ness of the thing, which are mixed with it, and afterwards go off. But with old Christians, though there be less bulk, it is more solid and weighty; as the gold, the oftener it is in the fire, is the more refined, though not so bulky. Young Christians have more vehement affections, but the old have them more regular, rooted, and firm; thus the old is better. The longer one stands in Christianity, certainly he has the more experience of the goodness of God, and of the corruption of his own heart, and of the danger from spiritual enemies. Hence he must be more resolute in solid serious dependence upon the Lord of all; more humble, self-denied, and more firm against temptation; and, in one word, have more of a regular composed tenderness, with respect to sin and duty. And herein lies the stress of departing from iniquity: 1 John, v. 3, "For this is the love of God, that we keep his commandments, and his commandments are not grievous."

Young soldiers may rush upon the enemy with greater briskness, but the old ones stand the ground best, and abide the shock more firmly. Wherefore, let no Christians of long standing in religion be discouraged as if they were not departing from iniquity, because they do not make such visible progress as when religion was new to them, if there remain with them a rooted tenderness with respect to anything that may be displeasing to God, with a sincere purpose and endeavour to keep a conscience avoid of offence towards God and towards man: 2 Cor. i. 12, "For our rejoicing is this, the testitimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world." Add to this, a serious longing to be freed from the body of death, Rom. vii. 24. ; and to be perfected in holiness, Phil. iii. 13. 14. For as the progress of the ship in the main ocean is not so discernible as when it was coming off from the shore, tho' it may move as fast; so it is no wonder that the progress of the Christian of long standing be not so visible as at the first; or as the growth of a tree the first year is more discerned than after, so it may be with the Christian.

Having thus shown how far the charge is effectual in this life, we add upon this head,

That it is effectual in all who are the Lord's people, at death ; and this in so far as that then they perfectly depart from sin, and sin from them. They come then to the spirits of just men made perfect, Heb. xii. 23. There is a great difference betwixt the godly and the wicked in life, and a still greater at death. As the wicked do in life hold fast their iniquities amidst all the means of justification and sanctification offered them; so at death all these means are

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removed for ever out of their sight; and thus their iniquities meet upon them, to prey on their souls for ever. Then sin is settled in its full power in their souls, as on its own base. No more hopes nor possibility of sanctification; and the several pieces of guilt, as cords of death, are twisted about them for ever. As sin in the godly is in their life loosed at the root, so at their death it is rooted up; as in life they depart from it sincerely, so at death perfectly. The body of death goes with the death of the body, that as death came in by sin, so sin may go out by death. Now, sin is in the godly as the leprosy in the walls of the house, which, therefore, being taken down, the leprosy is removed; when the gracious soul drops the mantle of the body, it will, at the same instant drop all the uncleanness cleaving to it. Amen.

THE SAME SUBJECT CONTINUED.

SERMON IV.

2 TIM. ii. 19,

And let every one that nameth the name of Christ depart from iniquity. HAVING, in the preceding discourse, shown that this charge is effectual with all who are the Lord's, both in this life and at death, we now proceed, as was proposed,

II. To evince the truth of the doctrine, that the charge is effectual in all who belong to God. With this view I would have you to

consider the following things.

1. Consider that it was for this purpose that they were elected; Eph. i. 4, "According as he hath chosen us in him, before the foundation of the world, that we should be holy and without blame, before him in love." All whom God has chosen to life, are chosen to holiness; so that the decree of election in their favour, secures their departure from iniquity. If a person had determined to save a certain number of madmen, going about to kill themselves, with knives in their hands, the resolution to save them would import the taking the knives out of their hands; so here, reprobates may get their lusts kept, but the elect shall not. cannot perish, and the Lord will lose all who are his depart from iniquity. means and the end, which, in God's ther. Life is the end, departing from iniquity the means; there

Wherefore, as sure as the elect none who are his, so sure shall There is no separating of the decree, are firmly joined toge

fore, they who are ordained to life shall infallibly depart from it. As sure as the purpose of God cannot be broken or disappointed, so sure shall they who are his depart from iniquity. It is God's purpose in election, to bring them out of their sin, to everlasting life: Eph. i. 4, "According as he hath chosen us in him, before the foundation of the world, that we should be holy and without blame, before him in love."

This purpose cannot be broken, for says God, "My counsel shall stand, and I will do all my pleasure," Isa. xlvi. 10. Therefore, they shall depart from iniquity; and whoever holds it fast, are strangers to the grace of God. Consider that,

2. It is the end of their redemption by Christ. Why did Christ give himself for those who are his? It was that he might redeem them from all iniquity, and purify them unto himself, a peculiar people, zealous of good works," Tit. ii. 14. Why gave he himself for his church? It was that "he might sanctify and cleanse it, with the washing of water, by the word," Eph. v. 26. He came to save them, but from what? From their sins, Matth. i. 21. Sin had a double hold of those who were his; it held their consciences, by the cords of guilt; and held their heart, will, and affections, by the interest it had got there. Christ shed his blood, by the efficacy thereof to loose the former, and procured the influences of his Spirit, who, by his indwelling might loose the latter.

