hosts himself, and let him bej your fear." And he declares, "I will be sanctified in them that draw near unto me."

The word sanctify, is used for the separation and consecration of things and persons to holy or religious purposes. Thus the Sabbath is sanctified; the tabernacle, temple, priests, altars, sacrifices, garments, &c. were sanctified. So the water in baptism, and the elements in the Lord's supper are sanctified.Thus christian churches are still so far sanctified as to be set apart from a common to a sacred use.

This word is taken to signify a deliverance from the curse brought upon all creatures by the fall, and under the weight of which all creation groans. This is the scriptural origin of graces at meals. Few christians understand the reason why they should say grace, or ask blessing when they sit down to meat. The true-reason is, we should wait upon God by prayer to remove the curse from the creatures, and instead thereof, through the mediation of Jesus, to confer his blessing upon them. Therefore, the scriptures inform us, "The creature is sanctified by the word of "God and prayer." The nature and ground of these graces have been little considered by religious writers; and christians in general are as far from understanding their use, as others who consider them a mere introduction to eating. Numerous strokes have been made upon persons, who have not religion enough to say grace at their victuals, but you have never had the grounds, reasons and utility of this duty explained, stated and urged upon you. It falls not into the course of my present lectures. But at the same time, I would wish to give a passing discourse upon it; because it would be novel, usefui and important.

Another and distinguishing application of the term sanctification, and which, above all, should command our attention, is the cleansing and purifying a sinner from the turpitude, pollution and dominion of sin. Man is defiled, and his moral cleansing must be by sanctification. Hence, says the Apostle, "Such

I were some of you, but ye are washed, but ye are sanctified.” Sanctification is not a mere absolution from guilt, or a remission of sin, which is a partial description of justification, but it is a purification of the heart, and a conformity of the soul in a measure to the holy God. There was a ceremonial sanctification, to which the jewish church were under obligation to attend, such as washing their clothes, cleansing their bodies, and putting themselves in an exernal preparation for great displays of divine providence. The Lord said unto Moses, go unto the people and "sanctify them to-day and to-morrow, and let them wash their

cloaths and be ready against the third day," for the reception of the law. Again, "Sanctify yourselves against to-morrow, "and ye shall cat flesh. And sanctify yourselves, for to-mor

row the Lord will do wonders among you," &c. But the use of the word sanctification in our text, is of the highest moment. This is wholly to be understood in a spiritual manner. Its reference is to the internal frame, temper and disposition of the heart. "For this is the will of God even your sanctification.” That is, this is the divine pleasure, that you should be pure in spirit, devotional in the frame of your mind, and holy in all your conversation. That you should serve God from a pure heart, by faith and love unfeigned, and be his children in principle, temper and practice.

St. Paul, in his itineration for the promulgation of the gospel, entered into Thessilonica, a principal city of Macedonia, where he became the happy instrument of converting many souls, gathering and establishing a church, to which afterwards he wrote this epistle from Athens,' to confirm them in the faith which he had preached, and they had espoused. Hence it is filled with a great variety of counsels to godly living and holy walking, as the duty and ornaments of the christian character. He exhorts to chastity, purity, honesty, justice, brotherly love, a peaceable life, minding their own business, temperate and christian sorrow for the dead, &e. The whole sum of all his advice and

direction is contained in the words before. We have a full explication of the will of God in the preceding verses. "We be“seech you brethren, and exhort you by the Lord Jesus, that as 66 you have received of us, how ye ought to walk and please God. so ye would abound more and more, for ye know what com"mandments we gave you by the Lord Jesus. For this is the "will of God, even your sanctification." These things show us, the commandinents given in the gospel are the will of GodHerein we are taught the nature, duties and qualities which constitute santification. In leading your attention to this subject,. we shall endeavour to enquire,

First, What is sanctification, or what it is to be sanctified.

Secondly, Why the people of God should cultivate all the graces, and practise all the virtues comprehended herein.

