merely as nations, shall be blessed in Him; for we read elsewhere, that only "he who believeth on Him shall not be confounded." And again, "He that believeth on the Son of God hath everlasting life; but he that believeth not the Son, shall not see life, for the wrath of God abideth on him." The Jews could not hope that their prayers would be heard, unless they turned towards the temple and the mercy-seat in it, when they prayed. Certainly we can never hope for any salvation from "God," who "is a consuming fire," except through “the Onlybegotten," "whom God hath set forth for a propitiatory, through faith in his blood, to declare his righteousness in the forgiveness of sins." We are every one by nature very ignorant of God, and "blind;" so blind to things spiritual, that "no man can know the Father, save he to whom the Son will reveal him;" although this knowledge is verily and indeed our "life eternal." (John xvii. 3.) We are by nature "enemies ;"* ungodly;† and sinners; for which reason we can no otherwise be "made accepted" with the righteous and holy God, but only "in the Beloved; who in Isaiah is called Jehovah's "Servant, in whom his soul delighteth." All and every thing depends on what is contained in that declaration from his own lips, "I am the Way, and the Truth, and the Life; no man cometh unto the Father, but by me." If ever, therefore, we would enjoy favour with God, we must look for it only through "the redemption which is in Christ Jesus;" and this redemption we must apprehend and appropriate by a true and living faith. In our Lutheran church, whose authorised formularies stand clear of the erroneous notion of being justified by the supposed merit of works, such admonitions as I have here produced from Scripture, may seem not so particularly called for; but, alas! these very admonitions are grossly counteracted by many, who little suspect themselves of so doing. For to make a mere oral profession of desiring to live and die upon the merits of Christ, is surely not enough; but it is needful carefully to watch, deeply to examine our hearts, and to see that no Dagon is set up by the side of this Ark of the Covenant, that we place no reliance on frigid purity of doctrine and discipline, good as all purity is in itself. Neither must we presume upon having been born of christian parents, brought up in the Protestant church, or incorporated with it by baptism. For "the Word" itself, though

ever so faithfully "preached," will not "profit" us, unless "mixed with faith of them that hear it." Neither must we value ourselves on the piety of our forefathers, or of holy persons who have preceded us or belong to us; for "every one of us must give account of himself to God;""the soul that sinneth, it shall die;" and "the just," only, "shall live by his faith." As we must not reckon upon any external communion with the church, so neither must we ground our hope of salvation upon any commendation or esteem of us, though expressed by the most pious persons; neither must we depend on having regularly received the sacrament; for with all such things, God may still have no pleasure in us. Much less must any one think of resting his happiness in his isolated self, upon his mere imaginary morality, upon his decorous and regular life. For if this were at all to the purpose, then were the unblest Pharisees the most blessed of men, and Christ as a Saviour died in vain. We must likewise remember, on the other hand, that none are possessed of that real faith which lays hold of the salvation in Christ Jesus, who are not careful to live unto Him that died for them and rose again; and that they to whom sin is not hateful as the gall of bitterness, have never tasted the sweetness of His all-powerful

4. Sermon, on Romans vi. 12-14.*

“He who committeth sin is the servant of sin;" and the service of sin is dreadful and miserable slavery. But its misery comes to an end, when we come "to obey the Truth;” as said our blessed Lord, "Ye shall know the Truth, and the Truth shall make you free." For when we have heartily received the grace presented to us by Him, that grace ruling in us, guides, strengthens, and establishes our will and determination to engage in his service, which is perfect freedom; and we no longer remain servants of sin. Of this important matter the apostle treats particularly, in the sixth, seventh, and eighth chapters of his Epistle to the Romans, from which chapters are selected the epistolary readings of our church for the last and next Lord's day. But it will be profitable on the present occasion to consider what lies between these portions; let us therefore now meditate on the twelfth, thirteenth, and fourteenth verses of the sixth chapter, which teach us that—

* Preached at Stuttgart, 6th July, 1712, a month after his 25th year.

FREEDOM FROM SIN, GRANTED TO THE CHILDREN OF God, is THE MOST GLORIOUS LIBERTY IN THIS WORLD.

or

Here is

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I. THE GROUND OF THEIR LIBERTY. They are not under the Law, but under Grace." Grace is a delightful word, whatever meaning we give it; but the Grace of God has the most delightful meaning of all. It is true that the pride of natural reason can see nothing in it; but faith can find in it all comfort and encouragement. The Grace of God purifies, animates, and gladdens the heart of a true believer. Some things are better understood by contrast. Here then the expression "under Grace," is contrasted with that of "under the Law." Now to be "under" any thing, is to be so influenced by its authority or power, as to have the heart and conscience taken up with it, and to be governed by it in our whole conduct. Therefore all who have any concern about God, all who think the Divine favour of any value to them, are either "under the Law,” "under Grace." But there are very many who seek not after God at all; and these, in our apostle's meaning, are neither under the Law nor under Grace; but are, what he terms, “without law." (Rom. vii. 9.) Thus there are three classes of persons in the world: persons "without law," who live in carnal security; persons "under the Law," who live in anxiety and fear; and persons "under Grace," who live in peace of conscience; who have their hearts in a state of comparative and increasing satisfaction. In one or the other of these three classes is every individual included. individual included. As we cannot properly understand the condition of one class without considering the others, let us here consider them all; that the carnally secure may learn to "fear;" the fearful become encouraged to desire the true freedom of the gospel; and those who are "free indeed," be kept from turning aside either to false security or to needless fear.

