walked, and not vainly hope to enter into his glory, without imitating his heavenly conversation.

The principal end Christ had in view in dying for us, was to make atonement for sin, but he connected with it the purification of the soul from moral evil. "He gave

himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." This is declared by St. Peter: "Who his own self bare our sins in his own body on the tree, that we, being dead to sin, should live unto righteousness.” His intention, therefore, in dying for us, was to deliver us from the power and dominion of sin, and to engage us to walk in newness of life. In whatever view we consider the death of Christ, his design was to make us personally holy, as the only means of rendering us acceptable to God now, and preparing us for a state of blessedness hereafter. For this end also, he rose again, ascended into heaven, and sent down the Holy Spirit, to make the ministry of the gospel successful, in turning men from idols to God, and from sin to holiness.

The same object is inseparably associated with the sanctions of Christianity, namely, the rewards promised to those who obey his laws, and live righteously; and the punishments denounced against unbelievers and immoral persons. A purified state is declared to be the end of Scripture promises. "Whereby are given unto us exceeding great and precious promises; that by these we might be partakers of a divine nature, having escaped the corruption that is in the world through lust." What their tendency is, and what influence they should have on all Christians, is plain from St. Paul's exhortation to the Corinthians. "Having therefore these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." The

design of those threatenings, which in the Scriptures are denounced against the disobedient and unholy, is to preserve us from sin, by overbalancing all the allurements and terrors of this world. "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to destroy both soul and body in hell." Thus we see, that practical holiness is most evidently the design of these parts of the Christian institution; and indeed it is admirably fitted for promoting this great and good end, as it furnishes us with the best rules for holy living, and proposes the most proper and prevailing motives to a chearful and constant compliance with the will of God.

The religious experience and outward deportment of all true believers in Christ, harmonize with these declarations of Scripture. True faith in Christ is always productive of inward purity, and good works. Hence we read of "the obedience of faith." Faith receives Christ as a prince or king to rule, and bow the soul to his authority; as well as a Saviour from guilt and condemnation. The true believer is no less willing to be sanctified and made obedient, than to be justified and made righteous. These are necessarily joined together, as life and motion in a man. Where there is life there will be action; so where there is faith there will be holy obedience. Where the fruits of practical piety are not to be found, it is impossible there can be any true faith, because actions always follow life. Faith, which is a principle of the most noble kind of life, must produce congenerous actions, or fruits peculiar to it. The fruits of faith unfeigned, are a pure heart, and a holy life. Wherever faith exists, it works; it will discover itself in the will, by a strong desire to please God in the way of sincere obedience; and will raise a heavenly flame in

the affections, whereby they will evidently appear to centre in him as the chief good.

As genuine Christians, they at first received Christ by faith; so by a life of holy obedience they afterwards grow up into him, become conformable to his will, and gain a resemblance to their blessed Lord and Saviour. Having surrendered themselves to him, they account themselves obliged to live in his fear, to promote his glory, and delight in his service. Being redeemed by the precious blood of Christ, and regenerated by his Spirit, they are determined, through grace, for the future, to be the servants of God, that their fruit being unto holiness, their end may be everlasting life. They acknowledge themselves obliged to study the will of God, and in all things seek his honour and glory; and resolve not to live

in

any known sin, but to yield an unreserved obedience to every scriptural injunction. And though while in this mutable state, their love to God, and zeal for his service, meet with many impediments from the various temptations and allurements which surround them, so that they cannot be perfectly at rest; yet they hope soon to obtain a complete victory. It is their habitual care to abstain from every appearance of evil; they set the Lord always before them, walk as in his presence, and serve him with holy awe and reverence. Their hearts are fixed, trusting in God; and they have firmly resolved, through grace strengthening them, that they will conscientiously serve the Lord in holiness and righteousness, all the days of their life. They are ready to imitate the conduct, and adopt the language of good old Joshua, when, at a momentous crisis, he declared in the presence of the tribes of Israel, "As for me and my house, we will serve the Lord." They consider, that as religion is a matter of the highest moment, therefore it is their

duty and interest to hold fast the profession of their faith without wavering; for they are aware, that only they who "endure to the end shall be saved;" who are "faithful to death, can receive a crown of life." They know that it is as much their duty to hold on in the narrow way, as it was to enter into it..

Thus we see the complexion and tendency of the gospel of Christ, not only as recorded in the Scriptures, but also as enjoyed in the heart and exemplified in the life of all genuine Christians. Evangelical obedience combines divine agency and human effort. God "worketh in us both to will and to do of his good pleasure;" and then we are 66 to work out our own salvation with fear and trembling." Every opinion or sentiment, therefore, that leads to disobedience, is false and dangerous. Ministers, in discharging public duties, cannot be too careful in guarding against whatever would, in the least degree, give countenance to sin; nor too zealous and faithful in insisting on the preceptive will of God, as well as the necessary and important doctrine of faith in Christ. St. Paul proposes a most interesting question to the religious world, and then returns a very highly satisfactory answer: "Do we then make void the law through faith? God forbid: yea, we establish the law;"-sentiments which ought to live in the minds of all Christian ministers, and be interwoven through all their discourses.

Example 4. That they will always attend to perspicuity in arrangement and expression, for the better understanding and profit of their hearers. Ministers should study to preach intelligibly, clearly, and convincingly, not with wisdom of words, for then the cross of Christ would be made of none effect, but in the demonstration Such a preacher was St.

of the Spirit, and of power.

Paul, who spake for "edification, exhortation, and

comfort;" and chose rather to "speak five words with understanding, than ten thousand in an unknown tongue." St. Ambrose on 1st Cor. xiv. says, "It is evident that the mind is ignorant where the tongue is not understood. The unskilful person hearing what he does not understand, knows not the conclusion of the prayer, and does not answer Amen." Cowper ably describes the character of Paul:—

"Would I describe a preacher, such as Paul,
Were he on earth, would hear, approve, and own,
Paul should himself direct me. I would trace
His master-strokes, and draw from his design.
I would express him simple, grave, sincere ;
In doctrine uncorrupt; in language plain,
And plain in manner; decent, solemn, chaste,
And natural in gesture; much impress'd
Himself, as conscious of his awful charge,
And anxious mainly that the flock he feeds
May feel it too; affectionate in look,
And tender in address, as well becomes
A messenger of grace to guilty men."

Ministers should speak the things that become sound doctrine, in words which the Holy Ghost teaches, namely, as much as may be in the simplicity of the Scripture style and language; for in those words they are brought home to the understanding and conscience with greater energy both to convince and comfort.

A distinct and clear method, a due mixture of argument and pathos, plain, easy, and scriptural language, that the meanest capacity may take in and understand what is said, is what all ministers should closely and constantly attempt. Some preachers, like cannon mounted too high, shoot over the heads of their hearers, instead of aiming at their hearts; they get into the clouds, soar

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