by acting is obtained by immediate communication from another, and therefore it does not take up time to obtain it, as a feries of acts does. Again, There muft be a firft act of holinefs; for if there be not a first, there cannot be a fecond, &c. Now fince a principle of spiritual life is the fpring, and the beginning of all acts of holiness, it must be, in order of nature, prior to the first act of holiness; and confequently it is not gradually acquired by fuch acts, but precedes them all, and therefore must be inftantaneoufly infu fed.

Hence we may fee the vanity of that religion which is gained in the fame manner that a man learns a trade, or an uncultivated mind becomes knowing and learned, namely, by the repeated exercises of our natural powers in the use of proper means, and under the aids of common providence. We have feen that a principle of spiritual life is not a good act, nor a series of good acts, nor any thing acquirable by them, but the fpring and origin of all good acts. Let us then, my brethren, try whether our religion will ftand this teft.

Hence alfo we may learn a confiderable difference between what is commonly called Morality and Gofpel-Holiness. The one is obtained, as other acquired habits are, by frequent and continued exercises; the other proceeds from a principle divinely implanted.

Our

IV. Inquiry is, "Who are the fubjects of fpiritual life? or, In what extent is it communicated?

The answer to this is eafy, from what has been already offered; for fince it is communicated only in regeneration, then the regenerate only are the subjects of it; and fince all men are not regenerate, then all men are not the fubjects of it. Again, Since it is fomething diftinct from and fuperadded to our rational powers, then it cannot be proved that all that are endowed with rationality are the fubjects of it. Again, Since it is communicated by an act distinct from and pofterior to creation, there is no reafon to conclude

that

that it is co-extended with creation, or with the bounds of humanity. And fince all these things are fo, we may fafely conclude, négatively, That it is not communicated to mankind univerfally and pofitively; that it is communicated to all the regenerate, and to them only. Hence refult two corollaries.

1. That there is no fuch thing as univerfal grace fufficient to qualify all men to ferve God acceptably, without the fupernatural communication of diftinguifhing grace; for God is a Spirit, and they that worfhip him must worship him in spirit and in truth. John iv. 24. Thofe acts which do not proceed from a principle of spiritual life, will no more be accounted by Him vital, fpiritual acts, than the chattering of a parrot, or the feemingly rational pranks of an ape, will pafs with a man of sense for human actions: and without a principle of fpiritual life there can be no fpiritual acts, as there can be no rational acts without a principle of reafon. And fince, as has been fhewn, fpiritual life is not univerfally communicated, then there is no fufficient grace univerfally communicated; for the latter neceffarily implies the former, and cannot be without it.

2. We may obferve further, That the "beft actions of the unregenerate are not properly and formally good, and acceptable to God." It is true their performing the duties of religion and virtue, in the best manner they are capable of, is lefs difpleafing to God than the wilful neglect of them, or the commiflion of the contrary fins, and therefore they should endeavour to perform them; but yet it cannot be faid to be pofitively pleafing to him. It is not the act materially, or in itself, that is finful, but formally, and as done by them, e. g. They do not fin as far as they pray, but as far as they pray in a finful manner, without a gracious principle, without faith, and other requifites to acceptable prayer. They afk, and receive not, because they afk amifs. James iv. 3. So then, they that are in the fefb cannot pleafe God. Rom. viii. 8. A tremendous thought to the unregenerate! Their whole life is an

entire feries of provocation; one continued act of rebellion against the great King of Heaven.

V. Our next inquiry is, "In what sense is spiritual life communicated and fupported through Chrift?” To explain and illuftrate this point, let these three things be confidered:

1. That by the fin of our firft parents and reprefentatives, our principle of spiritual life was forfeited, and the forfeiture is continued, and fpiritual death brought on us by our perfonal fin."

That Adam was conftituted the reprefentative of his pofterity, and confequently that his fin is imputed to them, I fhall take for granted, not having time to prove it. And if this be granted, then we are deftitute of fpiritual life; for, That difobedience may be punished, confiftently with reafon and justice, by the judicial privation of our power to obey, cannot be denied, if these reasonable poftulata be conceded : That it is confiftent with the juftice and goodness of the Deity to fufpend the continuance of the powers of upright moral agency conferred upon his creatures, on the condition of their right improvement of them: That when fuch powers are abused and mifimproved, they may juftly be withdrawn: And that, when withdrawn in confequence of their being forfeited by a criminal mifimprovement, God is not obliged in juftice to restore them. Now these poftulata imply no contradiction, and, therefore, may have been matters of fact; and they are implied in the fcripture-representation of the circumftance of Adam and his pofterity, as related to him; and therefore were matters of fact, and confequently Adam and his pofterity, on the account of his fin, actually are, at least juftly might me, deprived of spiritual life.