First, let us consider the state of those who are " without law;" who are neither "under the Law," nor "under Grace;" for though the law condemns them, they are insensible of it. Of this sort are most persons of the present day. They are giving unbridled freedom to "the lust of the flesh, the lust of the eye, and the pride of life." Their whole man is freely devoted to these things; they suffer no such enjoyment to escape them. One excitement after another yields them pleasure for the present, and thus they do whatsoever they will. Their

principal law is not the law of God, but their own will, their "fleshly mind." If divine authority interpose with its demands, they reject it immediately in their practice, as if they said unto God, "Depart from us;" or they treat it with general neglect, though they are perhaps disturbed by it sometimes in their conscience. They live on in the blindness of self-love and selfcomplacency, and because God in his providence "keeps silence," "their inward thought is, I shall have no sorrow." But when they are reminded that though he is a merciful God, he is also a righteous God, and an avenger of evil, they unhesitatingly catch at some scripture text for the quieting of their consciences, and go away at death in this false dependance, without ever feeling any real alarm about punishment in the unseen world, till they are actually. come into that place of torment." As they have made themselves perfect slaves to the desires of the flesh and of the mind, their carnal nature is become so much a component part of themselves, that they do not desire freedom, even when it is offered them. If they have now and then some complacency in virtue, such complacency soon leaves them; and they settle down upon their good wishes and good intentions, to the accomplishment of which their wilful ignorance and depravity never permit them to attain. They die without wisdom!

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Surely, then, it is even a great mercy if God chasten such persons with fearful misgivings and anticipations, that he may make them acquainted with his awful jealousy and holy indignation. Now such forebodings and misgivings are actually experienced by those whom we consider as belonging to the second class; as persons "under" the pressure and bondage of "the Law." All men indeed are under the Law, as bound to obey it; but we are here speaking of those who are sensible only of the Law with its terrors. It brings its demands to them, by awful convictions in the conscience. It rebukes and condemns them for all that they have done, all that they do, and for all which they have left or are leaving undone; and their conscience is here awake to God's legal and just cognizance of their most secret thoughts, words, and actions. His Law shows the exceeding sinfulness of fallen man; it threatens the conscience, and pursues it with its righteous curse. “By the Law is the knowledge of sin ;" therefore "the Law worketh" to such persons nothing but "wrath." Sin to them "appears sin" indeed; and such it must appear. Hence they are very disquieted and distressed. Conscience, alarmed and terrified, engages

them in a variety of religious exercises. These they follow in their own strength, (imagining thereby to retrieve what is defective in their conduct, and so to pacify the Divine displeasure.) But all such "inventions" being of no value, nothing of value can result from them. And whereas these persons once accounted no part of their conduct sinful, they now feel that it has been sinful all along, and know neither how to advise nor how to "deliver their own souls." Conscience thus continuing timid and distressed, they only plunge from one trouble and difficulty into another. They would do good, but cannot do it with freedom and from the heart. They "consent unto the law of God, that it is good" in its requirements; but they are "ignorant how to perform that which is good." The former state frequently merges into this latter; and he who is in this latter state frequently backslides into the former. Men strictly in either, are shut up under sin, and the only difference between the two classes is, that the latter are sensible that they are in this condition, whereas the former sort are not sensible of it. Both are in a state of captivity, but those "without law" go on willingly in their bondage of sin; while those who are "under the Law" would gladly be released, only they know not how to effect it. "The Law" serves however to "lead" these persons 66 unto Christ," and to bring them to believe entirely and freely on Him; which indeed is its peculiar office and design.*

Those whom it is thus successful in bringing to Christ, belong to the third and happy class, who are "under Grace." By faith in Christ they are made free from charge and condemnation. By experience of grace given, their conscience attains quietness and serenity, and the mind becomes enlightened with the knowledge of God's holy will; confidence and love now take possession of the soul, accompanied by lively hope, life, and power from God, which they experience in the progress of their willing obedience. The Law finds nothing in them now to reprehend. Past sins can no longer accuse, nor remaining corruption "have dominion." The soul is become awake and vigilant. By the aid of the Spirit of God reproving in them the very smallest deviation from perfect rectitude, they keep themselves "in all things circumspect;" and are careful to derive strength through Christ. What an all-important condition is this! Is it not the duty and interest of every one amongst

* Gal. iii. 24.