which they possess, is the purchase of his blood, and the gift of his Holy Spirit.

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It is a plain dictate of reason, as well as of the word of God, that if we would see his face in peace, we must have not only a TITLE to heaven, but also a PREPARATION for heaven. It is just as essential to our eternal well-being, that we be restored to the image of God, as that we be restored to his favor. Without holiness no man shall see the Lord. Now, of this preparation for the joys of his presence, we are as entirely destitute, by nature, as we are of a title to his favor. The carnal mind is enmity against God. And although our blessed Redeemer, by his sufferings and obedience, has "made reconciliation for iniquity, and brought in everlasting righteousness," yet we are by nature disposed to reject the message of his love. We need to have a "new heart and a right spirit" given to us; a heart willing to accept the provided and offered mercy. We need not only to be delivered from the condemning sentence of a violated law, by a gracious justification; but also to be sanctified by the power of the Holy Spirit, and "made meet for the inheritance of the saints in light." The imputation of the Saviour's righteousness, of which we have spoken, takes away the guilt of sin, but not its power. Its power must be broken, and the love of it destroyed, or a most important part of the purpose for which the Saviour died would be unaccomplished. Accordingly, whom he justifies, them he also sanctifies. True, he is said to "justify the ungodly;" that is, he justifies those who are by nature ungodly, and have nothing in themselves to recommend them to his favor. But although our heavenly Father finds the subjects of his blessing ungodly, he does not leave them so. He makes them "all righteous"-inherently righteous; restores to them that image which they had lost; and thus prepares them for holy communion with himself here and hereafter.

The sanctification, indeed, which characterizes all the disciples of Christ, is not complete in the present life, nor does it exist in the same degree in all its happy subjects. Yet they all in some measure partake of it. For "if any man have not the spirit of Christ, he is none of his." There is in them all "some good thing toward the Lord their God." Their eyes have been opened; their hearts have been changed; the image of God has been in some measure restored to their souls; his love has been in some degree "shed abroad in their hearts, by the Holy Spirit given unto them." Though sin still exists in them, it no longer reigns. Its power is destroyed. They hunger and thirst after the knowledge of God, and conformity to God. They desire, they strive, they pray to be made "holy in all manner of conversation." Yet this personal, inherent righteousness the Scriptures assure us, in almost every possible variety of form, forms no part of the ground of our justification before God. Not by works of righteousness which we have done, but according to his mercy doth he save us, by the washing of regeneration, and renewing of the Holy Ghost. Titus, iii. 5. Still this moral purity is indispensable both as an evidence of our acceptance with God, and as a preparation for the holy society and joys of his kingdom.

But how is Christ, in this sense "the righteousness" of his people? It is the immediate and appropriate office of the Holy Spirit to sanctify the soul. It is his work to enlighten the mind, to convince of sin; to

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"take of the things that are Christ's, and show them to us;" to purify the affections; to turn us away from all our iniquities;" and to make us a holy and "peculiar people." For the commencement of the reign of grace in the heart in regeneration, and for every progressive attainment that is made in holiness; in "crucifying the flesh with the affections and lusts; in dying to sin, and living to righteousness," we are indebted to the Holy Spirit of God. He." takes away the hard and stony heart out of our flesh, and gives a heart of flesh." He imparts that faith which purifies the heart, which works by love, and which overcomes the world. It is by his sovereign energy that the power of sin is gradually weakened in his people; and that they are "transformed more and more nto the divine image, from glory to glory, even as by the Spirit of the Lord."

But it is only in virtue of the atoning sacrifice of Christ, that the Holy Spirit of sanctification is given. This is one of the great benefits which the Redeemer died to purchase for his people. Had He not suffered and died, and risen again, and ascended to glory, the Holy Spirit had never been given for the purification and comfort of his disciples. "If I go not away," said he, "the Holy Ghost will not come unto you; but if I go away, I will send him unto you." Not only so; but one great purpose for which the Son of God became incarnate, was that he might "sanctify the people with his own blood." Accordingly we are told, "His blood cleanseth from all sin." He loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish." And again it is said, "He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." We may confidently say, then, that the sanctification of his people is as much a part of the purchase of the Saviour's blood as any one of the benefits which they receive. He laid down his life by covenant; a covenant which did not leave the salvation of believers imperfect or uncertain; but which secured as firmly their deliverance from the dominion and pollution of sin, as from its condemnation; and which ensured to every child of God conformity to his image, and preparation for the society and employments of a holy heaven.

