But let us inquire, for a moment, in what that change principally consisted, which qualified a Gentile for salvation. Agreeably to what was shown in the last lecture, it could not have consisted in the great accession of light, which was conveyed to his intellects. This had, in truth, no connexion with salvation further, than it tended either to produce, or cherish, correct moral dispositions. In the production of these, and not in the augmentation of light, principally consisted regeneration, when pagans were the subjects. Not only were they not conformed, in sentiment, to the age, in which they lived, but were renewed in the spirit of their minds. It is, therefore, evident,

II. That all, whose moral state is no better, have need of a change, substantially the same. A proposition, so clearly resulting from undeniable premises, you will, I presume, feel no unwillingness to admit. Should you make it a question, whether there are, in christian countries, any, whose moral character and feelings are no better than were the heathen in general, the matter may, without much difficulty, be decided. Though the general standard of morals, is doubtless, much higher in countries, where revelation is enjoyed, than among pagans, either of ancient or modern times, (and this circumstance will render the same practices more criminal in one case, than in the other,) there are few, very few heathen crimes, which have not been occasionally perpetrated in christain countries. There are not a few individuals, it should seem, therefore, whose external deportment affords no contrast, when compared with that of pagan profligates. But the same degree of external profligacy is, by no means, necessary to prove the same depravity of heart. Where the relations of man to his Maker, and the duties, thence resulting, are well understood, men cannot sin with so little danger and so little crime, as where through the want of instruction, all the common sentiments on morality are uncertain, perplexed, and inconsistent. There may be very many among us, therefore, externally practising none of those

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vices, for which the Gentiles were infamous; and yet, in the divine estimation, no less guilty than they. This appears evident from that declaration of our Saviour, which we have once mentioned, concerning the cities, where his miraculous power was exerted, and his preaching enjoyed. It cannot be supposed, that their immoralities surpassed those of Sodom and Gomorrah: yet is it declared, that the punishment of the latter, in the final judgment, will be less severe.

It follows then, that if a moral change were so necessary for Gentiles, that without it they could not be saved; the same change is equally necessary not only for those among ourselves, who emulate pagan crimes, but for many, in whose deportment there is far more decency,

Further, it is no uncommon thing for persons to betray, on particular occasions, a baseness of disposition, which, during the whole course of their past lives, had lain concealed, and which, but for those occasions would never have been discovered. It is by no means certain, therefore, but that some, whose lives are marked by no striking disorder, possess a degree of depravity, not inferior to that of pagans.

III. Without making any comparison between the state of morals among nominal christians, and those, who are ig norant of revelation, it will be allowed, I suppose, that all, who live in the habitual violations of christian precepts, have need of a new disposition, i. e. of a renewed heart. "Know ye not," saith the apostle, "that the unrighteous shall not inherit the kingdom of God? Be not deceived. Neither fornicators, nor idolaters, nor adulterers, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." Those, who practise falsehood, and are accustomed to profane language, may, without question, be added to the number.

Does it not already appear, that the necessity of regeneration is not confined to a few? Are the sins, now mentioned, the exclusive opprobium of the heathen world? Are impure and profane persons so rare, as to excite wonder?

Is the use of oaths an offence, as novel or singular, as it is revolting to every virtuous mind, and offensive to God? Are intemperence and reviling, covetousness and extortion, crimes, which are heard of but a few times, in one's whole life? Yet the scriptures assure us, that any one of these vices designates its votaries, as unregenerate; as unfit for the kingdom of God.

IV. The change contemplated is necessary for all, on whose minds religious considerations make no deep, nor habitual impression.

