to avow unto and express in the world; and by their so doing is he glorified (and no otherwise) in a peculiar manner. A testimony is to be given unto and against the world, that his life was most holy, his doctrine most heavenly and pure, his death most precious and efficacious; and, consequently, that he was sent of God unto his great work, and was accepted of him therein. Now, all this is no otherwise done but by obedience unto him in holiness, as it is visible and fruitful; for,

1. We are obliged to profess that the life of Christ is our example. This, in the first place, are we called unto, and every Christian doth virtually make that profession. No man takes that holy name upon him, but the first thing he signifies thereby is, that he makes the life of Christ his pattern, which it is his duty to express in his own; and he who takes up Christianity on any other terms doth wofully deceive his own soul. How is it, then, that we may yield a revenue of glory herein? How may we bear testimony unto the holiness of his life against the blasphemies of the world and the unbelief of the most, who have no regard thereunto? Can this be any otherwise done but by holiness of heart and life, by conformity to God in our souls, and living unto God in fruitful obedience? Can men devise a more effectual expedient to cast reproach upon him than to live in sin, to follow divers lusts and pleasures, to prefer the world and present things before eternity, and, in the meantime, to profess that the life of Christ is their example, as all unholy professors and Christians do? Is not this to bear witness with the world against him, that indeed his life was unholy? Surely it is high time for such persons to leave the name of Christians or the life of sin. It is, therefore, in conformity alone to him, in the holiness we are pressing after, that we can give him any glory on the account of his life being our example.

2. We can give him no glory unless we bear testimony unto his doctrine that it is holy, heavenly, filled with divine wisdom and grace, as we make it our rule. And there is no other way whereby this may be done but by holy obedience, expressing the nature, end, and usefulness of it, Tit. ii. 11, 12. And, indeed, the holy obedience of believers, as hath been declared at large before, is a thing quite of another kind than any thing in the world which, by the rules, principles, and light of nature, we are directed unto or instructed in. It is spiritual, heavenly, mysterious, filled with principles and actings of the same kind with those whereby our communion with God in glory unto eternity shall be maintained. Now, although the life of evangelical holiness be, in its principle, form, and chief actings, secret and hidden, hid with Christ in God from the eyes of the world, so that the men thereof neither see, nor know, nor discern

the spiritual life of a believer, in its being, form, and power; yet there are always such evident appearing fruits of it as are sufficient for their conviction that the rule of it, which is the doctrine of Christ alone, is holy, wise, and heavenly. And multitudes in all ages have been won over unto the obedience of the gospel, and faith in Christ Jesus, by the holy, fruitful, useful conversation of such as have expressed the power and purity of his doctrine in this kind.

3. The power and efficacy of the death of Christ, as for other ends, so to "purify us from all iniquity," and to "purge our conscience from dead works, that we may serve the living God," is herein also required. The world, indeed, sometimes riseth unto that height of pride and contemptuous atheism as to despise all appearance and profession of purity; but the truth is, if we are not cleansed from our sins in the blood of Christ, if we are not thereby purified from iniquity, we are an abomination unto God, and shall be objects of his wrath for ever. However, the Lord Christ requireth no more of his disciples in this matter, unto his glory, but that they profess that his blood cleanseth them from their sins, and evidence the truth of it by such ways and means as the gospel hath appointed unto that end. If their testimony herein unto the efficacy of his death be not received, be despised by the world, and so at present no apparent glory redound unto him thereby, he is satisfied with it, as knowing that the day is coming wherein he will call over these things again, when the rejecting of this testimony shall be an aggravation of condemnation unto the unbelieving world.

-I suppose the evidence of this last argument is plain, and exposed unto all; it is briefly this: Without the holiness prescribed in the gospel, we give nothing of that glory unto Jesus Christ which he indispensably requireth. And if men will be so sottishly foolish as to expect the greatest benefits and advantages by the mediation of Christ, namely, pardon of sin, salvation, life, and immortality,whilst they neglect and refuse to give him any revenue of glory for all he hath done for them, we may bewail their folly, but cannot prevent their ruin. He saves us freely by his grace; but he requires that we should express a sense of it, in ascribing unto him the glory that is his due. And let no man think this is done in wordy expressions; it is no otherwise effected but by the power of a holy conversation, "showing forth the praises of him who hath called us out of darkness into his marvellous light." Nay, there is more in it also; if any one profess himself to be a Christian,—that is, a disciple of Jesus Christ, to follow the example of his life, to obey his doctrine, to express the efficacy of his death,—and continue in an unholy life, he is a false traitor to him, and gives in his testimony on the side of the world against him and all that he hath done for us. And it is

indeed the flagitious lives of professed Christians that have brought the life, doctrine, and person of our Lord Jesus Christ into contempt in the world. And I advise all that read or hear of these things diligently and carefully to study the gospel, that they may receive thence an evidence of the power, truth, glory, and beauty of Christ and his ways; for he that should consider the conversation of men for his guide will be hardly able to determine which he should choose, whether to be a Pagan, a Mohammedan, or a Christian. And shall such persons, by reason of whom the name of Christ is dishonoured and blasphemed continually, expect advantage by him or mercy from him? Will men think to live in sensuality, pride, ambition, covetousness, malice, revenge, hatred of all good men, and contempt of purity, and yet to enjoy life, immortality, and glory by Christ? Who can sufficiently bewail the dreadful effects of such a horrid infatuation? God teach us all duly to consider, that all the glory and honour of Jesus Christ in the world, with respect unto us, depends on our holiness, and not on any other thing either that we are, have, or may do! If, therefore, we have any love unto him, any spark of gratitude for his unspeakable love, grace, condescension, sufferings, with the eternal fruits of them, any care about or desire of his glory and honour in the world; if we would not be found the most hateful traitors at the last day unto his crown, honour, and dignity; if we have any expectation of grace from him or advantage by him here or hereafter,―let us labour to be "holy in all manner of conversation," that we may thereby adorn his doctrine, express his virtues and praises, and grow up into conformity and likeness unto him, who is the first-born and image of the invisible God.

Μόνῳ Θεῷ σωτῆρι δόξα!

END OF VOL. IIL

EDINBURGH PRINTED BY JOHNSTONE AND HUNTER.