his ordinances blamelefs. This, as it relates to God. Again, as it relates to our fellow-creatures. it is all that conduct, which is confiftent with justice, mercy, and truth: or, whereby we do unto all men, as we would they fhould do unto us, thereby manifefting that, we love them as ourfelves. Laftly, when we fpeak of it, as it refpe&is ourfelves, it is that due government of all our appetites, fenfes, and members, whereby they become inftruments of righte oufnefs unto holinefs; and it fhews, that fin does not reign in our mortal bodies, that we fhould obey it in the lufts thereof.

2dly. What is perfeding holiness? It is this work of regenera tion going on in the foul of the believer: or, as St. Peter obferves, it is growing in grace, and in the knowledge of our Lord and Saviour Jefus Chrift;" or, as St. Paul words it, "growing up into him, who is our living Head, in all things."

adly. What is perfection in. holiness? It is that little leaven so leavening the whole lump, as to change it into its own nature: or being fo made perfect in love, as to find all tormenting fear caft out: or, our having fo put off the old, and put on the new man, as to be created in righteoufnefs and holinefs after the image of him who did create us: or, to have Chrift to be all in all to the foul.

Whoever attains to thefe, arrives at perfect holinefs, or perfec-. tion in holiness, or the end our Apoftle has here in view. And it fhould never be forgot, 1. That this work is already begun in every believer: that is, he has in him the feeds of holiness: and that no man can be a Chriftian believer, who is deftitute of the love of God and man. For in Chrift Jefus, neither circumcifion availeth any thing, nor uncircumcifion, but a new creature: but faith working by love. 2. That this holiness is ours, is in us. We perfonally are the subjects of it; do actually poffefs and enjoy it; are the men and women who practise it. Were it not so, to what purpofe could we be called to examine ourselves, whether Chrift be in us? and by this to determine upon our being approved of or rejected by God? "Know ye not your own felves, that Chrift is in you, except ye be reprobates? If any man have not the Spirit of Chrift, he is none of his. I live not, but Chrift liveth in me." Indeed, it is as unneceffary, as it would be endlefs, to produce all the paffages which concur in this teflimony, that whatever holinefs there is with, or pertaining to us, is ours, though not from ourselves: yet, it is in us.

Nor is it lefs evident, that it must be practifed by us, if we would approve ourselves fuch believers, as the Bible represents; or fuch people of God, as fhall be approved of by him, either here or hereafter. So faith, the Apostle," Shall we continue in fin, that grace may abound? God forbid!". He detefts the vile fuppofition, that believers were to live unholy, and proceeds to confute it thus; "Know ye not," as if he had faid, I appeal to your own confciences for the truth of what I affert," that as many of us as were baptized into Jefus Chrift, were baptized into his death? There..

fore

Fore we are buried with him by baptifm into death: that like as Chrift was raifed up from the dead by the glory of the Father, even so we also fhould walk in newness of life: knowing this, that our old man is crucified with him, that the body of fin might be deftroyed, that henceforth we fhould not ferve fin: " No, nor fuffer it to "reign in our mortal body, to obey it in the lufts thereof." So runs the whole fcope of the fixth chapter to the Romans, and concludes, Now being made free from fin, and become fervants of God, ye have your fruit unto holiness, and the end everlasting life:" a plain proof, that the Apostle is not speaking in the 7th chapter of a Chriftian believer, but of an awakened man ftruggling and groaning for that freedom enjoyed by the believer, as it is described in the 6th and 8th chapters, and in every other place where the apoftle speaks of the fruits of jullification.

And it is equally clear, that we fhould poffefs and practife holiness, if we would be the people whom God will approve of, either here or hereafter. Therefore he faith, "Be ye holy, for I am holy." "God hath not called you, (fays St. Paul,) unto uncleannefs, but unto holinefs." And to thefe Corinthians, that they might enjoy the Divine Prefence and approbation, the Lord faith by his Apoftle, "come out from amongst them, and be ye feparate, and touch not the unclean thing; and I will receive you: I will be unto you a Father, yea, I will dwell in you, and walk in you, and be unto you a God, and ye shall be my people." As if he had faid, "I have given you my promifes, that you may cleanse yourfelves from all filthinefs, and perfect yourfelves in holiness: in that holiness, which becomes my houfe; for ye are my Temple: in that holiness, without which no man fhall fee' me here, or hereafter. Therefore thus prepare yourfelves for the enjoyment of me in that glory, which is prepared for you: through that fear, whereby you discover you have a godly reverence, and wifh to be found an acceptable people at the appearing of the Lord Jefus!"

