of a penitent disposition is more probable in one course of proceeding than in another; whether any thing which he can do, any means, which he can use, will make any difference, as to the prospect of his being renewed. If, on being told, that the probability is somewhat greater to those, who use the means of grace, than to those who neglect them, he becomes well satisfied, resting in the means while the end is not obtained, his blood will most obviously be upon his own head; and can by no means be required at the hands of those, whom he consulted.

But, on the other hand, it ought well to be considered whether there be no danger in withholding this advice. For, if inquisitive, anxious persons, receive no answer to the inquiry just mentioned, it is fairly inferred, that the religious instructor, to whom it is proposed, does not believe that the attainment of renewing grace by those who use means, is more probable than by those who neglect them; nor that criminality is less in one case, than in the other. And, if a sinner can himself, be of the same opinion, there is no imaginable reason, why he should not pursue that course, which is most pleasant to him ;-why he should not walk "in the way of his heart, and in the sight of his eyes," forgetting, as far as possible, " that for all these things, God will bring him into judgment."

I have now, my young friends, said all which I designed, by way of stating and proving the doctrine of regeneration. In these lectures, I have either been laboriously proving nothing; or else have made evident the truth of a doctrine, which will, both to myself and you, be of the highest concernment through eternal ages. No person, you will readily grant, ought to entertain an opinion, which he is afraid to examine, nor ought he to shrink from those arguments, which are brought against him. If, therefore, you do not believe that a moral change is necessary to salvation, go directly to the Scriptures, and prove either that they are false, or else, that they inculcate no such doctrine. Be sure, to establish your disbelief so firmly, that it cannot be shaken by days of sickness, or the approach of death. But if Vol. I.

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you have no disposition to make this daring experiment, thus saith the wisdom of God: Turn ye at my reproof: behold I will pour out my Spirit unto you, and make known my words unto you for whoso hearkeneth unto me shall dwell safely, and shall be quiet from the fear of evil.

LECTURE XLI.

SUPPLEMENT TO LECTURES ON REGENERATION.

In the nature and tendency of your studies, there is considerable variety. In all of them the exercise of intellectual powers is required. But the study of morality and religion is designed, through the medium of the intellect, to affect the character and the heart. To acquire correct sentiments on these subjects, becomes, therefore, a matter of high importance. But it is, in no small degree, dangerous to study ethics or religion, merely as a science, and regardless of any practical result. If religion is true, it relates to the obligations and to the eternal condition of human beings. In the theological lectures, which have been delivered this term, it has been my object clearly to exhibit a doctrine, which was taught by Him, whom the Father commissioned to bear witness to the truth. I now ask your attention, while a brief recapitulation is made of the propositions, contained in those lectures, and while an attempt is made to improve them for practical purposes.

It was shown, in the first place, that the change implied in regeneration, is of a moral nature. In the second place, it was inquired for whom this change was necessary. It was shown to be necessary for the heathen, and for all those in Christian countries, whose moral state is no better than theirs. It was shown to be necessary for all who live in the habitual violation of Christian precepts, such as thieves, dishonest, lascivious, and covetous persons ;-for drunkards, revilers, and extortioners ;—

for liars, and for such as are accustomed to profane language. For those, moreover, it was proved necessary, on whose minds religious considerations make no deep impression;-for such as are incapable of enjoying the kingdom of God ;—and, lastly, for all the intelligent offspring of Adam.

Under the third general head, probable evidence was exhibited from facts and direct evidence from Scripture, that this moral change is the result of divine operation, and is never produced merely by the increase of religious information.

An inquiry was then instituted, as to the character of the heart subsequently to regeneration, and whether this change. consists in the reception of a new moral quality, or only in the augmentation of goodness already existing. The latter we endeavored to disprove, and to establish the former.

It was shown to be the characteristic of a renewed heart to love virtue, or holiness, for its own sake. This implies supreme affection for the Deity, as that Being, in whom there is perfection of moral rectitude. It implies obedience to the commands, and submission to the dispensations of God, as these are the result of such rectitude.

For the same reason, it implies complacency in the virtuous, and benevolence to all sentient beings.

The Christian temper, like every other object, must have a beginning. There must be, in regard to every renewed person, a time before which it did not, and after which it did exist.

Though in the bestowment of renewing grace, God acts with sovereign wisdom, and in the exercise of the highest benevolence, the reasons, by which he is influenced, are frequently concealed from human investigation, and spiritual, like temporal favors, are not always distributed in such manner, as to ignorant mortals might seem most suitable. In general, however, there is most reason to hope for the conversion and salvation of such, as, being restrained by the influence of Christian education, maintain regularity of life, and attend, with sobriety, on the institutions of religion.

Having made the recapitulation, we proceed to improve the subject. And,

I. I request you all to reflect on the remarks, which were made as to the persons for whom regeneration is necessary.

It is necessary for the profane ;-by which, I mean those who are accustomed to use, with levity, that language, which expresses objects of a sacred nature, such as the Divine Being and his attributes, or the eternal sanctions of his holy law. How many of those present, are embraced in the description, I know not. It is feared, that the proportion is not small.

In all that vast variety of sins, by which mortals excite the wrath of heaven, I know not whether there is one, which more directly than this, expresses contempt towards the Sovereign of the universe. It is, against the Almighty, a warfare publicly declared. In addressing persons of this class, I have at least one advantage. Should all other sinners question their need of a spiritual renovation, in your case there can be no room for doubt. In the great conflict between virtue and vice, you openly declare on which side your interest is embarked. There is a kind of impious ostentation, with which your hostility to God and his religion is displayed. And you do much towards diffusing around you a spirit of impiety. By a common and a profane use of the most solemn expressions, you teach others to disregard the ideas to which these expressions are applied. You thus allay the terrors of guilt, diminish a sense of moral obligation, and remove those flood-gates, which oppose the torrent of general profligacy. In a very palpable sense, therefore, you act the part of enemies to God, and to the illustrious cause of virtue and righteousness: Marvel not, therefore, that we say unto you, that ye must be born again. Being not only alienated from the life of God, but enemies to him by wicked works, a reconciliation, implying a radical change of heart and character, is the only condition, on which you can enjoy any rational hopes of escaping the wrath to come.

II. It has been shown by the direct testimony of an inspired