understood, in what I am about to say relative to this mode of expression.

1. Nothing done either by the sinner himself, or even by divine power upon the mind or body of man, previous to regeneration, has any real, natural, or moral tendency to produce that change, or to prepare the soul for becoming a subject of the new birth. The carnal mind is always enmity against God: and that which is born of the flesh is flesh. Regeneration is of God.

2. There are, nevertheless, in the case of adult sinners, converted under the dispensation of the gospel, several things which usually precede regeneration; and which prove serviceable to sanctification, when, through divine grace, a man is born again.

These things are of two kinds: and, although they are not necessarily connected with the new life, it is a fact, that they generally precede its existence in the case of adult converts -Attention to his ordinances; and the common operations of his Spirit.

1. There are certain things required of man in consequence of the revelation of the gospel. The divine law treats him as a reasonable creature; and whether in a regenerated state or not, he becomes morally bound to the performance of what is required in consequence of the very fact of his being a hearer of the gospel.* What the law saith, it saith to them that are under the law; it saith to every man, because he is a reasonable creature: and both the exhibition and the observance of these prescriptions are a part of the means divinely appointed for the conversion of sinners to God.

Every command of God is a part of the law. This assertion, although frequently disputed, is a self-evident proposition, to every one who is at leisure to attend to the meaning of words. To command is to give law; and the law is given of God to the creature according to his whole condition, nature, and circumstances. The principles, of course, upon which the law, in some cases, is predicated, are evangelical. The gospel and the law are nevertheless distinct; the revelation of grace is one thing, the requisition of duty is another. The law is a schoolmaster to lead us unto Christ, and to enlighten our path, while we walk in him. All men are under the divine government: they are bound to obey what he commands every where and throughout all time. Whensoever, therefore, the law finds any man enjoying the light of the gospel, it binds him to improve this new light under the law's proper penalty-the curse. It binds to the improvement of the means of grace. It is the sinner's duty to believe the gospel, and so escape the curse of the law.

to yield the one without the other, than to resist the precept by withholding both. I readily admit that the overt act is not, in a moral point of view, to be compared with the disposition. Bodily exercise profiteth little; but all will grant that open irreligion is more impious than decent, although lifeless, attention to the forms of godliness.

The reasoning which excludes the unregenerate from using the means of grace, and prohibits them from praying for a new heart and a right spirit, is generally misunderstood and misrepresented. It is alleged to be either purely evangelical, or, but excessively opposed to the legal spirit. Nothing is more incorrect. This kind of reasoning is not only opposed to the general tenor of scriptural representation, but is also entirely opposite to evangelical principles. It is essentially legal, and subversive of the gospel. It supposes that God's favour cannot be conveyed in connexion with an unworthy prayer, and that there is some intrinsic worth in the prayers of the regenerate. It supposes that grace is not to be given to the unworthy; that grace is no more grace. The same kind of reasoning, moreover, which would exclude the unregenerate from prayer and praise, would also exclude the regenerate; and thus, banish all the ordinances of God from the earth. If the performances of unrenewed men are unholy, the performances of the best believers on earth are imperfect. If unholy acts are forbidden by the law, so are also all human imperfections: for the law requires not only holiness, but also perfection. It is grace that saves the soul. Duty is enjoined on men whether saints or sinners. In the case of both saints and sinners, no duty is performed with perfect rectitude; and therefore in no case doth righteousness come by the law. To neglect the commandment, would, nevertheless, be the greater evil.

The unholy manner in which unconverted men attend to the means of grace, is their sin; but an habitual avowed neglect of divinely instituted ordinances is a much greater sin. It has more tendency to harden the sinner's own heart; it is more mischievous in its influence on society; it is more dishonouring to God's moral government; and it argues more malignity of spirit towards divine things. There are degrees of criminality on earth. He that delivered me unto thee hath the greater sin.

The most interesting light, however, because the most evangelical, in which we can consider what God requires of man in relation to outward ordinances, is their appointment of God for convincing and conventing sinners, as well as for the edification of the saints. In the means, it is true, there is no power. The administrator and the administration, the recipient and the reception, are all alike inefficient to produce regeneration or to facilitate the production of new life by the Holy Spirit. Paul may plant, and Apollus water; but it is God that giveth the increase. God hath nevertheless appointed some things to be done by us. We are on that account bound in duty to perform the work. He is free to bless or withhold his blessing. We have no claim upon him beyond his promise: and no promise is in fact improved without faith; for all the promises are in Christ yea, and Amen. Encouragement, however, is held out to all gospel hearers, not excepting the unregenerate. Christ himself, in whom is all encouragement, in whom are all the promises of God, is freely offered in the gospel to "the chief of sinners;" and we are assured that this is "the high way" in which the King of grace and glory travels to display his mercy and dispense his blessings.