And thus we are led to the confideration of our next propofition, viz.

II. The means which the apoftle recommends us to use, that we may effectually and fpeedily attain this noble end, fo much defired by all real believers. For it feems unnatural to fuppofe, that we could poffefs the fpirit and live in the practice of holiness, and not be earnestly defirous to perfect ourselves in it: efpecially, as we cannot but be fenfible, how infeparably connected our happinefs is with our holiness.

But we fhall find no means, which will more effectually and fpeedily anfwer this end, than those which are here proposed. No, it is the neglect of them, which occafions fo much complaining in our streets, of prevailing corruptions, lifelefs duties, a diftant God, &c. But let us underfland, and fteadily reduce thefe means to practice, and we fhall not know when draught cometh; but be as a garden which the Lord doth bless; yea, as a spring whofe Ba

waters

waters fail not: that is, if we fo walk in the fear of God, as to cleanse ourselves from all filthiness of flesh and spirit.

1. "In the fear of God:" Not a tormenting dread of his vindictive juftice, as if he were an unmerciful and implacable mafter. No, this kind of fear poffeffes the fpirit of a flave. But the believer is a fon, and has a consciousness of his relation to God, with affections fuited to the nature of that relation, viz. a holy awe, a reverential dread, a filial loving fear. Therefore he fanctifies the Lord in his heart, and fets him always before his eyes. The language of his foul is," Thou God feeft me." And thus he finds grace to ferve the Lord acceptably, and with deep refpect, as one whom he loves, and in all things wishes to please, being fenfible how much his own felicity depends upon the Divine Approbation. In this temper of mind he carefully performs whatsoever he takes in hand, civil or religious, doing with delight whatever his heavenly Father commands. Nor are any of the divine precepts, however contrary to the inclinations of nature, grievous unto him who loves his Lawgiver. And thus his feet "in fwift obedience move; "yea, he runs in the way of his Father's commands, with great delight. Nor is he lefs attentive to the divine ordinances, feeing that in these he holds a nearer converfe with him, who "meets fuch as rejoice, and work righteousness, and thus remem. ber him in their ways." Through thefe lattices the Lord makes more full difcoveries of himself, and gives clearer affurances of his approbation of the foul, which fo waiting upon him, feels a daily renewal of its strength, and is animated to run without wearinefs and to walk without fainting. The believing foul, thus continu. ing to behold, in the mirror of the Gofpel, the glory of God, is changed into the fame image, from glory to glory, i, e. (from one degree of grace unto another) as by the Spirit of the Lord; who is, as it were, drawing the Divine refemblance upon the foul fo engaged with and devoted to himfelf; and which, by the ufe of thefe means, finds how effectually and fwiftly it is perfecting holinefs in the fear of God. Nor can it be doubted, but fuch as walk by this rule, fhall foon arrive at perfection in holiness, because they "walk in the light as he is in the light, have fellowship one with another, and the Blood of Jefus Chrift cleanfeth them from all fin; " who do not hide, but own their every defect, and fo prove him "faithful and just to forgive them their fins, and to cleanse them from all unrighteousness.

66

Such, we may be affured, are ftrengthened with might by the Spirit in the inward man. In their hearts Chrift dwells by faith, by fimple dependance upon him alone for all they want or wish. And none are in a more likely way, to comprehend with all faints, what is that height, and depth, and length, and breadth of the love of God;" or to "know that love of Chrift, which paffeth knowledge, and be filled with all the fulnefs of God." Efpecially, if in this fenfe there be an Interpreter, who will fully explain the way of God, and fhew that this degree of falvation, is alfo by faith;

and

and that only unbelief can hinder fuch believers from now entering into this reft, which here remains for the people of God; even for all thofe, of whom the Saviour has faid, "If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him." But more of this hereafter.

