and to purify unto himself a peculiar people zealous of good works," he continues to give us the comfort of his blessed Spirit, even the Spirit of Holiness, to be with us, and to "dwell in us as his temples "," and so to bring us nearer unto God?

Thus do the considerations which the Apostle suggests, serve to confirm his express declaration, that "our sanctification is the will of God." Let us not however here drop the subject, as if it were a matter of mere barren speculation; but considering that the circumstances, which he brings forward, are designed, not only for arguments to convince us of the will of God, but for motives also to stir up and animate our wills to obey and cooperate with his, let us farther examine, each his own conscience, as to the influence which they possess in our hearts.

And first, when we contemplate the Lord as "the avenger of all such" as follow the lusts of uncleanness, and indulge

in the sinful works of the world, the flesh, and the devil; when we contemplate him, as" in his mercy not willing to afflict the children of men," but desirous “that the sinner should turn from his evil ways and live;" and yet resolving in his justice to execute the sentence of righteous judgment on the impenitent sinner, and to "render indignation and wrath, tribulation and anguish to every soul of man that doeth evil;" does the reflection fill us with hatred and detestation, with fear and abhorrence of those sinful appetites, which would refuse the gracious invitations of God's mercy and loving-kindness, and obstinately challenge the severity of his justice and vengeance? Knowing the compassion, knowing the terrors of the Lord,” are we duly persuaded so to live, that we may hereafter enjoy the blessed visitations of the one, and avoid the dreadful accomplishment of the other? Do we suffer "the goodness of God to lead us to repentance," solicitous above all things to love him, because he hath loved us; to flee from sin, because he hateth and abhorreth it; to throw ourselves into the arms of his

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mercy, and to seek the blessing promised to those who are " pure in heart?" Or, if this more noble 'motive has less influence over us, do we at least shrink from the apprehension of his resentment; and fear to make bare against us that Almighty arm, which shall be "revealed from heaven, in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power?" It were better indeed, that we should be drawn to our merciful Father by the cords of love than of fear. It were better, that we be wrought on by a grateful sense of benefits conferred, than by an alarming apprehension of punishments denounced. It were

better, that we be drawn to God by his gracious declarations that "he willeth us to be converted and live," than by his severe threatenings of punishment, if we obstinately refuse his invitations. Still if the Apostles of Christ " persuaded men by the

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h 2 Thess. i. 7, 8, 9.

terrors of the Lord'," as well as by mercies; and warned them to flee from wickedness, "because that the Lord is the avenger of all such" as persist in sin; if Christ himself not only allured men to their duty by the promise of the joys of heaven, but diverted them from sin by a representation of the torments of hell," where the worm dieth not and the fire is not quenched;" it is not for his ministers to withhold from the sight of men those motives, which are addressed to their fears, any more than those which stimulate their hopes. In this sense the saying of the wise king may be true, that "the fear of the Lord is the beginning of wisdom" for he, who has been diverted from the commission of sin by the fear of those terrors, which God denounces against the sinner, may not improbably by the grace of God make further advances towards piety. If he once firmly believe, that God is the punisher of those who seek him not, he may soon be led to believe, that he is "the rewarder of them who diligently seek him':" the door of his heart

i2 Cor. v. 11.

* Prov, i. 7.

Heb. xi. 6.

having been once opened to one guest, others find admission; and where fear has gone before, love may perhaps follow.

may

2dly. Do we bear in mind the purpose of God in our high vocation, that "he hath called us not to uncleanness but unto holiness?" Do we seriously meditate upon the cause, which made a Redeemer necessary; even the fatal disobedience produced by the unruly appetites of Adam, and the consequent corruption and impurity of our nature; and upon the object, for which our blessed Redeemer came, namely to remedy the sad effects of our forefather's weakness, to overcome sin, and to cleanse us from all iniquity? Do we earnestly reflect, that he has called us out of the world—an impure and sinful world—“ a world, that lieth in wickedness"-" that we should be holy and without blame before him in lovem;" and that he has translated us into his own body, the church, "which he loved, and gave himself for it, that he might sanctify and cleanse it with