As to our perfonal fin, it contributes two ways to deprive us of fpiritual life, morally and phyfically; morally, in the same sense that Adam's fin does, as it involves us in guilt, and fo infers the judicial privation of the imperfect relics of our Maker's moral image;

and

and phyfically, as every act, and especially a series of acts, naturally tends to ftrengthen and encourage the principle from whence they flow; to acquire that facility in acting which is called a habit; and to weaken and extirpate all contrary principles, and fo indifpofe for the exertion of contrary acts.

Hence it follows, that in order to the restoration of fpiritual life, the moral influence of fin must be removed by making a competent fatisfaction to divine juftice, to redeem the bleffing forfeited; and its phyfical influence obftructed by purchasing and communicating divine influences, to weaken and extirpate the principles of fin, and that fatal promptitude and facility of acting which is contracted by the frequent exercife of them; and to infuse an oppofite principle of holinefs, and mature it into an habit. And this introdu ces the other two things intended; and therefore,

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2. The Lord Jefus, by his fufferings, made a complete fatisfaction to divine juftice;" and thereby redeemed the bleffing forfeited; and by the merit of his obedience, purchafed divine influence for the extirpation of the principles of fpiritual death which lurk in our natures, and the implantation of holiness. Hence the regeneration and fanctification, as well as the falvation of his people, are ascribed to his merits and death. We are fanctified through the offering up of the body of Chrift. Heb. x. 10. And the blood of Christ, who through the eternal Spirit offered up himself, without Spot, to God, purges the confcience from dead works to ferve the living God. Heb. ix. 14. He gave himself for us, that he might redeem us from all iniquity, and purify unto himSelf a peculiar people, zealous of good works. Titus ii. 14. Hence our old man is said to be crucified with him, Rom. vi. 6. and we to be quickened together with him. Col. ii. 13. Therefore it is only on the account of his righteousness that spiritual life is firft given, and afterwards maintained and cherifhed. God acts, in the whole affair, as the God of grace, with a diftinct reference to the mediation of Chrift.

3. Chrift

3. Chrift, the Purchafer, is appointed alfo "the Communicator of fpiritual life" to his people. The Son quickeneth whom he will. John v. 21. He is exalted as a prince to give repentance to Ifracl. Acts v. 31. He is our life, Col. iii. 3, 4. and the Author and Finisher of our faith. Heb. xii. 2. In a word, all power in heaven and on earth is given to him, Matt. xxix. 18. a fovereign empire of grace, founded in his own blood, is devolved upon him, and He is given to be head over all things to his church; Eph. i. 22. a head not only of government, but of quickening influence; for from him all the body by joints and hands having nourishment ministered and, knit together, increafeth with the increase of God. Col. ii. 19. It is therefore by his own hands that all the bleffings, purchased by his blood are communicated.

Hence, for the particular improvement of this head, let believers be taught to look to the Lord Jefus, the great Treasurer of heaven, for the fupplies of his grace to fupport and nourish their spiritual life. Poor things! You are weak in yourselves, but his grace is fufficient for you, and his ftrength fhall be made perfect in your weaknefs. "Ye are complete in him," therefore "be ftrong in the grace that is in Chrift Jefus ; ftrong in the Lord, and in the power of his might! Come up out of the wilderness, leaning upon your beloved. Be of good courage, and he will strengthen your heart." Do not indulge a daftardly temper, nor harbour diffident and defponding fears: For, "have you not known? Have you not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? He giveth power to the faint, and to them that have no might he increafeth ftrength." If you "compafs yourselves with fparks of your own kindling," your devotions will be cold and languid, and a deadly chillinefs will benumb your fpirit. Place yourselves, therefore, under the vivifying beams of the fun of righteoufnefs, and you thali go forth and grow up as calves of the stall."

And