cannot be supported by a "Thus saith the lord." But having done so, I think I may warrantably observe how much the visible state of the world corresponds with the Scripture declarations on this subject. I hope this will be neither unsuitable nor unprofitable, considering what an inward aversion men have to receive and apply them. Do we not daily see many instances of persons, of first rate understandings and great natural abilities, who yet continue blind to their duty to God, and the salvation of their souls? As they are born, so they continue to show themselves through their whole lives, "wise to do evil, but to do good they have no knowledge." What proofs do they often give of the power and influence of habits of wickedness over them! How frequently does it happen, that their attachment to sin in general, or to some particular sin, is such as to bear down before it all regard to their own interest, temporal and eternal! while at the same time persons of unspeakably inferior talents, enlightened by the Spirit, and sanctified by the grace of God, shall stand firm against the most dangerous temptations, and escape the pollution that is in the world through lust. This our blessed Lord adores as a part or proof of the sovereignty and unsearchable wisdom of his heavenly Father. "In that hour Jesus

rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes; even so, Father, for so it seemed good in thy sight."

Is it not plain that superior advantages of instruction, though very valuable, are far from being always effectual? Sometimes those who live long under the salutary instruction, and edifying example of pious pa→ rents and masters, continue, notwithstanding, in an insensible state. Sometimes we see persons sit long under the most enlightened and awakening ministry, with hearts as hard as the nether millstone. The

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case of the ordinary hearers of the gospel is indeed often affecting, and leads to serious meditation on the depths of the divine counsels. Suffer me to bespeak the readers of this class in the following terms. not many of you a wonder to yourselves, as well as to one another? Is not your danger often pointed out to you in the clearest manner? Is not your character drawn and distinguished by the most undeniable marks? Are not your duty and interest set before you in such a manner that it cannot be contradicted, and there is nothing left to reply? And yet after all, though there may be some weak and temporary resolutions, it is without any real or lasting effect. Doth not this ratify and confirm the following passage of Scripture? "Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered, but God gave the increase. So then, neither is he that planteth any thing, neither he that watereth, but God that giveth the increase."

To be absent altogether from the ordinances of God, is a dreadful and dangerous thing, for it leads directly to a state of total blindness and undisturbed security. I have often thought, however, that the case of many who continue to give their attendance is much more wonderful. Are there not habitual drunkards often seen in the house of God? Are there not some profane swearers often seen in the house of God? Are there not some who walk in the lust of uncleanness ? some who retain, without restitution, unrighteous gain, whom approaching death, the wrath of God, and the fire of hell, cannot terrify? Of such we may justly say with the apostle Paul, "But if our gospel be hid, it is hid to them that are lost; in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the inage of God, should shine unto them."

Let it be further considered, how much providen

tial warnings are generally despised, even when they are so awful in their nature, and so clear in their meaning, that one would think nothing but an absolute infatuation could prevent their effect. sinners may keep themselves from hearing the word of God, and from any such reading or conversation as will bring eternity in their view. But he visits them in their families or in their persons, and they cannot fly from those "terrible things in righteousness," by which he pleads his cause from day to day. Are not the young and beautiful soon carried to their graves? Are not the great and noble soon humbled in the dust? Have not sensuality and riot,impurity and lust, slain their victims, and raised up monuments fraught with moral instruction in every age? How long is it ago since Hosea said, "whoredom, and wine, and new wine, take away the heart?" and since Solomon said of a harlot, "She hath cast down many wounded, and many strong men have been slain by her. Her house is the way to hell, going down to the chambers of death?" But though uninspired writers have said this as well as he, nay, though it is visible to all, have men become wise? have they shuned the paths of the destroyer! No; we may justly say of the present times, as the Psalmist David said many ages ago, "This their way is their folly; yet their posterity approve their sayings." Nothing, nothing will change them, till the Spirit of God rouse and awaken the conscience, powerfully constrain the will, and effectually renew the heart.

Hence then it appears, that the new birth is a " supernatural change ;" it is the effect of the power of God; it is the work of the Holy Ghost. I have been at the more pains to establish this truth, because I am persuaded, that until it be truly received there may be a form, but there can be nothing of the power of godliness. But we must now vindicate it from the objections and abuse to which it may be thought liable. There are many who still harbour in their minds, and

sometimes produce in conversation, the objection mentioned by the apostle Paul; "Thou wilt say then unto me, Why doth he yet find fault, for who hath resisted his will?" This indeed is the sum of all the objections that ever were, or ever can be offered against it; and I make the short answer of the same apostle, "Nay, but O man! who art thou that repliest against God?" This is but making or imagining an inconsistency between two things, both of which God hath clearly established, and inseparably joined in his word. These are, his own power necessary to the change, and our duty in the use of the means; or rather, our sin while continuing at enmity with him, and refusing his mercy.

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I make no scruple to acknowledge, that it is impossible for me, nay, I find no difficulty in supposing that it is impossible for any finite mind to point out the bounds between the "dependence" and " activity" of the creature. But though we must ever remember, that it is he alone who can "bring a clean thing out of an unclean," yet we know also, that "all have sinned, and come short of the glory of God." We know that "God will be just when he speaketh, and clear when he judgeth :" that he rejects with disdain the imputation of being the author of sin. "Let no man say, when he is tempted, I am tempted of God; for God cannot be tempted of evil, neither tempteth he any man." For our greater assurance of this, he hath condescended to confirm it by his oath-" As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn ye, turn ye from your evil ways: for why will ye die, O house of Israel?" The connection between this and the former truth appears plainly in the following passage; "Ye will not come unto me, that ye might have life."

Perhaps, also, there are some who abuse this doctrine to sloth and negligence. At least they may pre

tend this as an excuse or palliation of their contempt of religion. But is it not an inference directly contrary to what the Scripture teaches us much more justly to draw from the same truth, namely," Work out your own salvation with fear and trembling for it is God that worketh in you both to will and to do of his good pleasure?" The former inference would be just in the case of devils, who, having received their sentence, can only now "believe and tremble;" but it would be altogether unjust, and a dreadful contempt of mercy in those to whom the offer of salvation by grace is addressed. What is now transacting in the ministry of the gospel, shall contribute at last to stop every mouth, and put this criminal excuse to eternal silence. Suppose the sinner at the judgment-seat to offer this defence for himself; "I was altogether under the power of corruption; it was impossible for me to do any thing of myself." Is it not natural to reply, "Where learned you this?" From the holy Scriptures. “And did not the same Scriptures also tell you, Him that cometh to me I will in no wise cast out. Wherefore he is able to save to the uttermost all that come to God through him.-Believe in the Lord Jesus Christ, and thou shalt be saved?" But I could not reconcile one Scripture to another. "And was that any way wonderful? Or can it possibly justify your rebellion against the plainest commands, that you were not able fully to comprehend what is said of the absolute dominion and sovereignty of God?"

Let us, therefore, settle it in our minds, That, though we are of ourselves utterly unable to produce a change in our hearts, "nothing is impossible with God." He first made them, and he is able to reform them. On a conviction of our own inability, one would think we should but the more humbly and the more earnestly apply to him who is all-sufficient in power and grace. The deplorable and natural helpless state of sinners, doth not hinder exhortations to them