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the heart; and so far as our love to the sanctuary is of the nature of a religious affection, it will be sustained by the inward testimony of conscience, and by the habitual state of the heart, as continually going forth towards its legitimate object. Does the house of God, then, occupy some of our choicest moments of reflection? Are we busied in devising plans for its prosperity? Do we pour forth many a prayer, in secret, that God would arise and have mercy upon Zion; and that the time, yea, the set time to favour her may speedily arrive? O, brethren, if our love to God's house expends itself in mere public acts; if it has no root in the deep-seated affections of the heart; if it does not assume the character of a heavenly and devout sentiment, we can have but slender evidence of fellowship with David in the heartfelt experience to which he gives utterance in the text.

If we love God's house, for the reasons stated in the former part of this essay, we can no more forget it in our closet reflections and prayers, than we can fail to think of a beloved wife, or child, or friend, when they are not immediately in our presence. David powerfully expressed this sentiment, when he said, "If I forget thee, O Jerusalem, let my right hand forget her cunning; let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy."

Nay, dear reader, such is the nature, and such the energy of this affection, that it never fails to take the mastery, where it obtains an undoubted sway. If we love God's house, we shall think much of it, and pray much on its behalf.

"My soul shall pray for Zion still,

While life or breath remains;
There my best friends, my kindred dwell,
There God, my Saviour, reigns."

2. If we truly love God's house, we shall be distinguished by a conscientious attendance upon its ordinances,

We may attend them in the absence of a proper spirit; but, if they are neglected, the true love of them cannot prevail. Many are so lamentably desultory in their attendance upon the stated ordinances of the sanctuary, that serious apprehensions must be entertained, as to the degree, if not the sincerity, of their attachment. It is a question this of spiritual health, and those who can voluntarily absent themselves from the house

some

of God, for slight reasons, or for those which are absolutely sinful, afford painful proof that they are far gone in spiritual declension. But it is absolutely distressing to the heart, when this indifference is beheld in a professed Christian. And yet many such spectacles meet the eye of the Christian pastor. O, what feeble and worthless excuses detain some professors from the house of God. They are less punctual with God than in any of their engagements with their fellowcreatures; a slight indisposition, which would never be thought of in connexion with the discharge of a worldly duty; the call of some worldly acquaintance; some trifling change in the state of the atmosphere; nervous, self-indulgent feeling, will be quite sufficient to keep some inconsistent professors from the sanctuary. But what, my brethren, does this argue? Does it not afford just ground of suspicion that there is a real want of love to God's house? that it is attended rather from constraint than willingly, and that but for the mere force of circumstances, the religious profession would be altogether abandoned? The writer has noticed among many, of whom he has endeavoured to think favourably, a great proneness to the indolent and unbecoming habit of only attending public worship once a day. This indicates a very cold and lifeless state of the religious affections towards the house of God, which if not speedily overcome, will soon issue in a general contempt for the ordinances of God. He would beseech his readers not to indulge the unhappy practice of lying longer in bed on Sabbath mornings than on those of other days. By so doing, you rob God of a portion of time which ought to be devoted actively to his service, and thereby unfit yourselves for a profitable attendance on the public means of grace. How sweet are the early hours of the Sabbath, when spent in fervent communion with God, or when partly devoted to exercises of Then, social prayer in the sanctuary.

too, there will be no danger of a late attendance on public worship, that hideous deformity of our Christian sanctuaries. What we want is, my brethren, to elevate principle, to make our relingious duties a real pleasure, and to show that there is a uniformity in the exercise of the religious affections far superior to the influence of any fixed law.

3. If we love God's house with a proper affection, we shall endeavour

to draw others within the circle of its influence.

Having tasted its rich benefits ourselves, we shall feel induced to use all proper means to bring others to that hallowed spot where God waits to be gracious. I do not speak of the spirit of proselytism, but of the spirit of zeal for the conversion of souls; the spirit of the woman of Samaria, when she said to her neighbours and townsmen, "Come, see a man that told me all things that ever I did, is not this the Christ ?"

It is a sad mark of languid attachment to the house of God, and to the souls of men, if there are none of our fellow-worshippers who have been influenced by us to become attendant on the means of grace. Why are we so defective in this proof of love to the house of God? Do we not thereby deprive ourselves of an eminent mean of usefulness ?

