whether it is not gradually accomplished by a successive process of moral reformation. There must indeed be some definite period of our lives, when religious feelings and resolutions after well-doing preponderate in the soul; but as it is often difficult to determine when these commence, therefore we can have no certain evidence that we are born again, except by the fruits of righteousness which appear in our conversation. There have indeed been some examples of instantaneous conversion, by which abandoned sinners have been suddenly reclaimed from the error of their way; but the most usual method of regeneration is by the slow and imperceptible influence of religious education or instruction operating on the mind, and producing a gradual amelioration of the moral cha

racter.

As God is ever ready to help our infirmities, and enable us by the influence of his Spirit to work out our salvation; the assistance thereby communicated, has been denominated common grace, of which every one partakes. And it has been disputed, whether this be sufficient for all the purposes of the Christian life; or whether special grace be not also requisite to renew us in righteousness and true holiness. It seems, from the whole tenour of experience, that if any one is induced by the operations of common grace upon his mind, to enter upon a virtuous course, and pray for a farther increase of divine influences; he shall also obtain that special grace which may work in him effectually to will and to do God's good pleasure; for according to the promise of our Saviour, to him who hath, shall more be given.

Another question of importance has long divided the opinions of speculative divines; whether the influence of divine grace be irresistible, or whether it may be rejected by the perverse obstinacy of the human will. In answer to this, we are authorised to maintain, that, in some cases such as that of St. Paul's conversion, and many others recorded in scripture, the mind has been overpowered by an invincible influence; and miraculous means have been employed in turning them from darkness to light, and from the power of Satan unto God. But, from the de

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clarations of holy writ, as well as from our own observa tion, we are taught that men " may resist the Holy Ghost," and that many "who were once enlightened" in the knowledge of the truth, "have fallen from their stedfastness, and become to every good work reprobate." Therefore we are exhorted not to grieve the Spirit, lest he depart, and leave us to follow the devices of our own hearts, by which we shall be led to destruction and perdition It appears that divine grace does not controul the liberty of our wills, but proposes motives which may be sufficient to induce them to choose what is well-pleasing in the sight of God, and leaves us to determine whether we will keep his commandments or not. It does not, therefore, supersede our endeavours after well-doing, but imparts a disposition towards holiness, which must be cherished and improved by the constant exercise of the virtues and duties of the Christian life. Nay, it cannot easily be distinguished from the thoughts and operations of our own minds, and is only ascertained by its effects, which consist in exciting us to keep our heart with all diligence, and cleanse ourselves from all filthiness of the flesh and spirit perfecting holiness in the fear of God.-The means by which the Holy Ghost acts in transforming us by the renewing of our minds are various, and include all those subsidiary causes of moral reformation which God hath appointed for establishing within us the principles of virtue. Thus, meditation on our ways is rendered effectual by being im pressed so deeply on our hearts, that we are thereby led to turn our feet unto the divine testimonies. Prayer procures for us assistance from on high, because "the Spirit maketh intercession for us according to the will of God." The reading of the word becomes an efficient instrument to convince us of sin, and convert us to holiness, when "it is received by the demonstration of the Spirit, and with power." The preaching of the gospel "is profitable for doctrine, for reproof, for correction, and instruction in righte ousness," when our hearts are opened to give to the things that are spoken, and when "it is mixed with faith in them that hear it." And the Christian ordinances strengthen our good resolutions to persevere in virtue, when they are

spiritually improved for our edification and growth in grace, and when we are thereby sealed by the Spirit unto the day of redemption.-By these means we are gradually sanctified more and more, and built up in holiness and comfort through faith unto salvation.

