versal necessity of the change, but the universal necessity of divine power in producing it. The same unerring instructor said to the Jews, "No man can come unto me, except the Father, who hath sent me, draw him." Suppose, if you please, that our Saviour, in this declaration, meant nothing more, than this, that no man will, in fact believe in him, unless drawn by the Father; it will still prove, incontestably, that in whatever instances regeneration is effected, God, and not man, is to be acknowledged, as the cause.

St. James, in the first chapter of his epistle, says, "Of his own will," i. e. of God's own will," begat he us, with the word of truth." St. Peter adopts similar language, "Blessed be God, even the Father of our Lord Jesus Christ, who according to his abundant mercy hath begotten us again unto a lively hope, by the resurrection of Christ from the dead." Paul, in the name of christians, gave thanks to the Father, "who had made them meet to be partakers of the inheritance of the saints in light." Now it has been shown, that none are qualified to enjoy this inheritance, but those who have been renew. ed. These words of the apostle do clearly assert, therefore, that renovation is the effect of divine influence. In the same apostle's letter to the Ephesians, we nave the following remarkable passage. "By grace are ye saved through faith, and that not of yourselves; it is the gift of God: We are his workmanship, created in Christ Jesus to good works." Here the same idea is twice conveyed in different words: 1. That faith is the gift of God; and 2. That believers are a divine workmanship; the effect of a divine, transforming power. Repentance is an exercise of the renewed heart: this too, the apostle represents, as the effect of divine operation. For, speaking of the opposers of christianity, he says, If God peradventure will give them repentance to the acknowl edgement of the truth.

The moral change produced in the Ephesian converts. St. Paul mentions not only as the effect of divine energy, but as an effect of such magnitude, as to resemble the raising of our Lord from the dead. It is called the exceeding greatness of God's power.

To the same cause, are we taught to ascribe the perseverance of saints. They are not less dependent on God than they were before they assumed that character. They are "kept by the power of God through faith to salvation."

To avoid the conclusion, so naturally resulting from these and similar passages, it has been alledged, that by the Spirit, is meant nothing more, than the scriptures, which are given by inspiration. Persons are said to be born of the Spirit, we are sometimes told, when the word of God has such influence on them, as to lead them to a life of piety, though no direct agency of the Spirit is employed.

It is indeed true, that Paul says to the Corinthians, "I have begotten you through the Gospel ;" and the church is said to "be cleansed and sanctified by the word." But neiEther of these expressions excludes the agency of the Spirit. It is not doubted, that the instructions of christianity are important instruments of conversion. But we deny them to be more than instruments. They are not to be raised from the * rank of instruments to that of agents. The children of God, or, if you please, men of true virtue, are said to be chosen "through sanctification of the Spirit, and belief of the truth." In this place, sanctification of the Spirit is mentioned in distinction from the word: and, therefore, cannot be supposed to mean the same thing.

If additional proofs were needed to establish the doctrine of a divine influence in the production and maintenance of piety in the human heart, they may be found in the eighth chapter of Paul's epistle to the Romans. To be led by the Spirit, and to have the Spirit dwelling in us, is there declared essential to our religious security. "If any man have not the Spirit of Christ, he is none of his. As many, as are led by the Spirit, they are the sons of God. If the Spirit of of him, that raised up Jesus from the dead, dwell in you ; he, that raised up Christ from the dead, shall also quicken your mortal bodies, by his Spirit, that dwelleth in you. If ye live after the flesh, ye shall die, but if through the Spirit, ye do mortify the deeds of the body, ye shall live." Un

less the necessity of divine influences be here asserted, these strong declarations can have little or no import.

III. I am now to inquire whether there be not some incontestable facts, of which, without supposing a divine influence, no good account can be given.

That this inquiry may come to a fair decision, it will be necessary to consider, with what extreme difficulty men are persuaded to abandon any vice, to which they are addicted. Go to the man, who has been long in the use of impure, or profane language. Ask him, whether he believes in God and the sacred scriptures. On these subjects he disavows all doubt. Ask him, whether it be a matter of indifference with the Almighty, that his name is blasphemed, and his or acles desecrated. This he will not affirm. Ask him if the pleasures of profaneness be so exquisite, solid, and perma nent, as to justify that daring hazard, which he incurs, of losing his soul. Probably he is confounded. His counter nance betrays conviction, as well of folly, as of guilt. But is he reclaimed? Far from this, he scarcely resolves on amendment. If he does, the resolution will not survive the next interview with some thoughtless companion.

