From hence we learn that speculative notions concerning the purification of our nature are of no service, but so far as they may lead to an experimental acquaintance with Divine truth, and genuine practical godliness, It is acknowledged that many have taken up this highly interesting subject, yet we need not conclude that it is exhausted. Indeed, some of the best treatises on christian holiness have appeared so much in a controversial form, that any one that enters into the true spirit of this subject, either as a writer or a reader, may like it none the worse to present or have it presented in a somewhat different dress. However, if I can cast one ray of additional light upon it, for the instruction, edification, and comfort of those who receive the doctrine, and are desirous of "growing up into Christ their living head in all things;" or assist any who love God with all their hearts, to "hold fast, that no man take their crown," I shall be thankful, and rejoice that any are profited by my advice and labours.

This state of grace, under the gospel, is set forth to us under several terms, or names; some more clearly expressed, and others implied. It is called perfect love, or the fulfilling of the "first and great commandment,” implying the pure love of God, and the fervent love of man. "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; and the second is like unto it, Thou shalt love thy neighbour as thyself," Matt. xxii. 37. St. John sweetly dwells on this subject in his first epistle, chap. iv. 16: "God is love; (said he) and he that dwelleth in love dwelleth in God, and God in him. Herein is our love made perfect, that we may have boldness in the day of judgment; because as he is, so ARE WE IN THIS WORLD." And he speaks of it as an express command from God, that "he who loveth him, should love his brother also," yer. 21; which love is beautifully enlarged upon, (or rather the person living under its influence described) by St. Paul, 1 Cor. xiii: "Charity suffereth long and is kind." Whatever ill

treatment it meets with from any man, it may feel, but does not retaliate; and continues to shew its benign nature by continued acts of sincere affection to all. It envieth not; being of heavenly origin, its thoughts are fixed on heaven; there is its treasure and home; and being content with that portion, it covets no man's goods, and takes pleasure in no man's misfortunes. If slighted, it is not discouraged; and if flattered, not lifted up; it sorrows, if others are grieved at its prosperity, and it fervently wishes and seeks the happiness of all. It vaunteth not itself, is not puffed up: it neither pretends to false gifts, nor inconsiderately and injudiciously boasts of those that are real: it never despises others, nor is filled with vain conceits of its own abilities or performances. Doth not behave itself unseemly; avoids affectation, is courteous without parade, aims to please without hypocrisy, and to be plain without rudeness and vulgarity; it pays due respect to superiors, is affable and obliging to its equals, and kindly condescends to its inferiors. Seeketh not her own; is not so inordinately selfish as not to desire earnestly the prosperity and salvation of others. Is not easily provoked, not displeased at trifles, not irritable; or if displeased, never malicious. Thinketh no evil; is not suspicious, does not put wrong constructions on things, never meditates revenge. Rejoiceth not in iniquity; takes no pleasure in the recollection, commission, or eccentricities of it; but rather mourns and weeps at its progress and fatal consequences. But rejoiceth in the truth; is delighted with its nature, effects, and increase, as an universal blessing to the human race. eth, hopeth, believeth, endureth all things; makes great allowances for the ignorance, prejudices, and weaknesses of men; puts the best construction on their designs and actions; willingly credits whatever is favourable or excellent in their characters, and patiently endures in the same spirit of benevolence all their illiberality, disrespect and unkindness, without retaliation. Charity (or love) never faileth; it accompanies the believing soul through all the varying scenes of

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this mortal life, and prepares and adorns it for that more perfect state, where the God of love will crown it with his blessing for evermore.

It is called "perfecting holiness in the fear of God." Holiness is one of the infinite perfections of the Godhead, being one of his essential attributes, neither admitting of diminution nor increase. But the holiness of the creature is wholly derived from him, and without his grace can have no existence. It may therefore be termed the image of God in man, or a state of rectitude, in which the soul is enabled to live in conformity to the Divine purity, in a detestation of all moral evil, and in the love and practice of every thing acceptable in his sight, being of universal obligation. "Be ye holy in all manner of conversation."

