ginates from the same source. Perhaps it might be shewn, that all antiscriptural schemes of religion in several particulars coincide. They agree in considering the perfect law of God as too strict in its demands, and too severe in its penalty; and in supposing, that it would be inconsistent with the divine justice and goodness, to deal with his rational creatures according to it. None of them allow expressly that Christ died to honour this law, and to satisfy the justice of God for our transgressions of it, that he might save sinners without seeming to favour sin: but they suppose his death to have been designed exclusively for some other purposes. Nor do any of them consider a total change of nature and disposition, to be absolutely necessary to salvation but they all explain regeneration to mean something far short of this new creation unto holiness. They, who differ and dispute most eagerly about other points, when their sentiments are carefully examined, are found to harmonize in these. The philosophical Socinian, who rejects the atonement as needless, and eternal punishment as unjust, here agrees with the antinomian or enthusiast, who, boasting of free grace and extraordinary illumination, reviles and tramples on the law which Christ died to magnify and honour. Almost all errors in religion connect with misapprehension's concerning the law of God; and the neglect of clearly and fully stating this subject according to the Scriptures, must therefore tend exceedingly to favour the propagation of heretical opinions of various kinds.

A few instances may be mentioned. It would not be so common, as far as we can see, for those, who have been educated in evangelical principles, to diverge into Arian or Socinian sentiments, if such a deep and clear knowledge of the demands, excellency, and uses of the law, were connected with their views of human depravity, redemption, justification, and regeneration, as might assist them in understanding the real nature and necessity of the great doctrines of salvation. For want of this, when they are pressed by subtile reasonings on such subjects, they know not what to answer; and so give up the truth as untenable on rational grounds, instead of perceiving that it has its foundation in the nature of things, in the divine perfections, and in our condition as transgressors, and as creatures continually propense to transgress.- We can hardly conceive, that men professing godliness could ever have fancied themselves perfectly free from all sin, and so have been seduced into a most disgraceful and injurious kind of self-preference, and spiritual pride; if they had been previously well grounded in the knowledge of the extensive demands of the divine law. The

mystick, who places the whole of his religion in the internal feelings of his mind, or what he calls the voice or the moving of the Spirit; whilst the doctrine of the atonement, the life of faith in a crucified Saviour, the written word, and the means of grace, are contemptuously disregarded by him: and the antinomian, who is satisfied with what he supposes Christ has done for him, and perceives no want of a renovation to the divine image, or a personal holiness of heart and life; must alike stand confuted, if the real nature, excellency, and uses of the holy law were clearly discovered to thein. But where this is overlooked, some or other of these perversions of the gospel will insinuate themselves, and prey insensibly on the vitals of true religion, whatever attempts be made to exclude or eradicate them.

5. Through ignorance of the law, real Christians habitually neglect duties, commit sins, or give way to evil tempers, to the discredit of the gospel, and to the hinderance of their own fruitfulness, comfort, and growth in grace. It has frequently happened, that ministers have heard some of their people acknowledge, after receiving practical instructions, that they had not before been sensible, that such or such things were sins; or that this or the other was a duty incum bent on them: nay, the méditation on such subjects has sometimes the same effect on the ministers themselves. The knowledge of the precepts, therefore, is the proper method of rendering believers "complete in the will of God in all wisdom "and spiritual understanding," and in bringing them "to "walk worthy of God unto all well pleasing;" and consequently inattention to it must proportionably produce the contrary effects. I

Lastly, The Scriptures frequently speak concerning the excellency of God's commandments, in the most emphatical language; and with great earnestness exhort men to abound in the work of the Lord, and to be zealous of good works: yet many, who profess or preach evangelical truth, speak little on these subjects, except in a depreciating manner: and hence additional prejudices are excited against the doctrines of grace, as subversive of holy practice. But if the nature, use, excellency, and necessity, of good works, as the fruits and evidences of true faith, were more fully understood; and the preceptive part of the Bible, in subserviency to the gospel, were more prominent in men's discourses and conduct; such objections would be confuted: and they would "be put to shame, who should falsely accuse either our holy doctrine, or "our good conversation in Christ Jesus."

1 Col. i. 9, 10.

ESSAY XVI.

On the Believer's Warfare and Experience.

THE sacred Scriptures always represent the true Christian, as a soldier engaged in an arduous warfare with potent enemies, against whom he is supported, and over whom he is made victorious, by the gracious influences of the Holy Spirit, through faith in the Lord Jesus, the Captain of our salvation, and by obedience to his commands. Such expressions as fighting, striving, and wrestling, with frequent and varied allusions to military affairs, imply an experience essentially different from that of those persons, who never engaged in the conflict, or who have already obtained the conqueror's palm; nor can any hope, or even assurance, of victory and triumph, or any intervening seasons of peace and joy, entirely preclude this difference. The distinction therefore, between the church militant on earth, and the ́ church triumphant in heaven, has on good grounds been established; and they who do not well understand and consider it, are very liable to fall into several injurious, discouraging, disgraceful, or even fatal mistakes. In discuss

ing this subject, we may first briefly consider the distinguishing principles, purposes, and desires of the persons who are engaged in this warfare:-enumerate the enemies, with whom especially they are called to contend:-briefly mention the encouragements, supports, and aids vouchsafed them; the weapons with which they fight, and the manner in which they put on and use their armour:-advert to the nature and effects of their victories: and conclude with a few hints on the peculiar experience that must result from their situation.

