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against God, but merely against an evil being, which, in his ignorance, he has taken God to be. If sin originates in simple ignorance, then the removal of this ignorance is sufficient to render us holy, and it necessarily follows that there is no such thing as moral evil in the universe; for all sin is merely an error of judgment, arising from the want of proper information. So far as our actions are the result of involuntary ignorance, they must be free from moral turpitude, and, consequently, cannot be criminal. All criminality consists in some voluntary exercise of the will; but where there is no voluntary exercise of the will, there can be no criminality. These consequences are serious, and fatal to the doctrine that regeneration merely consists in the illumination of the understanding, and a reformation of life.

In the conclusion, therefore, upon this head of our discourse, we repeat that regeneration, as we understand it, consists in the introduction of a new moral power into the soul, even the spirit of holiness, by which the whole inward man is renovated in all the powers and faculties of the mind, and the whole person; spirit, soul, and body, sanctified for the service of God, and the performance of good works.

IV. We pass, in the fourth place, to consider the progressive character of holiness. The change wrought in the souls of men by regenerating grace, is the foundation of all their subsequent attainments in religion. In regeneration, the germ of holiness is implanted in the soul; and when this germ is properly cultivated, under the warning influences of the Holy Spirit, and the refreshing dews of heaven, the stem rises, the buds and flowers form, the leaves and blossoms open, the fruit is concocted and brought to maturity; when the soul, like a shock of corn fully ripe, is gathered to God. The new creature which is brought forth in the act of regeneration, is but an infant; yet it possesses all the powers and properties of a man in Christ Jesus; and by proper care, and suitable exercise and nourishment, will arrive, in due time, to the stature of a perfect man. Indeed, the Scriptures uniformly represent holiness as progressive. Not, however, progressive in kind, but in degree. The nature of holiness is the same in all Christians, whatever may be their attainments. Some Christians have doubtless made greater attainments in holiness than others, but the nature of holiness is the same in all. Holiness, to be perfect, must be progressive, if the powers of the subject of it are progressive. He is perfect in holiness, whose love, at each successive moment, corresponds with the extent of his powers. If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. I am aware that some have denied the progressive character of holiness; but this, if they understand what they say, seems to intimate that they are strangers to it.

1. In considering the progressive character of holiness, we remark that every duty, rightly performed, prepares the heart for the

discharge of other duties. It was a remark of the great and good Mr. Whitefield, and no man could have made the remark with more propriety than he, "That the more a man does for God, the more he may." Gracious dispositions are improved and strengthened by exercise. The chariot in full motion, surmounts hills of difficulty with much less effort than at the first outset. The truth of this observation is most sensibly felt in the exercise of self-denial, and in the influence of private and public duties. Every act of self-denial for Christ's sake, is a victory over temptation; and every such victory affords additional strength for a future onset. And as often as these victories are achieved, the soul is continually gaining new moral power, and resists the attacks of the adversary with increased energy and vigor. Thus, also, the spiritual and retired exercises of the closet prepare the mind for those of the family, and both have a tendency to fit us for those of the house of God. And when our devotional exercises are discharged uniformly and regularly, it will be the means of preserving and increasing the flame of devotion in the soul. It has been said, with great propriety, that a little religion will make a man miserable, but much will make him happy. It is by following the Lord fully, like Caleb and Joshua, that we enter into the gospel rest, and are prepared for every good word and work.

2. Every degree of holiness tends to an increase of spiritual knowledge, which, in return, produces more holiness. It has been a question much disputed, whether holiness leads to the knowledge of the truth, or the knowledge of the truth to holiness; but both are true. He that doeth God's will, shall know of his doctrine; and, beholding as in a glass the glory of the Lord, we shall be changed into the same image, from glory to glory, by the Spirit of the Lord. The influence of each upon the other, is as capital and interest in trade. Capital is a stimulus to interest, and interest increases the capital. The influence which humility has, for instance, upon a discovery of the mind of God in his word, and upon the increase of true religion in the soul, is beyond all calculation. God will guide the meek in judgment; the meek will he teach his way. He giveth more grace to the humble.

3. Holy acts tend to form and strengthen holy habits, which constitute the highest degree of holiness. In one sense, every person who possesses true religion has formed a holy habit. With him religion is not an occasional, but an habitual pursuit ; he makes it the great and the chief end of his life. But the term is more properly applied to those fixed purposes and dispositions of the soul, which are the result of repeated exercises. God has so constituted the mind, that a number of acts of the same kind, whether good or evil, shall give to it a strong and permanent bias. By these unchangeable laws of mind, righteousness is rewarded, and sin is punished. Every exercise of repentance goes to form an habitual tenderness of conscience, and an abhorrence of that which is evil;

and every exercise of faith tends to a life of faith on him who loved us, and gave himself for us. The more we read the holy Scriptures, the more we shall imbibe their spirit, and be formed after their model. It is thus the word of Christ dwells in us richly, in all wisdom and spiritual understanding. And here it is worthy of notice, that the general strain of the apostolic exhortation is directed to habitual religion; a religion seated in the affections, and regulating, at all times and under all circumstances, the whole conduct of the man. Simplicity in giving, diligence in ruling, cheerfulness in showing mercy, love without dissimulation, abhorrence of evil, cleaving to that which is good, being kindly affectioned one to another, with brotherly love, in honor preferring one another; not slothful in business, fervent in spirit, serving the Lord; rejoicing in hope, patient in tribulation, continuing instant in prayer; distributing to the necessity of the saints, given to hospitality-are all expressive, not of one or two particular acts, but a life of devotedness to God, and kindness to men. All the pious acts of a Christian are represented, by the apostle, as being joined together, and as supporting and sustaining each other; and all as flowing from the habit of piety in the soul. Hence, we are exhorted to add to our faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. When these graces are continually exercised, they minister the one to the other, and fortify the soul against every encroachment of sin. And to whatever acts we are exhorted by the apostle, they are considered as so many steps in a race, each of which served to strengthen our piety, and contribute to the certainty of our success in gaining the prize.

