lawgiver himself, and the same end being proposed by both, namely, the glory of the Creator and the happiness of the creature, hence christian obedience is delightful. It was thus that Paul and Silas obeyed their master, even to a prison; and it was thus that, when they were there, they could sing praises.

III. The final accomplishment of the gospel promise, with respect to those who lay hold of it by faith, consists in the gift of eternal life. "Christ is made unto us-redemption." The man who, through a reliance on his merits, has been made righteous before God, and through a dependence on his Spirit, in the exercise of filial love, has been made partaker of his holiness, will by him be made partaker of his resurrection, and translated into his eternal kingdom. Being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death ; but the gift of God is eternal life, through Jesus Christ our Lord." (Rom. vi. 22, 23.)

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And we may add, that while the believer thus waits for the redemption of the body, and rejoices in the hope of the glory of God, he obtains, through this exercise of faith, a present possession of all needful security, and of all that pro

mised consolation and happiness which it may be good for him to enjoy. "He is kept by the power of God through faith unto salvation ready to be revealed in the last time." (1 Pet. i. 5.) And "all things work together for good to them that love God." (Rom. viii. 28.) Such are the blessings which flow from the new covenant of God in Christ to the believer, even in this world. He receives, through faith, present peace or rest of conscience, present holiness, present security and happiness; and all these as an earnest of the same blessings to be bestowed in a still higher degree, in proportion to the increase of his faith, during this life, and completely, that is, so far as his nature shall have been made capable of receiving them, in the world to come.

We may ask now, what is the whole force of the assertions contained in our text concerning the two covenants of works and faith? Let us suppose an individual to apply them, in their real and full meaning, to himself. He would read them thus. God has prescribed a holy and perfect rule of duty to myself, which I, as a reasonable, responsible, and immortal creature, am bound, by every consideration, whether of relative obligation or of personal interest, to obey. But I have already offended against this rule of duty, and I

cannot fulfil it in future. God, in the mean time, charges me with the guilt of my past breach of his holy law; and he cannot lower the demands of that law, in any measure, for the time to come. If I neglect or strive against this law, I increase transgression, and aggravate my guilt; and even if I attempt to gain the favour of the Most High by obedience, that attempt must, in every respect, fail. By means of this perfect law I have become guilty, but I cannot become righteous, before God. How shall I attain that state of favour and acceptance with the Almighty, from which all other blessings, needful for a creature, do proceed? I thank God, that a righteousness which may entitle and introduce me to this state of favour has been wrought out by an almighty Saviour. God offers to place it to my account. If I, renouncing all idea of my own merit, and all self-dependence, rely entirely upon the merits and work of my Saviour for this gift of righteousness, I shall receive it; and with it, if I continue to trust in his promises, I shall receive that consequent blessing, the presence and power of the Holy Spirit to renew and sanctify my heart, and thus to prepare me for the reception of that gift which is the crown of all others, and which, like all others, has been purchased for me by the Redeemer, even the gift of eternal life.

I trust therefore continually in his merits, and by this means I am made righteous before God, and I enter into peace. I look continually for his Spirit, and thus I increase in love to God and in conformity to his holy will. I hope in my Saviour as the giver of all promised good both here and hereafter, and thus do I receive the supply of all present wants, and the assurance of an entrance into his everlasting kingdom. In one word, on my own part, I resign myself entirely into the hands of my Redeemer, as a guilty and helpless creature, looking to him daily and hourly for all which he has promised to bestow; and, on his part, he makes me completely righteous before God, he makes me increasingly holy and increasingly happy in this life, and I feel assured that he will make me completely holy and completely happy in the life to come.

This is the way of salvation, as it is revealed to us in Scripture, and as it is set forth in the articles, liturgy, and homilies of our church. May God give us grace to apprehend it, and to preach it, to the glory of his name!

Important deductions may be made from the truths which have now een stated. Hence, for example, we may discover in what sense it is true that salvation is entirely of grace, and that it is complete in Christ-what is the office of

faith, or how and in what capacity faith justifies and saves :--what is the connexion and dependence of the several blessings of salvation :-that sanctification follows after justification; and that it does not in any way, or at any time, procure it:-that, as faith itself is a continued act, or permanent habit, of the soul, so all the blessings which it conveys are continually needed and bestowed that good works, which are the fruits of faith, being wrought by the inspiration of the Holy Spirit received through faith, cannot perform the office of faith, much less the office of the Saviour himself; and that so far as any persons may assign to them this place, they do corrupt the gospel, they withdraw rest and peace from the soul, they bring in sinful dispositions, hypocrisy, alienation from God, unholy living, and despair: but yet, lastly, that faith without works is dead, being alone; or, that the doctrine of salvation by free grace, through faith, is the most powerful promoter of godliness.

This latter truth abundantly appears from wnat has been declared concerning the true nature of christian faith. That which does not rely upon Christ for sanctification by his word and Spirit, as well as for righteousness, or a title to God's favour,and that which does not also regard holiness as the way to eternal life, while it looks to Christ as