the invocation of saints, renounces the notion of purgatory, and offers up her prayers in the name of "Jesus Christ, our only Mediator "and Advocate." Thus she closes up every avenue to mistake on these points, and gives the honour due unto God the Father, without derogating from the infinite value of the mediation and intercession of God the Son.

The practical improvement of this subject no sincere disciple of Christ can be at a loss to make. Our Lord is "gone up on high;' he hath "led captivity captive, and received

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gifts for men"," even the gifts of pardon and sanctification. He hath despoiled death of its sting, and the grave of its victory. He is now "Head over all things to the Church"," which he governs and sanctifies by his constant, though invisible presence. "He must

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reign till he hath put all enemies under his "feet." "Then cometh the end, when he shall "have delivered up the kingdom to God, even "the Father"." His mediatorial office, with every thing specially wrought by him for the redemption of mankind, having fully accomplished its purpose, will then necessarily cease. But before that blessed consummation, this same Jesus, who was visibly taken up into heaven, "will so come in like manner as he

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was seen to go into heaven." He shall come in power and great glory, to judge both the quick and dead; and “the dead, "small and great, shall stand before God; " and the books shall be opened, and the dead "shall be judged out of those things that are "written in the books, according to their "works"." That we may at that great and terrible day of the Lord, receive the full benefit of his merits and intercession, let our thoughts, our hearts, and minds, thither now

P Ephes. iv. 8. 24, 25.

9 Ephes. i. 22. s Rev. xx. 12.

I 1 Cor. xv.

ascend where he is gone before. Be it our unremitting care to "seek those things which

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are above, where Christ sitteth at the right "hand of God;" to live like men waiting the coming of our Lord; and so to perfect ourselves in his faith and fear, that "when Christ, "who is our life, shall appear, we also may appear with him in glory.”

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t Coloss. iii. 1, 4.