This may also be well supported from a variety of other passages of Scripture, and is a consequence of different truths contained in the word of God. For example, our natural state is in Scripture compared to death, and our recovery to our being restored to life. Thus the apostle Paul, in writing to the Ephesians, says, "And you hath he quickened, who were dead in trespasses and sins." And a little after, "But God, who is rich in mercy, for his great love wherewith he loved us even when we were dead in sins, hath quickened us together with Christ." To the same purpose the apostle John says, "We know that we have passed from death to life." The change is sometimes described by passing from darkness to light; than which two things, none can stand in greater oposition to one another: "Ye were sometimes darkness, but now are ye light in the Lord." Every one must be sensible how easy it would be to multiply passages of the same kind. But this I forbear, and only wish we had all of us a deep impression of the meaning and importance of these upon our hearts.

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It will not be improper, however, to observe how plainly the same truth appears from the power which the Scripture represents as exerted in bringing a sinner from a state of nature to a state of grace. It is constantly affirmed to be the work of God, the effect of his power, nay, the exceeding greatness of his pow"By grace ye are saved, through faith, and that not of yourselves, it is the gift of God." "Work out your own salvation with fear and trembling, for it is God that worketh in you to will and to do of his good pleasure." "And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power which he wrought in Christ when he raised him from the dead." Now, is there any need of a divine agent to perform a work of no moment? Would it be celebrated as an effect of the power of God if it were not truly great?

Let me now, in the most earnest manner, beseech every person who reads these lines, to consider deliberately with himself what is the import of this truth, and how firmly it is established. It appears that regeneration, repentance, conversion, or call it what you will, is a very great change, from the state in which every man comes into the world. This appears from our Saviour's assertion, that we must be "born again."It appears from a great variety of other Scripture phrases, and is the certain consequence of some of the most essential doctrines of the Gospel.

With what jealousy ought this to fill many of the state of their souls! How slight and inconsiderable a thing is it that, with multitudes, passes for religion; especially in these days of serenity and sunshine to the church, when they are not compelled by danger to weigh the matter with deliberation! A few cold forms, a little outward decency, some faint desires rather than endeavours, is all they can afford for securing their everlasting happiness. Can the weakness and insufficiency of these things possibly appear in a stronger light, than when true religion is considered as a new creation and a second birth? If the inspired writers be allowed to express themselves either with propriety or truth, it is painful to think of the unhappy deluded state of so great a number of our fellow sinners.

Will so great a change take place, and yet have no visible effect? Had any great change happened in your worldly circumstances, from riches to poverty, or from poverty to riches, all around you would have speedily discerned it. Had any such change happened in your health, it had been impossible to conceal it. Had it happened in your intellectual accomplishments, from ignorance to knowledge, it would have been quickly celebrated. How comes it then to be quite undiscernible, when it is from sin to holiness? I am sensible that men are very ingenious in justifying their

conduct, and very successful in deceiving themselves. They will tell us that religion is a hidden thing, not to be seen by the world, but lying open to his view who judgeth the secrets of all hearts. And doubtless this is, in one view, a great truth. True religion is not given to ostentation; diffident of itself, it is unwilling to promise much, lest it should be found wanting. But it ought to be considered that, however concealed the inward principle may be, the practical effects must of necessity appear. As one table of the moral law consists entirely of our duty to others, whoever is born again, and renewed in the spirit of his mind, will be found a quite different person from what he was before, in his conversation with his fellow-creatures.

Hypocritical pretences to extraordinary sanctity are indeed highly criminal in themselves, and extremely odious in the sight of God. But the present age does not seem to have the least tendency to this extreme. There is another thing much more common, not less absurd, and infinitely more dangerous to mankind in general-a demand upon the public, that, by an extraordinary effort of charity, they should always suppose the reality of religion in the heart, when there is not the least symptom of it in the life. Nay, some are hardly satisfied even with this, but insist that men should believe well of others, not only without, but against evidence. A had opinion expressed of a man, even upon the most open instances of profanity, is of ten answered with, "What have you to do to judge the heart?" It is amazing to think what inward consolation sinners derive to themselves from this claim of forbearance from their fellow creatures. Let me beseech all such to consider, that as God cannot be deceived, and will not be mocked, so in truth they usually decieve none but themselves. Every human affection when it is strong and lively, will discover itself by its apparent effects; and it is as true of religious affections as of any other, that, "the tree is known by its fruits."

But if they have reason to suspect themselves whose change is not visible to others, how much more those who, if they deal faithfully, must confess they are quite strangers to any such thing in their own hearts. I do not mean that every person should be able to give an account of the time and manner of his conversion. That is often effected in so slow and gradual a manner, that it cannot be confined to a precise or particular period. But surely those who are no way sensible of any change in the course of their affections, and the objects at which they are pointed, can scarcely think that they are born again, or be able to affix a proper meaning to so strong an expression. I have read an observation of an eminent author, That those who cannot remember the time when they were ignorant or unlearned, have reason to conclude that they are so still; because, however slow and insensible the steps of improvement have been, the effects will at last clearly appear, by comparison with an uncultivated state. the same manner, whoever cannot remember the time when he served the former lusts in his ignorance, has reason to conclude that no change deserving the name of regeneration has ever yet taken place.

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It will be, perhaps, accounted an exception to this, that some are so early formed for the service of God, by his blessing on a pious education, and happily preserved from ever entering upon the destructive paths of vice, that they cannot be supposed to recollect the time when they were at enmity with God. But this is an objection of no consequence. The persons here described have generally so much tenderness of conscience, so deep a sense of the evil of sin, that of all others they will most readily discover and confess the workings of corruption in their own hearts, and that "law in their members that warreth against the law of God in their minds." They will be of all others most sensible of the growth of the new, and mortification of the old nature; and will often remember the