Almighty God should dispose these animals to live together in perfect amity, as here described, they would be new creatures; though the same outward form, and many other peculiarities of each species should remain? And who can deny that, if the grace of God so change the ambitious, rapacious, covetous, fraudulent, contentious, revengeful, cruel, sensual, and profane, that they willingly live together, "in all the commandments and "ordinances of the Lord blameless," they are to all religious purposes "new creatures ?"

Let any considerate and impartial man compare the character and spirit of St. Paul, before and after his conversion; and determine for himself, whether the apostle was not "a new creature.' His body and soul, his abilities and ardent turn of mind, continued the same; but, in other respects, he differed as much from his former self as from any other man in the world. The change would probably appear as remarkable in the case of Matthew, Zaccheus, or Onesimus, had we as copious an account of them as we have of the apostle, Nay, the thief upon the cross gave evident proofs, that "the tree was made good;" for the fruit began to be good, and would doubtless have been abundant had his life been spared. Even when a man's outward conduct has been irreproachable, the internal change in his views, purposes, and desires, is clearly manifest to his own mind, though the effects be less visible to others.

The various metaphors, under which this new creation is spoken of in scripture, confirm this explanation. "A new heart will I give you, and "a new spirit will I put within you," saith the

Lord. But reformation, without an inward change of disposition, would be a mere counterfeit of the promised blessing." Ye must be born again." "Blessed be God who hath begotten us again to " a lively hope."2 The allusion is made, in this common scriptural language, to the production of a creature which before had no separate existence, but now possesses life, has capacities of action and enjoyment, wants nourishment, and may be expected to grow to maturity: and it is the invariable rule of nature, that the offspring bears the image and inherits the propensities of the parent animal. The emphatical meaning of "being born again," "born of the Spirit," "born of God," must be very manifest: and, had our Lord only intended an outward ordinance or reformation, when he said, 'Verily, verily, I say unto thee, Except a man be "born again, he cannot see the kingdom of God;" it could not have been denied that he had perplexed a plain subject by a needless obscurity of expression.

"You hath he quickened," saith the apostle, "who were dead in trespasses and sins." Man, as the Lord created him, possessed animal life and its propensities; as a rational creature, he was capable of actions and enjoyments of a higher order; and, as spiritual, he was capable of finding happiness in the love and service of God: but he has lost his spiritual life and is " dead in sin." Fallen angels possess the powers of reason to a very great degree: yet they are spiritually dead; they are incapable of loving and enjoying God, and finding

happiness in his holy service: and, I am persuaded that sober reflection will convince any candid inquirer, that the most rational man living is, while unregenerate, as incapable of the pleasures which angels enjoy in heaven, as animals are of sharing the satisfactions of the philosopher. This appears in one remarkable circumstance: when any person renounces all other pursuits for the sake of religion, it is always supposed that he leads a joyless life, and is in danger of becoming melancholy; as if the felicity of "angels, and of the spirits of just "men made perfect," were wholly unsuited to man's nature on earth, and incapable of affording him delight!

The same internal renovation is called "the "circumcision of the heart to love the Lord;" and described under the image of " putting his law in "the heart, and writing it in the inward parts." "For the grace of God, which bringeth salvation, "teaches us to deny ungodliness and worldly lusts, "and to live soberly, righteously, and godly in "this present world."

This change begins the " renewing in the spirit "of our mind," the "transformation by the renew"ing of our mind," "the putting off the old man,” and "the putting on the new man:" for these expressions relate to the growth of the new creature, and the removal of every thing that retards it. So that regeneration is the beginning of sanctification, which signifies the making of that person or thing holy, which was before unholy.

We cannot, however, fully explain, or even comprehend, the manner in which the new nature is communicated. In general we may observe that,

as natural life subsists in every part of the animal, so spiritual life pervades all the faculties of the soul. It is light, knowledge, and judgment in the understanding; sensibility in the conscience; purity, spirituality, and fervour in the affections, and submission in the will: and this entire inward revolution produces proportionable effects upon the whole conduct and character of the real Christian. But this will appear more distinctly, while,

III. We consider the effects of the change: "Old things are passed away; behold, all things. "are become new."

This language is general, and no exceptions are intimated. He who has thus " passed from death "unto life" will find that his old sentiments and thoughts are vanished. His high opinion of himself, of his abilities, actions, and heart, are no more: he ceases to shine in his own eyes, and gradually discovers that he is "wretched, poor, "miserable, blind, and naked:" he is constrained. to renounce all dependence on his wisdom and righteousness; to distrust his own heart as "de"ceitful and desperately wicked;" and to abhor himself as a guilty polluted criminal. Nor can he ever again recover those lofty thoughts of himself, which once were natural to him.

His hard thoughts of the divine law, as unreasonably strict and severe, are passed away: and he can no longer entertain his former palliating notions concerning the evil of sin. He perceives the commandment to be holy, just, and good; and the transgression of it to be replete with ingratitude, rebellion, and contempt of God. He dares no longer impeach the divine justice and

goodness, in respect of the punishments denounced against sinners: his old thoughts and reasonings on these subjects are gone, and he is astonished at his own presumption, in having formerly indulged them.

His sentiments concerning the happiness to be enjoyed in worldly pleasures, and the gloom and melancholy of a religious life, are wholly changed. He can no longer think of eternity as uncertain or distant and no temptation or discouragement can henceforth prevail with him, to give up his hope of everlasting life, to rest satisfied with a portion in this world, or to risk the tremendous consequences. "He looks not at the things which are seen, but at the things which are not seen : "for the things which are seen are temporal, but "the things which are not scen are eternal."

His former thoughts of Christ and his salvation are passed away. He once despised the glorious Redeemer in his heart; perhaps he deemed those to be hypocrites or enthusiasts, who spoke in animated language of his love and preciousness: but these imaginations are no more; he is now ready to exclaim, "How great is his goodness! how "great is his beauty!" He "counts all but loss " for Christ," and fears exceedingly coming short of his salvation. He cannot think meanly of him, or be indifferent to his favour, cause, or glory; yet he continues dissatisfied with the degree of his admiring love and gratitude to his great benefactor.

His former opinions concerning the wise and happy among the sons of men are irrecoverably gone. He pitics the very persons, whom he once