good motions within us, whatever they cost us: which also is a voluntary act. All the language of this remarkable chapter (Rom. vii.) proceeds in the same strain; namely, that after the Spirit of God is given, it remains and rests with ourselves whether we avail ourselves of it or not. "If ye through the Spirit do mortify the deeds of the flesh, ye shall live." It is through the Spirit that we are enabled to mortify the deeds of the flesh. But still, whether we mortify them or not, is our act, because it is made a subject of precept and exhortation so to do. Health is God's gift: but what use we will make of it is our choice. Bodily strength is God's gift: but of what advantage it shall be to us depends upon ourselves. Even so, the higher gift of the Spirit remains a gift, the value of which will be exceedingly great; will be little; will be none; will be even an increase of guilt and condemnation, according as it is applied and obeyed, or neglected and withstood. The fourth chapter of Ephesians (verse 30.) is a warning voice upon this subject. "Grieve not the Spirit of God:" therefore he may be grieved: being given, he may be rejected: rejected, he may be withdrawn.

St. Paul (Rom. viii.) represents the gift and possession of the Spirit in these words. "Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you:" and its efficacy, where it is efficacious, in the following magnificent terms: "If the Spirit of him that raised Christ from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies, by his Spirit that dwelleth in you." What, nevertheless, is the practical inference therefrom stated in the very next words? "Therefore, brethren, we are debtors, not to the flesh, to live after the

flesh; for if ye live after the flesh, ye shall die:" consequently it is still possible, and plainly conceived and supposed and stated to be so, even after this communication of the Spirit, to live notwithstanding according to the flesh and still true, that if ye live after the flesh, ye shall die. "We are debtors;" our obligation, our duty, imposed upon us by this gift of the Spirit, is no longer to live after the flesh; but, on the contrary, through the Spirit so given, to do that, which, without it, we could not have done, to "mortify the deeds of the body." Thus following the suggestions of the Spirit, ye shall live: for "as many as are led by the Spirit of God," as many as yield themselves to its guidance and direction, "they are the sons of God."

To conclude the subject. The difference between those who succeed and those who fail in their Christian course, between those who obtain and those who do not obtain salvation, is this: They may both feel equally the weakness of their nature, the existence and the power of evil propensities within them; but the former, by praying with their whole heart and soul, and that perseveringly, for spiritual assistance, obtain it; and, by the aid so obtained, are enabled to withstand, and do, in fact, withstand their evil propensities; the latter sink under them. I will not say that all are comprised under this description: for neither are all included in St. Paul's account of the matter, from which our discourse set out; but I think, that it represents the general condition of Christians, as to their spiritual state, and that the greatest part of those who read this discourse will find, that they belong to one side or other of the alternative here stated.

XXIX.

THE DESTRUCTION OF THE CANAANITES.

JOSHUA, X. 40.

So Joshua smote all the country of the hills, and of the south, and of the vale, and of the springs, and all their kings; he left none remaining, but utterly destroyed all that breathed, as the Lord God of Israel commanded.

I HAVE known serious and well disposed Christians much affected with the accounts, which are delivered in the Old Testament, of the Jewish wars and dealings with the inhabitants of Canaan. From the Israelites first setting foot in that country, to their complete establishment in it, which takes up the whole Book of Joshua and part of the Book of Judges, we read, it must be confessed, of massacres and desolations unlike what are practised nowadays between nations at war, of cities and districts laid waste, of the inhabitants being totally destroyed, and this, as it is alleged in the history, by the authority and command of Almighty God. Some have been induced to think such accounts incredible, inasmuch as such conduct could never, they say, be authorized by the good and merciful Governor of the universe.

I intend in the following discourse to consider this matter so far as to show, that these transactions were calculated for a beneficial purpose, and for the general advantage of mankind; and, being so calculated, were not inconsistent either with the justice of God, or with the usual proceedings of divine providence.

Now the first and chief thing to be observed is, that the nations of Canaan were destroyed for their wickedness. In proof of this point, I produce the eighteenth chapter of Leviticus, the twenty-fourth and the following verses. Moses in this chapter, after laying down prohibitions against brutal and abominable vices, proceeds in the twenty-fourth verse thus -"Defile not yourselves in any of these things, for in all these the nations are defiled which I cast out before you, and the land is defiled; therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants. Ye shall therefore keep my statutes and my judgments, and shall not commit any of these abominations, neither any of your own nation, nor any stranger that sojourneth among you : for all these abominations have the men of the land done which were before you, and the land is defiled, that the land vomit not you out also, when ye defile it, as it vomited out the nations that were before you. For whosoever shall commit any of these abominations, even the souls that commit them shall be cut off from amongst their people. Therefore shall ye keep my ordinances, that ye commit not any of these abominable customs which were committed before you; and that you defile not yourselves therein." Now the facts disclosed in this passage, are for our present purpose extremely material, and extremely satisfactory. First, The passage testifies the principal point, namely, that the Canaanites were the wicked people we represent them to be; and that this point does not rest upon supposition, but upon proof: in particular, the following words contain an express assertion of the guilt of that people. "In all these the nations are defiled which I cast out before you; for all these abo

minations have the men of the land done." Secondly, The form and turn of expression seems to show, that these detestable practices were general amongst them, and habitual: they are said to be abominable customs which were committed. Now the word custom is not applicable to a few single, or extraordinary instances, but to usage and to national character, which argues, that not only the practice but the sense and notion of morality was corrupted amongst them, or lost; and it is observable, that these practices, so far from being checked by their religion, formed a part of it. They are described not only under the name of abominations, but of abominations which they have done unto their gods. What a state of national morals must that have been! Thirdly, The passage before us positively and directly asserts, that it was for these sins that the nations of Canaan were destroyed. This, in my judgment, is the important part of the inquiry? And what do the words under consideration declare? "In all these, namely, the odious and brutal vices which had been spoken of, the nations are defiled which I cast out before you: and the land is defiled: therefore I do visit the iniquity thereof upon it." This is the reason and cause of the calamities which I bring on it. The land itself vomiteth out her inhabitants. The very land is sick of its inhabitants; of their odious and brutal practices; of their corruption and wickedness. This, and no other, was the reason for destroying them. This, and no other, is the reason here alleged. It was not, as hath been imagined, to make way for the Israelites: nor was it simply for their idolatry. It appears to me extremely probable, that idolatry in those times led, in all countries to the vices here described: and also that the detestation,