hand, he should shun the company of false spies who bring up an evil report of the good land, and make a jest of godliness. He who despiseth, despiseth not man, but God, who hath promised to give the Holy Spirit to them that ask him.

Again, As the great adversary of mankind is ever striving to prevent the progress of holiness; he who prepares his mind to walk with God, and get the testimony that he pleases him, must not be discouraged, though he fall into divers temptations, neither should this sink his expectation; for when the enemy comes in like a flood, the Spirit of the Lord will lift up a standard against his foes, and save him with a mighty arm.

And as he well knows in how many ways he has offended the Lord, and come short of his glory, and shrunk in the time of trial, he must make humble confession before the Lord, and this must be one of his pleas for being endued with greater power from on high; and the more earnestly we long for this unspeakable blessing, the more swiftly does this preparation increase. It promotes watchfulness against all occasions of outward sin, and resolution to suppress every inward propensity to that which is evil. It draws forth our desires after God, and the more these increase, the more spiritual and heavenly minded we become. Our knowledge of Divine things, and expectation of attainment, like the opening buds of spring, rapidly expand themselves. The great and precious promises discover their fulness, and to the soul thus longing for the influence of grace, as the thirsty hart for the water springs, the Lord never fails to make known his great salvation.

In speaking thus I do not mean that he always works in the same manner. It is his pleasure to vary his method in different persons. Some have been suddenly convinced of remaining impurities, and have been as deeply distressed for the want of conformity to their Living Head, as they were when oppressed with the guilt of their actual transgressions, and on earnest application to the throne of grace, have been as suddenly delivered. With him all things are pos

sible; and who is bold enough to say to him, What doest thou?

When this entire circumcision of the heart has taken place, and the "superfluity of naughtiness" is cut off both root and branch, and every inclination to evil is destroyed, then (provided we follow on to know the Lord) there will be lasting, visible, solid, and undecaying growth indeed. Unbelief and its attendants (those briers and thorns of the soul) being removed, the graces of the Spirit, those plants of righteousness, meeting no longer with so many obstructions, rear their heads towards heaven, and spread their fruitful branches on every side.

Thus it may be called gradual; but to say that our hearts are so gradually purified, that there is nothing instantaneous in the matter, is far from being scriptural. Indeed these objectors, if they believe such a work necessary at all, must acknowledge that we must be entirely sanctified before, in, or after death. If before death-when-how? If in death, is not that instantaneous? And must they not on that hypothesis say, that if death be instantaneous, the destruction of sin must be so too?

But if the destruction of the remains of sin in death is so sudden, who is it that destroys sin? Is it death, or is it God? Death it cannot be, because death is the consequence of sin; and can the effect destroy the cause? Besides, if death destroys sin, what need of a Saviour? Oh, but Christ pardons sin, gives grace, and restrains sin, and then death finishes the work by cleansing the soul in a moment! Then Christ is not a perfect Saviour, if he cannot finish his purifying work without calling in the aid of death. What is death? We may indulge ourselves in fanciful representations as we please; but is it more or less than the separation of the mortal and immortal parts of man? And is division purification? Again, if death is thus to purify us, who has told us so, and where is it written? It is not in the Bible, or we must have seen it. We find it written there that not death, but the blood of Christ, cleanseth us from all sin.

Well, but we suppose it is done in death! So then are we to leave the pure word of God, to build our hopes upon a supposition? But why is it supposed? Has any one come back from the dead to inform them? I suppose not. If, therefore, we are cleansed at all, it must be the gift of God, and if it is his gift or work, neither trouble, sickness, nor death, have any hand in the matter, nor share in the honour of such a salvation.

With regard to a purification after death, none that receive the Bible as a system of Divine truth, can believe that fable, without renouncing the most essential articles of the christian faith. It may have been a fruitful source of gain to some, and suffered others to sin with less controul; both of which only more fully discover the greatness and danger of such an error.

