spirit;' an honest and good heart;' the good treasure of a good heart;' and by several other names of like import. That act of the Spirit of God by which this disposition is communicated, that is, the act of regenerating man, and the disposition itself which is communicated, I cannot be expected to describe. Neither of these things can in the abstract be known, or even contemplated by such minds as ours. Not a single idea would ever be formed concerning the nature or existence of either, were they not discovered by their effects; or, as they are called in the Gospel their fruits.' It may however be useful to repeat, that what I intend by this disposition is the cause which in the mind of man produces all virtuous affections and volitions; the state in which the mind is universally possessed of a tendency to the evangelical character; or the tendency itself of the mind towards all that which in the character is morally excellent. The existence of this disposition is proved by its effects; and in these only can it be seen. As these are new, and before unknown, it follows irresistibly, that the cause is equally new. This is also abundantly taught by the Scriptures, in which the disposition itself is called a new heart;' the man, who becomes a subject of it, a new creature;' and the life proceeding from it,' newness of life.'

The first great effect of this disposition is the exercise of faith in the Lord Jesus Christ. The convinced sinner, as I have repeatedly observed, deeply feels his own utter inability to atone for his sins, to satisfy the demands of the divine law, and to reconcile himself to God.

All this, however, Christ informs him in the Gospel he is able, willing and faithful to do for him. In this situation, the sinner for the first time confides in these declarations of the Redeemer, and in that moral character which furnishes the evidence of their truth. The scheme of saving himself, either wholly or partially, he has now given up, and is satisfied and delighted to be saved by Christ alone. His self-righteousness, so dear and delightful to him before, he now discerns to be nothing but gross spiritual pride, and so far from being praiseworthy, as to be the foundation of nothing but guilt and shame. Now he quits all designs of exalting and gratifying himself in this work; and becomes highly pleased with exalting Christ by cheerfully rendering to him all the honour of his salvation.

With these emotions he receives Christ with all the heart, and confides in him for acceptance with God, as the only and at the same time the most desirable atonement for sin. Now, if he could save himself, he would not choose to be thus, saved; but sees a beauty and glory in the salvation of sinners by Christ with which his heart wholly accords, and with which his soul is exceedingly delighted. He surrenders himself therefore into the hands of this divine Redeemer confidentially, to be his here and for ever; to be governed by his choice, and to do all his pleasure.

The next effect of this disposition is that which in the Scriptures is called repentance unto life; and in theological discourses, evangelical repentance.

It has been already observed, that the convinced sinner is of course deeply affected with a realizing sense of his sins, as being guilty, deserving the wrath of God, and the sources of ruin to himself. After he is regenerated, he for the first time begins to hate his sins, as odious in their very nature; as injurious to God, his fellow creatures, and himself; and to loathe himself as a sinner. Now for the first time he begins to feel that he has been an ungrateful, impious, and rebellious wretch, opposed in heart and life to the government of his Maker, a nuisance to his fellow creatures, and an enemy to himself. His character he perceives to be deeply debased, and himself to be unworthy of the least of all the mercies' bestowed on him by his divine benefactor. With all this is also united a strong sense of the odiousness and danger of every future sin, a sense which is continued through life.

All these things also he spontaneously and ingenuously confesses before God. Him he has injured above all other beings, and to him he wishes especially to make whatever satisfaction is in his power. Willingly, therefore, he humbles himself before his Maker in dust and ashes, and henceforth assumes lowliness of mind as his own most becoming and favourite character.

The disobedience which he thus hates and loathes he necessarily wishes and labours to avoid. The obedience which he heretofore loathed he spontaneously assumes in a manner not less necessary, as his own future character. Unwilling now to wound himself, to injure his fellow-men, and to dishonour God by the indulgence of his former guilty inclinations, he

resolves henceforth to do that and that only which will glorify his Maker, promote the happiness of his fellow-creatures, and profit his own soul. To this great work, the end of all others, he consecrates himself with sincerity, zeal, and fixed determination.

The next fruit of this disposition is love to God. When the soul is regenerated it begins to behold its Maker's character with new optics, and therefore perceives the character itself to be new, so far as its own views are concerned. It is now seen to be formed of such attributes as wholly deserve and most reasonably claim the supreme love of every intelligent being. God becomes to the renewed man a welcome object of his daily thoughts and meditations; an object great and awful indeed, but also lovely and delightful. These two great parts of the divine character being generally united in the view of the mind, produce in it that regard to God, compounded of fear and love, which is commonly named reverence; the affection in which love is more frequently exercised than by itself. In the same mind also the sight of his wonderful works and more wonderful agency produces admiration; a sense of his excellence, complacency; and the reception of his blessings, gratitude; and with these are inseparably united all the other affections of piety, dependence, confidence, resignation, hope and joy. Of these, some prevail at one time and some at another; but all are inwrought into the very character of the soul, as primary parts of its moral nature. These three exercises constitute what in the Scriptures is called conversion, or turning from sin to God.

