Christ," and "renewed day by day" in the image of his Saviour, which he had lost in Adam, he feels himself internally "changed from glory into glory," until he be "filled with all the fulness of God;" until he "loves the Lord his God with all his heart, and with all his soul, and with all his strength, and his neighbour as himself," even as Christ loved him. This is the highest point of the sanctification of a believer, and consequently his regeneration is complete.

Sanctification cannot, therefore, begin before justification; for, seeing that the Spirit of God sanctifies the heart of a sinner, that Spirit must be received. But he is not received but in the sinner's being pardoned. For, according to Scripture, the first operation of the Spirit of adoption, is to cry "Abba, Father!" in the heart of which he takes pessession; to testify to the spirit of the believer that he is a child of God, and to give him the foretaste of his heavenly inheritance. Beside, reason convinces us that God cannot communicate his nature, and the graces of his Spirit to a man whose sins he has not yet pardoned. A king is not bountiful to a rebellious subject before he restores him to his favour.

Thus our Church declares in her thirteenth article, "That works done before the grace of Christ and the inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ: yea, rather for that they are not done as God has willed and commanded them to be done, we doubt not but that they have the nature of sin, however good they may appear to men."

This being admitted, it is evident that for a sinner to know how he is to be regenerated, he is to consider how he may be justified and sanctified. Upon this the Scripture is clear. "By grace ye are saved," says St. Paul, "through faith; and that not of yourselves, it is the gift of God; not of works, lest any man should boast, being created anew in Christ Jesus unto good works." As if the apostle had said, By the faith God has freely given you, you are saved from your sins; delivered from the punishment which they deserve by justification, and from their dominion over you by sanctification. Hence you are regenerated and new creatures. Thus St. Paul declares that a living faith is the 'gate of salvation, and all the Scripture declares it with him. "He who believeth shall be saved," says Jesus Christ; "he who believeth hath everlasting life, and shall not come into condemnation, but is passed from death unto life." And St. John shows us that "this passing from death unto life,' and regeneration, are the same thing. "He who believeth is born of God," says he, in his first epistle; and in his Gospel he declares, that "those who receive Christ, to them he gives power to become the sons of God, even to those who believe on his name, who are born not of the will of man, but of God."

Our Church declares the same thing. In her homilies she teaches, that the only instrument necessary to salvation is faith, which is there defined, "A sure and firm confidence, that through the merits of Christ our sins are forgiven, and we reconciled to God."

Observe here, reader, with respect to faith, none can enjoy it but those who have felt their need of it. Jesus Christ never gives this sweet assurance, this testimony of his Spirit, but to those whose hearts are really contrite. "Come to me," says he, "all ye who labour and are heavy laden, and I will give you rest." He invites no others, he comforts

no others. Before the Spirit of God "convinces the world of righteousness, he convinces of sin, because they believe not in Jesus." None can come to the Son for justifying faith, unless the "Father draw him" by a sense of his sins, and by the fear of that punishment which he merits. If these truths have dissipated your doubts: if you no longer halt between God and Baal: if you are convinced that you can never see the "kingdom of God" without being "born again," and that the sole means of obtaining this blessing, is by a "faith of the operation of God," and which is "the power of God unto salvation ;" a faith by which Christ is revealed in us, and we obtain peace with God: a faith which is "the substance of things hoped for, and the evidence of things not seen;" which points, like John the Baptist, to "the Lamb of God who taketh away the sins of the world," and who freely and graciously gives this faith to those who earnestly seek it: come then, dear reader, come then to the throne of grace, but come condemned by your conscience, burdened by the weight of your iniquities, and pierced with a sense of your unbelief and hardness of heart. Implore the mercy of your Judge until he shows himself your Father in giving you the Spirit of adoption; your Jesus in saving you from your sins; your Christ in giving you the unction of the Holy Spirit; your Emmanuel in revealing himself in you, and dwelling in your heart by faith.

He invites you himself. "Ho! every one that thirsteth, come ye to the waters! Ye who have no money, who are poor in spirit, who tremble at my word, come, buy wine and milk without money and without price. Why do ye spend your money for that which is not bread, and your labour for that which satisfieth not? Hearken diligently unto me, and eat that which is good, and let your soul delight itself in fatness. Come to me! hearken! and I will make an everlasting covenant with you, even the sure mercies of David, and your soul shall live. In the great day of the feast, Jesus cried, saying, If any man thirst, let him come to me and drink. He who believeth in me, out of his belly shall flow rivers of living water." And this, says St. John, "spake he of the Spirit, which they who believed on him should receive; for the Spirit was not yet given, because that Jesus was not yet glorified."