Might we not have brought some wanderers to the feet of Jesus, if we had used more strenuous endeavours to prompt their attendance upon public worship. The writer fears that this duty - this most hopeful duty-is sinfully neglected. For the want of a little selfdenial, and a more benevolent concern for the salvation of souls, we suffer many to live in neglect of the Sabbath, and of the public ministry of the word, who but for our supineness and indifference might very soon, by God's blessing, become thoughtful Christians. Oh if we loved our Master more, and had more confidence in the sovereign virtue of his Gospel, as a remedy for the disease which sin has brought upon our fallen race, should we not employ more vigorous and better sustained efforts to bring sinners to an acquaintance with him, than we have hitherto done. Let all remember for their encouragement, that persons who have never been in the habit of attending a preached Gospel, are more hopeful subjects of conversion than those who have long sat beneath its sound without feeling its quickening power. There is something so novel and striking in the plain announcements of the Gospel to such minds, that if they can only be induced to give them a candid hearing, there is every reason to believe that they will speedily feel their energetic impression upon the heart and the conscience. But be this as it may, duty is yours. If you love the house and ordinances of your God, because they have

brought light and life into your own spirit, you must furnish that expression of your love which consists in your endeavouring to gather others, beside those who have already been gathered, into the fold of Christ. Saved yourselves, you must seek to become the instruments of salvation to others of your fellowcreatures around. Of the numbers who have conversed with the writer under concern about their eternal interests, a large proportion have informed him, that they were first induced to attend the means of grace by the kind offices of those who took some special interest in their salvation. Nor are you to be discouraged in this mode of testifying your love to the house of God, by a few instances of failure and want of success. Think what an honour, what an unspeakable blessing it will be, if you should prove the means of saving but one soul. If in a hundred instances you should fail, yet if in one you should save a soul from death, and hide a multitude of sins, how ample will be your reward, how pure and lasting the pleasure of which you will be made the conscious partaker!

4. If you love the house of God, you will give it your ungrudging and generous support.

David's love to the house of God was thus munificently tested; and such was the effect of his noble example, that his people largely partook of his spirit. When he proposed to build an house for Jehovah, he presented the largest offering that perhaps was ever made by a single individual to the cause of God; while his people, on the other hand, were so much stimulated by a regard to the glory of God, and by a love of their sovereign, that they poured in of their substance into the treasury of the Lord, until it became necessary to restrain them, and to say, it is enough.

If we have no liberality and enlargement of mind in supporting the ordinances of God, how can we claim kindred with David in his love to the house of God? Splendid examples there still are, both among the rich and the poor, of a self-sacrificing spirit in supporting the Gospel and its institutions; but it is much to be feared, in a majority of cases, that Christians are far behind their principles and professions in the matter of contributing to the cause of Christ. With some there is a want of spontaneity and freeness; with

others, there is absolute niggardness; with all, there is a lack of serious thoughtfulness in reference to the several claims connected with the Christian sanctuary.

One thing the writer would here observe, that the pecuniary claims of God's house ought to be invariably treated as a sacred thing. By some, they are never regarded in this light; hence all the offerings of the sanctuary are defective in amount, and irregularly met. If the claims of the Gospel ministry, or of the Sunday-school, or of the Missionary cause, or of the helpless poor, are pressed, there is an instant complaint of the badness of the times, or of the urgency of other claims, or of the want of resources, rendering it next to an affliction to plead the cause of humanity and religion with such narrow souls. Churches would actually fall into a state of annihilation, were all professors of the Gospel cast in this unworthy mould.

But, thanks be to God, there are those -may their number daily increase who feel that their property is not their own; who devise liberal things, and by liberal things desire to stand; who, according to their means, yea, and beyond their means, are ready to impart of their substance to the maintenance and spread of the Gospel; who make the offerings of the sanctuary their first, their most generous disbursements; who are ready to abridge themselves of luxuries, and even comforts, that the house of the Lord may not lie waste; and who disdain the intolerable meanness of those who never impart a gift without inflicting a pang on him who receives it.

5. We plead for the spirit of co

operation, as a most pleasing evidence of love to the house of God.

