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to be approved and less to be blamed in the conduct of their lives.

It is not intended here that this is the regular and uniform tenour of the Christian life. The improvement of the Christian character is unquestionably, to a greater or less degree, irregular and interrupted; in some Christians indeed less, and in others more. Some backslide in a melancholy and shameful manner, and for periods comparatively long; while others appear to advance with a steady and regular approximation towards the measure of the perfect man.

Neither is it intended, that cold, careless, lazy Christians will find the blessings which have been mentioned in this Discourse. The diligent hand maketh rich' in spiritual as well as in temporal good. He who wishes to secure these blessings must on the one hand watch and pray, and on the other, do whatsoever he findeth to do with his might.'

Among the attainments made by such as have been Christians for a length of time, I will mention one; and will then conclude the Discourse. This is, that they are almost universally more catholic than those who are young. By catholic here, I do not mean what in modern times is frequently meant by the word. This honourable term, like many others, has been purloined by men without worth, to denote and to ornament a part of their own unworthy character. It has been employed to designate a shameful indifference to truth and error, to virtue and sin. This is a direct contrast to the spirit of the men of whom I have been speaking. These men are more attached to truth, and more opposed to error; more ardent in their love to virtue and their hatred of sin. But they are possessed of more gentleness and more charitableness in their thoughts, more candour in their judgments, more sweetness in their dispositions, and more evangelical tenderness and moderation in their conduct. They are less ready to censure, and more pleased to commend. Truth they prize more for its own sake, and are less solicitous to ask from whom it comes. Error they oppose in all men, especially in themselves and their friends. Little things they value less, and great ones more. On the names so numerously found in the Christian world, and so highly valued by many who inhabit it, they place little importance. On the parties and sects which disgrace that world they look only with disappro

bation and regret. To real and evangelical worth they attach high consideration. Over the feuds and janglings which have so extensively prevailed among the professed followers of Christ, and often about subjects of little moment, they cast an eye of compassion; and lament that those whom Christ has loved, for whom he died, who will finally be placed at the right hand of the Judge, and who will be united for ever in the friendship of heaven, should be kept asunder, alienated, engaged in contention, and at times even embarked in hostilities, for reasons which they will blush to recite before the last tribunal, and which will awaken shame, if shame can be awakened, in heaven itself.

These men furnish one illustrious practical proof; that the holiness of Christians increases through life.

SERMON LXXXVII.

REGENERATIO N.

ITS CONSEQUENCES.

PERSEVERANCE.

THE PATH OF THE JUST IS AS THE SHINING LIGHT, THAT SHINETH MORE AND MORE UNTO THE PERFECT DAY.

PROVERBS IV. 18.

IN the preceding Discourse I observed, that the text naturally teaches us the following doctrines:

I. That the holiness of the Christian is a beautiful object ; II. That it increases as he advances in life;

III. That it continues to the end.

The two first of these doctrines I have already examined. I will now proceed to a consideration of the third.

As this doctrine has been and still is vigorously disputed, it will be necessary to make it the subject of a particular examination. In doing this I shall first adduce several arguments as a direct proof of the doctrine; and shall then answer the principal objections.

1. It is irrational to suppose that God would leave a work, towards which so much has been done, unaccomplished.

To effectuate the salvation of such as believe in Christ, God has sent him to become incarnate, to live a life of humiliation

and suffering, and to die upon the cross. He has raised him from the dead, exalted him to his own right hand, and constituted him at once an intercessor for his children, and the head over all things unto the church. He has also sent the Spirit of Grace, to complete by his almighty energy this work of infinite mercy, in sanctifying, enlightening, and quickening the soul, and conducting it to heaven. Now, let me ask, Is it not in the nature of the case incredible, that Jehovah should commence and carry on this work with such an amazing apparatus of labour and splendour, and leave it unfinished? Is it not incredible, that an omniscient and omnipotent Being should form a purpose of this nature, should discover in this wonderful manner that he had it so much at heart, and should yet suffer himself to be frustrated in the end? Who can reconcile this supposition with the perfections of God?

2. The continuance of saints in holiness follows irresistibly from their election.

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It is unnecessary for the purposes of this Discourse that I should inquire into the metaphysical nature of election. It is sufficient for my design, that saints are declared abundantly throughout the Scriptures, to be chosen of God.' Thus, Rev. xvii. 14, the angel declares to John, concerning the followers of the Lamb, that they are called, chosen, and faithful.' Thus, Luke xviii. 7, Christ, speaking of his followers, says, ' And shall not God avenge his own elect,' or chosen? Thus St. Paul, Rom. viii. 33, Who shall lay any thing to the charge of God's elect?' Thus St. Peter, in his first Epistle, ch. ii. 9,‘Ye are a chosen generation:' and thus throughout the Scriptures.

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It is to be remembered that this appellation is given to Christians universally. In the passages already quoted it is plain, that the names elect and chosen, which you know are the same in the Greek, are equivalent to saints, or Christians; and accordingly are addressed to them without distinction. The same observation is, with the same truth, applicable to the numerous passages of Scripture in which this language is adopted.

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Of all these persons it is often said, that they were ' chosen from the beginning; or from before the foundation of the world.' Thus St. Paul, 2 Thess. ii. 13, addressing the members of that Church, says God hath from the beginning

chosen you to salvation, through sanctification of the Spirit, and belief of the truth.' Thus also, Eph. i. 4, the same apostle addressing the Christians at Ephesus, says, ' According as he hath chosen us in him (that is, Christ) before the foundation of the world, that we should be holy, and without blame before him in love. Having predestinated us unto the adoption of children, by Jesus Christ, to himself, according to the good pleasure of his will.' From these passages, and from many others of similar import, it is clear that Christians are chosen by God unto salvation from the beginning;' or 'from before the foundation of the world.' But can it be supposed that a purpose of God, thus formed, will be frustrated? As this is declared of Christians as such, it is evident that it is alike applicable to all Christians. If therefore any Christian ceases to be holy, this purpose of God, solemnly adopted and declared, will in one instance be frustrated, and in every instance in which this event takes place. Thus far then God will be finally disappointed of one end of his government really proposed by him, and expressly announced to the universe. Who can believe this concerning the Creator.

3. If Christians continue not in holiness unto the end, the intercession of Christ will be frustrated.

In John xvii. Christ, after having prayed for his apostles, says, verse 20, Neither pray I for these alone, but for them also who shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee: that they also may be one in us.' In this petition Christ prays the Father, that all those, who should believe on him through the word of the apostles, that is, all Christians, may become partakers of that divine union which in the heavens is the most perfect created resemblance of the ineffable union of the Father and the Son. If then any Christian fails of sharing in this union, the prayer of Christ here recited will not be answered.

4. If the holiness of Christians does not continue unto the end, the joy of heaven over their conversion is groundless, and

in vain.

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Our Saviour informs us, that there is joy over one, (that is, over every,) sinner that repenteth, more than over ninety and nine just persons, who need no repentance.' No error

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