Having thus described the nature of regeneration, and the transformation of character therein implied. I proceed to shew,

III. The effects resulting from such a change in the heart and conduct.

These are expressed in the text, partly by a metaphorical similitude, and partly by that moral reformation which ensues upon the renovation of our mental faculties. The phraseology employed is derived from the baptismal rite, which represents the purifying influences of the Holy Ghost shed abroad in our hearts; for, as water washes away the impurities of the body, so do they purge the conscience from dead works, that we may serve the living God. Accordingly, when the soul is regenerated in all its faculties, we are said "to be washed, purified, and sanctified in the name of the Lord Jesus, and by the Spirit of our God." And when we are renewed in the spirit of our minds, we are denominated new creatures, because the old man with his deeds which are corrupt is put off, and the new man put on, which is created in righteousness and true holiness. Hereby, it is said in the text that God saves us, or brings us into such a state as renders us capable of enjoying his favour while we live, and qualified for that happiness which he hath reserved for his people when death removes them from the world. Let us then enquire wherein consists that temper of mind superinduced by regeneration, by which we are induced to work out our salvation, and to give all diligence in making our calling and election sure. It will display itself in entertaining worthy sentiments of the importance of those objects which religion discloses to our consideration. While we formerly regarded the world and its enjoyments as our chief delight, and said unto God depart from us, for we desire not the knowledge

of thy ways; we are now persuaded that God alone is the Being on whom we should place our chief affections, because he is capable of rendering us happy by the guidance of his providence through life, and can afterwards receive us into his heavenly glory.-We shall be particularly impressed with a conviction of the loving-kindness, and tender mercy of our heavenly Father, in bestowing upon us all things richly to enjoy, pertaining both to life and to godliness, and from this consideration be excited to gratitude and thankfulness.Our sentiments of the divine goodness will be enhanced when we reflect on our own unworthiness. Often shall we think of the corruptions of our heart, and the errors of our lives, the vile propensities and wicked practices which have prevailed against us. These we shall bewail in the bitterness of our soul, against these we shall pray for grace to preserve us in time of need, against these we will watch with redoubled care, and endeavour to gain the victory over every vicious habit, till we do not willingly offend against the dictates of conscience, or the divine law.-But, as we are conscious that in many things we offend and come short of our duty, and that if God should mark iniquity against us we could not stand and be justified; yet that he is in Christ Jesus reconciling the world to himself, not imputing unto men their trespasses; therefore, we will flee for refuge to this hope set before us in the gospel, and believe in him to the saving of our souls. We shall trust in the complete atone

ment which our Saviour hath made for the sins of all who believe in his name, and amend their lives, and therefore depend for acceptance with God through the mediation of that great High Priest of our profession, who appears at the right hand of the Majesty on high, and ever liveth to make intercession for us. We will not, however, consider that the doctrine of justification through the merits of Christ lessens our obligation to the performance of our duty, or that we may continue in sin that grace may abound. No: we are persuaded that though holiness is not now the condition of salvation as it was under the covenant of works; yet it is still required as an indispensable qualification to render us meet for the inheritance of the

saints in light, which is the place where we shall rest from our labours, and our works shall follow us. In the prospect of this, we shall regard the eternal state into which we are soon to enter, as alone-worthy of our chief solicitude. We shall consider that we must soon leave the world with all its enjoyments and sufferings, and therefore we do not set our heart upon the treasures of fortune, or the comforts of life; are neither elated by prosperity, nor depressed by adversity, but learn to withdraw our affections from things on earth, and set them on those in heaven. We shall reflect that the enjoyments of that blessed place are of a spiritual nature, and therefore we shall accustom ourselves to such pursuits at present, as are the means of preparing for our future destination. Such are the sentiments which the regenerate conceive of those great objects disclosed by revelation for our instruction in righteousness. Let us examine if our cha racter agrees with such a description.

But, besides, the active principles of our minds will receive a new direction, which produces a change in our outward conduct. Our desires are now different from what they formerly were. Once we were only anxious about success in our worldly affairs; now we shall be solicitous to grow in grace, and to increase in holiness: once our chief care was, what shall we eat, and what shall we drink, and wherewithal shall we be clothed; but, now we shall hunger and thirst after righteousness. We are persuaded that the acquisition of all the virtues of the Christian character ought to be our main concern, and, therefore we will study to infuse them into our heart, and to exercise them daily in our life and conversation.-We shall endeavour to bring into subjection all the froward passions of our nature, and to cherish the amiable and gentle dispositions, as more suitable to the temper which becometh saints. In short, our earnest wish is, that we may abound more and more in the fruits of righteousness, and attain greater conformity to the divine law, till " we stand perfect and complete in all the will of God." Let us enquire whether we have such dispositions as these reigning in our hearts, which are the only test of our being new creatures.