But Jesus is glorified! He is ascended to his Father and to our Father, to his God and to our God! And from the throne of his glory he sends every day into contrite hearts the Comforter, whom the world cannot receive, because it desires not to know him. But you, afflicted soul, shall receive him, if indeed you pant after him, and refuse to be comforted until he comes. The time cometh, yea, is now come, that you shall worship the Father in spirit and in truth :" and filled with the Spirit of truth, you also shall cry out, "I know in whom I have believed! Lord, now let thy servant go in peace, for mine eyes have seen thy salvation!" Yes, you shall be baptized by the Holy Ghost for the remission of sins, and justified freely by faith. You shall have peace with God through our Lord Jesus Christ, and rejoice in God your Saviour with joy unspeakable and full of glory." "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." "If ye, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give his Holy Spirit to them that ask him?" Doubt not the fidelity of God! Con

sider, "the promise is unto you, and to your children, and to all who are afar off, whom the Lord your God shall call." The God of truth has made this glorious promise-pray that it may be sealed upon your heart! But "pray with all prayer and supplication at all times; watching thereunto with all perseverance. And remember, that when your prayer is granted, you shall be "in Christ a new creature.' "The Spirit of God shall bear witness to your spirit that you are a child of God," and that your faith is really that which justifies and regenerates.

Take heed, in the meantime, that impatience and unbelief mingle not with the sense of the number and greatness of your sins, and so plunge you into discouraging and excessive sorrow. Are you tempted to doubt of the mercy of God? Reanimate your hope by meditating on the invitations of "the God of all grace," and the promises of the God of truth. Is your soul spiritually sick, yea, dying? Consider that Jesus has said, "The whole have no need of a physician, but those who are sick!" Is it spiritually dead? Hearken "to God manifest in the flesh :" "I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live; and he who liveth and believeth in me shall never die!" You feel that you are lost. Jesus says expressly, "I am not sent but to the lost sheep of the house of Israel." "The Son of man

is come to seek and to save that which was lost." Do you doubt if he will receive you? He says himself he will not "break a bruised reed, nor quench the smoking flax." "He that cometh unto me, I will in no wise cast out." Do you feel that it is impossible such a corrupt soul as yours should be regenerated? Jesus says to you, "Believe, and you shall see the glory of God: all things are possible to him that believeth." Do you say you have no power? Remember, "power belongeth unto God." "I will put my laws," says he, "in your mind, and write them in your heart. "I will be to you a God, and you shall be to me a people.” Do you doubt if God can with justice pardon sins as great as yours? "Come," says he, "let us reason together; though your sins were as scarlet, they shall be white as snow; though red as crimson, yet shall they be as wool." Yes, says St. John, "if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness."

Immortal spirit, who readest these promises, "why tarriest thou?” Why do you not cry out with transport, The Lord is faithful to pardon my sins! He has promised, and he will do it. I will then confess them to him day and night with tears; I will not give rest to my eyes, till they have seen the salvation of God. Consider! It is because the Almighty is just, that he will cleanse you from all sin. Yes, his Son, his only Son, has satisfied Divine justice for you. The stroke aimed at you has fallen upon his innocent head. The heavenly victim stretched upon the cross has been devoured by the fire of that eternal vengeance which flamed against you. The odour of this all-perfect sacrifice has reconciled that God who is a consuming fire to the sinner. The blood of the new covenant has flowed: it has made a propitiation for your sins. This blood, far from crying for vengeance, like that of Abel, merits, demands, obtains for you repentance, faith, regeneration, and eternal life. The paschal Lamb, the Lamb without spot or blemish, is sacrificed for you. God withholds the arm of the destroying angel, until this

precious blood shall be sprinkled upon your soul; until you are born again. The holy Jesus, who fears lest you should perish in your impenitence, hastens to offer you life eternal. "Behold," says he, "I stand at the door and knock. If any man hear my voice and open the door, I will come in to him, and sup with him, and he with me.' He says to you by the mouth of the apostle, that "he who hath the Son, hath life, and he who hath not the Son of God, hath not life, but the wrath of God abideth on him." He exhorts you by his servant David, "to kiss the Son lest he be angry, and you perish from the way, if his wrath be kindled but a little." O! reader, gratefully accept those kind invitations; prostrate yourself at the feet of the Son of God, open the door of your heart to him, and cry incessantly, Come in, Lord Jesus, come in! Confess your poverty, your sins, your misery, until the "kingdom of God is within you." Mourn till you are comforted; hunger and thirst after righteousness till you are satisfied; and travail in birth till Christ be formed within you; till, being born of God, you bear the image of the heavenly Adam, as you have borne the image of the earthly.

