glect, disfigured and decayed. It is condemned to be taken down, and its materials sold. But a certain nobleman passes by that way. He admires its fair proportions; he calls to mind that it was once the property of his own family: he sees that though the interior is decayed and desolate in every part, the former frame-work still remains, and that with some cost and pains it may be converted into a habitation for himself. a great price, and reverses the sentence of condemnation. He makes it his own, and determines that it shall continue to stand. And how does he then deal with it? Does he leave it in its coldness and desolation? Does he allow it to remain in that ruined state in which he found it? No! he sets artificers to work. He strengthens the sinking foundations, he rebuilds the tottering walls, he replaces the defaced ornaments, he adorns and furnishes it anew; the fires again blaze upon its hearths, the voice of man is once more heard within

He therefore buys it at

its walls, it becomes again an habitation and a home-the seat of princely splendour, and the abode of family love. So does God deal with every sinner that he saves. He first redeems, and then renews : he first pardons, and then purifies. So "Christ also loved the church, and gave himself for it"-for what purpose? "That he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish."*

When speaking of the distinction between redemption and pardon, I urged you, my beloved brethren, by your knowledge that you are redeemed, to seek earnestly that you may be pardoned. And now let me take occasion, from the connection between pardon and sanctification,

sanctified. You may be redeemed without being pardoned, and the knowledge of your redemption is intended to lead you to seek for pardon. But you cannot be pardoned without being sanctified, for the very end for which you are pardoned is, that you may be sanctified. The reason why the sentence of condemnation is reversed is, that you may be restored to your former use, and be made a temple for the glory of your God. And in the very hour that your pardon is sealed does the work of sanctification commence. The great Master-builder is too wise to waste an instant. No sooner does the fiat go forth to stay the work of destruction and decay that is going on in some ruined temple, than the work of restoration is immediately begun. The same Holy Ghost who convinces of sin and glorifies Jesus as the Saviour of sinners, is also the sanctifier of his people; the same faith which relies wholly on the merits of Christ for pardon

* John xvi. 8, 9, 14. and 1 Cor. vi. 11.

and acceptance

purifies the heart and There are three graces

works by love."* which are wrought by a spiritual view of the cross, and they comprehend the whole of salvation-repentance, faith, and love. They go together, and are inseparable; at least, where the one exists the other is sure to follow. If, then, you trust that you are pardoned, examine yourself, whether sanctification is begun; and if it be begun, see that it is continually advancing. And this brings us to the second subject of our consideration, viz. :—

II. The uses for which the restored temple is designed.

These are comprehended in one word— the Glory of God. "I AM A CHRISTIANWHAT THEN? Why, I am a temple of God, and surely I ought to be pure and holy." "What! know ye not that your body is the temple of the Holy Ghost, which ye have of God, and ye are not your own? For ye are bought with a price,

* Acts xxvi. 18. and Gal. V. 6.

F

66

therefore glorify God in your body, and in your spirit, which are God's." The exhortation to glorify God is a conclusion drawn from the foregoing statements. And what are those statements? That we are bought with a price," and made "the temples of the Holy Ghost;" that we are redeemed and sanctified. What stupendous motives to holiness are these! How then shall we obey the Apostle's injunction? By seeking to have every faculty and feeling of the inner man, and every sense and member of the outward man, sanctified to the use and glory of God. The proper use of a temple is to be set apart for the worship and service of God. If it is used for any other purpose it is profaned. In the temple at Jerusalem, which the Apostle had doubtless in his eye, every thing was counted holy to the Lord. Every chamber within the sacred precincts, its priests, its vessels, its vestments, the shewbread, whatever was connected with the service of the sanctuary, was "holiness unto the Lord."