When we revolve in our minds the principles and discov eries of revealed religion; that there is a God, whose pow. er created and sustains the universe, that this Being, has goodness, wisdom and justice, equal to his power,—that, as he had design in the structure of every leaf and of every pebble, much rather had he design in the formation of human souls, that he has declared his purpose of eternally supporting every human soul, to which existence is given, and of treating all through an endless succession of ages, agreeably to the moral qualities, which they possess on earth: when we consider, that the Son of God, agreeably to a series of prophecy, extending through the space of four thousand years, descended from heaven to enlighten and reform the world, and to make atonement for sin,--that this glorious personage will pass judgment on our race, assigning to the righteous and the wicked, rewards and punishments, which have neither intermission, nor end;—when we reflect, that these things are generally believed, or at least, are not denied after any serious investigation, it will appear that levity or inattention to religion, evinces a state of heart, not radically different from theirs, whose conduct is decidedly immoral. It is easy, I well know, to apply the epithet, innocent to a heedless life and heedless actions: but the application is as little justified by reason, as it is by the unchangeable oracles of God. Can we be innocent, in treating with indifference that message, which the only wise God

deemed of sufficient import to justify the mission of his Son from heaven? Have the Creator's wisdom, and goodness, and power, been employed from the period of original apostacy unto the present day, in forming and executing the scheme of redemption; and does it imply no criminality in those, for whom this redemption was intended, to live a gay, a vacant, or unmeaning life, as if time were their only existence, and earth their only theatre? Were an ambassador sent on business, which involved the prosperity, and the very being of the state, from which he was sent, to spend the time assigned him in low pursuits and trifling amuse ments, regardless of the object entrusted to him, would it be a valid defence, to plead, that he had violated no laws, that he had excited no rebellion, that he had formed no designs against the state?

Allowing all this to be true, would he deserve to escape punishment? Yet the interests of one immortal spirit are evidently greater, than the political interests of a state, or of the whole world.

V. Regeneration is a change, necessary for all those, who are incapable of enjoying the kingdom of God.

Though all sensitive beings are susceptible of happiness from some source or other, they are not all susceptible of it from the same sources. The same employment, which is grateful to one, is to another wearisome and disgusting. The same state of the atmosphere, which invigorates one animal body, is attended in regard to another, with torpor, pain, or death. Some cannot live in the air, while others die without it. The fishes of the sea would be agonized on fields of grass, in gardens of fruit, or citron groves; while quadrupeds would exult on the one, and human beings be regaled by the other.

To confine ourselves to our own species, how diverse, and even opposite, are the sources of human enjoyment. To some military men, no life seems worth possessing, but that of the camp or the field; other persons as ardently love the

ocean. By most people, both these are equally dreaded. A statesman, inured to political discussion, and habitually warmed, either by success, or opposition, takes no pleasure in the society of those, who are absorbed in mathematical or moral inquiries: while the latter can think of no subjects, on which the mind fixes itself with so much readiness and satisfaction.

To be susceptible of happiness from any object or employ. ment, a taste for that object or employment is requisite. Now, all the happiness, which will be enjoyed by human beings af. ter death, will result from the same society and the same employments. The society will consist of just men, made perfect, of angels, of Jesus, the mediator, and God, the judge of all. The employment will be contemplation of the divine character, as displayed in the works and purposes of God; from these will naturally result thanksgiving and adoration. All therefore, to whose happiness, such society and such employments would not contribute, are incapable of seeing, i. e. of enjoying the kingdom of God. It is evident then, that all such persons have need of a moral change, or, in other words, of being renewed in the spirit of their minds. I request you to consider, whether there can be any fallacy in this argument whether the case be not as plain, as any, which can be proposed for human consideration. For my own part, I know of no proposition in Euclid, the demonstration of which is more satisfactory, and more irresistible, than the conclusion, which has now been drawn. Were it possible, therefore, to ascertain, who are incapable of relishing such society and such employments, as have been described, it would be easy to indicate those, who need to be regenerated. This, indeed, is not possible: no one can infallibly know the heart of another. Yet it will require no labored investigation to be convinced, that a capacity for celestial enjoyments is, by no means, common. All, who are at present, averse from those exercises and that society, which most resemble the society and employments of heaven, must, of course, be