latry, infidelity, superstition, and impiety: for men have, in every age, almost with one consent, preferred any absurdity to the truths, precepts, and ordinances of revelation, and every base idol to the One living and true God!

Indeed, they who carefully watch their own hearts, while they think seriously of the omnipresence, omnipo tence, omniscience, justice, holiness, truth, and sovereignty of God; of his laws, threatenings, and judg ments; and of their own past and present sins; will find "a witness in themselves" to the enmity of the carnal mind against God. So that except a man be born again, he cannot take any pleasure in God, nor can God take any pleasure in him: he cannot be subject to the law of God: he cannot come to him or walk with him:* he cannot render him unfeigned praises and thanksgivings; but must either neglect religion, or rest in mere external observances. He can neither deem the service of God perfect freedom, and regard it as his privilege, honour, and happiness; nor exercise unfeigned repentance for all his sins: but in part at least, he will exalt himself, palliate his crimes, object to the severity of God, and murmur at his appointments. He cannot cordially receive the gospel, or live by faith in Christ for "wisdom, righteousness, “sanctification, and redemption;" nor perceive the preciousness of his Person, mediation, and kingdom; the glory of his cross, his unsearchable riches, and incomprehensible love. It is impossible that he should unfeignedly give to the Lord the whole glory of his

Amos iii. 3.

salvation; or practise from proper motives, meekness, patience, gratitude, forgiveness of injuries, and e of enemies; or count "all but loss for Christ," renounce all for him, bear reproach and persecution for his sake, devote himself to his service, even unto death; and then at last receive eternal life as the free

gift of God” in him. Nor can he enter into the spiritual meaning of divine ordinances, (especially of babtism and the Lord's supper,) or seek the spiritual blessings of the new covenant with decided preference; or love the true worshippers of God as the excellent and honourable of the earth. Nay, an unregenerate man could not relish the company, the work, the worship, or the joy of heaven; but would be disgusted even with the songs and employments of angels and "the spirits of just men made perfect;" as persons, who are in various respects widely different from each other, must know, if they would but carefully consider the subject, and reflect on the state and thoughts of their own hearts. But the nature of God, of holiness, of happiness, and of heaven, is unchangeable: and therefore, either we must be changed, or we cannot be either holy or happy.

All the Scriptures above referred to imply, that regeneration is wrought by "the exceeding greatness "of the mighty power of God:" but, it should be observed, that he operates on the minds of rational creatures according to their nature. The instantaneous renewal of a fallen angel to the divine image, would be as real a display of omnipotence as his first creation, and in some respects a greater: but the Lord might effect this renovation in a different manner.

Having made use of truth; as the medium of his al mighty energy, in overcoming the dark and obstinate enmity of his fallen nature, and in producing a willingness to be restored; he might afterwards require his concurrence in the use of means, through which that recovery should be effected. Now, we are informed, that the Lord regenerates sinners by his holy word: ministers, therefore, and parents, and many others in different ways, are bound to set before those committed to their care, the doctrines and instruc tions of the Sacred Scriptures; and to treat them as reasonable creatures, addressing their understandings and consciences, their hopes and fears, and all the passions and powers of their souls; beseeching God "to "give them repentance to the acknowledging of the

truth." And all they, who are convinced that such a renewal must take place in them, or else that they must be miserable, should be induced, by the consideration that they cannot change their own hearts, (that being the work of the Holy Spirit,) to seek this inestimable blessing, by reading the Scriptures, retirement, meditation, self-examination, hallowing the Lord's day, hearing faithful preaching and other instruction, breaking off known sin, practising known duties, avoiding vain company and dissipation, and earnestly praying to God, to "create in them a clean "heart, and to renew a right spirit within them." Convictions of our inability have a similar effect upon us in all other cases; and uniformly induce us to seek help from those who are able to help us, with an earnestness proportioned to the supposed importance of the interest that is at stake.

As for those who continue to treat this subject with contempt and derision: it is sufficient to observe, that, seeing they will neither believe our testimony, nor that of Christ; they will at last have no cause to complain, if left destitute of that gracious influence which they have so despised. Some may, however, believe that such things are, who are yet at a loss to know what they are; and them I would press in the most urgent manner, to beg of God daily and earnestly, to teach them what it is to be born again; and then in due time their own experience will terminate their perplexity. But let those who admit the doctrine, beware lest they rest in the notion, without the experience and effects of it. And finally, let all who have known the happy change, recollect continually, that they need to be renewed more and more;* and should therefore unite with gratitude for what the Lord hath wrought, persevering prayer for a more complete recovery unto the divine image, in all the powers, dispositions, and affections of their souls.

ESSAY XIII.

On the Personality and Deity of the Holy Spirit; with some thoughts on the Doctrine of the sacred Trinity.

THE Christian dispensation is distinguished by the apostle as "the ministration of the Spirit;"* and a careful investigation of the Scriptures must convince an impartial enquirer, that the promise of the Holy Spirit is the grand peculiarity of the New Testament, even as that of the Messiah was of the Old. Having therefore shown the nature and necessity of regeneration, it regularly occurs to us in this place, to give a more particular statement of the scriptural doctrine concerning the Holy Spirit.-Those things then, which relate to the Personality and Deity of the Spirit, and to the doctrine of the Trinity as connected with it, will constitute our present subject: while his extraordinary and ordinary operations, influences, and gifts; the office he performs in the economy of our salvation, and the duties thence incumbent upon us, must be reserved for the next Essay.

2 Cor. iii. 8.