Without this spirit of co-operation, we cannot prove that our interests are identified with the house of God; and our love to it must therefore remain in a state of painful doubt, and suspense. Too many professors are disposed to stand by, and let the cause take its course. They will take no responsibility upon them; they will make no generous sacrifice; others may stand in the breach if they please, but as for them, they are willing to undertake nothing that will closely identify them with the cause. What a decisive proof of love to God's house is the spirit of co-operation, which says, in effect, "Here I am, employ me for the good of the great cause as may seem for the best." Such a spirit is sure to diffuse a blessing; it breaks down the selfishness of human nature; it diffuses the atmosphere of love; it brings isolated and even discordant materials into a state of harmonious action; it inspires mutual confidence; it is favourable to the growth of devotional feeling; it upholds the courage, and stimulates the zeal of Christ's Ministers; it is that, in a Christian church, which gravitation is in the material system; it binds all the parts of a society together by one effectual principle of coherence, and presents the entire community to the gaze of the world, as one in principle, one in affection, one in interest, and one in action.

Oh for the fuller development of these evidences of love to the house of God, that "Zion may arise, shake herself from the dust, put on her beautiful garments, and become a praise in the whole earth!" Chelsea.

J. M.

THE NATURE OF SANCTIFICATION.

WE attach, and should ever attach, vast importance to a Divine subject, in which our well-being, our personal happiness, and relative usefulness, are deeply and constantly involved. Now, sanctification has obviously such a bearing on our character; and that it is most interesting to the believer, appears from our Lord's last prayer, offered on behalf of his people;-"Sanctify them by thy truth : thy word is truth." And it is remarkable that he connects his own sanctification with theirs; "and for

their sakes, I sanctify myself, that they all may be sanctified through the truth," John xvii. 17, 19. Such was the object of the Redeemer's intercession, and such the motive of his own separation to the work he was about to finish, that from his holy example, his vicarious sufferings, and the influence of truth upon their hearts, they might also be sanctified. May this great doctrine never be treated by us with levity and indifference, lest we should be found grieving or quenching the Holy Spirit of promise.

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Sanctification consists in the renovation of the heart, and the separation of a person to a holy and benevolent use and purpose. St. Paul, in addressing the Thessalonians, in order to show how they might obey the commandments "given by the Lord Jesus," thus states the origin, the nature, and design of this great work: "for this is the will of God, even your sanctification, that every one of you should know how to possess his vessel in sanctification and honour." And having asserted, that we are called unto holiness," he warned them, lest they "despised not man, but God who hath given us his Holy Spirit." Let the serious reader attentively consider the whole passage, 1 Thess. iv. 1-8. Sanctification, therefore, originates in the will of God; it is the effect of his grace and mercy; and it is produced in the soul by the agency of his Spirit, by means of truth applied to the heart. Hence, in illustration of the Divine will, every subject of sanctification is "born from above," is renewed in the spirit of his mind, is made to know that " grace reigns through righteousness," and that he is sanctified by the truth. How delightfully and gratefully does the apostle speak on behalf of his "beloved brethren," "because God hath from the beginning chosen you to salvation, through sanctification of the Spirit and belief of the truth," 2 Thess. ii. 13; and all this was to terminate in the glory of the Lord Jesus. Remembering, then, that "it is God that worketh in us to will and to do of his own good pleasure,' we must pronounce the work to be supernatural and Divine; it is efficient in operation, and glorious in its results. "This people have I formed for myself, that they may show forth my praise."

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In further explanation, we proceed to show the difference between justification and sanctification. Thy differ, indeed, but are inseparably united in the Gospel scheme. The purpose of God demonstrates this. His predestinated people are conformed to the image of his Son, a clear proof of their sanctification; and then the apostle assures us, that "them he also called; and whom he called, them he also justified, and whom he justified, them he also glorified," Rom. viii. 29, 30. The offices and the death of Christ bear testimony also to this union. He is made of God to us righteousness and sanctification." So Paul tells Titus, that "He gave himself for us to redeem us

from all iniquity." And in addressing Timothy, when adverting to the power of God, he adds, "who hath called us with an holy calling, not according to our works, but according to his own purpose and grace."

There is also a relative difference between these two important doctrines. For in confounding the work of Christ and the operation of the Spirit, many persons are brought into an uncertainty with regard to their state, forgetting the saying of Christ: "If the Son make you free, ye shall be free indeed." Now justification is derived from the righteousness of Christ, which is "unto all and upon all that believe;" but sanctification proceeds from the grace of Christ imparted to us; for it is "from his fulness we have all received grace for grace," John i. 16. So again, justification relates to the state, but sanctification obviously refers to the heart and the life. By justification our relative position is altered, and we are accepted in Christ; but in sanctification a real and visible change appears; and hence believers are said to have passed from death unto life, and to become new creatures in Christ Jesus. Having the promise of "a new heart and a new spirit" put within them; "there being now no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit."

