new one is conformed to his pleasure, and delighted with his character. He, in whom it exists, delights in the law of God after the inner man; and esteems it as more to be chosen than the most fine gold, and sweeter than honey and the honey-comb.

The former disposition is an impenitent devotion to sin; attended, at times, and after some of its grosser perpetrations, by remorse perhaps, and self-condemnation, but never by a real loathing of the sin itself, nor by that ingenuous sorrow for it, which is after a Godly sort. The new disposition is a real hatred of sin; a sincere, and, if I may so term it, an instinctive sorrow for every transgression of the divine commands, whenever such transgression is present to the view of the mind.

The former disposition was a general spirit of unbelief, or distrust, towards God, his invitations, promises, and designs: a distrust, especially exercised towards the Redeemer, and towards his righteousness as the foundation of our acceptance with God. The new one is a humble, steadfast, affectionate confidence in God, his declarations, and designs; exercised particularly towards Christ, as the Saviour of mankind, the propitiation for sin, and the true and living way to eternal glory. This confidence, or, as it is most usually termed in the New Testament, this faith, is a vital principle in the soul, producing every act of real obedience; every act, in man, which is pleasing to God.

In all these particulars, united, the new disposition is termed Godliness or Piety.

The former disposition is inclined to the indulgence of those lusts, or passions and appetites, which immediately respect ourselves; such as pride, vanity, sloth, lewdness, and intemperance. The new one is opposed to all these; is humble, modest, diligent, chaste, and temperate. In this view, it is styled Temperance, Moderation, or Self-government.

As, in all these things, the spirit, communicated in our regeneration, not only differs so greatly from that, which we possess by nature, but is so directly opposed to it; it must be admitted, that, in all its operations, it carries with it some evidence of its existence in the same manner, as our sinful disposition carries with it evidence of its existence. He who denies, that holiness, in a renewed mind, can be evidenced by its nature and operations, must also deny, either that any moral character whatever can be perceived to exist, or that a holy disposition is capable of the same proof as a sinful one. That this is philosophy, too unsound to be adopted by a sober man, is so evident, as to need no illustration. Indeed, it may be doubted whether any man will openly aver this doctrine; although multitudes assert that which involves it. Certainly, a Sinner, who examines his own heart and life, must discern, that he is sinful: with equal certainty, an Angel must discern, that he himself is holy.

From what has been said of the nature of the renewed disposition it is clear, that the man, who repents of his sins; who believes in Christ; who loves, and fears God; who disinterestedly loves his neighbour, and forgives his enemies; and who employs himself daily in resisting, and subduing, his own passions and appetites; must have some consciousness, that he does these things. In this consciousness, as it continually rises up to the view of the mind, consist the primary or original evidence, that we are Christians. Indeed, all the evidence of this nature, which we ever possess, is no other than this consciousness, variously modified, and rendered more explicit, and satisfactory, by the aid of several things, with which, from time to time, it becomes connected.

Having made these general observations, I shall proceed to state the following particulars, in which, I apprehend, this evidence will be especially seen.

1st. The renewed mind relishes all Spiritual Objects.

Every man knows what it is to relish natural objects; such as agreeable food, ease, warmth, rest, friends, beauty, novelty, and grandeur. Every man knows, that these objects are relished, also, in themselves; for their own sake; as being in themselves pleasant to the mind, independently of consequences, and of all other extraneous considerations. In the same manner, according to what is here intended, are spiritual objects relished by the renewed mind. A Christian regards the character of God, the character of Christ, the divine law, the Gospel, and his own duty, as objects pleasing in their own nature. Thus David, of the religious exercises of whose mind we have a more detailed account than we have of those of any other Scriptural writer, says concerning the Statutes of the Lord, that they are right; rejoicing the heart; more to be desired than gold, yea, than much fine gold; sweeter than honey, and the honey-comb. And again; How sweet are thy words unto my taste! yea, sweeter than honey to my mouth. I love thy commandments above gold, yea, above fine gold. And again; Whom have I in heaven but thee? And there is none upon the earth, whom I desire beside thee. Oh taste, and see that the Lord is good! Be glad in the Lord, and rejoice, ye righteous; and shout for joy, all ye upright in heart! With these expressions of David correspond all the declarations of the other divine writers, wherever they are made. Thus St. Paul says, I count all things but loss, for the excellency of the knowledge of Christ. Thus also, the same Apostle says, I delight in the law of the Lord after the inward man.

