tween a regenerate and an unregenerate state; or between the character of a man before and af ter regeneration, may be proved by such arguments as these :

1. The force of the words used in the scrip, tures to describe this change. It is called a being born again; and as the change is spiritual, it must imply the beginning of a new spiritual life. It is called a new creation; which gives the idea of a new existence, as character is respected. With this figure in view, the apostle says, "If any man think himself to be something, when he is nothing, he deceiveth himself." This supposes that regeneration makes as great a change in a man's character, as creating power made, in bringing the world from nothing into existence, The apostle tells the Ephesians, that they were dead in trespasses and sins, but that God had quickened them. The difference between being dead, and alive, is a perfect differenee. Do not these scriptural representations of regeneration, evidently lead us to view it as a radical change; a change which makes a new man?

2. The names which the scripture uses to distinguish the regenerate from the unregenerate, mark the difference between them to be a real, fundamental difference. The Spirit of inspiration has distinguished the regenerate from the unregenerate, by calling the one class saints; the other, sinners also by calling them righteous, and wicked; friends, and enemies of God; wheat, and tares; sheep, and wolves; children of God, and children of the devil; children of light, and children of darkness; believers, and unbelievers,

Could names be used which should more clearly mark a radical distinction of character? But how do we know, that all the righteous are regenerate, and that all the unregenerate are wicked? The apostle John saith, "Ye know that every one that doeth righteousness is born of him." He further saith, speaking of those born of God, “And we know that we are of God, and the whole world lieth in wickedness." Thus it is evident, that by the righteous, the scripture points out those who are born of the Spirit; and that the rest of the human race, however free from outward blemishes, are considered as wicked.

3. That regeneration makes a real change in our character, may be argued from this, That the scriptures represent God as abhorring us in our unrenewed state, but as taking delight in us when we are renewed in our minds. To the redeemed church it is said, "For the Lord delighteth in thee." Again, "For the righteous Lord loveth righteousness, his countenance doth behold the upright." "But the wicked, and

him that loveth violence his soul hateth." "God is angry with the wicked every day." "The

covetous the Lord abhorreth." From these passages it is evident, however strong the benevolent feelings of the Father of mercies are towards the wicked, that he has complacency in none but the righteous. Upon these he lifts up the light of his countenance, To these he manifests himself so as he does not to the unconverted world. But if, between the converted and unconverted, there was nothing but a circumstantial difference, like changing from one set of sentiments, or cer

emonies to another, the difference of feeling in Him, who is a Searcher of hearts, would not be marked by his loving the one, and being angry with the other; or by his being delighted with the one, and abhorring the other.

4. That regeneration makes a real and essential difference in the human character, appears in this; that it forms the dividing line, which will separate us as far apart as heaven and hell. Some of our fallen race are to spend their eternity in a holy and blessed heaven, and others in a wicked and wretched hell. The former will be the lot of all the regenerate, and the latter of all the unregenerate: For saith Christ, "Except a man be born again, he cannot see the kingdom of God.” This makes it clear, that without the new birth none can enter the kingdom of heaven; and that with it, none shall be kept out. The dividing line between the happy, and the miserable, in the coming world, will not be made by the great, or small number of the sins which they have committed in this world. Some of the chief of sinners will shine as the sun in the kingdom of heaven, and there is no doubt, but that some of the least sinners will sink into the bottomless pit. All who are born of God will rise to heaven, let their sins be few or many; all who are not born of God will sink to hell, let their sins be many or few. If the new birth is the line, which is to make an eternal separation between the children

*By this it is not meant, that the new birth does not reform the life as well as effect a change in the heart. And when it is said, that all who are not born of God will sink to hell, let their sins be many or few, it is not meant that the unregenerate do any thing but sin. "They who are in the flesh cannot please God."

P

It

of Adam, it must be no imaginary line. makes a difference, which to the eye of the Judge, is as discernible, as the difference between sheep and goats. This truth is strikingly taught in the 25th chapter of Matthew's Gospel. If there were only a circumstantial difference in men, so that one possessed a little more goodness than another; but nothing radically different, it is impossible to see how the impartial Judge could make such a separation between them, as the scriptures teach us he will make at the last day. How could he say to each one of those on the right hand, "Well done good and faithful servant, enter thou into the joy of thy Lord;" while he says to all those on the left hand, " Depart from me all ye workers of iniquity?" Having shown, that there is a real difference between the character of men, before and after regeneration, I proceed,

1

II. To show what that difference is. It is this, That before regeneration, or a change of heart, men live unto themselves; and that after. wards, they live not unto themselves, but unto Christ, That they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. This evidently points out such a difference as we have now sta ted. Previously to entering on the proof of this proposition, I shall endeavor to explain what is meant by it. 1. Let it be remembered, that living unto Christ, is the same as living unto God. Christ is the person meant in the text as the one who died for us, and rose again: But we are undoubtedly to consider the other persons of the Godhead as included. It is in his divine nature,

that Christ is to be thus regarded in distinction from ourselves. But if he were a mere creature, there would be no force in the contrast which is used in the text. There would be but little dif ference between living to themselves, and living to him who died for them; if he who died for them were not "Emmanuel, God with us." 2. When it is said, that after regeneration men live not unto themselves, but unto Christ; it is not meant that they do this in a perfect manner. The true Israel of God, while in the wilderness, are not wholly freed from selfish affections, but often lust after evil things, and turn back from God in their hearts: But, as far as they partake of a renovated nature, they live not unto themselves, as they formerly did, but unto Christ. This is the difference between renewed, and unrenewed nature. There is a different supreme object. This will lead, 3. To explain the difference between living to ourselves and living to God. All regard to our own happiness, does not necessarily suppose, that we live to ourselves. The second of the two great commands is, "Thou shalt love thy neighbor as thyself.". This does, in effect, command every man to love himself; but it forbids him to, confine his love to himself. Men live unto themselves, when they make themselves their supreme object; when they make their own happiness their chief end. A chief end is that which is sought for its own sake, as being the greatest good, or best object which the mind desires. A great many other things may be desired, and sought, as subordinate to the chief end, and as helpful to obtain it; but this is sought,