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"the mortar of the house; and he shall carry "them forth ont of the city, into an unclean place," Levit. xiv. 39 to 45. Now thus so dreadful is the plague of sin in the body, that the body in all his joining and contextures, must be taken down and carried to that unclean place the grave, the common receptacle of all that is vile and loathsome in the sight of God, before the leprosy of sin can be totally eradicated from it. But is this a burthen or troublesome to the believer? It is in considering the cause, but not in the effect. The cause is sin which often giveth great pain and sorrow of heart to every believer. The effect is, the laying down this body of sin and death, when God commandeth, and entering on another and a better world: Job in the prospect of dissolution could comfort his soul thus; "I know that my Re"deemer liveth, and that he shall stand at the “latter day upon the earth. And though after

my skin, worms destroy this body, yet in my 66 flesh I shall see God," Job xix. 25, 26. Paul also endeavours to dispel the doubts of believers on this head: "But some men (says he) will say, "How are the dead raised up? and with what body do they come? Thou fool, that which thou

sowest, is not quickened, except it die. So also "is the resurrection of the dead, it is sown in corruption, it is raised in incorruption; it is sown "in dishonor, it is raised in glory; it is sozen in weakness, it is raised in power; it is sown a

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"natural body, it is raised a spiritual body," 1 Cor. xv. 35, 36. 42 to 44.

But if sanctification is not perfect, is it not progressive here below? Yes, blessed be God, or else a Christian would labor in vain. Now to observe what sanctification is. It is holiness like the very image of God, let down into the soul of man. It is a fruit wrought by the Spirit, through faith in the cross. It reigneth in the heart of sinners, but of sinners won over, by the love of God being shed abroad in their hearts. Now what doth experience teach in regard to its dwelling in the soul? To speak my own experience; it dwelleth in a heart not yet made perfect: and that looketh not for perfection on this side the grave. It dwelleth in an heart which hath been the seat one time or other of most known sins. Shall I read St. Paul's cata

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logue of the fruits of the flesh? Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath,

strife, seditions, heresies, envyings, murders, "drunkenness, revellings, and such like," Gal. v. 19 to 21. Now if I read these over never so often, what must I say, but that I know not which to spare, as not being of the number of my sins? Many I have committed, over and over again; most of them have been thought over in my mind, with a secret relish, a carnal gratification, and a devilish delight. Now in regard to the commission of sin, I speak of what happened to me, before the grace

of our Lord Jesus Christ prevented me, and his Spirit renewed me, (as I trust it has renewed me) to repentance, and life everlasting. In regard to the secret relish, I speak of the disposition of my mind after the beginnings of grace. I feel I sin daily in the thoughts of my heart; and by such sinful thoughts offend God, and deserve the pains of hell for ever. Yet shall I say because of this, that I know nothing of the sanctifying influence of the Holy Ghost? God forbid, for then were I dead in sin indeed. If I feel a carnal heart and a sinful nature, I feel sanctification is opposed to that sinful nature; yea, and I feel at times a new principle within me, (which I am persuaded is wrought by the Spirit) opposing with all its might the natural propensities of my sinful nature. Doth my old nature get the advantage at times? It is because Satan is stronger than me. Yet I yield reluctantly, and rise again when God again revisits my soul. But I have worse to tell, for I must tell the worst. Sometimes I yield willingly to sins in thought, word and action, proving myself thus more worthy of being called a child of hell, than an heir of Heaven. Now this makes me lament day by day. But thus I comfort myself; there is (say I) a great difference between the state and the disposition of my heart. My state (if chosen of God) is fixed for ever. It is a good state, being wrought in me by God's good Spirit, placing me in the everlasting arms of Christ, which will evermore support me,

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whereas I was once under the dominion of the devil. But my disposition is by nature bad; and the remains of it continually remind me of my fallen nature; but I am chosen to sanctification, as well as faith. I am in my state altered for the better, it hath given me also a love to God, and delight in his truth, so that my bad disposition, however aided by Satan's devices, shall not finally prevail and gain the mastery over me. I look for the coming of my Lord Jesus Christ; and when he cometh, I shall be like him for I shall see him as he is, face to face. Then I shall be completely sanctified, perfect in him; I shall become "a pillar in the temple of my God, and shall go no more out," Rev. iii. 12.

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Thus I have endeavoured to shew, how faith in Christ is the foundation of good works; viz. first, In love to God, and delight in serving him; 2d. In love to our fellow creatures for his sake; especially to those who are of the household of faith, whom we love for Christ's sake, with an affection far above the feeling of the world; 3d. In labouring in the strength of the Spirit after full sanctification, by giving up our whole body, soul, and spirit unto God. May we possess true faith in Christ: then will good works spring up out of our lively faith; then will God be honored, his church edified, his people comforted; and when by Christ's second coming, the top-stone of his beautiful and everlasting temple shall be laid on, with the shouting of glorified

Spirits, rejoicing angels and chosen saints, saying, Grace, grace unto it; then may we join their number, and sing eternal praises to him who hath redeemed us to God by his dear blood.

20th. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. John xvi. 23.

Prayer is the breath of an heaven born soul, and a proper employment for every one who professeth. to be a Christian: and this all professors must confess, if pressed to give a decided answer to the question. And it may be observed, that all heathen mythology, encouraged invocation and the exercise of prayer, whether offered to idols or pretended gods. The Old Testament affords us a notable instance of this in the priests of Baal. They wanted their God to come down to consume the burnt-offering which they had prepared for him; and for this purpose they cried, "O Baal, hear "us," 1 Kings xviii. 26. But though they cried from morning to night," there was no voice, nor

any that answered." Now it is only the one living and true God who can answer prayer: for the rest are no gods, and either the work of men's hands, or if men, raised by men to the honor of gods, have no power to help.

Now the object of prayer is God the Father, as we learn from the prayer of our Saviour," Our "Father which art in Heaven," and many other places, as particularly in John xvii. 1. 4. 11. 21.