It is termed the "new man," and said to be "after God, created in righteousness and true holiness," and the "new creature," concerning which it is observed that old things are passed away, and all things are become new :" the soul being saved from all its defilement by "the washing of regeneration and the renewing of the Holy Ghost," and all its actions made to flow from scriptural principles.

It is being "saved to the uttermost," from all the "works of the devil," from evil propensities, from this "present evil world," from bearing the image of the earthly to bear the image of the heavenly Adam, and to have the mind, the pure mind that was in him, and to "walk even as he walked."

It is termed being "sanctified wholly," or entire sanctifi- . cation, because it implies the entire dedication of our person, spirit, soul and body, to the Lord; being redeemed from all iniquity, and living in the constant exercise of all christian graces, and in the practice of all christian duties, to his honour ond glory.

To bring the whole into as short a compass as possible, we may call sanctification the purification of our nature from all unrighteousness, by the Holy Spirit, its renewal after the

Divine image in righteousness and holiness, and its entire dedi culion to God.

It is hoped that this will prove sufficiently clear and satisfactory, to those especially who feel their need of being purified from all sinful defilements, and who are desirous of being fully devoted to the service of God. It is no small mercy to have right views of this blessed state, not only as it is a glorious privilege for believers to possess, a duty to be performed, or a state of grace for them to experience; but because so many injudiciously set themselves against it as impossible, or content themselves with a much lower degree of grace than this state implies. I shall, however, attempt to describe the traces of remaining evil in those who are brought near to God, through the "blood of the everlasting Covenant," or that conflict between nature and grace, which believers in general feel; and hope that this will have a tendency to inspire them with greater resolution not to stop short of a full deliverance.

THE NECESSITY OF SANCTIFICATION.

1. From remaining evil.—The evil of our nature branches itself out so widely, that it would be extremely difficult to follow it through all its windings: but before 1 enter upon this subject, it may not be improper to call to our remembrance our state when under its full power and dominion.

In our carnal and unconverted state, sin ruled over us with absolute sway, and we were then consequently free from evangelical righteousness, rendering "our members instruments of unrighteousness unto iniquity."

When the Lord in mercy to our souls convinced us of sin, and it appeared "exceeding sinful"-when our hearts were humbled and broken before him from the views we had of our ingratitude and numerous offences-when through faith in the blood of Christ, as our great atonement, we were delivered from the bonds of corruption, and

the terror of punishment-when, having renounced its authority, we remained no longer under the law of sin, we yielded ourselves up to God as those who were alive from the dead, and our "members as instruments of righteousness unto holiness;" we then experienced a marvellous change. The heavenly sweetness which filled our minds caused us to rejoice with joy unspeakable, and to pour forth the most heart-felt gratitude to our Redeemer.

While this continued while our hearts kept soaring above, and the Lord who knew our weakness and inexperience, kept us free from the violence of temptation-while like a tender shepherd, he gathered us in his arms, and carried us in his bosom, we did not perceive the remains of corrupt nature. Afterwards, when we entered into various conflicts, trials, and difficulties, which damped our joy, we then began to feel that the life and love we had received were comparatively small, and sometimes proved perhaps that they were insufficient, so powerful were our temptations, and so strong the rising of evil in our hearts. And may it not be added, at least with regard to some, that we have, by giving way to some unexpected temptations, grieved the Holy Spirit, that we have been constrained with sorrow of mind to bewail our weakness and instability, and earnestly entreat him that he might not depart from

us.

Such is frequently the state of believers, till they become more established in the grace of God. I dare not say it is so with all, though doubtless all are exercised with temptations more or less; for some appear to receive such a baptism on their entering into spiritual liberty, that it may be said of them, as of some of the primitive followers of the Lamb, that they were "filled with faith, and the Holy Ghost;" and have not from that time felt those inward conflicts of which so many complain. Another reason indeed may be given for this difference among the children of God. If any who are made partakers of his salvation give up their confidence in him in the hour of temptation, and