By diligent and habitual attention to the outward forms of prescribed worship, accompanied with intellectual and moral improvement, that is, by increase of religious knowledge and habits of morality, the unregenerate are profited in this life: and, although such cultivation of fallen nature has no tendency to convey spiritual life, it certainly prepares elect sinners for more rapid progress in Christianity, after their conversion; it makes them more capable to discern for themselves, to exhibit to others the effects of supernatural power in the conversion of the soul to God; and in the ordinary course of the work of God in gathering home his people, this is the method both ordained and sanctified. "Of his own will begat he us with the word of truth."*

2. The common operations of the Spirit of God on the mind, demand some attention, in our discussion of the doctrine of regeneration.

The Spirit of God is the author of life, of all kinds, throughout the universe. He moved upon the face of the waters, when the earth was without form and void;* and he still continues to actuate nature, and to support vegetable and animal life. Thou sendest forth thy Spirit: they are created; and thou renewest the face of the earth. The same Spirit is the author of corporeal vigour and of mental power, whether intellectual or moral. There is a spirit in man; and the inspiration of the Almighty giveth them understanding.‡ These are called the common operations of the Spirit; because, they proceed upon principles common in the works both of creation and providence. The special or gracious operations of the Spirit arising from the plan of redemption, and proceeding upon the principle of electing love in Jesus Christ our Lord, are always connected with the salvation of the soul. They are to be distinguished from the common works of the same heavenly agent. Some of the common operations of the Spirit, are, moreover, so intimately allied, in their apparent effects, with his saving grace, and so frequently rendered subservient to the origin and progress of the spiritual life, as to be confounded by undiscerning men with the actual effects of divine grace in our conversion and sanctification. Of this description, are conviction, illumination, and reformation. All these are good in themselves; they are beneficial to society; they proceed from the Spirit of God; true religion is never without them: But sometimes they, one or all, exist, disconnected with that grace of God which certainly bringeth salvation to man. To all believers, indeed, illumination of mind, conviction of sin, and reformation of disposition and of manners, are new covenant blessings, secured through the death of Christ, by the promise of the Father. In this case, the effect is produced by the Holy Ghost in connection with that new life which immediately acts by faith on the Lord Jesus Christ, and is, in its nature, as well as by name, everlasting life: But, the knowledge, the convictions, and the morality of unrenewed men, have no certain connexion with vital religion, and no actual tendency to facilitate or effect the new and second birth.

High attainments in doctrine, deep and painful convictions, an amiable disposition, and a decent outward deportment, + Job xxxii. 8. § Jer. xxxi. 31.

are all consistent with spiritual death. Balaam the son of Beor had his eyes opened by the Spirit, to see the excellency of Jacob, and to prophesy of the Redeemer of Israel.* Judas Iscariot was convinced of his transgression, and felt the anguish of despair; and that fine young man, a ruler of the Jews, who refused to follow the Redeemer, was amiable in his temper, and very exemplary in his deportment.†

Should the natural intellect of man be raised up to the extent of Lucifer's capacity; should his convictions become intense as those of Dives in torments; should his unrenewed heart become as a house ready swept and garnished; all this could not render, either more easy or more certain, the regeneration of the soul. The new life is instantaneous in its communication from on high. Nothing done previously to our regeneration, either by us or upon us, has any natural or certain tendency to produce the saving change, or to prepare us for it. The carnal mind is enmity against God. There are, however, some things which ordinarily precede the work of renovation in the case of elect adults; and which are highly subservient to the progress of sanctification, when regeneration has actually taken place. These are attention to the ordinances of God; and the common operations of the Holy Spirit.

Let me now, my brethren, apply this doctrine by showing, II. The necessity of regeneration to him who would enjoy the benefits of religion.

In every part of the world, there is some attention paid, by the children of men, to personal character, general morality, and a future state; and such attention is usually accompanied with devotional feelings.

The age, too, of the world in which we live, is the witness of a powerful and extensive excitement, in favour of that divine revelation which we have, in the scriptures, for the direction of our devotion. The great and the small, the rich and the poor, the learned and the illiterate, the tyrant and the slave, the saint and the sinner, throughout Christendom, have, under an extraordinary popular influence employed in the good providence of God, determined to co-operate in sending the Bible in every language to men of all nations and ranks. At such a time, and under such circumstances, it is lamentable that so few attend to the doctrines, and conscientiously pursue the practice, inculcated in the sacred book so generally respected and recommended. We car† Matt. xix. 22.