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Here then the work of salvation or deliverance is shared by three parties, its Author, medium, and object, but especially by the latter; as first, in his baptism-next, in a corresponding life. The personal performance of all who would be saved most properly begins with their baptism, and also their cleansing or emersion from a guilty conscience: when they start upon a new career, like fresh runners starting from the post; or like a new launch when it is put forth on the waves. “The like figure whereunto even baptism, doth also now save us; (says St. Peter ;) not the putting away of the filth of the flesh, (only, understood,) but the answer of a good conscience toward God by the resurrection of Jesus Christ.”

Jesus Christ." (Pet. I. iii. 21.) “Being born again, (says he,) not of corruptible seed, but of incorruptible,—by the Word of God, which liveth and abideth for ever.” (Ib. i. 23.) And the Word being only one descent from God, by being born of the Word in our conversion or baptism, we are said to be born of God also, as Jacob might be said to have been born of Abraham,- to become the children of God, and children of the light, if we only believe : as our Saviour says, according to St. John, “ I am come a light into the world, that whosoever believeth on me should not abide in darkness.-Yet a little while is the light with you.-While ye have the light, believe in the light, that ye may be the children of light;" (John viii. 12; xii. 35, 36;) and St. John himself after him, “Whosoever believeth that Jesus is the Christ, is born of God." (John I. v. 1.)

By these and many similar expressions, is indicated the corresponding part, or "answer” of those who would “ order their conversation aright," and consequently be shewn “ the salvation of God.” (Ps. I. 23.) Whereby is not meant, that we “ deserve grace of congruity;" as the schoolmen say: but, that we accept the unmerited salvation of God by his assistance in the way in which he is pleased to bestow it. When one might say “ I have set God always before me: for he is on my right hand; therefore I shall not fall.” (Ib. xvi. 9.) There being so many different means of salvation as I have now described, and these all so inseparably connected as I have described them,- of the same one may be particularly assigned for all by one authority, and another by another : ás, for example, election and predestination are particularly, but not exclusively, assigned by St. Paul; (Rom. viii. 28, &c. :) regeneration and the Holy Ghost similarly, by St. John, (John I. ii. 20, &c.; iii. 1, &c.,) also faith by St. Paul, (Rom. iii. 28, &c.,) and works by St. James ; (Jam. ii. 14;) or, on the contrary, faith by St. James, (Ib. ii. 22,) and works by St. Paul, (Rom. vi. 12, &c.; viji. 1, &c.; Eph. v. 1-15; Thess. I. v. 25,) almost as expressly as election and predestination. So are the means assigned by the others variable, notwithstanding particularities, subject, however, always and in every instance to the same first Medium, and the same First Cause; that God in all things may be glorified through Jesus Christ.” (Pet. I. iv. 11.)

Thus the foundation of our hopes is like the steps of the temple, one rising above the other continually. But, I fear whether some of us, who build very justly on one step of the foundation, may not perchance happen to overlook another, and very likely two or three others. In particular, I fear whether they who build on the foundation of grace do not sometimes overlook that of faith: and frequently it may be suspected, whether they also who think more of faith do not forget the top step, the landing, of good works; “ Who hold the truth in unrighteousness," as St. Paul says, intimating at the same time, that such was not the life of faith. (Rom. i. 17, 18, &c.) This, however, is a matter for consideration to those whom it may concern: I judge no man, as St. Paul says. them to judge who are least esteemed in the church.” (Cor. I. vi. 4.) One thing I must say, that when we pray God to deliver us from evil, we should not forget its root upon earth ; so practical an error as that of dividing faith and works, or rather practice and profession, being so common, 'too, as it is, ought certainly to be one of the objects intended in that deprecation : so ought every error of the kind ; to wit, every practical error, that we might “ eschew evil, and do good -- For the eyes of the Lord are over the righteous, and his ears are open unto their prayers; but the face of the Lord is against them that do evil." (Pet. I. iii. 11, 12.)

