again, are figurative; we must yet contend, that the metaphor is significant and proper.-A new born infant is a new creature, brought into the world by almighty power, endued with life, and with certain propensities and capacities. It is a human being, and has all things pertaining to human nature in a weak and incipient state: but by proper care and sustenance, it may grow up to maturity, and the perfection of manhood. In like manner the divine power produces in the mind of a sinner such a change as renders him a new creature, with new propensities and capacities: but these are only in a feeble and incipient state, and exposed to much opposition and danger on every side. Provision is made for this "new born babe," in "the "sincere milk of the word," and in the salvation of Christ; by means of which, through the grace of the Holy Spirit, he grows up gradually to maturity.-No new faculties are communicated in this change, (as some pious persons have inaccurately stated, by which the subject has been rendered less intelligible and an opening given to many plausible objections:) but a new and heavenly direction is given to all those faculties which the Creator had bestowed, but which sin had perverted. The capacity of understanding, believing, loving, and rejoicing, previously belonged to the man's nature; but the capacity of understanding the real glory and excellency of heavenly things, of believing the humbling truths of revelation in an efficacious manner, of loving the holy beauty of the divine character and image, and of rejoicing in God's favour and service, belong to him as "born of the "Spirit."

Regeneration may then be defined- A change ' wrought by the power of the Holy Spirit, in the understanding, will, and affections of a sinner, which 'is the commencement of a new kind of life, and 'which gives another direction to his judgment, desires, pursuits, and conduct.'-The mind seems to be first, by a divine energy, prepared, (as the eyes of a blind man, which have the film or obstruction removed from them,) to perceive the real nature and comparative value of objects around it, and of those proposed by the gospel; concerning which, through the ignorance and depravity of fallen nature, the corrupt maxims of the world, and the artifices of Satan, it had formed a very erroneous judgment. Thus the eyes of the understanding are opened; and the light of divine truth shines into the heart, and gradually rectifies its errors and misapprehensions.* The will and affections also are influenced in the same manner: and the man feels a disposition to fear, hate, and shun what he before delighted in, or regarded as harmless; and to love, choose, desire, and rejoice in, those things that he before despised or hated. He seems to be introduced, as it were, into a new world, in which he views himself and all things around him, through a new medium. He wonders, that he had not before seen them in the same light: and frequently he is so amazed at the insensibility or delusions of mankind, that he imputes them to mere ignorance, and imagines that proper instructions would bring them all over to his sentiments; nor is he easily convinced of his mistake.

* Acts xvi. 14. xxvi. 18. Eph. i. 18.

His affections now receive in all respects a new direction; so that he possesses, as it were, a whole system of sensations, of which he formerly had no conception: his fears and hopes, attachments and aversions, joys and sorrows, successes and disappointments principally relate to those things which before gave him scarcely any concern; but which now appear to him of such vast importance, that the objects which once engrossed his mind comparatively dwindle into insignificancy, even where he does not see them to be criminal, polluting, or ensnaring. Hence it often happens that the new convert becomes neglectful of such matters, considering them as too trifling to deserve his attention; and can only be retained in his station, or engaged to be diligent in worldly business, by a sense of duty, and a regard to the honour of the gospel.

It is not to be expected, that we should be capable of explaining the manner in which the Holy Spirit effects this internal change: as we cannot understand how God creates and forms the body in the womb, or how he breathes into it the breath of life. It is of more importance for us to point out with precision those peculiar effects, by which regeneration is dis tinguished from all the counterfeits of it. Among these peculiar effects we may first mention, an habitual and prevailing regard to the authority, displeasure, favour, and glory of God, in the general tenour of our conduct, even when most remote from human obser. vation; an abiding sense of his all-seeing eye, his constant presence, and his all-directing and sustaining providence; and an unwavering persuasion, of his

right to our worship, love, and service, and of our obligations and accountableness to him. Connected with this, regeneration always produces a deep and efficacious apprehension of the reality, nearness, and importance of eternal things, and our infinite concern in them; so that compared with them, all temporal things appear as nothing. This is accompanied with a new disposition to revere, examine, believe, and sub-. mit to the decisions of, the holy Scriptures; yea, a desire after them, and delight in them, as the proper nourishment of the soul.*

If the person, who has recently experienced this saving change, was previously destitute of religious knowledge, he will find, that an increasing acquaintance with the holiness of God and his obligations to him; with the reasonableness, spirituality, and sanction of the divine law; and with his own past and present conduct, dispositions, motives, and affections, as compared with this perfect standard, lead him to a deeper conviction of his sinfulness, exposure to deserved wrath, inability to justify or save himself, and his need of repentance, forgiveness, and the influences of divine grace: and if he before had some measure of doctrinal knowledge, the truth, that had lain dormant, will now become a living principle of activity. Thus self-confidence and every towering imagination will be cast down; all his supposed righteousness will be found to have sprung from corrupt motives, and to have been both defective and defiled; and, whatver his previous character may have been, "God be

* 1 Pet. ii. 2.

"merciful to me a sinner!" will be the genuine language of his heart. So that, deep humiliation and self-abasement, a broken and contrite spirit, godly sorrow, repentance, and conversion to God, are the never failing effects of regeneration.

Thus the divine Saviour, and his merits, atonement, and mediation, become glorious in the eyes, and precious to the heart, of the regenerated sinner: he now perceives in some degree the wisdom, and feels the power, of the doctrine of the cross, which before he deemed "foolishness:" he "counts all but "loss for the excellency of the knowledge of Christ," and gladly receives him, as his Prophet, Priest, and King. He learns to love him whom he once slighted and despised: he begins to admire the excellency of his character, to value his favour, and to desire communion with him above all things; to be thankful for his unspeakable love and inestimable benefits; to be zealous for his honour, and devoted to his cause; to "love the brethren" for his sake, and his neighbours and enemies after his example; † and to exercise self denial, and to endure loss, hardship, or suffering in his service. By degrees he is even enabled to say with the apostle, "God forbid that I should glory save in "the cross of our Lord Jesus Christ, by whom the "world is crucified to me, and I unto the world!" "For whatsoever is born of God, overcometh the "world; and this is the victory that overcometh the world, even our faith. Who is he that overcometh

*John i. 12, 13. 1 John v. 1. Gal. vi. 14.

† 1 John iii. 14. iv. 21.