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Lord by walking in all his statutes and ordinances blameless.

But as he knows that the divine commandment is exceeding broad, regulating not only the outward conduct, but also the thoughts and intents of the heart; he is not satisfied with maintaining that decency of deportment, which aims only at securing the praise of men, but endeavours to keep his heart with all diligence, since "God requireth uprightness in the inward parts." Wherefore, he establishes right principles in his heart, which produce the fruits of righteousness in his conduct. He is no longer guided by those corrupt and selfish motives which formerly animated him in the practice of his duty. When he worships God, it is not to maintain his credit in the world, but that he may pay that homage which is due to the Father of his spirit, and receive from him those spiritual blessings of which he stands in need. When he professes his belief in Christ, it is not, because he has been instructed so to do, but because he experiences the necessity of his mediation for procuring the pardon of his sins, and reconciliation with God. When he acts his part in society, he is meek and peaceable, merciful and candid; not because these virtues gain him the approbation of men, but because they are commanded by the authority of God, and are adapted to promote the best interests of our fellow creatures, to whom we should do good as we have opportunity, and whom we should treat in such a manner as we would choose to be treated ourselves. Also, when he maintains that self-government which includes, purity, humility, temperance, patience, and contentment; such tempers are his choice, not from the estimation in which they are held by others; but because he is conscious that they are suitable to his condition in the present world, and required as qualifications for happiness in the world to come.

The love of universal holiness prevails in the mind of the true convert, which leads him to grow in grace, as he advances in years, to be constantly examining the progress he has made in the path of virtue; the defects which still cleave to his character; the temptations which most easily

beset him; the means of avoiding any error into which he has heretofore fallen; and the method which may be adopted for practising those duties which he has not hitherto successfully cultivated. His chief end of existence is, to aim at greater attainments in the Christian life, and his unwearied exertions are, by the habitual exercise of every good disposition, to arrive at the measure of the stature of a perfect man in Christ Jesus.—As he perseveres in his adherence to his duty; he acquires greater facility in the exercise of many virtues which: were formerly difficult; as his affections are spiritualized, the law of his members loses its influence over the law of his mind; as he brings into subjection his vicious propensities, his reason and conscience regain their power in the soul; and as his experience testifies that great peace attends those who love, the law of God; hence "he goes on his way rejoicing," assured that in due season he shall reap if ye faint not, and receive that crown of glory

which fadeth not away.

Such is that state of mind implied in holiness, by which we are converted from the error of our way, to the wisdom and obedience of the just. It is a direction given to the understanding, will, affections, desires, temper, and conduct, which was not originally to be found in them before this important change was produced. It is so remarkable in itself, and attended with such consequences on the life of the individual in whom it is produced, as to be denominated in scripture a new creature, by which old things are done away, and all things become

new.

It is not without reason, that holiness is represented in these terms, since daily observation may convince us that there are many men whose dispositions, tempers, and pursuits, are very different from those now mentioned. Are there not many whose judgments are perverted respecting the true nature of things; whose only solicitude is who will shew them any worldly good, and who esteem the increase of their possessions, and the advancement of their families as the only desirable attainment which they would secure? Are there not many whose wills are

so depraved; that they pursue the gratification of their appetites, and the indulgence of their passions as the chief source of pleasure? Are there not multitudes whose affections are so strongly attached to present objects, that they have little or no desire for the things that are above; whose thoughts are so completely occupied about making provision for their bodies, that they neglect the concerns of their immortal souls; who never set apart any time for religious meditation, nor for acts of devotion; who never pray to God for the pardon of their sins, nor his grace to help them in time of need; who pay no regard to the mediation of our Saviour, nor enquire what they must do to be saved; who devote no seasons for reading the scriptures, to discover their duty; nor ponder the path of their feet, that all their doings may be established; who live in the same state of careless unconcern about conformity to the will of God, as if it were not at all required of us to work out our salvation by the acquisition and practice of every Christian virtue; and who continue to contract habits of sin both of the flesh and of the spirit; thus, treasuring up to themselves wrath against the day of wrath.

