guilty before God, and in a state of absolute condemnation. The great blessings announced, under the Christian dispensation, are, pardon to penitents, and the remission of sins; in consequence of which they are saved from this state of condemnation, and are again considered as the Sons of God. But it is by an act of special grace and favour; it is no longer their birthright; it is communicated in the spirit of adop tion. "Blessed be the God and Father of our Lord Jesus Christ," saith the Apostle Peter, " who, according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance, incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you." "When the fulness of time was come," says St. Paul, "God sent forth his Son, made of a woman, made under the law, to redeem them that are under the law, that we might receive the adoption of sons." "Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will." It is, therefore, in consequence of this spirit of adoption, that we are the children of God; "if children, then heirs, and joint heirs with Christ."

Whoever reads, with any degree of attention, these, and numerous other passages which might have been adduced, will immediately perceive the distinction carefully and strongly marked, which runs through the whole, between the Recipients of these blessings, and Jesus, the Intermediate. He is never represented as a Partaker, but as a Dispenser of the grace of God to mankind. Every gift which pertains to eternal life, is assiduously ascribed to him, as the procuring cause. God is our father, because he is his father; because he lives, we shall live also. If we rise from the dead, it is because he rose from the dead, and became the first fruits of them that sleep. If we receive the adoption of children, the Apostle blesses "the God and Father of our Lord Jesus Christ, who hath begotten us again to this lively hope by his resurrection from the dead." We are told, that "as the father hath life in himself, so hath he given to the Son to have life in himself." "Therefore doth my Father love me," says Jesus, "because I lay down my life that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again."

These singularities can only be ascribed to the perfection of his moral character, by which

continues to be the natural heir of life and immortality. He never offended his heavenly Father in a single instance. He was his beloved Son, in whom he was well pleased. He could not, therefore, be brought under the condemnation of death. When he became obedient unto death, it was a voluntary act. It was not because he had forfeited his claim to life, but in obedience to the will of his heavenly Father. This voluntary sacrifice to the will of God, and for the good of mankind, entitled him to still greater honours than those which will belong to his fellow immortals. "Him hath God raised from the dead, and exalted with his right hand, to be a Prince and a Saviour, to give repentance and forgiveness of sins."

8. Although this inheritance of eternal life, cannot be possessed by offending creatures, according to the natural claims of a filial character; although it is the liberal gift of a much offended, but reconciled Parent; and although it will be equally enjoyed by all who sincerely return to their filial allegiance, yet we are assured that a state of Blessedness admits, and may require, various degrees in station and happiness; as, in the present state of society, the good

of the whole is promoted by a diversity of ranks. The author and finisher of our faith tells his disciples, " In my Father's house are many mansions, and I go and prepare a place for you." Which expressions authorize the supposition that there are distinctions and gradations of felicity, in the heavenly Regions. The beatitudes pronounced by our Saviour mark a distinction of characters, and a distinction of rewards. Of the meek it is said, that they shall inherit the earth; of the merciful, that they shall obtain mercy; of the pure in heart, that they shall see God; peace-makers shall be called the children of God; those who are persecuted for righteousness sake, falsely accused and reviled for their adherence to the truth as it is in Jesus, are exhorted to rejoice and be exceeding glad, for great will be their reward in heaven. "There is one glory of the sun, says St. Paul, and another glory of the moon, and another glory of the stars, for one star differs from another in glory; so also is the resurrection of the just." These gradations will also be proportionate to the different degrees of moral excellence in the Righteous. We are assured, that " every man shall receive according to his own works.” “He that soweth sparingly, shall reap sparingly; he that soweth plentifully, shall reap plentifully,"

The faithful servant who had improved the five talents committed to his trust, is described as being made a ruler over five cities: he who improved his ten talents, was advanced to higher honours. Of the seed that was sown in good ground, according to another parable of our Saviour, there was a great diversity in the produce. Some brought forth thirty, some sixty, some an hundred fold; and as every man will receive according to the fruits of his own labour, the diversities, and the recompence, will be proportionably great. Hence it is that we are counselled to lay up for ourselves treasures in heaven. Which signifies, not merely to secure an entrance into the heavenly regions, but that an accumulation of good may be obtained, by those who are abounding in the work of the Lord. This statement of the laws of distributive justice is given us, by him who is our lawgiver and judge. Such minute and benevolent attention will be paid to the humblest efforts to do good, "that a cup of cold water given to a disciple,

from a proper motive, shall not lose its reward." The great benefit ascribed to afflictious, consists in their "working out a far more exceeding and eternal weight of glory." The animating inference which the Apostle Peter draws from this doctrine is, "therefore, my brethren, since we look