the same word of grace, and spirit of grace, to strengthen us.

The practice of holiness is regular and uniform. Herein the saints resemble one another; yet there is a conspicuous singularity of active or suffering graces in some, which eminently distinguishes them from others; and these we should especially regard. 'Enoch walked with God.' His life was a continual regard to God; therefore he was translated into his glorious presence. Abraham's faith was illustrious, in that without reluctancy he addressed himself to offer up his beloved son; a command so heavy, that God would not permit his performing it. Moses's self-denial was truly admirable, in choosing to live in a solitary naked desert, rather than in the Egyptian court, wherein was the height of pomp and the centre of pleasure. Job's patience was unparalleled, when encompassed with the sharpest affliction. Daniel preferred a den of lions to Darius's palace, rather than neglect one day his desired duty of prayer to God. Whom would it not enkindle, to read the narrative of the excellent saints recorded in the 11th to the Hebrews? They were persecuted and patient; afflicted and resigned: they were victorious over the blandishments of the alluring world, and the terrors of the enraged world. From those instances, the apostle exhorts us to 'run our race with patience, looking to Jesus the Author and Finisher of our faith.' The knowledge that is in our view from the practice of others, will make obedience more easy, and best lead us to practice. These excellent examples should make us blush with shame, and bleed with grief; that, notwithstanding there is a more copious communication of grace by the gospel, than under the law,

and a more clear revelation of the glorious reward, we are so many degrees below them. Nothing will convince us more of our negligence, than comparative and exemplary instruction.' There is an envious emulation among those that are in public places; it is not so pleasing to see many below them, as it is uneasy and grievous to see any above them. This seems to be one of those plants, which in their native soil are poisonous, but transplanted into another climate and under another heaven, are not only innocent, but healthful. It is an emulation worthy the breast of a saint, to strive to excel others in holiness.

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5. Our present joy, and future glory, are improved according as we rise to perfection here. The life of a saint may be compared to the labour of the bees, who all the day either fly from their hives to the flowers, or from the flowers to their hives; and all their art and exercise is, where there is fragrancy or sweetness. In divine worship the soul ascends to God, by holy thoughts and ardent desires, and God descends into the soul, by the communication of grace and comfort.

It is true, the carnal man cannot see nor taste the divine delight, which a saint has real experience of; for a lower nature is incapable of the perceptions and enjoyments of a higher: a plant cannot

1❝ Cur ergo ad excusationes proni? Quæ fortiora sunt non intuemur."-Why are we so ready at excuses? Because we do not contemplate the nobler persons and qualities?

2 "Nemo eorum qui in republica versantur, quos vincat sed a quibus vincitur, aspicit: et illis non tam jucundum est multos post se videre, quam grave aliquem ante se." Sen. Ep. 73No statesman looks at those over whom he has mounted, but at those who mount over himself. It gives him more pain to see one above him, than many below him.

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apprehend the pleasures of sense, nor a beast the pleasures of reason; and reason must be prepared and elevated to enjoy the pleasure of holiness, which makes all the charming contents of this world insipid and nauseous: for according to the excellency of the objects, and the capacity and vigour of the faculties exercised upon them, such is the delight that results from their union. The holy soul is a heaven enlightened with the beams of the sun of righteousness; a paradise planted with immortal fruits, the graces of the sanctifying Spirit; and God walks in it, communicating the sense of his love.

Are not life, and light, and liberty, productive and preservative of joy? And consequently, as the natural life, the more lively and vigorous, the more pleasant it is, so the spiritual. The more we are like God, the more we are loved of him, and the more clear revelations of his love are communicated to us. The more we are freed from the chains of sin and bondage of Satan, the more joyful and glorious is our liberty. Indeed the saints are sometimes in darkness, but their sorrows are from their defects in holiness; from their not improving the means of grace, whereby they might rise to perfection. For, as when sadness oppresses us, the vital spirits retire to the heart, are shut up in their springs, and nature does not perform its operations with delight; so when the Holy Spirit, the Eternal Comforter, is grieved, by our quenching his pure motions, he withdraws his comforting influences, and the soul is left desolate. The experience of all the saints is a demonstration that the more religion fastens us to our duty and to God, by the bands of love, the happier we are; and that the state of a renewed

Christian is so far from being gloomy and melancholy, that it is the joyful beginning of heaven.

By excelling in holiness, our future glory will be increased. The life and order of government consists in the dispensing of rewards and punishments. God will recompense the wicked according to the rule of justice and their desert; and the future happiness of the saints will be in degrees, according to the degrees of their holiness. Not as if there were any merit in our works to procure the eternal reward, which is the gift of his most free love; but his love rewards us according to his promise, that they who sow bountifully, shall reap bountifully ;' and in proportion as the graces of the saints are exercised here, their glory will be in heaven. In this the goodness of God is admirable, he works all in us, and rewards his own work. His service is the best; for he that commands, works; and he that obeys, reigns. If we respect the glory of God, and our own, let us endeavour to be complete in holiness.

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It is true, God bestows his favours as a free lord, and liberal benefactor, variously. But he distributes rewards in the next life as a governor, according to the inviolate rule established by his wisdom in his word. As the quality of the reward is according to the kind of our works, so the degrees are according to the measure of them. To imagine that a carnal man may be saved without holiness, is as unreasonable as to think that a man may be made miserable without sin. It is to attribute an irregular clemency to him. We must distinguish between the desert of the reward, and the order of dispensing it. There is no possibility or shadow of merit; for the grace of obedience is antecedent to the grace of the reward.

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CHAPTER XII.

I Now proceed to declare the means which are effectual for our obtaining eminent degrees of holi

ness.

1. Unfeigned faith in the Lord Jesus Christ; who is the meritorious, efficient, and exemplary cause of inherent holiness and actions flowing from it. The death of Christ was our ransom, to release us not only from the curse of the law, but from the dominion of sin. These were inseparable in the design of our Redeemer; and are so in its accomplishment. None are pardoned, unless they are sanctified. If the reimpression of the image of God in us, had been only requisite for the restoring us to his favour, our Saviour's dying had been unnecessary; his instruction and example, with the sanctifying Spirit's operations, had been sufficient. But, till our guilt was expiated, the fountain was sealed, no emanations of divine grace flowed forth. 'Christ gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.'

Christ is the efficient cause of our holiness. We receive from God, the author of nature, the natural life with all its faculties; and by the concurrence previous and concomitant of his powerful providence, we act in the order of nature. But the supernatural life is conveyed to us from the Son of God, the Mediator; Of his fulness we receive grace for grace. Our increase is from our head, the fountain of spiritual sense and action. The