the ability of all to 'understand and embrace, it is adapted to go, as on angel-wing, through all the earth, to light the star of hope on every land, and to kindle the torch of salvation in all the habitations of men.

6. The excellence of this condition of justification has been gloriously tested by its fruits. Noah, Abraham, all the patriarchs, Moses, David, the prophets, the apostle tells us, were justified by this condition.* And what names are these? They mark the only brilliant spots in the early pages of the world's history; they are the stars of earth's twilight-the heralds of day to subsequent nations. Where had we been, but for them?

Observe, too, how this doctrine wrought in apostolic times. It was this doctrine of faith in Christ as the condition of justification, that made the apostles what they were. It was this that faced down the proud Sanhedrim and displaced the cumbrous mass of human traditions and gorgeous ceremonies, for the pure and filial worship of the living God. It was this, that struck the note of salvation so deeply on the day of Pentecost, that it vibrated as in a moment through thousands of hearts, of all nations ;-it was this, that preached so eloquently on Mars hill, in presence of the congregated and frowning wisdom of Greece ;-it was this, that went fearlessly into the very palace of the Cæsars, and demanded, yes, and obtained, too, higher honors for the cross of Jesus, than theirs-a richer crown for the "Man of sorrows "" than they wore. It was this that

* Rom. iv. 2. Heb. xi.

razed, from their deep foundations, the temples of idolatry; that carried the tidings of redemption even into the dark regions of Germany, and Gaul, and Britain, and thus introduced to our world a new and bright

era.

As idolatry cannot stand before this doctrine, neither can the corruptions of Christianity. For when the heathenism of Rome had amalgamated with the Christian religion, and thus shrouded the earth in the night of ages, then it was that this doctrine rose from the dead, put off its grave-clothes, and in the persons of the illustrious reformers, went forth to regenerate the nations. With the resurrection of this doctrine, the church of Christ arose, put off her sackcloth and her slumbers, and went forth, clothed with sunbeams, to meet the bridegroom. Papal impositions were confounded; corruptions and superstitions, that had long cruelly held the minds of men, as with serpent folds, unclenched their grasp, and fled abashed ;-man again walked at liberty, and the pure religion of heaven again descended sweetly and sat dove-like on his heart. Well might Luther call this the "articulum stantis seu cadentis ecclesiae,"-the article of a standing or of a falling church. With the renovation of the church, through the power of this doctrine, the intellect of the world was aroused; the heart of man began to beat with a new and more vigorous pulsation, and all the energies of his nature awoke to nobler activity.

At this very hour, the individuals, the churches, the communities, most cordially wedded to this doctrine, are the purest and brightest lights of Christianity, and

are doing most to extend its triumphs over the earth. And what is so excellent in life, is equally excellent in death. It is this, emphatically, that enables the Christian to read his

"title clear,

To mansions in the skies."

Approaching the grave divested of self-righteousness, turning entirely away from all false foundations, and resting by faith on the righteousness of Christ alone, he feels his foot planted firmly on a rock. Although the billows of death rise high, and its dark waters roll over him, faith anchors his soul on Christ and defies them all. He goes forth solitary, but undaunted, to the last great conflict, knowing that neither life nor death, nor things present, nor things to come, will be able to separate him from the love of God which is in Christ Jesus his Lord. His intelligent and manly faith, his calm depth of purpose, his clearness and reach of vision, his hope full of immortality, afford an exhibition of moral beauty and sublimity unequalled on the earth. All other religions are put to shame here, the philosophies of the schools are confounded,—the wise men and the learned of the earth, equally with the simple and the ignorant, wonder what it means. Here is the explanation, in a single sentence: "This is the victory that overcometh the world, Even OUR FAITH." It is a cordial and implicit faith in Christ, as an all-justifying Saviour, that subdues every

*Rom. viii. 39.

foe, conquers death and hell, and places the crown of everlasting life on the victor's brow.

Have you, reader, this faith? If you have, you are rich indeed. However poor in this world, you are an heir, a prince of a kingdom, in which are garnered the treasures of the universe. If you have it not, whatever else you may have, you are poor and needy, and in prospect of eternity, wretched indeed! Make it your first object, then, to possess this faith. By all that is valuable in a holy life and a triumphant death, by all that is terrible in perdition and glorious in heaven, seek first a justifying faith in the cross of Christ.

CHAPTER XII.

ADOPTION.

THE next subject in the natural order, after justification, is adoption. The one prepares the way for the other. Adoption is an advance on justification. It brings us nearer to God. The one makes us accepted subjects of law, the other makes us sons. Justification, however important, is a cold, legal idea, compared with adoption. Those whom Christ has redeemed, he is not satisfied merely to acquit ;—he also makes them sons of God. This will more fully appear, as we proceed to show the nature and benefits of adoption.

"'* im

I. ITS NATURE. "The adoption of sons,' plies, of course, that we are not the sons of God by nature. Men do not adopt their own natural children. We are declared to be, by nature, "children of the wicked one." Neither, if we were by nature the children of God, should we need to be born again. How perfectly does the idea of adoption comport with