pursuits, is not abandoned now merely because it is commanded to be; it is the preference of the heart to do it. The renewed heart renounces these things as a matter of course, and at any sacrifice. Paul gave up at once his career of ambition,-though it required the sacrifice of all his earthly prospects; and the Ephesian converts abandoned a dishonest calling at once, though requiring the sacrifice of their "books" and the destruction of a large amount of property. No proposition can be clearer than that a man who is not willing to forsake his sinful pursuits can have no evidence that he is born again.

The same remarks are applicable to the world, to its pleasures, its gaieties, its vanities. In the case of a true convert to Christ, the theatre is forsaken, not because it is a matter of express injunction in the Bible, but because it ceases to interest the mind. The changed heart becomes interested in other things, and in the superior relish for the pleasures and hopes of religion : the pleasure once found in such amusements is extinguished of course. So to a mind truly converted and made to taste the happiness of communion with God, the pleasures of the ball-room and the brilliant party cease to allure and charm. To such a mind it is not mere command which requires the forsaking of "the pride, pomp, and vanity of the world;" it is not mere conscience which keeps from an indulgence in such pleasures; it is not the mere apprehension that pain will be given to the friends of piety, and dishonour reflected on the church-though all of these things will influence the mind; it is, that the relish, the love for such things is lost. The heart has become attached to nobler and more elevated pursuits, and has learned to find pleasure in that which now satisfies the soul. "Old things have passed away, and all things have become new ;" and pleasures which a few months since the individual would not have been induced to forsake for any price in gold or diamonds, are now abandoned as a matter of course. The heart has become dead to such pleasures; and to mingle in them now with relish and satisfaction would be far more difficult than it would have been before to forsake them-nay, would be impossible.

(4.) I need only advert to one other essential characteristic of this change: it is, that there is a readiness to devote all to God, and to do his will. The question asked by Paul at his conversion was, "Lord, what wilt thou have me to do ?" and the same question substantially is asked by every one who becomes a Christian. Before the heart is renewed, far different principles rule the conduct. Men act with reference to honour, to gain, to office, to amusement, to sensual indulgence. Their

time they regard as their own; their talents as their own; their houses, lands, bonds, stocks, books as their own, to be held and disposed of without reference to the will of another. The young man feels at perfect liberty to choose any calling that may gratify his taste, or that holds out alluring prospects of gain, without reference to the will of his Maker, or to the good of men. The plan is laid for a profession which shall give the greatest scope for the display of genius, or which shall conduct most speedily to the temple of fame, or which shall soonest enable him to look round on his possessions with the consciousness of independence. In all these things conversion to God makes a decided, a thorough change. Talent, learning, strength, vigour of body, is felt to belong to God. Though educated for different purposes, as Paul was, the young man feels now that his talents and learning are to be devoted to his Maker; though wealth has been gained for different objects, yet the convert now feels that it all belongs to Him who has redeemed him; and though the young female may have been trained to adorn the social circle, yet it is now felt that these accomplishments should be made tributary to the purpose of doing good in those circles which it was designed only to please, and should be subordinate to the grand purpose of preparation for the society of the skies. "Old things are passed away, and all things are become new ;" and talent, and influence, and learning, and wealth, and accomplishments are converted to the new and holy purpose of living to God.

There are, perhaps, other things which might be adduced here, but you will gather, I trust, from what has been said, what is essential to this change. The grand thing, you will understand, is, that it is the commencement of pure religion in the soul. Whether attended with more protracted or briefer preparation; with higher or lower degrees of joy; with more decided or with fainter evidences of conversion; with the contemplation of identical or different truths,-it is the same. It is the beginning of real piety in the heart. Whether it be in the thrilling scenes of a revival of religion, or under the calmer operations of truth, where few are converted; whether the change take place in the ardour of youth, or when age has chilled the sensibilities and awakened the intellect; whether under a ministry holding to Calvinistic or Arminian views, or a ministry of "three orders "

or

one;" or whether in a church with multitudinous forms, and with a great zeal for the "apostolic succession,” and with great regard for the office of baptism; or where there is no ministry, and no form, and no belief in baptism at all,-there is but one

work that is the work of conversion; there is but one baptism of the Spirit; there is everywhere essentially the same thing in the change of the heart. It is the beginning of true religion in the soul. It leads to simple dependence on Christ for salvation. It is attended by a new interest in religion; a new pleasure in its services; a new relish for the Bible and for prayer; new love for Christians, new plans of life; as well as with a readiness to forsake all that God hates, and to devote the life to his service in any sphere to which, by his Spirit and his providence, he shall direct.

