called in our text, being saved: much more shall we be saved through his life.

2. The ground of this grace, then, secondly, is the living power and intercession of Christ. As we were justified by his death, is the représentation of our text, so we shall be saved or sanctified by his life—(i. e.) by his exaltation and continual intercession with the Father, on our behalf." He ever liveth to make intercession for them." (Heb. vii. 25.) And as life is more efficient than death-as Christ's exaltation was a higher pledge of power than his debasement, this is the ground of the strong assurance in our text. MUCH MORE, being justified, we shall be saved by his life. The same ground of confidence is given by the Redeemer himself: "Because I live, ye shall live also." (John. xiv. 19.) His resurrection was an infallible proof of his Sonship with God; and in that he is alive forever more having proved his Almighty power and fulfilled the condition on which his children were to be saved, they have both the pledge and the example for rising into newness of life. But

3. The immediate and efficient author of sanctification is the Holy Spirit. "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth,

which proceedeth from the Father, he shall testify of me." (John xv. 26.) "Because God (saith Paul) hath from the beginning chosen you to salvation, through sanctification of the Spirit, and belief of the truth." (2 Thess. ii. 13.)

Such is the order of operations among the persons of the sacred Trinity; and in this order, the work of sanctification is assigned to the Holy Spirit. His it is to enlighten christians-renew their faith in Christ -help their prayers-comfort them in trouble-subdue their corruptions-strengthen them against temptation-and finally, present them spotless and unblameable at the coming of the Lord.

This work is commenced at the new birth, and only finished at the moment of death: it is universal, as to the habit and influence of it; and as the word of inspiration is a principal instrument for effecting it in the hands of the Spirit, it is sometimes called the washing of water by the word. (See Eph. v. 26.)

Finally the result of this work is salvation. "We shall be saved by his life." By this we understand that sanctification, in every instance, where it is really begun, shall one day be made perfect: that, after all his mistakes and delinquencies, through receiv

ing faith and renewed repentance, every truly justified person shall be helped against his enemies-and finally come off victorious. This certainly appears from several considerations.

1. From the consideration that both sanctification and justification have the same author. It is God that justifieth it is God, and not man, that conducts the work of sanctification it may therefore be certain.

2. From the fact, that these two gifts are so often connected, as we have seen in the same promise of scripture. "Therefore, being justified by faith, we have peace with God, through our Lord Jesus Christ; and rejoice in hope of the glory of God-saved through sanctification of the Spirit and belief of the truth; for if, when we were enemies we were reconciled to God by the death of his Son; much more, being reconciled, we shall be saved by his life." These passages seem to take it for granted, that where one of these gifts exists, the other is always connected; and they are so connected in the covenant mercy of God. "All that the Father giveth me, shall come to me; and him that cometh to me I will in no wise cast out." (John. vi. 37.)

3. The certainty of this perfect sanctification follows from the intercession of Christ. This is the ground so strongly confided to in our text-we shall be saved by his life; but let us consider what Christ says in one place of his intercession. "I knew that thou hearest me always." (John. xi. 42.) (John. xi. 42.) If then it can be shown that Christ does ask for the perfect sanctification of his children, it will indubitably follow, that it shall be attained. But we certainly have the example of such a prayer. "Father, (says the Saviour) I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory." (John. xvii. 24.) This is that will, by which the apostle says, we are sanctified; (Heb. x. 10 ;) and it makes the true believer's sanctification sure, as it is that the covenant of God and the power of our heavenly intercessor cannot fail. I will only add,

4. A few of the numerous promises on this point, and close this part of our subject.

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"The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger." (Job. xvii. 9.) “ The steps of a good man are ordered by the Lord; and he delighteth in his way. Though he fall, he shall not be utterly cast down; for

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the Lord upholdeth him with his hand." (Ps. xxxvii. 23.) "Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day." (John. vi. 54.) My Father, which gave them me, is greater than all; and none is able to pluck them out of my Father's hand." (John. x. 29.)

These promises are exceedingly strong and explicit; and now, as if God would even give securities for their fulfilment, we have, in Hebrews vi. 17, 18, the following remarkable passage: "Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us."

The two immutable things, by which God has been willing to fortify the confidence of his people, seem to be his counsel, and the oath by which he ratified that counsel: until, therefore, the counsel of God shall fail, and his oath be broken, the true believer shall not loose his inheritance. His sanctification is assured by all that his existence-by all that his justification is secured: the imnu