This doctrine has been extensively illustrated in the sermon lately delivered on the subject of Joy in the Holy Ghost; and therefore, will need the less illustration here.

It ought, however, to be remembered, that a delight in these things, because of some benefit, which we have, or imagine ourselves to have, derived from them, or which we hope to derive from them immediately, or from the relish of them; whether it be

the favour of God, comforting evidence of our christianity, or any other benefit whatever; is not the kind of relish, of which I speak. This is directed towards the things themselves; as being in themselves delightful to the taste of the mind. If the character of God is excellent; it cannot but be supposed, that this excellence must be relished by a person, suitably disposed; and that, although this person were to be ignorant of any manner, in which he himself was to derive personal benefit from it.

Wherever this relish exists, it will ordinarily show itself not only in the manner, in which the mind immediately regards spiritual objects, but in its remoter operations. Thus, if a man really relishes the worship of God, he will be apt to be regularly employed in it at all proper seasons. He will find himself inclined to ejaculatory prayer; to pray in his closet, in the family, and in the Church. If he loves the Scriptures; he will be apt to read them regularly, much, and often. If he relishes the company of religious persons; he will naturally frequent it; seek it; and derive from it when enjoyed, a sensible pleasure.

To secret prayer there seems to be hardly any allurement, sufficient to keep the regular practice of it alive for a great length of time, beside a relish for communion with God. It is plain, that secret prayer cannot be continued, with a view to be seen of men, or the hope of acquiring reputation. As in its own nature it cannot but be disrelished by every sinner; it seems, as if it must, of course, be soon dropped, where piety does not keep it alive. Thus Job seems to have reasoned, when he said concerning the hypocrite, Will he delight himself in the Almighty? Will he always call upon God? Job xxvii. 10. As if he said, "He will not delight himself in the Almighty; and therefore, will not always, or throughout life, continue to pray to God: but will cease from this practice, after the casual feelings, and views, which gave birth to it, have ceased to operate." A continued relish for secret prayer furnishes, therefore, a strong and hopeful testimony, that we are Christians.

St. John informs us, that the love of Christians, also, is a satisfactory proof, that we are Christians. Hereby we know, that we have passed from death unto life, because we love the brethren. As this subject was extensively considered in the discourse on Brotherly Love; it will be unnecessary to dwell upon it here. It will, however, be proper to observe, that we are not, in the present case, supposed to love Christians, because they are our personal friends; or because they have been, or are expected to be, useful to us; but because they are Christians; and on account of the excellence and amiableness of the Christian spirit, which they possess and manifest. For this reason God loves them; that is, with the love usually termed Complacency; and for this reason only; since he can plainly receive no benefit from them. For the same reason they are loved by their fellow-Christians.

In order to know whether we love them, it will be proper to ask ourselves the questions, mentioned in the discourse alluded to. "Do we love their goodness of character? Do we seek their company? Do we relish their conversation? Do we take pleasure in their Christian conduct? Do we pray for their prosperity, their holiness, and their salvation?"

I will only add, under this head, that with respect to all spiritual objects we are carefully to inquire, whether we relish them at all; and whether we relish them for themselves; for the excellence, which they possess; or for some apprehended benefit, which may be derived from them to ourselves.

2dly.Real religion is always accordant with the dictates of Reason, enlightened by Revelation.

