idols whom he serves and honours. Do we not all know, and see, and feel this to be the case? Are we not sensible that we are not now born in that moral likeness, in that spiritual image of God, in which man was at first created? What then can be more reasonable, than that a religion which professes to recover us from the consequences and evils of sin, and to bring us back to the favour, and presence of God, should make provision for recovering us to His image and likeness; and should insist upon such a recovery as an indispensable requisite to our salvation? Surely, in this view, "ye must be born again" is a sentiment the most agreeable to reason, the most plain and level to our understanding. And when God, who first created man, reserves to Himself the power of this new creation; when He who first said, "Let us make man in our image, after our likeness," should now claim the prerogative of restoring him to that image, and likeness when the Spirit of God, who is the author, and giver of all life, should, at his will, quicken the spiritually dead, and impart to them a new principle of life. Is there any thing, in all this dispensation, to which reason, rightly exercised, can object? No, she approves it; she sees in it the power, and the wisdom of God. She consents to it as good. She acquiesces in it as right. She

rejoices in it as a dispensation best adapted to the wants of man, and to the glory of God.

And now I might next appeal to the evidence of Facts; and show how they confirm the doctrine as it has been explained. But the time will not admit of my entering far into this subject; I will, therefore, simply state the question thus. Look at those persons in your own immediate neighbourhood, or among the circle of your acquaintance, whom, in your conscience, you believe to be the most faithful servants, the most spiritual worshippers of God, living the most decidedly under the influence of a religious principle, and producing the most evident fruits of righteousness, and true holiness. Look, I say, at such persons. Apply to them. Refer the matter to their decision. Ask them what they think of the doctrine in the text? Do they believe in the Necessity of a new and spiritual birth? Do they believe that a man must be born again of the Spirit, in the way that has been stated, before he can serve God acceptably, and can offer up spiritual sacrifices? Put these enquiries to them. And I will show you what their answer will be. They will tell you that they are themselves living witnesses to the truth of this doctrine; that they know by experience the nature and the necessity of a new

birth unto righteousness; that till they were quickened by the holy Spirit of God, they were themselves dead in sin, ignorant of God, and blind to spiritual things. They will tell you that whatever spiritual light, or life, they now have; whatever disposition to fear and love God; whatever desire after Jesus Christ, and his salvation; whatever power to obey, serve, and honour Him that for all these things they are indebted solely to the regenerating influences of the Spirit, by whom they "have been begotten again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, undefiled, and that fadeth not away."

And now, my brethren, what will you say to these things? I have explained to you the nature of that spiritual change, which is intended by the expression of being "born again." I have pointed out to you the Necessity for it. I have shown you that this is the doctrine of Scripture; that it is agreeable to Reason; that it is confirmed by Facts and Experience. And now what do you say to these things? Are you yourselves the subjects of this change? Have you already experienced it? Are Are you born of the Spirit? These are questions of very serious moment, and which you are required very seriously to answer to your own hearts

and consciences, for there is no alternative in this matter. There is no choice left to you: "ye must be born again." Till this be the case with you, you cannot enter into, you cannot see the kingdom of God. You may have some notion of what true religion should be; but you have no experience of what it really is. You may have heard of Jesus Christ, but you have not so seen Him, as to believe on Him. You may have the body, the form of godliness; but you are destitute of its spirit, its power. You may belong to the outward, visible church of God, but you have as yet nothing to do with his inward and invisible kingdom.

Perhaps you will say, We have been bap⚫tized unto Christ, we have been washed in the laver of regeneration, and were we not at that time, and in that ordinance, born again?' My brethren, you may, indeed, have been partakers of this ordinance, and by it may have been admitted into the external fellowship of Christ's religion. You may have been baptized with water; but have you also been baptized with the Holy Ghost? The outward washing with water is but the sign and emblem of that inward washing by the Spirit, of that "death unto sin," and that "new birth unto righteousness," which is real regeneration. Rest not then in the outward ordinance, nor deceive

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yourselves with the hope that you are thus "born again." Think not, because you may have been baptized with water, that therefore you are necessarily baptized with the Holy Ghost. You might as reasonably urge that every Israelite who was circumcised in the flesh, was also necessarily circumcised in heart. Correct so erroneous an opinion. Give no credit, no countenance to so false and unscriptural a position.

If, indeed, you will persist in retaining this notion, if you will still maintain that at baptism you received the seed of spiritual life: what, I would ask, has been the product? Has the seed sprung up, and grown, and budded, and blossomed, and brought much, or even any fruit to perfection? If it has, well. If you are now a spiritual worshipper of God, and are living a spiritual life by faith in His Son, you may justly conclude that you have been born of the Spirit, whether at baptism, or at some other period. But if you are still carnally-minded, and are living a carnal life, you may be sure, that whenever you may have been baptized with water, you are still a stranger to the baptism of the Holy Ghost; you are still unrenewed, uncircumcised in heart, and with Nicodemus must be born again. And will you quietly continue in this state of death and sin? Will you boast of being a Christian, while you have nothing belonging to one but the