hills, and down by the valleys, expectant crowds watching his appearance with tears, and sometimes hailing him with shouts—must have been something like a king among men. We have seen how poor he was, and how indifferent to all that the world regarded as wealth, but he was one of those of whom the apostle speaks “as poor, yet making many rich, as having nothing, and yet possessing all things.” And thus, from every consideration, whether we regard his singular genius, so truly national, and representative of the mind, and character of his country, his indomitable struggles, and earnest self-training, his extraordinary power over his congregations, his long, earnest life of self-denying usefulness, especially his intense reality, the holy purity, and consecration of his soul, Christmas Evans deserves our reverent memory while we glorify God in him. APPENDATORY. _SELECTION OF ILLUSTRATIVE SERMONS_. AND now, although the various, and several selections we have given in the different preceding sections of this volume, may assist the reader in forming some idea of the manner, and method of Christmas Evans, before closing the volume we will present some selections from entire sermons, translated from the Welsh; and while, of course, labouring beneath the disadvantages of translation, we trust they will not unfavourably represent those various attributes of pulpit power, for which we have given the great preacher credit. SERMON I.—THE TIME OF REFORMATION. SERMON II.—THE PURIFICATION OF THE CONSCIENCE. SERMON III.—FINISHED REDEMPTION. SERMON IV.—THE FATHER AND SON GLORIFIED. SERMON V.—THE CEDAR OF GOD. SERMON I. THE TIME OF REFORMATION. “_Until the time of reformation_.”—HEB. ix. 10. The ceremonies pertaining to the service of God, under Sinaitic dispensation, were entirely typical in their character; mere figures of Christ, the “High-priest of good things to come, by a greater, and more perfect tabernacle, not made with hands;” who, “not by the blood of goats, and calves, but by His own blood, has entered once into the holy place, having obtained eternal redemption for us.” Sustaining such a relation to other ages, and events, they were necessarily imperfect, consisting “only in meats, and drinks, and divers washings, and carnal ordinances,” not intended for perpetual observance, but imposed upon the Jewish people merely “until the time of reformation,” when the shadow should give place to the substance, and a Greater than Moses should “make all things new.” Let us notice the time of reformation, and the reformation itself. I. Time may be divided into three parts; the Golden Age before the fall, the Iron Age after the fall, and the Messiah’s Age of Jubilee.