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lieving view of Jesus delivered for our offences, and raised again for our justification," (Rom. iv. 25.) will carry on this salvation until grace shall have accomplished it, and "we shall see him face to face." (1 Cor. xiii. 12.)

2. The sin and danger of seeking salvation in any other way than by grace, is exceeding great. I speak now particularly of our present acceptance with God, which many are continually going about to obtain "by works of righteousness which they have done," or by blending faith and works together, as concurring causes of their acceptance. Nothing reflects such dishonour upon God, nothing can be so surely fatal to ourselves as such an attempt.

It reflects such high dishonour on God and his Son. It saith, 66 Salvation is no more of grace :' for is any thing besides "Christ's one oblation once offered" needful to merit your acceptance? Then you associate yourself with him, become a partner of his undertaking, and rob him of that peculiar glory of which he is so jealous. But he wants nothing of you: he can receive nothing from you; because indeed you can offer nothing which must not still offend. Which of your good deeds will you bring to the cross as auxiliary to the Saviour's atonement? With what abhorrence must it be rejected by him, "who by the eternal Spirit offered himself without spot unto God?" Surely had any such spot been found in him, as is in every work of yours, he had died in vain. Besides, where were the ric es of grace of if you contributed ever so little to the purchase? "If it be of works, it is no more grace, otherwise work is no more work." (Rom. xi. 6.) God's glory in pardoning is utterly obscured, and it is no longer the gift of God.

And what can be so fatal to yourself? You

thus cut yourself off from the only method of salvation; you counteract the designs of God. You put it out of his power to save you, for he cannot deny himself. If you will lay any "other foundation than he hath laid, you are fallen from grace:" (Gal. v. 4.) you must abide that devouring storm which will sweep away your vain deceitful hopes. And wo unto those works that stand up to plead for your acceptance. Unable to bear the severity of God's justice, "this broken reed you have leaned upon will run into your soul and pierce it." (Isai. xxxvi. 6.) You will then too late discover, that those who would not plead a salvation by grace will never be able to escape the damnation of hell.

3. How glorious to God, how honourable to the Redeemer, how safe for the undone sinner, how effectual to engage his heart to God, must this method of gospel-grace appear? God is acknowledged to be all majesty and all mercy; Christ all-glorious and all-sufficient. We have grounds of confidence the most enduring and satisfying, and for all the grace we receive feek the constrainings of the debt of gratitude immense as the girt bestowed on us.

To love God cannot but be the immediate effect of faith in this salvation and obedience. will then become our delight as well as duty. For "faith worketh by love; and this is the love of God, that we keep his commandments ; and his commandments are no longer counted grievous." (1 John v. 3.) O with what delight does a sinner saved by grace "run the way of God's commandments, for he hath set his heart at liberty." (Psalm cxix. 32.) What attainments in holiness must not he be advancing towards when "this love constraineth him ?? (2 Cor. v. 14.) And thus what all the impotent endeav

ours of man by his own powers could never effect, the faith of God's elect doth work: not "making void the law, but establishing it ;' (Rom. iii. 31.) establishing it on a basis which nothing can move; enabling us to obey it on principles that powerfully influence; and urging us on in the pursuit of perfection absolute and intire as the summit of our hopes and the consummation of our felicity.

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HE great Apostle Paul knew best the ten

dency of the principles he preached. He was not afraid that the doctrines of free grace would lead men to licentiousness. He had happily experienced the contrary in his own soul, and seen the blessed effects of them on thousands of others. He knew "what the law could not do, in that it was weak through the flesh," (Rom. viii. 3.) the gospel, "which is the power of God unto salvation," could effect. The discovery of the amazing grace of God in Jesus Christ laid a constraining influence upon the soul, which the brightest displays of the beauty of virtue, or the clearest convictions of moral obligation, never could produce. Many have thought that the Apostle was a dangerous guide, and needed the correction of his brother James; as well as all the fine comments which they have since invented for maintaining the honour of religion, and securing the interests of morality. But James, as well as Paul, if they were alive, would disclaim the vain efforts of these reconcilers. St. Paul was as zealous an advocate for true holiness as St. James; and St. James as true an advocate for faith, and one who expected salvation by


grace, as much as St. Paul. They laid the same foundation, and built with the same materials. "Jesus Christ was their chief corner-stone. (Eph. ii. 20.) By faith in him they expected justification to life;" and they raised the superstructure of real holiness thereon. The " purification of the heart," St. James as much ascribed to the efficacy of faith (Acts xv. 9-14.) as St. Paul. But amidst the cry which is made about the interests of morality, what is become of the practice of it? Where is that to be found? I am afraid the self-seeking, pleasure-loving, honour-loving, money-loving conversation of our boasted champions for morality, will prove a bad comment upon their doctrine. The finespun reasonings on the beauty, fitness, and intrinsic excellence of virtue, look indeed pretty enough upon paper; but I cannot in the view of them help thinking of what was said of the mask in the fable, O lepidum caput, sed cerebrum non habet. Alas! The vain precepts of heathen philosophers, or the modern improvements of them under their christian disciples, are alike impotent to restrain the power of a corrupted nature. They have no influence to produce what they enjoin: they leave us, just as they found us, admiring and transgressing them.

Let us see then whether the gospel of Jesus hath not more amply provided for the honour of God, and the obedience of his people; and, with the richest grace bestowed, demands and produces the most exemplary conversation. "We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.”

These words afford us a view of the state and conduct of every real christian.

I. The principle of his spiritual life.

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