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Some may think, that beside praying for deliverance from evil, we should endeavour to run away from it to a place of safety ; indeed, a good deal of our instinctive rage for removals is owing, I believe, to this latent uneasi

And truly, if the sphere of salvation was local instead of moral, one might be disposed sometimes to consult one's safety by flight. If, with our improved modes of conveyance both by sea and land, people could now think there was any country or kingdom upon the face of the earth whither they might oscape from the penalty and practice of evil; or escape from the first only and take the other with them, like some of our öld crusaders,-run they would, no doubt, just as “one post shall run to meet another, and one messenger to meet another;" and be amused, or pacified in some measure, with such a continual change of scene. But you had better stand to it, my brethren. For Heaven itself being as near to us in one place as in another, the way to escape from evil and get thither, will be by reformation, and not by locomotion; not by a change of scene, but by a change of action, and preparatory thereto, by a change of spirit, as aforesaid. “Submit yourselves, therefore, to God. Resist the devil, and he will flee from you," (Jam. iv. 7,) says St. James : and St. Paul says to the same purpose, “Finally, my brethren, be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood; but against principalities, against powers, against the rulers

of the darkness of this world, against spiritual wickedness in high places. Wherefore, take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, TO STAND.” (Eph. vi. 10, &c.)

“ If ye know these things, happy are ye if ye do them,” (John xiii. 17,) my brethren. For to be delivered from evil will not suffice of itself after all, except we be delivered to good: and whatever speculative improvements men may adopt without a new life, they will not stand nor thrive; but be as new grafts on old worn out stocks, and fall one after another as fast almost as they are inserted, coming always to the same end ; just as a stone tossed into the air an hundred times, and every time with a new sling, must come again every time also to the old earth from which it is slung. There is no deliverance, no growth, no continuation, no lasting restoration to primitive rectitude or to farther perfection, that is not founded in a perfect and everlasting principle of righteousness; understanding by a restoration to such primitive state, a renewal or creation in that state in which being freed by the grace of God from every improper bias, and thoroughly regenerated with the gifts of the Spirit,--a man is set upon his legs again, and enabled, as it were, to walk alone in his uprightness. (Isai. lvii. 2.)

To mention an example: our blessed Saviour was born into the world with the same natural disadvantages as other men; taking not only human flesh, but the imperfections of the same: as it is said, “ He bore the sin of many;" (Isai. liii. 12;) being sent in the likeness of sinful flesh, (Rom. viii. 3,) and “compassed with infirmity.” (Heb. v. 2.) But, by the INHERENT power of the Godhead, and not by the accidental as with us, he “ did no sin, neither was guile found in his mouth :” (Pet. I. ii. 22:) he triumphed over all those obliquities which the fault of Adam had entailed on his seed or posterity; and

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“having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it.” (Col. ii. 15.) All this was evident in the end of his probation : when human nature, having been restored in him, and exalted by its union and communion with the divine, to greater perfection than that from which it had fallen, was left to its proof, and triumphed singly or alone. My God, my God; (said he, speaking humanly,) why hast thou forsaken me?” (Matt. xxvii. 46.) The answer may be inferred from his own words, Because, “it is finished.” (John xix. 30.) Hitherto, the Father had not left him alone: (Ib. viii. 29 :) but now human imperfection is at an end-the trials of life are over-further help from above is needless in that respect—the man Jesus has triumphed in the renovating power of the Godhead. The work was finished, and here was the proof,- not in its mortal, but in its moral effect.

It should be the first wish of every man's heart, that he may receive the same qualification for victory against “the fiery trial” that he is sure to undergo, and the never-fading crown that attends it: which he, “the righteous Judge,” shall give at that day unto all them that love his appearing. (Tim. II. iv. 8.) In the mean time, the regenerate soul will be upon earth like one from home, like one houseless and naked indeed; and rather waiting for, than dreading, the dissolution of the body, or its corresponding change, “ that we may have our perfect consummation and bliss both in body and soul ” in the everlasting glory of the state for which we are prepared, and preserved by our heavenly Father. “For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens: For in this we groan, earnestly desiring to be clothed upon with our house which is from Heaven; if so be, that being clothed, we shall not be found naked. For we that are in this tabernacle do groan being bur

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