SERMON XV.

FRUITS OF RENOVATION.

ROMANS xii. 2,

And be not conformed to this world; but be ye transformed by the re newing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God.

It cannot have escaped the attentive reader of the apostolic epistles, that matters of doctrine and argumentative discussion, and sometimes of local interest, occupy the first part and body of the epistle; and that the sacred writer reserves the conclusion, to be filled with an earnest statement of christian duties, with close appeals to the conscience, and hortatory addresses to different classes and descriptions of his readers, the end of which is to make them "holy in all manner of conversation and godliness." The four last chapters of the epistle to the Romans are thus occupied. In the first part of this epistle, as Peter observes, "there are things

hard to be understood;" subjects, which the profound minds of Newton, Locke, and Taylor, have been scarcely able to fathom; yet the ample and practical conclusion of the whole, in the chapters just mentioned, is level to the humblest minds, and obvious to the understandings of children. Many are bewildered and lost in the mazes of the apostle's argumentation; but his improvement is a highway, "the way of holiness," and so plain, that "wayfaring men, though fools, shall not err therein."

The gospel, as the beginning of our text intimates, is a comprehensive system of duty, differing widely from the maxims of the world. Therefore, Paul exhorts the Romans, "Be not conformed to the world." Yet Christians must not rest in sentiments and opinions, but carry them out into acts and habits; as he proceeds to exhort-be ye transformed, by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God." Let there be a true renovation of the understanding, to discern the perfect will of God, and of the heart, that it may incline to be conformed to it, and of the life, that it may be distinguished by those virtues and habits, which constitute actual conformity to the divine will. This seems the import of the text. And in a variety of directions given in verses following the text, his meaning is more fully explained. It is my intention, in this discourse, to advert to the principle of these doctrines; they show something of what renovation is, when carried out into

the life; what the fountain, when seen in its pure and' cheering streams. And,

I. He who complies with the apostle's directions, "abhors that which is evil, and cleaves to that which is good."

He does not allow of temptation, as if He studies to have

This is a general account of the Christian's mind and conduct. He cherishes an utter aversion to every kind and degree of moral evil, or sin. his mind to hesitate in a moment there could be any excepted case. an enlightened view of good and evil, and his approbation or indignant feeling is excited at once.

He

does not hesitate, and balance, and waver: he abhors that which is evil; and no momentary impulse from the passions or appetites, or from the world, is permitted to allure him into conduct, inconsistent with this cherished sentiment within: he resolutely "cleaves to that which is good." There can be nothing more important to a human being than this enlightened and decided state of mind. It breaks the force of temptation at its onset ; it discourages tempters in human form, and awes them to a distance by this repulsive dignity, and firmness of principle. Indeed, it is an attitude, in which the thought of evil will scarcely suggest itself to the heart. It finds you habitually prepared for resistance, and flees from you. Uniformly "abhor that which is evil, and cleave to that which is good."

You may here be ready to imagine, that this stern and unshaken decision and adherence to virtue may produce pride, and a looking down upon others with

contempt, and upon ourselves with complacency. But this will not be, if the directions of the apostles are regarded. For,

II. He bids every man "not to think of himself more highly than he ought to think; but to think soberly, and in honor, to prefer one another. Not to mind high things, but to condescend to men of low estate; and not to be wise in one's own conceit." Thus one thing is beautifully set over against another, in the christian scheme of morals; and the sweet grace of humility, accompanies the most unbending rectitude. This lovely compound differs essentially from the purest virtue of the old Romans; which whatever it was,was attended with "rank pride and haughtiness of soul." But the Christian, whatever he may have attained, perceives still great deficiencies which humble him,and great heights of virtue to be reached, which make present attainments seem as nothing. His own imperfections are much better known to him, because, continually studied and noted, than those of other Christians, which are either out of sight, or noticed by him with generous candor, as the gospel requires. It is not therefore for him, so difficult a task, as men of a worldly spirit might suppose, "in honor to prefer others to himself;" or "tocondescend to men of low estate;" nor to imagine, that He, who searches the heart, may discern in Christians of humble standing, and of feebler talents, and of unpretending piety and virtue, more of purity and sincerity, and devotedness than in himself. Many, who in almost all other respects, are poor in this world, may be "rich in faith and heirs of the kingdom," in an em

inent degree. Humility is the most important of christian graces. It converts a heart a into living temple for God, "With this man will I dwell, with him who is of a humble heart.", He exalts the humble, he abases the proud. It assimilates a soul to Christ; for he was "meek and lowly of heart." No wonder, then, that the apostle, in this single chapter, enforces this grace with repeated injunctions. It is a lovely temper of soul, disposing it to many other inestimable virtues and affections. It prepares the soil of the heart spontaneously to send forth a variety of the most precious fruits. Accordingly I remark,

III. The apostle enjoins on Christians undissembled love, in all the relations of life, and intercourse with men: "Let love be without dissimulation: be kindly affectioned one to another, with brotherly love; distributing to the necessity of the saints, given to hospitality." If but these brief hints, on the subject of love, be fully complied with by the Christian, what an' object of esteem and veneration will he be? In the first place, there is in him no affectation of what is not felt. His love is without dissimulation. How different is this from very much of the affection, and friendship professed in the world! the hollowness and selfishness of which appears in sudden and capricious changes, in treacherous abuse of confidence, in a blighting coldness, and bitter alienation and hostility. The Christian is sincere in his professed love; and he cannot easily veer about in his affections; nor cast off friends and brethren, whom he has once embraced. They may become unworthy;