change; that christianity is designed to make them something, which they are not, by nature; and, that, the alteration produced, in the mind, the affections, and the conduct, by a right, and full, acquiescence in the gospel, is so radical, so striking, and so efficacious, as to warrant the strongest imagery, in order to do it justice, that language can furnish.

Except a man,' says our Lord, be born again, he cannot see the kingdom of God.'.. • If any man,' says saint Paul, be in Christ, he is a new creature old things are passed away; behold all things are become new.'..' If ye, then, be risen with Christ, seek those things which are above: for ye are dead, and your life is hid, with Christ in God.'.. Being justified by faith, we have peace with God, by our Lord Jesus Christ; for the love of God is shed abroad in our hearts, by the Holy Ghost, which is given unto us.' And, to quote but one passage more, from saint Paul,.. They that are Christ's, have crucified the flesh, with the affections and desires.'

6

Now, what, I ask, do these expressions imply? After every fair allowance for figure, and metaphor, do they not convey a far deeper, and more mysterious view of christianity, than is, commonly, adverted to? Some divines, I know, endeavour to explain these, and similar passages, as if they referred, rather to a relative and extrinsic, than to a real and internal change; as if they meant, merely proselytism from heathenism, to christianity, and

initiation into outward church privileges. But this miserable mode of interpretation, is flatly inconsistent with the whole tenor of the new testament. It is not HEATHENISM, but MORAL EVIL, which is here pointed out, as the grand source of human misery: and the aptitude of the GOSPEL, to overcome and extirpate this MORAL EVIL, is what is dwelt upon, as its great, and leading excellence. These, therefore, and all similar passages, must be understood in a moral sense: and, when so understood, how deep in their import! To suppose that there is not a strict appositeness, in these figurative expressions, would be to accuse the apostles, and Christ himself, of bombastic amplification: but, if they have been thus applied, because no other ones were adequate, to do justice to the subject, I say again, what a view do they give of christianity!

It may be said, that enthusiasts have abused these expressions. True: but what then? What gift of God, has not been abused? And the richest gifts, most grossly? Meanwhile, the scriptures remain unadulterated; and, abused as they may have been, by perverse misrepresentation, on the one side, or on the other, we have no right to go to any other standard.

With these passages of scripture, then, and many similar ones,.. nay, with the whole tenor of the new testament, in my view, I hesitate not to say, that christian preaching consists, first, in representing man to be, by nature, (I mean in his present fallen state,) a weak, ignorant, sinful, and, of course,

miserable being; as such, to be liable to God's displeasure; and to be absolutely incapable of enjoying any real happiness, either here or hereafter. The passages of scripture which prove this, are innumerable: I shall give but a few. You hath he quickened, who were dead in trespasses and sins. The carnal mind is enmity against God. The carnal man knoweth not the things of the Spirit of God, neither can he know them; because they are spiritually discerned. They that are in the flesh, cannot please God. Having the understanding darkened; being alienated from the life of God.'

Nor, are we to suppose, that these texts speak, only, of the grossly wicked. Saint Paul repeatedly explains such statements, to belong to all mankind, until they are brought to repentance, and are inwardly, as well as outwardly, changed by divine grace. And, in fact, our own experience confirms the truth of this. For, if we look around us, whom do we see, either truly good, or truly happy? Some there are, unquestionably; though, too generally, in a very low, and imperfect degree. But, how rarely do we discover, what saint Paul calls,

the FRUIT OF THE SPIRIT,... love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance.' Yet, surely, the possession of these tempers, is just as essential to christianity now, as it was in the days of saint Paul: now, as well as then, it is an immutable truth, that, 'If any man have not the spirit of Christ, he is none of his.'

To shew, then, strongly, and feelingly, the misery, not only of sinful actions, but, of that carnal, worldly, indevout, unfeeling state of mind, in which, most men are content to live; and to point out the absolute necessity, of a change from that state, into an humble, watchful, spiritual, devout, filial frame of mind, is, in my opinion, the very foundation of all christian preaching; as it is, in truth, the key-stone of christianity.

The very word for REPENTANCE, points out the reality, and depth of this change; μerάvoia, a transformation of mind. And our Lord's words to saint Paul, clearly explain wherein that change, that μETάvoia consists: To open their eyes; to μετάνοια turn them from darkness, to light; and from the power of Satan, unto God:' that is, to enlighten them, with a divine and saving knowledge, of what is true, and good; to fill their hearts, with the love of it; and to furnish them with the power, to perform it. The blessings consequent upon this change, immediately follow: That they may receive forgiveness of sins; and an inheritance among them that are sanctified; through faith, that is in ME.'

Christianity, then, in this view, is really what saint Paul calls it, .. THE POWER OF GOD UNTO SALVATION. When thus pursued, I mean, when a deep sense of inward depravity and weakness excites a man, to seek divine knowledge, and divine grace, in order to the enlightening of his mind, and the renewing of his heart,.. when this view

produces conscientious watchfulness; excites to fervent, habitual devotion; and presents to the mind, in a new light, God's inestimable love, in the redemption of the world by HIS SON,.. then, by degrees, sometimes more rapidly, sometimes more slowly, the true christian character begins to form itself in the mind. Then, the great things spoken of christianity, in the new testament, begin to be understood, because they begin to be felt. The vanity of earthly things, becomes, more and more apparent: that divine faith which gives victory over the world, begins to operate: religious duties, once burthensome, become delightful: selfgovernment, becomes natural and easy: reverential love to God, and gratitude to the Redeemer, producing humility, meekness, active, unbounded benevolence, grow into habitual principles; private prayer is cultivated, not merely as a duty, but, as the most delightful exercise of the mind: cheerfulness reigns within, and diffuses its sweet influence, over the whole conversation, and conduct: all the innocent, natural enjoyments of life, (scarcely, perhaps, tasted before, from the natural relish of the mind being blunted by artificial pleasures,) become inexhaustible sources of comfort and the close of life is contemplated, as the end of all pain, and the commencement of perfect, everlasting felicity.

This, then, I conceive, is a faint sketch, of that state of mind, to which, the christian preacher, should labour to bring himself and his hearers.