the objector this is not proof that eternal life is promised
to an _unbeliever_. Well I am surprised at this assertion of my
opponent! First, I ask, what do you call a believer? Ans. One who
believes that God has promised, and given him eternal life in Christ
before the world began. Then, of course, an _unbeliever_ must be one,
to whom God has also promised and given eternal life in Christ before
the world, but will not believe it. But says the objector this cannot
be. I would then ask whether eternal life was not promised, and given
in Christ to the _believer_ before he believed it? Certainly. It must
have been the truth before he could believe. Well, what was he at that
time? An _unbeliever_ of course. Then eternal [life] is promised to
all, because it is the lack of faith in _that never failing promise_
of Jehovah that constitutes an unbeliever. But says the objector--a
man "must do so and so," or he cannot be saved. This is not correct;
he must _believe_, or he cannot be saved. We are saved by faith in the
promise and are permitted to look forward with satisfaction and joy to
an immortal existence where we shall be free from sin, sorrow and
pain. This faith and hope fill the soul with love to God, and induce
us to break off our sins by righteousness. So a salvation by faith can
only be enjoyed in this life, and is to end when faith and hope are
lost in certainty and in joy. Though only few are saved by faith, yet
all shall know the Lord from the greatest to the least, whom to know
is life eternal.

SERMON VIII

"Jesus answered and said unto him, Verily, verily, I say unto thee,
Except a man be born again, he cannot see the kingdom of God." John
iii. 3.

As we have in the last three sermons dwelt particularly on a salvation
by _faith_, we will take the liberty to introduce the subject of the
new birth next in order, as it will be, more readily, retained by the
reader, in this connexion than otherwise. Indeed, it hears a strong
resemblance to them so far as the subject of faith is concerned in our
present exposition. But whoever is a careful reader of the New
Testament, will discover that the subject of faith, and the genuine
repentance which that faith produces, is not of trivial moment.

There is no subject of divine revelation, on which more has been said,
preached and written than the one, which we are now about to consider.
It has been brought forward by men of talents and erudition as an
insuperable barrie