Surely there is a great difference betwixt these two classes of characters: the one is living "without God in the world;" and unless converted from the error of their way, must receive the doom of the unprofitable servant who is cast into outer darkness, where is weeping, and wailing, and gnashing of teeth: the other" shall receive as the end of their faith the salvation of their souls." To which of these classes we belong, we must each of us judge and determine by the dictates of our consciences, and by the unerring declarations of the word of God. If there be any of us who still remain unconverted, or who may not have arrived at that confirmed state of holiness, which every true Christian should endeavour to attain; we may perhaps derive some instructions for these purposes, by considering,

II. The means which may, through divine grace, effectual for producing such a mental reformation.

be

It may be premised, that sanctification in the soul is often ascribed in scripture to the agency of a divine power; and sometimes to the active exertions of the human will. The truth is, both must concur to render us partakers of that divine nature which is superinduced by righteousness and true holiness. Of this, however, we may be certain, that while we are earnestly desirous to work out our salvation, God never fails to work in us both to will and to do of his good pleasure. Accordingly he is said "to open our eyes, and turn us from darkness to light, and from the power of Satan unto God;" and when we are dead in sins, "he quickens us together with Christ, renews us in the spirit of our minds, and makes us willing in a day of his power." These expressions seem to indicate that some supernatural energy is imparted to our souls, by which our understandings are enabled to perceive the importance of religion, our wills inclined to obey God's commandments, and our affections pre-disposed to choose the better part of holiness, which shall never be taken away from us.

But as man is an active being, capable of forming resolutions of obedience, and turning from one course of conduct to another; hence he is commanded to repent and be converted, and to perfect holiness in the fear of God. As the beginning and progress of holiness in the soul is a matter of fact and experience; let us examine the most usual ways in which it proceeds, from its first beginning to its final consummation in the hearts of the faithful.

The most of men who are trained up from their infancy in the nurture and admonition of the Lord, who are early instructed in the principles of true religion, and maintain in the general tenour of their life a conduct and conversation becoming the gospel, seldom experience any sudden change in their sentiments or habits, and therefore their conversion from sin and holiness is gradual and imperceptible. Indeed, it may be thought that a person who has hitherto professed his attachment to religion, and lived in the habitual observance of all its ordinances, is such a one as needs no repentance. But every one

however unblemished his reputation, however estimable his character, is sensible that in many things he offends and comes short of obedience. Though the world cannot charge him with acts of immorality, yet he feels that "his heart is deceitful above all things, and desperately wicked;" that innumerable evils compass him about, which poilute his mind, and deteriorate his character. When he peruses the scriptures, to know what he must do to be saved, he there discovers that he must love God with all his heart, and soul, and strength, and mind, and his neighbour as himself. But instead of acting thus, he knows that he has loved and served the creature more than the Creator; and that instead of doing good to his fellow-men, his selfish heart has taught him to confine his concerns entirely to the promotion of his own interests. Therefore he concludes, that if he would be a Christian indeed, he must be more devoted to the worship. of God, and the exercises of piety; must recognize the goodness of divine providence, be thankful for the blessings he enjoys, and trust for the supply of all his wants. Such sentiments will naturally inspire him with the resolution of acknowledging God in all his ways, and daily praying to him for such things as he stands in need of, pertaining both to life and to godliness.-But as he is instructed that religion is of a practical nature, designed to regulate the temper and conduct; therefore he will form a stedfast purpose to be actuated by its precepts in all his intercourse with mankind, and perform every social and relative duty in such a manner as the gospel requires. Though he may fail in his adherence to the resolutions he has made, yet he perseveres in his endeavours to walk worthy of the Christian character; and gradually attains a facility in the exercise of those virtues which he wishes to acquire. This is a mental process, which every one who has even been educated by religious parents, and enjoyed from his youth the preaching of the gospel, must undergo; if ever he would become a Christian, not in name and in word only, but in deed and in truth. And such general features of conversion every good man will discover; by such fruits may he know, whether he has

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