OF

SANCTIFICATION.

THE principle which next claims our attention is the sanctification of our fallen nature, and its continual advancement in the habits of the divine life. Sanctification is an effect of the gracious operation of the Holy Spirit, enlightening the mind in the knowledge of divine truth, and deeply affecting the heart with the perception, and love of divine things. It is begun in regeneration, and advances constantly and often almost imperceptibly, in the stedfastness of its virtuous principles, and the strength of its holy affections, till it attains at length the consummation of holiness in the kingdom of heaven.

The principal questions arising on this subject respectthe nature of the change effected in regeneration-the agency of the Holy Spirit in producing this change-the means of cultivating genuine sanctity of heart-and lastly, the obligation of practical holiness, which is not superseded but increased by the doctrine of salvation by free grace.

OF REGENERATION.

Regeneration is a term entirely of figurative meaning, and has respect to the new principles of life and action introduced into the soul by the faith of the gospel. The same term was anciently employed by the schools of philosophy, to indicate the change produced on ignorance, and vice in their pupils by the force of instruction, and the well conducted influence of education. The man becomes, in a great measure, a new man, through the illumination of his understanding, the correction of his passions, the regulation of his affections, and the amelioration of all his principles of action. In the school of Christ it assumes a purer and sublimer meaning, and designates that new and spiritual state of life to which the believer is introduced by the doctrines, and the spirit of his Saviour. It is distinguished by new feelings, new ideas, new dispositions, tendencies, and habits of the soul. The heart, which had existed like the embryo before birth, in a state of darkness and blindness, only feebly warmed with the principles of life, now emerges into light. The world presents to it a new face-the heavens disclose wonders of creating power which it had never discerned--it feels itself a new being. This change, in its immediate effects, consists in a just discernment of the moral glories and perfections of the supreme, self-existent, and omnipresent Jehovah; in a profound abhorrence of sin; in a strong and

lively perception of the beauty of holiness; in an ardent devotion and obedience to its laws; in an overwhelming sense of gratitude for the mercies of redemption; and, under the deep and affecting impressions of the whole, in a warm, extended, and increasing benevolence to mankind.

OF THE AUTHOR OF REGENERATION.

The holy scriptures in speaking of this blessed change, ever represent the Holy Spirit as its immediate Author, by his illuminating influence on the understanding, and the heart. A peculiar clearness of perception, is imparted to the believer's apprehension of divine things, and all the moral sensations of the soul, if this language may be employed, are exalted to a much higher tone of sensibility. In this understanding the mind is enlightened, not so much through the intellect, as the heart; but in the whole there is an ineffable perception of divine truth, in proportion to the natural vigour of the mind, combined with a warmth and glow of devout affection unknown to the natural man. They mutually communicate their light and heat, till the whole sout is dissolved in an enlightened and holy love. Human culti vation is capable of accomplishing much in the amelioration of the manners and dispositions of the young; so that every good man, beholding them with the eyes with which our Saviour regarded the amiable youth in the gospel, shall love them; but it is utterly incompetent to producing that mighty

And the apostle Peter pro

moral change implied in regeneration. The most ingenious powers of human nature, raised to their highest refinement by the force of the most judicious culture, still fall far short of the genuine charity of the gospel. "That which is born of the flesh, saith our Saviour, "is flesh; but that which is born of the spirit is spirit. Marvel not that I said unto you, you must be born again." nounces believers "elect, according to the foreknowledge of God the Father, and sanctification of the Spirit." St. Paul also uses the following impressive language-“but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God." The Spirit of God is indeed the primary and effectual agent in the regeneration of the soul; not properly by a creative act, or any immediate operation exerted upon it independent of the appointed means of grace, as the language of some writers would lead us to conceive; but by means, which, under his influence and direction, are peculiarly adapted to the end; especially by his holy word, and the instituted ordinances of his grace. The Holy Spirit, in the ordinary government of the church, never works, except by the instrumentality and co-action of instructions, or providential dispensations which are naturally calculated, in the moral structure of our nature, to inform the reason, and to touch the heart. For this For this purpose, he has instituted the reading and preaching of his word, the administration of his most holy sacraments, and the habitual use of humble and fervent prayer to the Father of all mercy and grace; and, in subserviency to the same design, he di

rects the movements of his almighty providence over the

world.

TWO ERRORS ON THIS SUBJECT.

Two errors exist on this subject, equally distant from the truth; one which ascribes the regeneration, or rather as they would say the moral cultivation of the heart, and the whole progress of our improvement in virtue and sanctity of life, merely to the reasonings and reflections of our own minds, aided, perhaps, by the word of God. And supposes the moral effects which, in holy scripture, are ascribed to the Divine Spirit, to be attributed to him, solely, because he has illuminated the understandings of the sacred writers, and dictated to them those truths intended to enlighten, and reform the world. Whence, by a natural and common figure of speech, the Author is substituted in the place of his work.

The other is to impute so much to the immediate, and exclusive operation of the Holy Spirit, that the instrumentality of the word, or, indeed, of any of the ordinary means of grace, seems to be, in a great measure, superseded. Their language conveys this idea, that the change upon the soul is strictly an act of creation, which is necessary to pass upon the state and dispositions of the heart, before the motives of the gospel can have any operative and sanctifying