By this I intend, that it is not, on the one hand, the mere result of passion, affection, or impulse; as in every case of Enthusiasm ; and that it is not, on the other, the result of mere philosophy, or the decisions of human Reason, unenlightened by revelation; as is the case with the professed Natural Religion of Deists. The good conscience of a good man is, on the one hand, purged from these dead works; and, on the other, exercises such a control over all the affections, as to direct their various operations, steadily, towards that, which the Scriptures have pronounced to be true and right.

Religion, in the Scriptural sense, is a reasonable, not a casual, nor an instinctive, service. Man acts in it not as an animal, under the mere impulse of animal affections: not as a subject of mere passion; not as a creature of mere imagination; nor as a mere subject of all these united, but as a rational being, in whom the understanding governs, and in whom the affections only aid, animate, and obey. There are Christians in profession, whose religion seems to be nothing, but a compound of mere impulses, and affections. There are others, whose religion appears to be little else, beside a cold, heartless collection of propositions, or doctrines, quietly lying side by side in the understanding, without any influence on the heart, or on the life. In the Religion of the Gospel, the Heart is plainly made the great essential; but it is the heart, under the steady direction, and rational control, of the understanding. Real Christianity is the Energy, or Active power, of the soul, steadily directed to that, which is believed to be right, and thus directed to it, merely because it is right. That, which is aimed at, is loved, and pursued, because of its rectitude, admitted on satisfactory and solid evidence.

From this source, the renewed man is furnished with important evidence of his sanctification. If he finds in himself a steady disposition to learn, as far as possible, the true import of the doctrines and precepts of the Gospel, and, in this manner, the real nature of his own duty: if he loves moral rectitude in such a degree, as anxiously to inquire what it is; and if, when he has learned what

it is, he is disposed to yield to proof and conviction, and pursue his duty, because it is seen to be his duty: he may justly be satis fied, that he is really renewed.

But if, on the contrary, he is accustomed to obey the casual impulses of feeling and imagination: if he is disposed to think highly of passages of Scripture, not because they are the word of God, or are excellent in themselves; declaring important truths, or enjoining important duties; but because they have come into the mind suddenly, accidentally, and without any forethought of his own if he is inclined to prize such texts more than others, or more than he prized the same texts before: if he is disposed to think highly of sudden starts of feeling, of thoughts, and purposes, unexpectedly coming into the mind, and to regard them as produced by an extraordinary divine agency, and therefore to value them highly as peculiar tokens of the favour of God, and as authoritative and safe guides to his own duty: if he is fond of indulg ing a lively imagination about the things of religion: of forming to himself awful views concerning the world of misery, and the sufferings of its inhabitants; or bright and beautiful visions of the light and splendour of heaven, and the glory of its inhabitants; or charming images of the person of Christ, as beautiful in form, ravishing in aspect, and surrounded with radiance; or as meek, gentle, looking with compassion; or smiling with complacency, on himself: if he is inclined to rest on these feelings, and impulses, as the peculiar foundations of his hope, consolation, and confidence; or as any foundations of hope and confidence at all: I will not say, that such a man is not renewed; but I will say, that he trusts without evidence, and builds upon sand. I will further say, that he is miserably deluded with regard to this great subject; that he feeds on wind, and not on food; and that by directing his eye to false objects, from which he never can derive any real good, he loses the golden privilege of gaining solid support, and Evangelical comfort, from those sources whence alone God has intended they should be derived.

3dly. The prevalence of a meek and humble disposition furnishes the mind with good reason to believe, that it is renewed.

The natural spirit of man is universally proud and irritable. No part of the human character is more predominant, more pleasant to ourselves, more deceitful, or more universal. At the same time, as we might expect, none is so much cherished by the mind. A great part of the perfection, aimed at, and delineated, by the wise men of heathen antiquity, was formed of pride. Stoical pride is proverbial. The love of glory, according to Cicero, was virtue, or real excellence of character.

Devoted as we are to the indulgence of pride, it is, perhaps, of all passions the most unworthy and mischievous; the most irritable, the most unforgiving, the most wrathful, the most contentious, and the most oppressive. The world has been filled by it