And how much more is this likely to be effectual and fpeedy, when we confider, 2. How this fear promotes the cleaning of our fouls from all filthiness of flesh and spirit. By filthiness of the flesh, I understand, whatever defilement has been occafioned by any of our natural appetites, or by the exercise of any of our members or fenses; which however unobferved by the greater part of profeffors, (perhaps from a falfe notion of falvation through faith alone) yet has no fmall influence upon us, fo as exceedingly to hinder the work of holiness. Filthinefs of fpirit, I apprehend, includes all improper indulgence of our natural affections or tempers, together with the remaining impurity of nature, which is found in believers, while they are only babes in Chrift.

[To be concluded in our next.]

The FALL and DEATH of Archbishop CRANMER. UEEN MARY had no fooner afcended the throne of England, than all the horrors of a bloody fuperftition began to threaten the Proteftant part of the nation. Many of them forefeeing the ftorm, prudently fled for refuge to their brethren in Germany, while great numbers, in different parts of the kingdom, called of God to bear witness to the truth, refifted unto blood, and gloriously obtained the crown of martyrdom. Amongst these were the venerable names of Latimer, Philpot, Ridley, Bradford, Hooper, Rogers, and Taylor; men whofe faith and piety would have diftinguifhed them in the primitive times.

As Cranmer had taken a principal part in the Reformation in England, the enemies of God and his truth, had early marked him out as a victim, whom they were determined to facrifice. Mary afcended the throne July 6, 1553. Cranmer was immediately committed to the Tower. In the enfuing Parliament he was attainted, and at Guildhall found guilty of high-treason! And in order to complete their vengeance, he was formerly condemned at Oxford, as an heretic, on April 3, 1554. The following pathetic and interefting account of the fubfequent fall and death of this Reformer, is taken from Mr. Gilpin's Life of Cranmer, a work which is written with great accuracy and elegance.

The whole rage of the Popish party feemed to be centered against this upright man. His foul they had damned; his body they were determined to burn; and to complete their triumph, they wanted only to blaft his reputation. With this view, thofe wicked arts were put in practice against him, which fucceeded,

alas !

alas! too well. From the time of his condemnation, the beha viour of the Popish party towards him was totally changed. Every one who now approached him, put on an air of civility and refpect. Elegant entertainments were made for him: and no liberty or indulgence which he could defire was denied, In the midft of thefe amusements he was given to understand, that the queen was difpofed to fave him: that if he would only conform to the prefent changes in religion, he might, if he pleased, affume his former dignity; or if he declined that, he might enjoy a liberal penfion in retirement.

Cranmer, who was fufficiently armed against the utmost rage and malice of his open enemies, was drawn afide by the delufions of his false friends. A paper was offered him, in an evil hour, importing his affent to the tenets of Popery, his refolutions gave way, and he figned the fatal fnare.

Cranmer's recantation was received by the Popish party with joy beyond expreffion. It was immediately printed and publifhed, and their cruel work wanting now only its laft finishing ftroke, a warrant was expedited for his execution, as foon as poffible: while he himself was yet kept ignorant of it.

The zeal of his friends would obliterate this ftain from his memory, and their benevolence has contrived many an apology; but no apology could vindicate him to himfelf. In his own judgment he was fully convicted. Inftead of that joy which gives ferenity to the dying martyr, his breaft was a devoted prey to contrition and woe. He had never till now felt the power of his enemies: tung with remorfe and horror, at what he had done, he confumed his days and nights in anguifh. "I have denied the

faith: I have pierced myself through with many forrows," were the melancholy thoughts, which took poffeffion of his mind; and rung in his ears a conftant alarm. Then would recur, in a full tide of compunction, the aggravating thoughts, that he, who had been chiefly inftrumental in bringing in the true faith, fhould be amongst thofe who had deferted it that he who had been so long the leader of others, fhould have fet them fo dreadful an example; and that he who had been always looked up to with respect, should at length be loft, and abandoned among the herd of hypocrites.

Overwhelmed with grief and perplexity, whichever way he turned his eyes, he faw no ray of comfort left. To perfevere in his recantation was an unfupportable thought: to retract it was scarce poffible.

He had yet received no intimation of his death; though it was now the 20th of March, 1556; and by the purport of the warrant, he was to be executed the next day. That evening Dr. Cole, one of the heads of the Popish party, came to him; and from the infidious and ambiguous difcourfe of this perfon, he had the first intimation, though yet no direct one, of what his enemies intended.

After