Go next to the man, accustomed to inebriation. Remind him of the loss of estate and character. Tell him of uni versal debility, trembling limbs, a body, at once inflamed and emaciated. Tell him of the mortification of his family, and the pity or scorn of his neighbors. Remind him moreover, that nothing but repentance can prevent the eternal perdition of his soul, it having been divinely declared, that no intemperate person shall inherit the kingdom of God. Probably he will hear all this without any resentment; per haps with great emotion and a profusion of tears. He really laments the power of appetite, to which he sees himself gradually becoming a devoted slave. He is neither ignorant nor wholly unmindful of what the end will be. He has witnessed the interment of others, whose bodies had, by intemperance been prepared for the grave. Yet, like the fascin

ated bird, he moves, with his eyes open, nigher and nigher to the monster, whose jaws will instantly devour him.

In preserving or recovering youth from open crimes, the same difficulty is often experienced. A father perceives in a favorite son a relish for dissipation. This he at first endeavors to counteract without betraying his fears; but resorts to other means, as the danger becomes more evident. With inexpressible tenderness and anxiety, he cautions, and reasons, and remonstrates. At times he flatters himself, that his efforts are not ineffectual. He perceives in his son, something of regret and relenting. But it is all transient. It is produced in a moment; and in a moment dies. He is alarmed with new evidence of profligate habits. The young votary of pleasure eludes every restraint; and glories in rendering abortive all the efforts of parental love. He will be profligate: he must be undone. In all these instances, you will observe, nothing but external reformation is the immediate object. Yet this is very seldom effected; and never without extreme difficulty. How then shall we account for those instances, in which not merely the aban donment of some vices; but a radical and universal change of character is produced; and this too, when no uncommon means are employed?

Figure to yourselves a person of unquestionable understanding and sound jugdment, of mature age, and of no uncommon liveliness of imagination, surrounded with respectable connexions, relishing in a high degree the pursuits and amusements of fashionable life :-suppose him to possess from nature a more than ordinary share of haughtiness; to have received, in youth, little instruction of a religious kind; and to have been highly disgusted with subjects of that nature. -This person, let it be imagined, without any thing to render him dissatisfied with the world, and without any effort on the part of others, discovers at once, that all is not right, -flies from one object to another, but finds, that former pursuits he knows not why, no longer yield their accustom

ed pleasure. On repairing to the scriptures, he finds his own character portrayed in the following language, “lover of pleasure, more than lover of God: having no hope, and without God in the world."

The sacred oracles become more intelligible, for this ob. vious reason, that they are more interesting, and occupy unusual attention. This person, let it be supposed, becomes strongly attached to the bible,-rapidly acquires a know!edge of its doctrines, and takes pleasure in those devout exercises, which it enjoins. His supercilious courage is exchanged for meekness, condecension, and active benevolence, All domestic and social duties are attended to with unusual punctuality. Though far less gaiety than formely, there is more cheerfulness;-a cheerfulness, supported by ground, which can never be shaken; I mean the perfect character and government of the most High.

The instance mentioned is not fiction, but undeniable history: nor is it essentially different from a thousand others.

That the change described is great and excellent,—that the person, subsequently to it, makes a far better use than previously, of his intellects;-that as a rational, immortal being, he acts much more in character, cannot be denied without asserting that vice is better than virtue, selfishness better than benevolence, and the veriest trifles better worth our attention, than immortal life:-it cannot be denied, without contradicting the best notions of virtue, prevailing in the world. For, if there be any such thing, as virtue, in what does it consist, if not in reverence and affection towards God and good will and probity to men, evinced by uniform atten. tion to social duties?

Now, I ask, what has produced this change, so great and undeniably excellent?-a change, not confined to a particu. lar habit, but extending to the whole character? I ask, this question, while it is distinctly in your view, that parents, however judicious or affectionate, so commonly labor in vain, when they attempt to reclaim a child from articular vices?