We have nothing but sin to call our own, and, therefore, when we come to the throne of mercy, it is to ask salvation as a free gift. This is clearly seen by every awakened mind, by every genuine penitent seeker of salvation, whose language is "if thou, Lord, shouldest mark iniquity, O! Lord, who shall stand!" "But there is forgiveness with thee." Hence, we are told in the Scriptures, that if salvation be brought to us—and, thank God, it is-it is the grace of God that brought it; that if we are called to be partakers of it—and, thank God, we are-we are called by the grace of God; and if we have actually received and are enjoying its blessings, it is because we are justified freely by his grace through the redemption that is in Christ Jesus. Then, if you consider salvation as to its progress, and advancement, and increase, in those who are already in a state of salvation, we must arrive at the same conclusion—it is all of grace. Not but that we are commanded, by the highest authority, to labour for the true bread which cometh down from heavenand it is worth labouring for—and if we do not labour for it we shall not have it; not but that we are to be diligent, and diligent we must be, if ever we obtain the object of pursuit; not but that we are called to work out our own salvation—and that's a remarkable word—not merely work in it, and at it, but work it out "with fear and trembling.” I think I shall be justified in saying, that we must be as diligent, and as active and continuous, in the use of all the means which God has prescribed in reference to the great matter of salvation, as though we expected success to be dependent on our own efforts; and yet we are to cease from all dependence upon ourselves in these things, and to look for salvation from that fulness which is in Christ Jesus, and grace for grace. How are we encouraged and enabled to work out our own salvation? For the

very ground, and for the very reason, which the Apostle enjoins-because "it is God which worketh in you to will and to do of his good pleasure." It is just because God works in us that we must work with him. Hence we find the Apostle describing religious progress in its connection with the progress of grace. Do we resist that which is evil? Do we rise superior to difficulties, trials, and temptations? Do we walk in fellowship with God? What saith the Apostle, and every evangelical believer says the same thing to this hour-"Not I, but the grace of God in me ;" and if we are still enabled to hold on our way, and make a good finish, even then, with the Apostle, we must say, "By the grace of God I am what I am." Then, if we look upwards and onwards to the final consummation, and see the Christian escape away from this world of trial, sin, and sorrow, and follow him to the mansions of bliss, how comes he there? Oh! it is grace-grace every step; grace laid the foundation, grace reared the superstructure; and the top-stone is put on with shoutings, not of "Merit, merit!" but "Grace, grace unto it!" So that in the economy of our salvation grace sits on the throne. "Grace reigns," says the Apostle; it is an empire of grace, an administration of mercy and kindness. But then grace does not reign at the expense of justice, but through righteousness unto eternal life through Jesus Christ our Lord." And if it be true that we are saved by grace, if Jesus Christ is the Saviour, and if there is no other name under Heaven given amongst men but the name of Jesus, how came it to pass that he became our ransom? The same inspired Apostle tells us that it was "by the grace of God that he tasted death for every man." Then, again, if it be said that much of man's salvation is attributed in this volume to the grace and energy of the Divine Spirit; that it is the Spirit that quickeneth and

convinceth of sin, who regenerates the heart and makes us holy; and that "as many as are led by the Spirit of God, they are the children of God." I say very truly, the Holy Ghost is a divine person; the Holy Ghost has always been in the true Church of God; the Holy Ghost is always operating there; and there can be no such thing as spiritual, experimental, vital religion, without the life-giving presence and power of the Holy Ghost. But, then, is not this divine Spirit, to whose energy we are so greatly indebted in the matter of salvation, the spirit of His grace freely bestowed? But then it is said that the Gospel is the grand instrument of salvation. Very true; the Gospel brings to us the news of salvation; it presents before us redemption in all its fulness, and in all its blessings, in all its power and glory, and becomes the instrument of salvation to all those who readily embrace it. But then this same Gospel, to which we are so much indebted, is "the Gospel of the grace of God." So we find ourselves just where we commenced, standing by the side of St. Paul; and we are in safe and honourable keeping with him, and are obliged still to say, "by grace are ye saved." But then, while salvation is "by grace," it is through the instrumentality-I use the word because I do not know a better-of faith. It is by grace through "faith." Now between these two things there is the closest intimacy in the matter of salvation. That connection is found in the very constitution of things-in the plan of God's scheme of mercy. It is asserted in the lively oracles of truth, it is found in all sound systems of theology, and is realised in the experience of all the truly saved. "By grace," but "through faith." It is grace which provides salvation for us; it is the hand of faith that lays hold of it. Grace brings salvation to us; and places it within our reach, then by faith we embrace

