Spirit that quickeneth, the flesh profiteth nothing."* A course of piety, or true religion begins by a new birth called the regeneration of the Holy Ghost, in which spiritual life is communicated, and afterwards maintained and increased by the renewing influence of the same Spirit. The old nature is not immediately exterminated; but it is mortified and subdued before the new nature, which is wrought in the soul and set up against it. The old nature inclines perpetually to self-indulgence, love of the world, and neglect of God: the new nature to self-denial, indifference to the world, and to communion with God, and conformity to his will, who is the Refuge, Hope, and Joy of all that know him. "For the flesh lusteth against the Spirit, and the Spirit against the flesh : and these are contrary the one to the other; so that ye cannot do the things that ye would."+ But the new nature will finally triumph, and the old be completely done away. The bodies of all the regenerate are the temple of the Holy Ghost, and consequently they have the fruit of the Spirit: and that "fruit is in all goodness, and righteousness, and truth." Read attentively, and with a humble, praying spirit, the eighth chapter to the Romans, and the fifth to the Galatians.

But though the obedience of a regenerate person be indeed imperfect, it must be farther observed, that he is not partial in his regard to the divine commands. He will not dare to select out of these some which he consents to observe, while he passes by, suppresses, or shews a strong dislike to others, as is usual with the unconverted. For he has drunk into that wisdom which is from above,

* John, vi. 63. Gal. v. 17. Eph. v. 9.

and which, among other excellent qualities, is "without partiality, and without hypocrisy."

In

a country professing Christianity men will commonly speak of the scripture in terms of commendation and respect; though they mean little more by it than when they compliment and flatter one another. They may be pleased with particular precepts, the equity of which is self-evident, as men admire a fine painting, or a curious exhibition without experiencing any abiding influence on their hearts and lives. But when those precepts are pressed on their attention, which forbid their favorite indulgences, and condemn their present practice, they are offended, and manifest their disgust, and their enmity to the truth, and even to the authority of God. On the contrary, the newborn soul is ever upright; and submits without reserve to the righteousness of God, as prescribed by the law, and as fulfilled by Christ. And in whatever particulars the law may condemn his conduct, he takes shame to himself, and gives glory to God by acknowledging the goodness of his law, The purity and strictness of the law are the things for which he especially loves it; his own deviations are his grief, and what he hates and condemns. "The commandment," says he, "is holy, and just, and good. And the law is spiritual; but I am carnal, sold under sin."+ Let the law of God remain for ever, though all the world be condemned by it. "Let God be true; but every man a liar." The following is a transcript of his renewed judgment and character. "I esteem all thy precepts concerning all things to be right; and I hate every false way. Thy word is very pure:

* James, iii. 17 + Rom. vii. Rom. iii, 4.

therefore thy servant loveth it."* Learn then thus to view, and to make a profitable use of the everlasting, unchangeable, and righteous law of God, that you may walk humbly with him. And in whatever particulars you are conscious that you break it, whether by inordinate affection, evil concupiscence, anger and wrath; the intemperate gratification of any appetite, or the love of human applause and worldly advantages, or in any other way, never attempt to make any excuses for your deviations, much less to plead, as some have done, the force of temptation, and even the depravity of their nature in extenuation of their guilt; but make full confession of your vileness, and seek for mercy and strength against your corruptions in God's appointed way. The scripture abounds with examples in the history, experience, and conduct of his servants. "Behold," says Job, "I am vile, what shall I answer thee? I will lay my hand upon my mouth. I have uttered that I understood not; things too wonderful for me, which I knew not. Wherefore I abhor myself, and repent in dust and ashes." "My soul," said the royal Psalmist, "cleaveth unto the dust; quicken thou me according to thy word." The Apostle could say, that he "delighted in the law of God after the inward man" but he saw, with grief, "another law in his members, warring against the law of his mind." And it led him thus to bewail his misery, and to praise God for the deliverance promised through the Redeemer; "O wretched man that I am! who shall deliver me from the body of this death? I thank God, through Jesus Christ our Lord."S

* Ps. cxix. 128, 140. + Job, xl. 4. xlii. 6. † Ps. cxix. 25. § Rom. vii. 22.

There is therefore not merely a discernible, but a broad line of distinction between a state of nature, and a state of grace; or between one man, who remains as he was born into the world, and another, who is born again of the Spirit. The obedience of a gracious man is sincere, impartial, and universal, or without reserves in favor of any forbidden indulgences: that of a natural man is superficial, counterfeit, and so limited as not to cross those depraved inclinations which are dear to him. Grace can make no truce with sin, but seeks its mortification, and longs for that happy consummation, when this hated enemy shall trouble the soul no more for ever. Nature dreads a divorce from sin, as what would be death to its dearest expectations; and for this cause rejects the gospel. The Lord has determined that grace shall prevail, and the holy desires of his servants have their full accomplishment. "Sin shall not have dominion over them; for they are not under the law, but under grace:"* In like manner his awful judgments are very commonly manifested in leaving the wicked to their choice; so that "they eat of the fruit of their own way, and are filled with their own devices. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them." The natural man may profess religion, and not dare to live without some regard to its duties but his religion is modified by his own corrupt judgment, and by the equally fallacious standard, which may happen to prevail, and be thought respectable in the age and country, in which he may live. That true religion, which has God alone for its Author, and its end, he will never

* Rom. vi. 14. ↑ Prov. i. 31.

choose,―never follow till God himself gives him a new heart. Should it be asked, why then is he to blame? What is the ground of his condemnation? We have an answer ready: "This is the condemnation, that light is come into the world, and men have loved darkness rather than light, because their deeds were evil."* They are deceived and ruined by pride, and the love of sin, prompting them to prefer human folly and deception to the wisdom and truth of God. For "God resisteth the proud, but giveth grace to the humble. Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. For the wisdom of this world is foolishness with God: for it is written, He taketh the wise in their own craftiness." They, who perish are self-deceivers; and the Scripture lays their destruction at their own door.

I have dwelt the longer on the nature and effects of sanctification, as they are described in the oracles of God, that I may put you on your guard against some licentious and dangerous opinions, which are now taught by professed ministers of the gospel, and eagerly received by many. And I have more especially had in view one predominant description of false doctrine, if I may call that one, which appears in so many forms, and is not confined to any one sect, or denomination. I mean what is usually called antinomianism ;-a name so odious, that it is disowned even by those, who contend most for its peculiar tenets. Though it wants not effrontery, yét it ventures not abroad without a mask. For should

* John iii. 19. James iv. 6. 1 Cor. iii. 18.

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