dwelleth in him." Now can any unconverted person in the world truly say, it is not he, that transgresseth the law, when the natural bent and disposition of his soul is to "evil, only to evil, and that continually," notwithstanding all the restraints of the law and checks of conscience, and when all the sins of his heart and life are imputed to him, and will be punished upon him, if he remain in his present state? Can any unconverted person in the world say, that he himself (all in him which in God's account can be called himself) serves the law of God, though with his flesh (his remaining carnal affections and appetites) the law of sin; when it is certain, that every unconverted man is, both with his mind and flesh, a servant to sin, and free from righteousness, as the apostle assures us, in the sixth chapter of this epistle, verses 16, 17, 20.

4. What justifies my interpretation beyond all reasonable opposition, is, that the apostle draws that conclusion from those very characters here given of himself, "There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the spirit: for the law of the Spirit of life, in Christ Jesus, hath made me free from the law of sin and death." chap. viii. 1, 2. Two things do here appear to me certain and unquestionable. One is, that the first verse of this 8th chapter is here represented (as plainly as any thing can be represented by words) as a necessary consequence or just inference from the premises, and from the characters the apostle had there given of himself, and is therefore a full proof, that every one in the same spiritual state described in the latter part of the preceding chapter, is in Christ Jesus, and freed from condemnation. "There is THEREFORE now no condemnation," &c. Wherefore? Because they who are in Christ Jesus are "freed from sin," and do "not walk after the flesh, but after the Spirit," as before described, and particularly because "they themselves do serve the law of God," as expressed in the verse imme

diately foregoing. This construction is necessary, to make the connection of this verse with what went before, congruous and rational. Nay, it is the construction which the apostle himself purposely leads us to, in the 2d verse. "FOR the law of the spirit of life, in Christ Jesus, hath made me free from the law of sin and death." As if he had said, they who are in Christ Jesus cannot be under condemnation, since they are made "free from the law (from the dominion, though not from the remains) of sin and death;" which I have already shown you to be my case, in the foregoing description of my spiritual state and experience, and in the characters I have given of myself. Another thing that appears to me most certain and evident is, that the apostle speaks of himself here (in this 2d verse of chapter viii.) in the same manner, and to the same purpose, as he spoke of himself in the latter part of the foregoing chapter; and that these words, with the following verses, are the sum and conclusion of that whole discourse. This was the point the apostle was undertaking to explain; this the subject of the preceding chapter, as I have already shown; in this he speaks the first person, as in the former chapter; this is a natural and rational summoning up or drawing the conclusion of the whole, "The law of the spirit of life, in Christ Jesus, hath made ME free from the law of sin and death." Whence it follows, that those characters in the latter part of the seventh chapter, belong to none but such who are in Christ Jesus, and by him freed from condemnation, and from the law of sin and death.

And now, I leave it to you, sir, to judge, whether we have not reason to conclude that the apostle is here speaking of himself, when in a renewed or regenerate state; and thereby representing the conflict which the children of God, in their highest attainments, have with their remaining corruptions; since there is so plain a transition, (by the change of the tense,) from considering what he once had been, to a representation of what he now was, at the time of

writing this epistle. Have we not reason to conclude this, when all, (the very best,) of the children of God do always experience the same struggle with their corruptions as is here described? May we not confidently draw this conclusion, when we find that the characters here given are applicable to none but the regenerate only? None but they "hate that which is evil;" and have "a will present with them to that which is good." To be sure none but they hate all evil, and have a will to all good, without reserve or distinction. None but they "delight in the law of the Lord, after the inward man." None but they groan under the burthen of " the body of death;" and maintain a constant "war with the law of sin in their members." May we not safely maintain this conclusion against all opposition, when we find a person described under the influence of a twofold principle, corruption and grace? The former so brought into subjection that its actings are not to be attributed, strictly speaking, to him, (being so contrary to the new man, his predominant principle, according to which God accounts of us, and denominates us,) but are imputable only to the remains of the old man, or indwelling sin. The latter having such an empire in his soul, as to be called himself, so that, (notwithstanding his corruptions and the outbreakings of them,) he can say, "I myself can serve the law of God." In fine, this conclusion most certainly appears to be necessary and unquestionable, that they must be in a regenerate state, who are delivered from condemnation, and who "walk not after the flesh but after the Spirit;" and who are by "the law of the Spirit of life, in Christ Jesus, made free from the law of sin and death;" as the apostle shows to be his own case, according to the description he had before given of himself. To suppose that he here personates a professor unregenerate, must, upon the whole, appear utterly inconsistent with the case here described in these passages; and, therefore, such an exposition, as altogether forced, is not to be received.