it, and the blessing becomes our own. But then the faith through which we are saved is not a mere abstract creed as some would call it; no, but a personal and actual reliance on the atonement of our Lord Jesus Christ; it is not a mere intellectual operation, but it is the trust of the heart in Him "who loved us and gave himself for us." Not a mere motion-so to speak-in the head, but a gracious principle in the soul, for religious work is heart work, you may rely upon it, for "with the heart man believeth unto righteousness;" and if thou, my fellowsinner, "shalt confess with thy mouth the Lord Jesus, and believe in thy heart that God hath raised him from the dead, thou shalt be saved." Well, now, while we are saved by grace, it is yet through faith, is obvious. "He that cometh to God" in the exercise of any act of the mind to be saved by him, "must believe !" He must do many things besides, he must renounce sin, and loathe himself, and mourn and weep for his crimes; he must give himself to prayer and plead with God for mercy; he must hear the word at all fitting opportunities; he must read the Scriptures, if he have the ability to read-and shame on those who have not, while we have Sabbath-schools in our midst then he must approach the table of the Lord, to commemorate that death by which alone he can live: but all this reading, and hearing, and communion, will not, and cannot, issue in personal salvation, if faith be not there; for "without faith it is impossible to please God." We find examples of this in Holy Writ. Take one from each part, Abraham, the father of the faithful, what did he do! He believed God. He did many things besides that he feared God, he worshipped God, he loved God, he served God; but we are expressly told, "Abraham believed God, and it was accounted (or reckoned) unto him for righteousness." Take an example from the New

Testament-the case of the Canaanitish woman.

What

said Jesus to her? "O, woman, great is thy affliction?" It was, indeed, a great one. “O, woman, great is thy patience?" Her patience under her sufferings was very remarkable. 66 O, woman, great is thy humility!" Her humility was put to a very severe test when Jesus said, "Is it meet to take the children's bread and give it to the dogs?" But there was something else in the heart, and something else being exercised by that woman, which Jesus Christ immediately recognised in answering her prayer-"O, woman great is thy faith! be it unto thee even as thou wilt.

that very hour."

that salvation is

Yes, my hearers, it

And her daughter was made whole from Yes, my hearers, it is to an act of faith expressly and constantly promised. The case of the Philippian gaoler is directly in point. My friends, remember the somewhat extraordinary circumstances which, under the divine blessing, flashed conviction to that man's mind. His guilty conduct is prominently before him; he is awakened to a sense of his danger, and earnestly concerned to be saved; he comes to ask the most momentous question which ever human being did or could ask in this world, "What must I do to be saved?" "I am on the brink of ruin, I see my danger; how shall I escape -what shall I do?" Happily for that man, and for all succeeding generations of men, that question was asked of two divinely-inspired apostles, who could not give a wrong answer; and what was that reply ?—" Go and renounce all thy sins-go and give alms-pray-make an apology to us for the manner in which you treated us last night ?" No! they saw the man was thoroughly awake, and in earnest, and what said they?" Believe on the Lord Jesus Christ, and thou shalt be saved!" He did believe, and was saved. The very same promise is made in the original commission given to the first preachers of the redemption

แ