1. Then, we speak not in this place of the whole multitude who are called Christians, or who profess to believe the Scriptures: neither do we include all, who hold or dispute for the several doctrines, which form the grand peculiarities of the Christian faith; nor the whole company who compose any peculiar sect or denomination, to the exclusion of others. In respect of all collective bodies, we are, alas! constrained to allow, that but few comparatively "strive to enter in at "the straight gate." A vast majority of all frequent "the "broad road that leadeth to destruction," "hold the truth "in unrighteousness," and, "walk according to the course "of this world." Many indeed observe Gamaliel's cautious advice, and are not openly united with those," who fight

Matt, vii. 13, 14. Luke xiii. 23—$0.

ESSAY XVI.] On the Believer's Warfare and Experience. 181

against God:" but they aim to observe an impracticable and inadmissible neutrality, and know nothing of fighting under the banner of Christ against the world, the flesh, ' and the devil, and of being his faithful soldiers-to the end ' of their lives :' unless they have read or heard of it, in the form of baptism, or have been taught it from some orthodox catechism. But the persons, of whom this Essay treats, are those of every name, who, by "obeying the truth," have been made free from sin, and become the servants of God." Most of them remember the time, when they were fool❝ish, disobedient, deceived; serving divers lusts and pleasures, living in malice and envy, hateful, and hating one "another :" but "God, who is rich in mercy, of his great love, wherewith he loved them, even when they were "dead in sin, hath quickened them." 2 Thus " being born again, not of corruptible seed, but of incorruptible," they were enlightened to see something of the glory of God, the evil of sin, the value and danger of their souls, and their need

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of mercy, grace, and salvation. They were effectually warned to "flee from the wrath to come," and led to "repent "and turn to God," to "deny ungodliness and worldly "lusts," to renounce their former hopes, and to believe in Christ, that they might be justified by faith. Having been thus taught "to count all but loss, for the excellency of the knowledge of Christ," they are prepared to deny themselves, bear the cross, labour, venture, suffer, and part with all, for his sake. In this manner they have been delivered from "the power of darkness, and translated into the kingdom of "the beloved Son of God;" they separate from his enemies, and joined themselves to his friends; they throw down the arms of their rebellion, and "put on the whole armour of "God;" they deliberately enlist under the banner of Christ; and they consider his people, cause, and honour, as their own, and his enemies within and around them as equally hostile to them also. Under the conduct of divine grace, these consecrated warriors" strive against sin," seeking the destruction of the kingdom of Satan, in their hearts and in the world, as far as their influence can reach; and do not, when most themselves, so much as entertain one thought of making any peace, or truce, with the enemies of Christ and of their immortal souls. Holiness, or conformity to the moral perfections and law of God, they deem their health and liberty, and sin their disease, bondage, and misery: they regard themselves as bound, by the strongest and most endearing obligations, to devote themselves wholly to the service of their God and Saviour; they esteem the interest of evangelical truth 1 Tit. iii. 8-7. ? Eph. ii, 1-10.

and vital godliness, as of the utmost importance to the happiness of mankind; and they expect their present comfort, as well as their future felicity, from communion with God and the enjoyment of his favour.

But various inward and outward impediments and obstructions combine to counteract these desires, and to prevent these principles from producing their full effect; and while they struggle to exert themselves notwithstanding this opposition, a conflict ensues, to which all rational creatures in the universe, who are not thus circumstanced, must of course be strangers; even as none, but soldiers in actual service, experience the dangers, hardships, and sufferings of a military life. The regenerate person as really loves God, and as really desires to obey, honour, worship, and please him, and for his sake to act properly towards his brethren ; as angels in heaven do: and at those times, when his heart is enlarged in holy contemplation, he longs to be perfectly holy, obedient, and spiritual. Then the principles of " the new man," vigourously exert themselves; and the remains of corrupt nature, or of the old man," lie comparatively dormant; the world is out of sight, or stripped of its attractions; and the enemies of his soul are restrained from assaulting him. But, when the Christian has left his closet, or the house of God, and has returned to the employments of his station in life, he finds himself unable to realize his previous views, or to accomplish the purposes which he most uprightly formed; and he often wonders to find himself so different a person from what he was a few hours before. This, however, is only partial and temporary: the better principles implanted in his soul counteract and prevent the effect of corrupt passions and external objects, and shortly resume a more decided ascendancy. So, that, upon the whole, the believer successfully opposes sin, asserts his liberty, and serves God: and his state is determined by this habitual prevalence: for "he walks not after the flesh, but after the Spirit."

A conflict of this kind, it may easily be perceived, is a very different thing from the feeble and occasional interruptions, which the unregenerate sometimes experience in following their sinful inclinations. For in this case, the habitual disposition of the mind is in favour of sin, and the opposition to it only partial and temporary; but in the former (as it has been observed) the habitual disposition is against sin, and its prevalence is only partial and temporary. The checks, by which an unconverted person is sometimes restrained, arise merely from convictions of conscience, fear of consequences, or selfish hopes; while his desires and affections are wholly fixed on carnal things: he cannot pro