I hope then, we are all convinced that whatever we receive from God is not a debt, but a free gift; for we are such unprofitable servants as must for ever preclude the idea of merit. Not that the rewardableness of good works is not scriptural; for the Lord has declared more than once that "every man shall be rewarded according to his works." All I intend is, that though God has promised to bestow certain blessings on certain characters, yet still those blessings are free gifts, bestowed upon us, not for our deservings, but for the sake of our Lord Jesus Christ.

If this be admitted-if the gifts of God are free, they must be received by faith, and if by faith, entire sanctification being among those gifts, must be received by faith also. Attend to the following particulars:

. Without faith it is impossible to please God. Now, if it be impossible to please him without faith, it is impossible for us to be sanctified in any other way than that of believing; because God bestows this great blessing upon none but such as please him; and believers are the only persons that do please him.

When St. Paul received his commission from the Lord Jesus, to preach the gospel to the Gentiles, they were to “re

ceive forgiveness of sins, and an inheritance among the sanctified, by faith in him.”

St. Peter, in the conference held at Jerusalem, in an ap peal to his brethren, observed that God made no difference between Jew and Gentile, "purifying their hearts by faith."

We are "to receive the promise of the Spirit by faith." Now, if by the "pirit we are to understand all his sanctifying influences, then this promise certainly contains the blessing of full sanctification, and consequently we must expect to obtain it by faith.

"We (says the apostle) through the Spirit wait for the hope of righteousness by faith." Supposing by this hope is meant the glory of heaven; yet, as without "holiness no man can see the Lord," it must include a meetness for it. And it is not improbable that the righteousness he mentions in this verse, may mean the very state 1 am speaking of, as it does in Matt. v. 10, Phil. iii. 9, 10; where righteousness is put for pure religion.

Again, "By grace are ye saved, through faith; (and salvation implies sanctification) and that not of yourselves, it is the gift of God; not of works, lest any man should boast." Supposing he is speaking of justification only, (which I think he is not) yet what reason can be assigned that we are to be justified by faith, and not sanctified in the same way?

The apostle prays that Christ may dwell in the hearts of believers by faith. What can this imply but such a perfect union with Christ as excludes all enmity and rebellion whatever? Such an union as this cannot subsist without real holiness of heart and life. Christ and Belial can no more agree than light and darkness.

St. James says, "The wisdom which descendeth from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy;" by which we are to understand religion, and such a religion as implies purity of heart; which indeed is wisdom, accomplishing the best end by the most suitable and certain means. Now he says, "If any man lack

wisdom, let him ask of God;" but he adds, "Let him ask in faith."

But does not the apostle, when speaking of putting off the body of the sins of corrupt nature, call the faith by which this is done," the faith of the operation of God?" He does: but faith admits of degrees. You are supposed to have faith already, and till it becomes more perfect, pray with the apostle, "Lord increase our faith," and he will cause your faith and hope to grow exceedingly.

Suppose any one seeking this salvation should say to me, Will you describe something of the workings of faith in its more immediate application to the throne of grace for this blessing?

Perhaps I can. I will now suppose you solemnly approaching your Father and God for this salvation. If faith be exercised aright, it will first aim to consider the promises as given in undissembled love, and regard the Promiser as full of grace and truth, and then act upon it, by making on your part an unreserved offer of your all to him; humbly and confidently laying claim to all he offers you, and doing this till all your soul his entrance feels," and is ready to cry aloud, "He satisfies me with his favour, and fills me with his blessing."

You see then what is required of you to obtain this blessing. You must have boldness to enter into the holiest by the blood of Jesus, by the new and living way which he hath consecrated for us through the veil, eyeing him who is High Priest over the house of God. You must draw near in the sincerity of your heart, and "in full assurance of faith, having your heart sprinkled from an evil conscience;" and he will say to you with the utmost complacency, "Thou art all fair, my love; there is no spot in thee."

I fear many consider that to be the work of time which is properly the work of the Holy Spirit. Thus, when St. John writes to believers under the three states of childhood, youth and mature age, many seem to speak as though as much time were requisite to perfect holiness in the soul as is required