and the satisfaction of Christ as theirs, he says of them, they are all fair, there is no spot in them. This benefit of the covenant, sealed upon the heart by the Spirit of promise, delivers from the terrors and the misgivings of an unappeased conscience, and fills with that divine peace which passeth all understanding. By virtue of this reconciliation, we can view with composure the high demands of the violated law; we can look forward with confidence to the tribunal of our Judge. The Judge is our friend, who has blotted out with his own blood, the black and heavy accusation which was marked against us. Thus reconciled, we, who were once afar off, are brought nigh unto God, and joy in him, through our Lord Jesus Christ, by whom we have received the atonement.

This doctrine of justification and acceptance, by which Christ is declared to do everything, and we to do nothing, is reprobated by many as encouraging sloth, and promoting immorality. Were it possible, indeed, to be freed from the condemnation of sin, and yet to remain under its power, there can be no doubt that men would be induced to commit all uncleanness with greediness; and the doctrine which should assert a deliverance of this kind, would unquestionably lead to licentiousness, and would be supremely execrable; but let

it not be forgotten, that with freedom from guilt and reconciliation to God, is inseparably connected, in the

3d place, The restoration of our nature.

God can be pleased with nothing but excellence; and there is no moral excellence but what resembles himself. The restoration,

then, of our nature, termed in scripture the being born again, the being renewed in the spirit of our minds,-the being created anew in Christ Jesus,-consists in the recovery, by Christ the moral excellence, (the divine image,) which we have lost (lost in Adam). What that excellence (what that image) is, we can be at no loss to determine, when unerring truth has declared that the new man is, after God, created in knowledge, righteousness, and true holiness. In knowledge, that we may discern the true end of our being; the true source of our happiness; the true value of things temporal and things eternal. In righteousness; not that righteousness which justifies the sinner. This is widely different from the righteousness which forms in believers a part of their Father's image. The latter is purchased by the former; the one, that by which we are justified; is a righteousness imputed; the other is a righteousness implanted. The one is a righteousness without us; the

The one

other is a righteousnesss within us. is absolutely perfect; the other is not, cannot be, perfect, till that which is in part is done away. It is, properly speaking, a rectitude of nature; a rectitude which expresses and exerts itself in sanctified acts, and sanctified habits: and these acts and habits are what the apostle terms true holiness. Let it not then be wondered at, that they who live under the influence of the belief, that there is, that there can be, no condemnation to them who are in Christ Jesus, are most afraid of sin, and most adorn in all things the doctrine of God their Saviour. This fact, (and let men argue as they please, it is a stubborn fact which no ingenuity can explain away,) this fact is an inexplicable riddle to the worldling but the easy solution of it is, that they have another nature; and holiness is as much the element of the new creature, as sin is the element of the old. The name Jesus, was given to the Mediator because he saves his people from their sins. Sin, says the apostle, sin shall not have dominion over you, for ye are not under the law, but under grace: and he that is born of God sinneth not, because his seed abideth in him, and he cannot sin, because he is born of God.

Heaven is the proper abode of innocence and holiness. It is the abode which Christ

hath prepared for them who love him. They, therefore, who are delivered by his righteousness from the guilt of sin, whom he has reconciled to God, and whose nature the Spirit of truth has renovated and restored, must enjoy,

4. As a part of their salvation, a sure title to everlasting life.

Eternal life! how big

For these (favored ones) there is reserved in heaven, an inheritance incorruptible, undefiled, and that fadeth not away. This is the record of God, that he hath given to us eternal life; and this life is in his Son. He, therefore, who hath the Son, hath eternal life. the expression! Eternal life! Who can tell, who can think, its glories? If it is desirable to be forever free from fears and fightings; from sin, and pain, and sorrow; If it be a comfort to have all the graces of the Divine Spirit, which at best can but bud in this cold and frozen clime; to expand in their native soil; to shed the fragrance, and bloom in the beauty of Paradise-If it be pleasant to mingle in familiar society with holy angels and holy men; to admire with them the countless wonders of creation and providence; and the superior wonders of redeeming love--If it be delightful to be honored with the unclouded communion of a triune Jehovah ; to have pure streams from the fountain of uncreated joy

flowing perpetually into the gladdened soul; If these things can constitute bliss, blessed is the son of adoption; blessed is the heir of Christ; he has eternal life, and eternal life comprehends them all!

If you inquire whence proceeded a salvation. so great, so invaluable, so divine? The answer, which brings us directly to the

II. Branch of our subject, is, that it flows from grace, free grace! So saith our apostle, By GRACE are ye saved. This is the invariable doctrine of the Bible. Not unto us, O Lord,

not unto us, but to thy name give glory. Not for your sakes do I this, O house of Israel, be it known unto you, saith the Lord God, but for my holy name's sake; so that salvation is of the Lord, and therefore it is by grace; yes, it is all of grace. It is grace in its origin; grace in its execution; grace in its application.

1. The origin of salvation is vainly ascribed to any other cause than free grace.

There is not, in the oracles of God, a point ascertained with more precision, nor corroborated with testimonies more frequent and irrefragable, than this, that electing love is the fountain of salvation. I will have mercy, says Jehovah to Moses, I will have mercy on whom I will have mercy: whence our apostle draws the solid and undeniable inference, So, then, it is not