May not professors be still further pressed to live godly in Christ Jesus, from a consi-" deration of the purpose for which they were chosen in Christ, from the grand design of his death, of their effectual calling, and of the gospel, which was to make them holy in heart and life? The people of God are all " chosen in Christ, to be conformed to his image, to be holy and without blame before him. And whom he did foreknow, he also did predestinate to be conformed to the image of his Son. (Rom. viii. 29.) According as he hath chosen us in him, from the foundation of the world; that we should be holy and without blame before him in love. (Eph. i. 4.) The death of Christ was for the same purpose, the sanctification of the church: that the saints might perfect holiness in the fear of God. It is written, Christ gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. Even as Christ loved the church and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it unto himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish. Chris

tians are called to be holy. It is the design of their effectual calling. Who hath saved us and called us with an holy calling. (2 Tim. i. 9.) The grand désign of the gospel, as it respects the saints, is their sanctification. For this its teachers, ordinary and extraordinary, were given for the perfecting of the saints, for the edi fying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. (Eph.iv. 11, 12, 13.) Shall we in these views live in a loose, careless manner? Can we be willing to counteract the very design of the death of Christ, of our effectual calling, and of the gospel? Can any true Christian do this? Certainly he cannot. Whoever does it, has an evidence in himself, that he is a hypocrite; and that he hath no part nor inheritance among the saints. How should these considerations awaken all our concern to walk worthy of the vocation wherewith we are called! How should we, like the apostle, forgetting the things which are behind, press toward the mark for the prize of our high calling of God in Jesus Christ.

Allow me still further to plead with you the glory of God, the honour of Christianity,

and the salvation of your fellow-men. These are all highly concerned in the inoffensive, holy walking of professing Christians. No thing is so dear to God as his own glory. This is the ultimate end of all his works. This all his people are commanded in all things to seek. The honour of Christ and of his gospel, and the salvation of men, lie near to the heart of God, and to the hearts of all his people; but nothing so, dishonours God, injures the cause of Christianity, opens the mouths of infidels and blasphemers against God and our holy, religion, and puts such a stumbling block in the way of men's believ ing, as the loose, unholy walking of profes, sors. This furnisheth infidels with one of their most artful and plausible arguments against the religion of Jesus. Loose, and scandalous professors are some of the most grievous enemies of Christ and the gospel, They are the Judases who, in his own visible family, betray him and his dearest interests. The apostle Paul, therefore, in his day, testified against them, even weeping, that they were the enemies of the cross of Christ, and that their end was destruction. (Phil. iii. 18, 19.) The unholy lives of those who have professed the Christian religion, have, pro

bably, done more dishonour to the Saviour, and greater injury to the church, than all the persecutions which have been raised against her. Can any of us be willing to act this ungrateful, perfidious, and horribly wicked · part? Can we be willing, or are we able to abide the consequences? To be brought forth at last to the perdition of ungodly men?

On the other hand, when Christians live in religion, it does great honour to God and to the gospel, and at the same time, puts a wonderful beauty upon the churches. Hence our Saviour testifies, Herein is my Father glorified, that ye bear much fruit. (John xv. 8.) This shows the excellency of religion, that it is heavenly and divine. Its effects on individuals and on society, in their piety, righteousness, sobriety, humility, peaceableness, and in whatever is lovely, useful, and of good report, show that its author is God, and bring the highest honour to him. It gives others conviction of the truths of the gospel, and causes them, while the light of true Christians shines before them, to glorify our Father who is in heaven. The self-denial, patience, meekness, fortitude, and holy lives of the apostles and primitive Christians, was

one of the principal external means in their day, of bringing men to the belief of the truth. It is still equally important and necessary, to promote the same end. What powerful motives should these therefore be, to persuade us to live wholly to God! He admits his people to covenant with him, that they might cleave unto him, and be unto him for a name, and for a praise, and for a glory. (Jer. xiii. 11.) He hath commanded us to conduct ourselves in such a manner as that he in all things may be glorified. (1 Pet. iv. 11.) That whether we eat or drink, or whatever we do, we do all to the glory of God. (1 Cor. x. 31.) Jesus Christ humbled himself unto death, that his Father might be glorified, and sinners saved. This was the language of his heart, when his soul was troubled, and sorrowful unto death, Father, glorify thyself. He chose rather to suffer the agonies of the garden, the shameful and cursed death of the cross, than that his Father should not be glorified, and sinners saved. Can we be his, unless the same spirit be in us? Is it possible to be his disciples, and not regard his glory, the honour of his gos pel, and the advancement of his kingdom? Do not these lie near the heart of God, and