secutor, became a most sincere professor, and most laborious preacher of the Gospel-by the grace of God, distinguished from any claim which could result from an imperfect obedience to the law of Moses on the one side, or from the works which man in his natural state can perform on the other, the Jew and the Gentile were called to salvation in Christ Jesus, and "made heirs according to the hope of eternal life." The same unwearied motive, the same unfailing spring of all good things, still continues to operate. It is of the grace of God, sinners as we all are by nature, and spiritually "dead in trespasses and sins," that we " are saved and called with an holy calling, not according to our works, but according to the divine purpose, and grace given us in Christ Jesus before the world began P." It is of the grace of God, corrupt as we are by nature, that we are cleansed and justified

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by the washing of regeneration and renewing of the Holy Ghost." It is of the grace of God, that he promises to enable

• Tit. iii. 7.

F2 Tim. i. 9.

• Tit. iii. 5.

us, weak and imperfect creatures as we always continue, to perform, however incompletely, the duties of our calling. It is of the grace of God, that he promises his Holy Spirit, both to "put into our minds good desires, and to assist us in bringing them to good effect." In a word, being naturally enemies to God, whatever be the spiritual blessings, with which we are endowed, it is by the grace of God that "we are what we are."

IV. What shall we say then; considering that our salvation is conferred upon us of the free gift of God," shall we continue in sin, that grace may abound "?" Shall we be thoughtless, and careless, and indolent, that inactivity on our part may appear to exalt the divine mercy and benevolence and power?" God forbid !" Not such was the inference of St. Paul on the contemplation of his own case, and of the mercy which had been graciously extended to him. " By the grace of God," he declares, "I am what I am :" and how does he then

'Rom. vi. 1.

proceed?" And his grace, which was bestowed upon me, was not in vain ; but I laboured more abundantly than they all." With respect to himself, and to the regulation of his appetites and passions, he was temperate in all things;" resolute and earnest in "keeping under his body and bringing it into subjection, lest that by any means when he had preached to others, he himself should be a cast-aways"—with respect to his ministerial office, he was zealous and indefatigable in preaching the Gospel of Christ, in promoting the glory of God, and the salvation of the souls of men; abundant, yea "more abundant "" than the other Apostles, in the works and labour of love.

And the same conduct, which he practised himself in consideration of the divine grace vouchsafed to him, he recommends, and inculcates upon others.-Does he impress upon the Romans the doctrine of "justification unto life by the grace and free gift of God?" He guards them

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against perverting the doctrine into a licence for sin; and strenuously insists upon the necessity of their "walking in newness of life;" of their not permitting sin to "reign in their mortal body, to obey it in the lusts thereof;" and of their yielding their members servants to righteousness unto holiness "."-Does he teach the Ephesians, that " by grace they are saved through faith, and that not of themselves, it is the gift of God; not of works, lest any man should boast?" Guarding the doctrine at the same time from being abused by men of worldly minds, he immediately adds, that the very purpose of their new creation is that they may be zealous in well-doing: "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."-I refrain from multiplying texts; for I conceive it to be the unquestionable language of this holy Apostle, in common with the sacred writers in general, that, free as is that grace of God, whereby we are called to the knowledge of salvation by

faith in Christ, so far from exempting us from, it necessarily obliges us to, personal purity both of life and heart, and active piety towards God, and active charity towards men. Nay, the more " the grace of God abounds" towards us, the more our holiness and diligence in his service ought to abound towards him in return: for wherefore doth St. Paul tell us, that "the grace of God, which was bestowed upon him, was not in vain, but that he laboured more abundantly than the rest of the Apostles;" if it be not to stimulate us to greater exertion, in proportion to the greatness of God's love?

V. Do I mean to speak of the strength of man, as if it were sufficient of itself to support him in the observance of holiness and the practice of good works? Far from it. If such were my intention, the remaining words of the Apostle, at present under our consideration, would convict me of abandoning the truth. "I laboured more abundantly than they all;" he says; and then, lest it should be thought that he was boasting of any natural power of his