As to the

First, The obvious meaning of the word sanctification, in a gospel sense, and in usual christian construction, is, being made, or becoming holy. Therefore, it supposes in it an holy principle, and the effects, excercises and progression of this principle, till the work arrives at perfection. Sanctification is a progressive work. It is a growing in grace, an advancement in godly living, an encrease of conformity to God by works of righteousness. It is carried on in the exercises of faith and love, by the aid and Influences of the Holy Spirit. In this business, the soul is active and persevering.

I shall endeavor to explain the nature of sanctification, in the following particulars :

First, It consists in a real and actual dedication of ourselves to God. Thus it is recorded of the Macedonian converts, "They "first gave their ownselves unto the Lord." And to this, in a special manner, St. Paul exhorts the Roman christians; "I beseech you therefore, brethren, by the mercies of God, that ye

But it is a solemn into which none can be

"present your bodies a living sacrifice, holy and acceptable to "God, which is your reasonable service." This dedication is not a mere external service, or ceremonial performance; not a public owning our baptismal obligations, nor an outward assent to any formula of the covenant of grace. ternal transaction of the soul with God, conscious but the person himself. This is an exercise common to all real christians. Some may have more comfort and pleasure in this transaction than others, yet all, whatever may be their fears and doubts about themselves, sincerely perform it; as all who are true christians believe, whether they have the sensible consolations of grace or not. The language of the soul in this surrender is, "Lord, I dedicate myself, any life, my all to thy 66 use and service, and my determination is to obey and submit to "thy will, and to be forever thine."

This dedication is not a mere transport of blind passion, but it is a sober act of understanding and judgment also. Hence the Apostle stiles it a reasonable service. It is sustained by the reasou and fitness of things. It proceeds upon the firmest grounds. What can be more rational and proper, than that a creature should be wholly devoted to the use and service of his creator? .

This dedication is usually accompanied with deep penitential feelings of heart. What regret, what remorse, relentings and self accusations attend the soul in its returning itself to God? It remembers its long alienation, its robbing God of his due, and its manifold and aggravated transgressions. Therefore, he returus blushing, and ashamed to lift up his face to God, and the surrender is often made in floods of tears.

Yet this dedication, though made in meltings of heart, is done with vigour, with spirit and life. It is not performed with coldness and indifference. It is a vital exertion; the whole soul is in it. The divine requisition is, "Yield yourselves to God, as "those who are alive from the dead." You all know with what

earnestness and vivacity you perform a piece of service for a friend whom you delight to please. So many a christian has said, had he a thousand souls, he would cheerfully surrender them all to God and his precious Redeemer. But he not only dedicates Kimself, but his all, his life, his household, his children, these tender fibres of his heart, are consecrated to the eternal Jehovah, to the Father, to the Son, and to the Holy Ghost.

You are not to consider this dedication as a single act of the christian life; it is a common employment, and an usual course of exercise. The more he is engaged in the work of sanctification, the more he is in this business of dedication. I apprehend the christian must be in a declining and backsliding state, who is not practising it more or less every day. It is not a periodical service to be performed at baptism or on other sacramental occasions. It ought to be a habitual part of religion, would yon comply with the will of God, even your sanctification.

Secondly, Sanctification consists in a diligent mortification of sin. Mortification is a duty much inculcated on christians in the holy scriptures. It was taught and exemplified by Christ, and abundantly preached by the Apostles, and strongly exhibited to the world in the lives of the martyrs and primitive christians.

With regard to mortification, which is an important constitu ent of sanctification, it consists not in torturing or lascerating our bodies, going on pilgrimages, or sacrificing our property at the altars of shines, bowing the knee at the tombs of the dead, or offering hecatomes of wealth to idolatrous images and idols. It consists not in denying ourselves rational and scriptural gratifications. But mortification is more mortifying to the human heart, than any of these things. It consists in denying ourselves, warring against our corruptions, watchfulness of our heart and conduct, striving against sin, overcoming the world, fighting the good fight of faith, walking humbly with God, and following the example of Christ Jesus. The instructions upon this branch