Thus the word spoken by the third epoch of religious culture is not, “Act thy nature out and follow thy lawless impulses”—nor yet, “Do this circle of outward works, and then come and claim salvation for thy merits”—but, believe, first, and then out of thy faith do the righteous works which thou then canst not but do. Repent of thy short comings, and be forgiven. Lean on Christ, thy Savior. Love God, thy Father. Help men, thy brethren. And come, inherit thy immortal kingdom! Now, at last, if it only keeps on in the path divinely marked for it, the soul emerges into that wide fellowship of Christ—that open hospitality of spiritual freedom, where the impulse of nature is only guided, not stifled, by law; where law is ripened and fulfilled into faith. The highest victory of goodness is union with God. The union comes only by a Mediator. For reconciliation between finite and infinite, there must be a Reconciler combining both. The way to peace lies by Calvary. Humanity realizes its complete proportions, only by inward membership with him who fills all the veins of his living body with his blood, and the chambers of his church with the glory of his presence to-day. “Believe in the Lord Jesus Christ, and thou shalt be saved.” For, observe, by all means, this striking condition pertaining to the doctrine; that neither of these three stages, whether of the general or the personal progress, denies, or cuts off, its predecessor. Nature prepares the way for law—making the heart _restless_, by an unsatisfying experiment, without it. Abraham saw more glorious ages coming than his own, and the promise given to him and his seed, Emmanuel accomplished. The law disciplined wayward, uncultured man, making him ready for the Church that was to descend “like a bride out of heaven.” Every ordinance in its ritual was a type; every statute was a prophecy. All Judaism was prospective. Moses looked forward to the Messiah. So, in the heart of childhood, there are expectations, vague and yet brilliant, of the responsible second stage of manhood; it is too thoughtless yet to look beyond, to the age of mature Christian holiness. But see, again, when that second age of stern command and strict obedience comes, it grows sober and reflective. It feels heavily that it is not sufficient to itself. It must look longingly forward for the consolations of the cross. Nature does not comprehend law, nor law gospel; Abraham Moses, nor Moses Messiah; but the Son of God understands all, and the gospel, in its majestic orbit, while embracing law and nature, transcends them both.