1. This objection is very natural unto carnal and unbelieving minds, and therefore we shall meet with it at every turn. There is nothing seems more reasonable unto them than that we may live in sin because grace hath abounded. If men must yet be holy, they can see no need nor use of grace; and they cannot see that God is gracious to any purpose, if notwithstanding men may perish because they are not holy. But this objection is raised, rejected, and condemned by our apostle, in whose judgment we may acquiesce, Rom. 6:1;

The holy Apostle also testifies of himself, that he had learned to be just as content in want as in abundance. This same spirit is evident elsewhere in the midst of all his needs and sufferings—proving that patience, through affliction, had taught him well. In 2 Corinthians 6, after cataloging his sufferings (v. 4), he concludes with these remarkable statements (v. 10): "As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, yet possessing all things."

The nature of God as revealed unto us, with our dependence on him, the obligation that is upon us to live unto him, with the nature of our blessedness in the enjoyment of him, do require indispensably that we should be holy. The holiness of God's nature is everywhere in the Scripture made the fundamental principle and reason of the necessity of holiness in us. Himself makes it the ground of his command for it: Lev. xi. 44, "I am the Lord your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy."

Though all children do partake of the nature of their parents, yet they may be, and some of them are, very deformed, and bear very little of their likeness. So is it in this matter. We may have the image of God in our hearts, and yet come short of that likeness unto him, in its degrees and improvement, which we ought to aim at. And this happens two ways:— (1.) When our graces are weak, withering, and unthrifty; for in their flourishing and fruit-bearing is our likeness unto God evidenced, and in them doth the glory of God in this world consist. (2.) When, by the power of our corruptions or our temptations, we contract a deformity, something that hath the likeness of the old crooked serpent.

When faith by patience doth mortify turbulent passions that still arise, and are opposites thereto. And as love, when perfect, casts out fear, 1 John iv. 18, so then patience is perfect when it expels those contrary passions; or else likewise, too intense thoughts, or porings upon our misery and crosses, so as our minds are chained and tied to those objects, and taken off from all other. I take thoughts in, because Christ says, Luke 24:38, 'Why do thoughts arise in your hearts? Why are you troubled?' For when troubles sink deep, they send thoughts up fast;

The plague: It is so repulsive a disease: it turns the good humours into putrefaction, which putting forth itself in the issues of running sores, gives a most repulsive smell. Such a disease for loathsomeness we read of, Psalm 38:5, 7, 11. "My wounds fester and are loathsome! My back is filled with searing pain; there is no health in my body. My loved ones and friends stay away, fearing my disease. Even my own family stands at a distance!"

This day of judgment, must be the same with the resurrection of the dead, at the end of this world. 'As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth.

The first eminent gift and work of the Holy Ghost under the Old Testament, and which had the most direct and immediate respect unto Jesus Christ, was that of prophecy: for the chief and principal end hereof in the church was to foresignify him, his sufferings, and the glory that should ensue,

Were it simply that they are called upon to rejoice, how uncouth is this to men in that posture and circumstance they are supposed fallen into! Well, but yet count it joy, says he : not only moderate, keep in, and smother your contrary passions, - which was the highest lesson that philosophy and the Stoics, the best of philosophers, had taught, - but the gospel calls upon us 'therefore,' &c., or for and upon these temptations, to rejoice. 'Count it joy;'