The next fruit of this disposition is love to Mankind. Evangelical love to our neighbour; that is, to all mankind, whether friends or enemies, is a characteristic of the renewed mind, as really new, and really unexperienced before its renovation, as repentance or faith. Whatever love it exercised to others antecedently to this period was either selfish or merely instinctive; in the former case sinful, in the latter possessed of no moral character, any more than the affection of brutes to their offspring. Now the love which it exercises is impartial, generous, and noble. Under its influence the renewed man does that which is good, just, and sincere, because it is so, and because God has required these things in his law, and not from a regard to reputation or convenience. Now he

finds the promotion of happiness to be desirable and delightful in itself, and independently of a separate reward; to be done for its own sake, and not merely as it is done by publicans and sinners. The great question now becomes, how when and where good can be done; and not what he shall gain by doing it. Now also he chooses to do good by rule, and from a spirit of obedience to the rightful law-giver and all-wise director, and thus makes it the purpose of his life. Now, finally, he does good conscientiously, with contrivance and design; not accidentally, loosely, and rarely. Towards Christians this love assumes a peculiar character, being made up of two great and distinguished exercises, the general benevolence exercised toward them in common with all men, and that peculiar delight in their virtuous character, commonly called complacency, and in the Gospel, brotherly love.' This is the object of the new commandment' given by Christ in the Gospel, and made the touchstone by which they are proved to be his disciples.

Of all these exercises of the mind it is to be observed, that they are active exertions, directed invariably and alway toward the promotion of real good; the spring of all excellent conduct within and without the soul. It is not to be understood that they exist and act in such a separate manner as to be distinguishable as to the times and modes of their existence or operations; nor that they actually take place in that order in which they have now been mentioned. Of this subject the Scriptures give us no distinct account; and happily, as indeed might fairly be concluded from their silence, it is of no serious importance to us. All which is really necessary is, that they exist and increase in such a manner as is best in the sight of God.

As the regenerated man discerns his own unceasing need of divine assistance, and his general propensity to stop and backslide in his religious course, he will necessarily and instinctively look to God for assistance, strength, and success. Prayer will be the breath by which he will live, and grow, and thrive. The closet, the family, and the church will alternately be the scenes of his public and private devotions, the places where he will find hope, and peace and joy, and where he will advance in all evangelical attainments. To the Scriptures also will he betake himself for the same aid. In them

he finds God speaking to him, and declaring the very things which are necessary to enlighten his understanding and to amend his heart. To the Scriptures therefore he will continually resort, and will make them the object of his investigation and reflection at all convenient seasons. Nor will he be less employed in exploring the recesses of his own heart; that he may learn as far as may be the moral state of his mind; his sins and dangers, the improvements which he has made in holiness, and the means of future safety.

In the like manner will the renewed mind solicit and lay hold on the company, conversation, and friendship, of good men. Their views of the Scriptures, of the danger of sin and temptation, and of the excellency and safety of holiness; their own affections and conduct; their example and prayers; their sympathy, communion, and encouragment; will prove ever-flowing springs of spiritual life and consolation. These are its own companions in the path of life, the disciples of its own Saviour, the children of its own heavenly Father. All its interests are theirs. One common cause unites, one common family embraces, one common spirit quickens, and one God, the Father, the Redeemer, and the Sanctifier of all, loves, purifies, conducts, supports, and brings to his own house both the regenerated man and his fellow Christians. In them therefore he finds an interest, a friendship, a kindred character of soul, which binds him to them with an indissoluble attachment. With peculiar satisfaction he enjoys their company here, and with delightful hope anticipates their endless society hereafter.

Thus have I endeavoured summarily to explain the work of Regeneration, and to describe those immediate fruits of it, by means of which alone it is discernible by man. As these apparently co-exist with the work itself, I have in general language called them, its attendants. The name I confess is not metaphysically exact, nor will I insist on the entire propriety of adopting it. Yet as it naturally coincides with the views formed on this subject by the mind in which it exists, it seems sufficiently descriptive of what was intended, for my purpose.

H