There is another point of difference to be observed, namely, in the completion of the one work, and in the growth of the other. Justification is complete at first, as it is through the righteousness of God, that is, what he demanded and accepted, in the meritorious life and death of his Son but the grace of sanctification is progressive, from its dawn in regeneration, to its consummation in glory. In justification believers are all equal, as there can be no difference, but in the work of sanctification there must be degrees; for there is weak faith and strong faith; there are little children, young men, and fathers, in the family of Christ. In other points also we remark the difference. In justification, we see the love of God towards us; as St. Paul terms it, "the great love wherewith he hath loved us;" but in sanctification our gratitude to God appears, especially in yielding a willing obedience to his commands. For "love is of God," as St. John affirms; "and every one that loveth is born of God, and knoweth God." In the lively exercise of faith, and every other Chris

tian grace, we see the proof of one doctrine by the distinct operation of the other, whilst we have the witness of the Spirit that we are born of God. The evidence of our acceptance may be traced by the effect of sanctifying grace. Hence St. James teaches us to make this appeal to those who boast of their merit: Show me thy faith by thy works, and I will show thee my faith by my works." For all evangelical obedience is a standing demonstration of our justification through the righteousness of Christ.

There is, likewise, an observable difference between justification and sanctification with regard to the law of God. The former relates to the law as a covenant of works: the latter conforms us to the law as a rule of life. By justification we are absolved from every debt due to the law; while sanctification is a spiritual change, preparing us for every duty the law enjoins upon us. This distinction is happily shown by the apostle: "Wherefore, my brethren, ye also are become dead to the law by the body of Christ, that ye might be married unto another, even to Him who is raised from the dead, that we should bring forth fruit unto God." Hence he could say, "I delight in the law of God after the inner man." What a holy feeling is here! Believers may also learn from their own state and experience a striking difference; for while justification gives them a title to heaven, their growing sanctification is the best proof of their meetness for heaven by the former we are accepted as righteous in Christ, and thereby the guilt of sin is removed from the conscience; while by the latter we are taught that by the Spirit purifying our hearts, the pollution of sin is removed. In fine, by the former we are restored to the favour of God; and by the latter renewed after the image of God, "in righteousness and true holiness of life."

Waiving further points of contrast and difference, we are now naturally led to consider sanctification as a renewal of the whole man, in a growing conformity to God himself. We contend for a renewed nature, because our Saviour declares that "a corrupt tree cannot bring forth good fruit;" and the reason lies in this, that the carnal mind is enmity against God. And we maintain, that there is in every believer both habitual and actual sanctification. There is the habit or principle of grace within him; and there is the

actual progress or power of it diffused through the whole man.

There is a renovation of nature, which we term the habitual and abiding principle. The apostle Paul requires of us to be renewed in the spirit of our mind; and that "ye put on the new man (or creation) which after God is created in righteousness and true holiness." The whole man, soul and body, being renewed and purified, we learn from our interest in the promises to regard the precept that enjoins us to "cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God," 2 Cor. vii. 1. It has been well observed, "that in regeneration the work of grace is only begun; but in santification it is carried on by degrees: the seed is sown, then watered. In the one

case the habit is implanted, being born of God;' and in the other, prepared for exercise"-"his workmanship created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them," Eph. ii. 11.

This new nature, or image of God, increases by knowledge of heavenly realities; for we are commanded "to put on the new man which is renewed in knowledge, after the image of him that created him;" and that image or pattern is Christ, to whom we are to be conformed; for we are to " grow up into him in all things." In these representations, then, we may clearly trace, what our old divines, and most of the modern too, describe as the new principle or habit of grace.

Actual sanctification, as consequent upon the habit, relates more particularly to the life of the Christian. The exercise of Divine grace, working powerfully upon the heart, brings a corresponding conformity in the life: it is a holy power within, enabling us to die unto sin, and to live unto righteousness; to hate the one with increasing aversion, and to love the other with holy delight; and we abandon the occasions and practices of wickedness, while we pursue the ways and duties of holiness. True, "we are insufficient to think any thing as of ourselves, but our sufficiency is of God." The habit of grace needs incitement and assistance, for often "when we would do good, evil is present with us;" yet St. James assures the complainant, that "the spirit which dwelleth in us lusteth to envy, (or emulation ;) but he giveth

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