Nor is this all. Every sincere disciple of Christ, being united to him by faith, receives from him, in virtue of this union, spiritual nourishment and growth in grace. As all the members of the natural body enjoy life, and health, and strength, in consequence of their connection with the head, so we are told that all the members of the body of Christ grow up in all things in him who is the Head, even Christ, unto a meetness for the inheritance of the saints in light. Accordingly the Saviour, when he was about to leave his disciples and ascend to his heavenly throne, thus addressed them: I am the vine; ye are the branches. As the branch cannot bear fruit of itself, except it abide in the vine, so no more can ye, except ye abide in me. He that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing."— John, xv. 5, 6.

Thus is Christ "our righteousness," in reference to our personal, inherent sanctification. The gift of the Holy Spirit, for our cleansing

from the pollution of sin, was secured by Him as our Surety, in the covenant of redemption; was purchased by his atoring blood; and is imparted to every subject of his grace. when he sends forth the Holy Spirit, according to his promise, into the hearts of his people, for all the purposes of their sanctification and comfort; by whose agency they are more and more delivered from the power of indwelling sin, and finally prepared for the sinless and perfect enjoyment of God to all eternity. Thus is our great High Priest "made unto us sanctification." All the springs of our holiness are in him; and accordingly, the progress of the Christian in the divine life is represented by the Holy Spirit as a growing up in all things in him who is the Head, even Christ, unto a holy temple in the Lord.-Ephes. ii. 21; iv. 15.

Once more,

III. Jehovah, the Saviour, is "the righteousness" of his people, because all the PRACTICAL RIGHTEOUSNESS which essentially belongs to their character, and which they exhibit in their temper and lives, is wrought in his strength, and is the product of his grace.

Holiness of life is inseparably connected with holiness of heart. Genuine religion, indeed, always begins in the heart. There it is enthroned with governing power. But it is not confined to the heart. It shines forth in the life and conversation. "Show me thy faith by thy works," is a reasonable as well as a scriptural demand. Accordingly the word of God declares, that those who really believe in Christ are "careful to maintain good works." It represents them as abounding in those works of righteousness which are by Jesus Christ to the glory and praise of God. Philip. i. 2.

But by what means is this practical righteousness begun and maintained in the disciples of Christ? By their own strength? In virtue of any power or resources of their own? By no means. It is all given them; and given through the undertaking and work of the blessed Redeemer. Left to themselves, they would never perform a single holy act. Left to themselves, no fruits of righteousness would ever adorn their character. If they are strong, it is "in the grace that is in Christ Jesus." From the living Vine is derived all that vital support and nourishment by which the branches, as so many grafts, live and grow, and bring forth fruit. From the Head is derived all that virtue by which life, and motion, and holy activity are imparted to all the genuine members. For all that they do to "adorn the doctrine of God their Saviour," they are indebted to his grace. And for all the Scriptural hopes of persevering to the end, they have no other dependence than the promise and the faithfulness of their almighty Saviour. So the inspired apostle Paul evidently thought. I live, said he, yet not I, but Christ liveth in me; and the life that I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. Galatians, ii. 20.

Such, then, is the import of the all-comprehensive and all-important title of the Saviour in our text. He is "the righteousness" of his people in every sense in which redeemed sinners are or can be righteous in the sight of God. The righteousness by which they are justified before God is not their own, but wrought out by their almighty Substitute, and reckoned to their account by a gracious covenant arrangement. The righte

ousness by which they are personally sanctified and made meet for communion with God, is not the product of their own wisdom or strength; but given them through the atoning sacrifice, and by the Spirit of Christ. And all that righteousness of life, by which their discipleship is manifested and advanced, is also the fruit of what has been done by the redeeming Saviour, and is daily sustained by his power and grace. "Jesus Christ came into the world to save sinners;" not to help them to save themselves; not to do something toward saving them; not to save them in part; but by his blood and Spirit to do all that was necessary to their salvation, and all that is involved in their salvation. Christ came not to make up the deficiencies of our righteousness, but to make out a complete righteousness for us; not to supply what is wanting in human merit but himself alone to merit for us all we need, or shall need, through eternity. He and he alone must be depended on. His and his only must be all the glory." Well may the Apostle say to Christians-" Ye are complete in him." Well may he speak of "the unsearchable riches of Christ," as reaching to all our wants and miseries. Well may he say of all boasting then, on the part of the redeemed sinner, that it is excluded. By what law? of works? Nay; but by the law of faith: for Christ is made unto us of God wisdom, righteousness, sanctification, and redemption." Rom. iii. 27- 1 Cor. 1. 30.

