SERMON XIV.

THE PEOPLE OF CHRIST.

TITUS, ii. 14.

Who 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."

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Ephesians, ii. 10.

We know that Christ yielded up himself to death upon the cross for this purpose," that by his stripes we might be healed;" that the punishment due to our offences having been suffered by him, we might escape condemnation; St. Peter however, omitting this, gives another reason for the great sacrifice; these are his words, he "bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness." The same apostle, in his second epistle, exhibits more fully this great evangelical truth. His address to his people opens with these words, grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord, according as his divine power hath wrought in us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue; whereby are given unto us exceeding great and precious promises, that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust." Thousands in

1 Peter, ii. 24.

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c 2 Peter, i. 2.

the Christian world "following the way of Balaam, the son of Bosor, who loved the wages of unrighteousness," are compelled by fearful visions of judgment to come, to cry like him, "may I die the death of the righteous, and may my latter end be like his!" Thousands too, whom the god of this world binds in more secret fetters, who love the sin of their nature yet fear its punishment, whose eyes turn with horror from the unquenchable fire of hell, yet are not raised with delight towards the pure glories of heaven; thousands of this description can feel all the value of one gospel promise

"their sins and their iniquities will I remember no more." But the true Christian, the man of" faith which worketh by love," is carried beyond this to higher hopes, on the wings of more great and precious promises. We cannot We cannot suppose him unmindful of his unmerited preservation from the terrors of the second death; but hear him— hear what fills the grateful thoughts of one speaking by the Spirit of God; it is the promise that "he might be partaker of the divine nature, having escaped the corruption