SERMON XX.

THE AGENCY OF THE HOLY SPIRIT IN REGENERATION.

TITUS iii. 5.-"Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost."

IN the two last discourses I have considered the necessity and the nature of regeneration or the new birth. If the remarks there made are correct, there are various important questions in regard to the subject which at once occur to the mind. The main inquiry is, By what agency is this change produced? Is it by our own? Is it by the unassisted effect of truth on the heart? Or is it by a Divine power? It is evident that our views of the agency by which the heart is changed will materially affect our sense of duty and obligation in regard to the change. If the work be accomplished by a Divine Agent, it is clear also that our views of duty and obligation in regard to it will be materially affected by the opinions which we cherish respecting the nature of his agency on the soul. I propose, then, at this time, to arrange my remarks under the following heads :—I. I propose to show that the heart is renewed by the agency of the Holy Ghost; and, II. To explain, as far as I may be able, the nature of that agency.

I. The Holy Spirit is the Agent by whom the work of regeneration is produced. I mean by this, that it is by his efficient operation that the heart is changed; that without that agency the change would never occur; and that whatever subordinate agencies may be employed, or whatever means used, the fact that the heart is renewed is to be as distinctly traced to him as the creation of the world is to be traced to the power of God. The power of the Holy Ghost on the heart is always indispensable in securing the result; and no heart ever has been changed, or ever will be, except by his power so exerted on the soul. Of all the myriads now in glory redeemed from our world, and of all yet to be redeemed and saved, no one will ever have been brought to heaven in reference to whom there has not been a distinct and special exertion of his power in changing the heart.

What may be the nature of the agency of man himself or of the truth in this change, is a distinct and important subject of inquiry; but whatever may be that agency, it is not such as to exclude the efficient operation of the Holy Ghost in the change, or such of itself as ever to bring one soul to heaven. I am thus particular in the statement of the doctrine because of its importance; because Christians have often vague views in regard to it; and because it is desirable that impenitent sinners should understand it.

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There are two sources of evidence in regard to the truth of this doctrine-the Scriptures, and experience. A few remarks on each of these points will show the nature of this evidence. First, the Scriptures. The text furnishes the best proof: "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost." Whatever controversy there may have been at any time in the church about the relation of baptism to this change, or whatever support a false interpretation of this passage may have been supposed to give to the doctrine of baptismal regeneration, the main point is abundantly clear. Salvation is accomplished by the renewing of the Holy Ghost. No application of water can answer the purpose of his agency, or can effect the work without it. And even if the doctrine of 'baptismal regeneration" be held, and it be maintained that the Holy Spirit is certainly given on the proper administration of that ordinance, still the necessity of that agency is affirmed, and the efficacy in the change is to be traced to him. You will not understand me as conceding even the possibility that the doctrine of "baptismal regeneration" is true, or that there is a reference to it in the text. So far from that, I hold that there is no doctrine whatever that more certainly saps the foundation of all true piety in the church, and tends to destroy the souls of men; and, compared with that, all the errors that may be supposed to be held, or not held, in the controversies about the shibboleths of party, and forms in religion, and the apostolical succession, are trifles not worthy to be named. But I am showing that even on the supposition that there be in our text an allusion to such a doctrine, still the main thing is indisputably taught there, that men are saved, if saved at all, by the renewing of the Holy Ghost. The same thing is taught by the Saviour in John iii. 5: "Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God." The same remarks might be made in regard to this passage which have been made of the text. Even on the supposition that there