4. Holy habits are friendly to a life of communion with God, by which the soul becomes more and more prepared for the inheritance of the saints in light. He that keepeth his commandments, dwelleth in God, and God in him. The union which has been formed between the believer and God, becomes permanent, and the intercourse uninterrupted. The mind is continually stayed upon God, and kept in perfect peace. When true piety is wrought into a habit, then the peace of a believer becomes as a river, and his righteousness as the waves of the sea. This is the state of mind in which mercy and truth meet together, and righteousness and peace embrace each other-here the work of righteousness is peace, and the effect of righteousness, quietness and assurance forever. We have a beautiful illustration of this state of mind in the prophet Habakkuk, in which he gives us a most glowing description of his confidence in God, and of his resignation to the allotments of divine providence: Although the fig-tree shall not blossom, neither shall fruit be in the vines ; the labor of the olive shall fail, and the fields shall yield no meat ; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet I will rejoice in the Lord, I will joy in the God of my

salvation. The same state of mind was attained by the Apostle Paul; he declares that he had arrived not only to a state of entire contentment, but gloried in tribulation, and even took pleasure in infirmities, in stripes, and in imprisonments, that the power of Christ might rest upon him. Here is a state of confirmed habits of piety, and of uninterrupted peace of mind, arising from constant communion with God. This is the consummation of human happiness, and perfection of earthly bliss; a state of entire consecration to God. And this, my brethren, is that state of complete sanctification, of holy obedience, and of constant blessedness, after which we should be continually pressing.

(1.) In the conclusion of our remarks, permit me to urge upon you, in the first place, the vast importance of a right beginning in religion. If we start wrong in the outset, the faster we run the wider we shall stray, and we shall find it the more difficult to obtain the right path. If we mistake conviction for conversion, and an outward reformation of manners for an inward change of heart, we shall still remain under the power and corruption of sin, and shall be wholly unable to attain Christian perfection. But if we enter in at the door of the sheep-fold, we shall go in and out, and find pasture. The reason why so many are not progressive in religion, is for the want of it; they have never been united to Christ by faith and love, and by a spiritual insertion into him, as the branch is united to the vine; and, consequently, they possess no vitality. Having no connexion with Christ, the true vine, they bring forth no fruit, and, as dead branches, are taken away. Having no oil in their vessel, the lamp soon expires-having no root in themselves, they wither away and die, under the scorching rays of a burning sun. It is, then, of the first importance, that a true work of grace be wrought in our heart, and that on this subject we not only entertain correct views, but that we also experience the sanctifying and renewing influences of the Holy Spirit upon our hearts; and are thus fitted and prepared for the service of God, and for the enjoyment of his presence here and hereafter.

(2.) Consider, in the second place, the importance of performing every act of duty with an eye to the glory of God. This is strictly enjoined in the Scriptures. We are directed by the apostle, whether we eat, or whether we drink, or whatsoever we do, to do all to the glory of God. We should set the Lord continually before our eyes, and, at all times, and under all circumstances, so live and so act as will be well pleasing in his sight. This course of conduct will tell in the divine life. It is the means of accumulating a store of heavenly wealth, and of preparing us for the employments and enjoyments in another and better world.

(3.) Finally, permit me to urge upon you the importance of progression in Christian holiness. We have a beautiful illustration of the nature and importance of this doctrine, in a vision recorded in the forty-seventh chapter of Ezekiel. He measured a thousand

cubits, the waters were to the ancles; a thousand cubits more, the waters were to the knees; a thousand cubits more, the waters were to the loins; a thousand cubits more, they became a river that could not be forded. The waters were risen, and they were waters to swim in. Now, if Ezekiel had not passed through all these distances of a thousand cubits each-had he remained stationary at the margin of the river, then the waters had not risen. But as he advanced forward, the depth of the waters gradually increased, till he found water to swim in. And so, my brethren, if we would increase in knowledge and holiness, we must not remain stationary, but pass on to the higher grades of experience. We must improve the graces of religion which we have already attained; for it would be useless for God to bestow additional grace, while that remains dormant which he has already communicated.

DISCOURSE V.

On the Entire Sanctification of the Whole Person to God.

"The very God of peace sanctify you wholly; and I pray God your whole person, the spirit and the soul, and the body, be preserved blameless unto the coming of our Lord Jesus Christ."-1 Thess. v. 23.

SOME have doubted, and others maintained, that perfection in holiness was attainable in this life. One cause of this diversity of sentiment arises from understanding the terms used in different senses; under such circumstances, the controversy becomes a war of ideas, and not merely a war of words; for all must admit, who believe the Bible, that the doctrine of Christian perfection, in some sense, is true, because it is a doctrine which the Holy Spirit has seen fit to express in this very language. And this doctrine was enjoined and inculcated both by Jesus Christ and his apostles. It forms one of the most distinguished features of the doctrine of the gospel, and is interwoven into all its precepts and promises. It is clearly and fully expressed in the language of the text: And may the very God of peace sanctify you wholly; and I pray God your whole person, the spirit, and the soul, and the body, be preserved blameless unto the coming of our Lord Jesus Christ. The apostle here prays, in the language of Dr. Scott, that the "very God of peace would sanctify Christians wholly, and in respect to their entire nature, as consisting of a rational and immortal soul, an animal life, with its various sensitive appetites, and a material body; that every sense, member, organ, and faculty, might be completely purified, and devoted to the service of God; and that thus they might

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