Those for whom Christ did not die will continue in their sins, and perish in them. They are not willing to part with them, and the influences of the Spirit are not procured for them to make them willing. Had Christ been to save sinners in their sins, then those who will not be saved from their sins, might have been saved from death. But it is not so. Those for whom Christ died, shall infallibly depart from iniquity; and such are all those who are the Lord's; John x. 15, "I lay down my life for the sheep." Otherwise, the design of Christ's death is frustrated; he died in vain, and all the promises of a seed, made by the Father to his Son, in the covenant, turn to nothing; to imagine which, is blasphemous.

Christ bare a good will to those who were his from eternity, and and would have them made happy. But they were unholy, therefore he must redeem them from their iniquity, by his blood; otherwise, the gates of the city would have remained closed for ever on them. And now, that the ransom of the blood of the Son of God is paid, is it possible that the prisoners can remain undelivered? Some may be apt to say, O! will ever Christ sanctify such an unholy creature as I am? I will surely perish by the hand of my lusts, and will never get free of them. Why, poor soul, if this be thy ex

ercise, to depart from thy iniquity, it is an evidence thou art his; and it is his honour and interest to make thee holy, and deliver thee from the dominion and power of thy powerful lusts, in so far as he shed his blood for this end. And, however worthless thou art in thyself, thou art dear bought, and therefore must not, canst not, be lost. 3. Consider, that it is the end of their effectual calling. They are called to be saints, Rom. i. 7. The world lies in wickedness. Those who are the Lord's by election, lie among them, till the effectual call come, which brings them out from among them; "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you," 2 Cor. vi. 17. This call is necessarily connected with election, and it can never be effectual without the soul's being brought to depart from iniquity; "Moreover, whom he did predestinate, them he also called," Rom. viii. 30. The conversion of all the elect, their regeneration, their translation from the power of darkness, are infallibly secured, and consequently their departing from iniquity. For what is conversion, but turning from sin unto God? and regeneration, but arising from the death in sin?

4. Consider that it is the end of all providences. Providence has an eye on all the children of men, but has a special eye on those who are the Lord's people. Favourable dispensations are cords of a man, to draw sinners from their iniquity: Luke i. 74, 75, "That he would grant us, that we being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life." Afflictive dispensations are scourges, to drive them from their iniquity; Isa. xxvii. 9, "By this therefore, shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin:" Heb. xii. 10, " He chasteneth for our profit, that we might be partakers of his holiness." True, they are not effectual on many; mercies do not allure them, judgments do not affright them. But wisdom is justified of her children. And can it be imagined that they shall not be effectual to them?

5. Consider, that it is the end of all ordinances. Wherefore does the Lord send the gospel to sinners, but that they may depart from iniquity? Titus ii. 11, 12, "For the grace of God, that bringeth salvation, hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world." The word is designed for the sanctification of souls; John xvii. 17, "Sanctify them through thy truth, thy word is truth." The promises, the threatenings, the doctrines, all lead away from sin. The sacraments of the New Testament are also appointed for this same end. In a word, all gospel ordinances VOL. X.

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whatever, Eph. iv. 12. They are all "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." These will have their effect on those who are his, however they be in vain to others.

Lastly, Consider, that since all who shall be saved shall depart from iniquity, and all who are the Lord's shall be saved, it is evident, that all who are his shall depart from iniquity. Such as continue in their sin can have no communion with God here, much less hereafter, Psalm v. 4—6, and Psalm xv. throughout. No sooner did the reprobate angels depart from holiness to sin, but God thrust them down to hell, 2 Peter ii. 4. Adam was driven from the tree of life, on his sinning, Gen. iii. 22. Who then can expect to see the face of God in heaven, without departing from iniquity? come,

III. To make a practical improvement of the whole;-and this, First, In an use of information. This subject informs us,

1. Whence the success of the Gospel is derived. We see it has its effect on some, in turning them from their sins unto God, while others, having the same means of grace, are untouched by them. Trace this to the spring-head, and it must be ascribed, neither to the free-will of the party, the piety or parts of the preacher, but to the eternal love of God terminating on some. There is a time of loves set in the counsel of God, respecting all the elect; and when this time comes, they shall infallibly answer the call. We may see,

2. That the unsuccessfulness of the gospel, barrenness and impenitency under the means of grace, are matters which draw very deep. Men think little of disobeying God's charge, sounded continually in their ears, by the gospel; think little of going on in sins, from which they are charged to part; but did they consider that the charge must be infallibly complied with, by all who are the Lord's, their own sitting of it would be a terror to themselves. For, in so far as they comply not with it, so far they show themselves not to belong to God. Where God has much people, the gospel will have much success.-We may learn,

3. That iniquity is that abominable thing which God hates. It is the greatest of all evils, and therefore, as it is that thing which God sets himself particularly against, so we in a special manner should set ourselves against it. Poverty, meanness, and contempt in the world, God suffers in those who are dear to him; but he will not suffer sin to have dominion over them, and at length will quite expel it from those who are his. He will not bear with it in his own, as he hates it for itself. We are informed,

4. That there is a divine power comes along with the charge, to