equally beneficial, and he was as much saved by it, in believing that Christ should come, as we are, who believe that he is come, and has suffered for us. So, likewise, are the prophets saved, in believing that he should come, and suffer, and deliver man from sin, by his most painful death. Since, therefore, he now is come, and has redeemed our sins, and suffered (not for his own, but for our sakes) in order to deliver us from everlasting damnation; by taking upon himself our sins, and giving us His righteousness-since, therefore, all those things, I say, are now fulfilled and accomplished, well may St. Paul exhort us to awake from the sleep of sin and wickedness; and well may he assign as an inducement, that now is our salvation nearer. It is, in fact, as if he had said, our Saviour is now most clearly and openly revealed to us; nay, he has already suffered for us; he has fulfilled the law to the uttermost; and thus, by fulfilling it, has taken away the curse of the law.

Sin, we know, is the TRANSGRESSION of the law. Now, there is a deadly sin and a venial sin; that is, sins that are pardonable, and sins that are not pardonable. There are also two descriptions of

men.

There are some who are not yet justified, or regenerate, or in the state of salvation: that is to say, not God's servants. Now, such as these, who are not yet come to Christ; or have fallen away from him, and so lost their justification; all those who are not sorry for their sins, but resolve to con

tinue in them; are out of God's favour: they sín in all their doings. And there are others, on the contrary, who are faithful, and regenerate, and made clean from their sins through Christ.

Now, since all of us have been guilty either of venial or of deadly sins, it is highly expedient that we should be able to distinguish them. Such sins, then, as are committed against God, without our knowing or consenting to them, are venial. When, for instance, I am conscious of any unlawful desire, this motion of my heart is sin: but if I withstand it, and consent not to it, it is a venial and not a mortal sin. And thus we are told in Scripture, that even a just man falleth seven times; that is, frequently for his works are not so perfect as they ought to be. And what is deadly sin? He sins deadly who is guilty of sin knowingly.

Since, therefore, it is so perilous a thing to be in the state of everlasting perdition, let us follow the warning that St. Paul here gives us : let us rouse ourselves from the sleep of sin, and heartily resolve to forsake all our wickedness. But, may we do so? May we rise from sin? We may: for God has provided a remedy for us; namely, repentance. As John the Baptist began his sermons with an exhortation to repentance, so preached Jesus, Repent ye, and believe the Gospel. But it may be asked, in what consists repentance? I answer, repentance is a turning from sin unto God, a

waking up from the sleep of which St. Paul here speaks.

To the completion of true repentance, three things are requisite. The first is contrition that is, I must acknowledge that I have transgressed God's holy law and commandments; I must confess my guilt, and abhor both myself and my wickedness. And, when this is the case, as often as I look upon myself, and upon the law of God, I shall see nothing but hell and everlasting damnation. For the law, by the preaching of the word, brings us to the knowledge of our sins; and shows them to us in our hearts, as a glass shows the spots upon our faces. The first point, therefore, is to acknowledge our sins, and to be sorry for them. But we must not tarry here: for Judas himself advanced as far as this. No doubt, he was as sorrowful as any could be; but it was to no purpose: he was lost. Therefore we must proceed to something else. And what is that? Faith:-Belief. We must believe in Christ. We must know that our Saviour is come into the world to save sinners. Thou shalt call his name Jesus, says the angel of the Lord, for he shall save his people from their sins. And this must not only be a general, but a special faith. For even Satan himself believes that Christ is come into the world, and has effected a reconciliation between God and man. He knows, that through him, there is remission of sins; though

he believes not that he shall partake of it. HE, therefore, has a general faith: but, I say, that every one of us, must have a SPECIAL faith. I'must

believe that Christ's blood was shed for me. I must believe, when Christ says, Come unto me, all ye that labour and are heavy laden, and I will give you rest, that he calls me individually to him, that I should come and receive from him eternal life. God requires a special faith of every one of us, as he did of David, when the prophet Nathan said unto him, The Lord hath put away thy sin. Which words of the prophet he believed: and so, according to his belief, was it done unto him. For David's repentance was not like that of Judas ; who, though he was sorry for his sins, yet had not faith. Thus, then, the second point is faith: when we believe, that God will be merciful unto us, and, through his Son, forgive us our sins, and not impute the same to our everlasting destruction.

But there is another point behind; which is this. I must have an earnest resolution to forsake sin I must not suffer Satan to have the dominion over me: for, no doubt, if we will but fight and strive, we may gain the victory over him. Our blessed Lord has promised us his help and comfort. And St. James assures us, that if we RESIST the devil, he will flee from us. At first he is but weak; and if we will but fight, we shall easily overcome him. But, if we suffer him to enter and possess our hearts, then is he so strong, that he can scarcely

ever be driven out again. For he enters first by evil thoughts. If we withstand not these, desire soon follows. And, if we suffer that, then comes consenting and so, from consenting, we proceed to the very act; and afterwards from one evil to another. Let us, therefore, manfully perform our baptismal promise, to fight against the world, the flesh, and the devil: which if we do, it is impossible but we shall have help at the hands of God.

With respect to confession, which must necessarily precede forgiveness of sin, they that can be content with the general absolution, as it is given by the minister of God's word, either in our admirable Liturgy, or in his sermons and expositions of Holy Scripture, (when he declares, that all who are sorry for their sins, and believe in Christ, must seek help and remedy from him, and resolve, on their own part, to amend their lives, and to avoid sin and wickedness) all these shall have remission of their sins. And they, who are not satisfied with this general absolution, may go (as they are recommended when notice is given of the Sacrament) to some discreet and learned minister; that, by the ministry of God's holy word, they may receive the benefit of absolution, together with ghostly counsel and advice, to the quieting of their conscience, and avoiding of all scruple and doubtfulness. Let it be recollected, however, that no minister of himself can forgive sins. There can be no satisfaction, no absolution for our sins, but in