But after all, you will, perhaps, object, that my interpretation tends to make men secure and careless, bold and presumptuous, in a state and course of sin.

I answer, it is so far from this, that it has a direct contrary tendency. It is a solemn admonition to the children of God, to be upon their guard, since they have such a domestic enemy to deal with. And a like admonition it is to all careless, secure, and habitual sinners, not to flatter themselves with a vain presumptuous hope of their regenerate state, on any pretences whatsoever.

It is here the character of a Christian indeed, that he hates evil, all evil, without reserve. If, therefore, they who retain any favourite lust, and roll it as a sweet morsel under their tongue, cry peace to their souls, they are sleeping upon the top of a mast. There is no peace, saith my God, to the wicked. The peace of such is all a delusion; and a most false, absurd, and dangerous peace.

It is here likewise the character of a true Christian, that he does not allow so much as his imperfections; that when these prevail, they are without his consent, and against his will. These are what he would not, and among the evils which he hates. They therefore are entertaining but a vain dream of a safe state, who are knowingly and deliberately living in a way of sinning, and who customarily allow any moral imperfection. They will certainly in the conclusion be rejected, among the workers of iniquity.

It is here also represented as the property of every sincere Christian, that he has a "will present," with him "to that which is good;" that "he consents to the law that is good;" and that "he delights in the law of God after the inward man;" that is, in other words, (as I have shown) he truly loves God and godliness. Here is therefore no foundation for them to think well of their state, whose whole religion is constrained by fear; and whose heart and affections are not sincerely engaged in the service of God. As for them who love the world and their idols more

than God and a life of sincere universal obedience to him, such are in the "bonds of iniquity," and have "no part or lot in this matter."

It is moreover given as the mark of a true Christian, that he groans after deliverance from the body. of death; not only from guilt and danger, but from the remainders of his corruption, and maintains a constant war against the "law of sin in his members." What encouragement is there therefore for such an one to hope well of his state, that does not make it his business to keep his heart, and to watch over his lips and life; that does not wrestle with God. for deliverance from, and greater victory over his corruptions; and that does not look upon his remaining imperfections as the great burden of his life?

It is furthermore given in the character of the true Christian, that he thankfully expects this deliverance only by Jesus Christ. The apostle's answer to the question, "Who shall deliver me?" is, "I thank God through Jesus Christ, our Lord."-I thankfully look unto God, in and through Jesus Christ, as a sure refuge in this difficulty; and as the fountain of life, from whence I may safely expect my needed supplies. All unbelievers, therefore, as excluded from any unjustifiable pretence to this character, have no room left them to think well of their state.

In fine, the Christian here described, is one who "with his mind does himself serve the law of God." He has had "God's law put into his mind," and he

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serves God with his spirit." His whole man, all that can be called himself, is engaged in a life of gospel obedience. What can they, therefore, have to do with the peace and comfort, which is here offered to Christians indeed, who are grossly defective, partial, and unsteady in their obedience; whose minds are wavering, and whose hearts are divided between the service of God and their idols? “A doubleminded man is unstable in all his ways; and let not that man think that he shall receive any thing of the Lord," James i. 7, 8.

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