In reviewing this subject a variety of practical reflections and inferences crowd upon the mind.

1. The representation which has been given, it is humbly hoped, will show the real nature of the Gospel, and how it is distinguished from the Law. Multitudes appear to labor under an entire mistake, not to say a radical error of conception, as to this point. They imagine that the Gospel is a kind of new and mitigated law: or, in other words, that it brings us information that God has repealed the old and rigorous law, (as they call it,) under which man was originally placed; and that it has revealed to us a lower and more indulgent law; a law making allowance for infirmity, and accepting of imperfect obedience, instead of a perfect, as the price of our justification. And, accordingly, some, when they speak of the atonement of Christ, and the merits of Christ, as con. tributing to our acceptance with God, mean nothing more than this, viz. That man, in the state in which he was placed, before the revelation of a Saviour, was bound to pay the uttermost demands of perfect obedience to the whole law, but, that Christ, by his sufferings and obedience, has prevailed on the Father to repeal, if I may so express it, the old and strict law, and to accept of obedience of a lower character. In short, their doctrine seems to be that the Gospel consists of a new law, much more indulgent and accommodating in its demands than the old; so that, now, perfect obedience is not even required by the law of God; that still our own obedience is the price of our acceptance; but that the grace of the Gospel consists in Jehovah having proclaimed, that now, for Christ's sake, he will accept of an imperfect obedience, and, on account of it, confer the joys and glories of heaven. Brethren, "we have not so learned Christ." This representation is not only incorrect, but when traced out

NEVINS' REMAINS, page 107.

to its legitimate connections and consequences, is replete not only with error, but with error of the most dangerous tendency. Others appear to teach, that, although the pardon of sin is granted entirely on the ground of the atoning sacrifice of Christ, the rewards of heaven are not conferred on that account, but are strictly, and in every sense of the term, gratuitous. This also is undoubtedly an error, and by no means an innocent one; for it denies to Christ a large part of his Mediatorial glory. Is He the purchaser of our pardon, but not of our eternal life? Surely this is not the doctrine of the Bible. The Gospel, as the inspired Paul teaches it, consists in this-That it proclaims salvation from the curse of the law; and yet in such a wonderful way, that the law is not thereby repealed or dishonored; but, on the contrary, magnified, and made even more honorable than it could have been by the most rigorous infliction of its penalty on the transgressor. The Gospel represents all the blessings conferred on sinful men, including the pardon of their sins, the sanctification of their nature, and the eternal rewards of heaven, as granted solely, on account of the covenanted sufferings and obedience of the blessed Redeemer, as their Surety; and, of course, while purely gratuitous, and a wonderful display of grace to sinners themselves, as a dispensation of strict justice to the Redeemer. In short, it represents all spiritual good as coming to believers solely for the sake, and through the channel of Christ's atoning blood, and all as purchased by "the travail of his soul." This plan makes Christ, as the Bible makes himThis is that " simplicity that is in Christ," which the Apostle Paul so highly commends, and from which he represents the carnal mind as so prone to deviate. This plan of Gospel truth is indeed, gloriously one and "simple." It ascribes all to the Saviour, and nothing to ourselves.

ALL IN ALL.

2. We may see, from the view which has been given of this subject, how much, how unspeakably, we are indebted to Christ! Every part of the economy of salvation, in all its stages, illustrates this. It is all a mere sovereign gift of grace to an undeserving lost creature, flowing through the undertaking and work of Christ. For its original contrivance in the eternal counsels of peace; for its execution in the fullness of time, by the appearance, and the obedience, and the infinitely meritorious sacrifice of the Son of God; for all the benefits which it includes, whether in soul or body, whether in time or eternity, whether taking away sin, inspiring hope, bringing effectual consolation, or conferring eternal reward;-all, all is the purchase of the Saviour's blood, and applied to the heart by the power of the Saviour's Spirit. Are we not, then, deeply indebted to him; immeasurably indebted? O, my Christian friends! truly we are indebted to him for every thing. Our own merit has purchased nothing; our power has accomplished nothing; wrought nothing. It is all a most costly purchase by him, but a free gift to us. Tell us not that there is no grace in all this, because the majesty of Jehovah's law and government was maintained without relaxation,-nay, magnified in its accomplishment by the payment of an immensely expensive ransom. Who does not see that it was unspeakably the greater and more glorious grace on this account? And I will add, we may measure our religious character by the degree in which we take pleasure in this view of the Gospel. So far as we possess the spirit of Christ, we shall be willing