I conjure you by the majesty of that God before whom angels rejoice with trembling! By the terror of the Lord, who may speak to you in thunder, and this instant require your soul of you! By the tender mercies, the bowels of compassion of your Father, which are moved in your favour, all ungrateful as you are! I conjure you by the incarnation of the eternal Word by whom you were created! By the humiliation, the pains, the temptations, the tears, the bloody sweat, the agony, the cries of "our great God and Saviour, Jesus Christ!" I conjure you by the bonds, the insults, the scourgings, the robes of derision, the crown of thorns, the ponderous cross, the nails, the instruments of death which pierced his torn body! By the arrows of the Almighty, the poison of which drank up his spirit! By that mysterious stroke of wrath Divine, and by those unknown terrors which forced him to cry out, "My God! My God! Why hast thou forsaken me?" I conjure you by the interests of your immortal soul, and by the unseen accidents which may precipitate you into eternity! By the bed of death upon which you will soon be stretched, and by the useless sighs which you will then pour out, if your peace be not made with God! I conjure you by the sword of Divine justice, and by the sceptre of grace! By the sound of the last trumpet, and by the sudden appearance of the Lord Jesus Christ, with ten thousands of his holy angels! By that august tribunal, at which you will appear with me, and which shall decide our lot for ever! By the vain despair of hardened sinners, and by the unknown transport of regenerated souls! I conjure you from this instant, "work out your salvation with fear and trembling." "Enter by the door into the sheep fold:" sell all to purchase the pearl of great price: "count all things dung and dross in comparison of the excellency of the knowledge of Jesus Christ!" Let him not go till he blesses you with that faith which justifies, and that sanctification without which no man shall see the Lord. And soon, transported from this vale of tears, into the mansion of "the just made perfect," you shall cast your crown of immortal glory "at the feet of Him that sitteth upon the throne," and before the Lamb, "who has redeemed us by his blood: to whom be the blessing, and the honour, and the glory, and the power, for ever and ever! Amen."

NINE ADDITIONAL SERMONS.

SERMON III.-State of the natural man.

"The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned," 1 Cor. ii, 14.

THE state of a true Christian is a state of peace, joy, love, and holiness; but before a man attains to it, he must go through a course of fear, anxiety, and repentance, whether long or short; for no one was ever cured in soul, by the great Physician, Jesus Christ, till he felt himself sin sick, and was loaded in his conscience with the burden of his iniquities; especially that of a hard impenitent heart, which he could not himself break and soften. Therefore St. Paul, writing to the children of God at Rome, told them that they were "no longer under the spirit of bondage to fear;" but that "they had received the Spirit of adoption," whereby they knew that God was "their Father," and heaven their inheritance. Whence it clearly appears, that those who now had the Spirit of grace, of love, and adoption, had had the spirit of bondage and fear; before which they were in their state of nature, wanting the grace both to love and fear God: of one in this last state St. Paul speaks under the appellation of a "natural man," in the words of the text.

There are then three states through which all the children of Adam must pass before they can be real Christians. That of an unawakened or "natural man," who neither loves nor fears God: that of a penitent man, or returning sinner, who, being awakened into a real concern for his salvation, fears God and the threatenings of his law, and dreads death with its consequences: and, thirdly, that of a man "under grace," or a true believer, who loves God above all persons and things, and rejoices in the expiation and pardon of his sins, which he has now received in Christ by a living faith.

We see these three states exemplified in the clearest manner in the life of St. Paul. Though he was one of the most learned, sober, and honest men in Jerusalem, and very strict in observing the hours of prayer, and of the service of the God of his fathers, as he had been taught; though he had endeavoured, as he says himself, "to keep a conscience void of offence toward God and men," and though his persecuting the saints was owing to his ignorance, he himself declaring that he did it in the sincerity of his mistaken zeal, thinking he was doing God service: nevertheless, he was but an unawakened, unregenerate man all the while, and remained such till Jesus awoke him from his sleep of carnal security as he was going to Damascus, and showed him that he was but a painted sepulchre. Then he entered into a second state, the state of an awakened and returning sinner, who dreads the wrath to come, and endeavours, if possible, to flee from it. Three days and nights he remained in this state, crying for the pardon of his sins, without allowing himself time to eat or