tunately to him at a throne of grace, plead his promifes, pray to know more of yourfelves, and of the want of a Saviour. Wait on him in his ordinances: converfe with him in his word; and you may foon have reason to hope, that he who hath begun a good work in you, will carry it on, and perfect it in his own time and way. Walk steadily in the path of duty. Let not the fcoffs and jeers of your late companions prevail with you to renounce what you know is of the utmost importance, and to return to your former fins and follies. Let them not prevail with you to return, like the dog to his vomit, or the fow that was washed, to her wallowing in the mire. Remember this alfo, and may the Holy Spirit apply it to your hearts. "No man having put his hand to the plough, and looking back, is fit for the kingdom of God."

DISCOURSE VIL

ON

SANCTIFICATION.

EPHESIANS ii. 10.

For we are his workmanship, created in Jefus Chrift unto good works, which God hath before ordained that we should walk in them.

REGENERATION, as we have feen, confifts in a renewal of the understanding, the will, and the affections. Thefe, which are by nature habitually fixed on that which is evil, are fo changed by grace, as to be habitually fixed on that which is good. The neceffity of this change is indifpenfable. "Flesh and blood," man in his depraved ftate,"cannot enter the kingdom of God; neither doth corruption inherit incorruption !" I. Cor. xv. 50. "There shall in no wife enter into the kingdom of heaven any thing that defileth, neither whatfoever worketh

abomina

27.

abomination, or maketh a lie." Rev. xxi. And therefore it is peremptorily de-clared by our Lord," except a man (every man without exception) be born again, he cannot enter into the kingdom of heaven." The author of this change, or new birth, is the Holy Ghoft. "Except a man be born of the Spirit, he cannot enter into the kingdom. of God." The defign of this change is, among other things, in order to holiness of life; that man may be able to worship God in Spirit and in truth, enjoy the comforts and confolations attending his fervice while here; and be prepared gradually for the worship of him in heaven, and there to live and reign with him through eternity.

The neceffity of faith in order to justification has been proved at large; and the neceffity of it is farther evident, because it is the root or foundation of all good works. From it they naturally proceed; they are its genuine and infeparable fruits. Faith and holiness are both neceffary to our eternal happiness. By faith in the perfect obedience of Jefus Chrift, without any works of our own, we are juftified in the fight of God, are confidered and treated as righteous perfons, and have a right founded on the promife of God, to eternal life. And by L 5

holiness,

holinefs, which is infeparably connected with a true and lively faith, we are made meet for an inheritance with thre faints in light. The neceffity of holiness, as a qualification for the happiness of heaven, is abfolute, it being peremptorily declared," without holiness no man fhall fee the Lord," Heb. xii. 14. But, fince we are by nature dead in trefpaffes and fins, alienated from the life of God-fince the carnal mind, which is the mind of all men by nature, is enmity against God; not only destitute of any principle of holiness, but in direct oppofition to it; how shall man be able to perform good works, to lead a life of holinefs? Not from any principle in himself, from the vigorous exertion of his natural powers and faculties, but from a divine power. Says the apostle, "We are his workmanship (the workmanship of God the Holy Ghost) created in Jesus Christ unto good works."

So that the Holy Ghoft is the first author of all our good works, the giver of every principle of holiness. We must first become his workmanship, be created in Jefus Chrift, renewed in the fpirit of our minds, and joined to him by a living faith, before we can perform any thing that is acceptable to our Maker. Agreeable to this are many exprefs teftimonies of Scripture: "A new

heart

heart will I give you, and a new spirit will I put within you; and I will take away the ftony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my ftatutes, and ye fhall keep my judgments and do them." Ezek. xxxvi. 26, 27. This promise does not belong to the Jews only, as if there was any thing fo peculiar in their cafe as to require this change; it plainly belongs to Jew and Gentile; to all out of every nation, kindred, tongue and people, to whom God vouchfafes mercy; and the reason of the promise is, no doubt, founded in the neceffity of fuch a change, in order to their being qualified to enter into the kingdom of heaven. "God hath from the beginning chofen you to falvation, through fanctification of the Spirit, and belief of the truth." II. Theff. ii. 13. "Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Titus ii.

14.

We

"According to his mercy he faved us, by the washing of regeneration, and renewing of the Holy Ghoft." Titus iii. 5. have these pertinent expreffions in church fervice. "Wherefore let us befeech him to grant us true repentance, and his

L 6

our

holy