Now the Spirit of God is called in his sacred word by the names of the Holy Spirit and the Spirit of Holiness, not only because he is essentially and perfectly holy in himself, for that the Father and the Son are also; but because he is the Author of holiness in believers. And this distinctive work of his is clearly pointed out in our Catechism, where we are taught to characterize each Person in the blessed Trinity by some peculiar operation; as that "God the Father made me and all the world ;" that God the Son redeemed me and all mankind;" that "God the Holy Ghost sanctifieth me, and all the elect people of God."

Man is by nature weak as well as sinful; he is a helpless as well as a fallen creature. To redeem us from the fatal consequences of the disobedience of Adam, to pay "the wages of sin," and so to rescue us from the sentence of death, our blessed Lord and kind Redeemer Christ, the second Adam, took our nature upon him, and was made man; and tasted death for every man,' that we might be saved from death; and

laid down his life for all men, that we might become heirs of eternal life. But, forasmuch as he requires holiness in all men, as a necessary qualification for their admission into life everlasting, it would not have been sufficient, had he only paid the ransom, without enabling us moreover to attain that qualification, which we are not able to attain of ourselves. For how could we, who are naturally sinners, become righteous? how could our weakness convert itself into strength? how could our filthiness clothe itself with purity? how could we, who are naturally "dead in trespasses and sins," be "quickened" of ourselves with fresh life, and breathe into ourselves a new spirit, and from the seed of corruption bring forth the fruits of holiness? Truly, if we had been left to our own ability, it is manifest, that as we had no power in ourselves to help ourselves," we must have continued in a lost condition; and it was therefore not more necessary, that Christ should die for our salvation, than that he should afterwards

* Eph. ii. 1.

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supply us with his grace to lead us into the path of righteousness, and to enable us to persevere therein unto the end. For this purpose therefore, when having completed the great work for which he was sent into the world, he quitted it, and returned to the bosom of his Father's love, and to the right hand of his glory, he left not his disciples "comfortless," but he sent his Holy Spirit to comfort them and all that should thereafter believe in his name; by strengthening their infirmities; by enlightening their ignorance; by correcting their wills; by purifying and animating their affections; and therein by cleansing them from sin, and so conforming them to the image of Christ" by a communication of that holiness, of which he is the Author and Giver. Such on the one hand are we by nature; such on the other we have the power of becoming by the divine grace. What more convincing proof then can be given of what is the will of God concerning us, than that having sent his Son to" redeem us from all iniquity

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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