purified, in order to a possibility of being happy. Whereas, he who looks upon those desires as marks of his present vileness, and the total extinction of them as the glory of his nature, will, by constantly resisting and subduing them, in some degree begin that mighty change, and take off the most reproachful part of his present humiliation, by possessing his vessel in sanctification and honour."

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And if, through fondness for earthly things, we feel loth "to have our conversation in heaven," unwilling to subdue and mortify the unclean desires of the flesh, let us look to the end; for though we are blinded by the world, and will not look beyond it, still "the end of all things is at hand;" let us look then to the end-What is our hope?-can we imagine that we may wilfully, presumptuously proceed in our sins, in sabbath-breaking, for instance; in profane conversation, in unchastity, in drunkenness, and then expect to be changed at once into angels of light? I believe firmly that not one of us could seriously entertain so impious a thought. I

K

will therefore put one solemn question to you are you content that, if the second coming of our Lord should take place this hour, with all the terrible glory that the scriptures describe, are you content that it should find you as you are? Is there no change you could wish to make in your lives, in your hearts? If you are not ready, if your lamps are not burningthink that they may be extinguished! and what will be your anguish at hearing those dreadful words, "depart, ye wicked, into the fire prepared for the devil and his angels?" But let us hope better things; let us trust that there is too much religious feeling, too much understanding, to suffer any to lie longer in ungodliness and looseness of living, while our Saviour calls us to seek his kingdom; and his apostle exhorts us to "have our conversation in heaven."

SERMON XIV.

THE PEOPLE OF CHRIST.

Who

TITUS, ii. 14.

gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people zealous of good works.

AN old and able divine has observed that a threefold righteousness is necessary to the salvation of mankind: one, whereby Christ justifies believers, perfect but not our own; another, which is the condition of our acceptance, our own but not perfect; and a third, both our own and perfect, that, namely, wherewith the souls of the sanctified are clothed upon their removal into heaven. It is of the second that I am at

present about to speak; that righteousness which springs necessarily from a true and lively faith, or which is, to speak more correctly, the living principle, without which faith itself were dead.

Before the heart of man has been fashioned anew by the spirit of love, a change which few Christians in comparison have undergone, the fear of eternal punishment will be his religion; and, in consequence, one object of the gospel, forgiveness of sin, will be placed by him so far above the rest, as to withdraw his consideration from them almost entirely. Yet those who are well instructed in the word of life, those especially who have practically and feelingly "learned Christ," know that in coming into the world he was as strongly moved by this further purpose-the recovery of man from that "body of death," a sinful nature, and his restoration to that original innocence which Adam enjoyed before his fall. I do not merely insist that Christians are required by the scriptures to lead holy lives, to" walk worthy of the Lord, unto all pleasing, being fruitful in every good work, and

increasing in the knowledge of God;" but I maintain also that the gospel of Christ had this for one of its principal objects, that, like the pool of Bethesda, it should make "every whit whole" those who throw themselves, in faith, into its healing waters. The texts of scripture which declare this truth are so direct and simple in expression as to need neither argument nor explanation. One has been placed at the head of this discourse, which in itself, satisfactorily decides the question, if indeed a question can be raised upon the matter. It teaches that Christ" gave himself for us that he might redeem us from all iniquity, and purify to himself a peculiar people zealous of good works." St. Paul, in his Epistle to the Ephesians, having laid down the doctrine that salvation is of grace, "not of works," so strongly that none could pretend to misunderstand him, proceeds to observe with equal preciseness, that "we are God's workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."

Ephesians, ii. 10.