three kinds of life,-animal, rational, and spiritual. Animal life implies the capacity of performing animal functions and relishing animal pleasures, which man possesses in common with the brutes: rational life rises a degree above this, and includes the capacity of rational investigation, and of relishing intellectual pleasure, of which mere animals have no conception; this, man possesses in common with unembodied spirits: but spiritual life is a still nobler distinction, and the perfection of created being; as it consists in the capacity of performing and delighting in spiritual actions, in which angels find their chief felicity, but of which the most rational man in the world, who is not born again, is as entirely incapable as the brutes are of philosophy. Animal life may subsist without either intellectual or spiritual capacities; these may subsist apart from animal propensities; and an intelligent agent may be destitute of spiritual capacity, as fallen angels are: but spiritual life pre-supposes rational powers. Adam, created in the image of God, possessed them all: but when he sinned he lost his spiritual life; for the Spirit of life departed, and he became dead in sin. From that time he possessed the propensities of animal nature, and the capacities of an intelligent agent: but he became incapable of delighting in the spiritual excellency of divine things; and this is the condition of every man until "the spirit of life

in Christ Jesus, makes him free from the law

"of sin and death,'" by that spiritual resurrection of which we speak.*

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The Lord also repeatedly promises "to give "his people a new heart and a new spirit;" "a heart of flesh instead of a heart of stone;" and· to write his law in the heart:"" and this must certainly imply such an entire change wrought in the judgment, dispositions, and affections, as constitutes a preparation for obeying "not by constraint, "but willingly." This is also described as "putting off," or "crucifying, the old man;"" cru"cifying the flesh with its affections and lusts," putting on the new man ;" being "transformed by the renewing of our mind;" or "renewed in "the spirit of our mind, and putting on the new "man, which after God is created in righteous"ness and true holiness.4" These expressions especially teach us, that regeneration is the beginning of a fallen creature's recovery to that rectitude of soul, and conformity to the holy image of God, in which he had at first been created, but which had been lost by sin. In this view David prayed, "Create in me a clean heart, O God, and renew

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a right spirit within me."" This same renovation is likewise spoken of by Moses when he says, "The Lord thy God will circumcise thine heart " and the heart of thy seed, to love the Lord thy

1

.' Rom. viii. 2.

2

Rom. vi. 4. Eph. ii. 1, 5, 6. Col. iii. 1.

3 Jer. xxxi. 31-33. Ezek. xi. 19, 20. xxxvi. 25-27.

4 Rom. xii. 2. Gal. v. 24.

Eph. iv. 22-24. Col. iii. 9, 10.

5 Ps. li. 10.

"God with all thine heart, and with all thy soul, "that thou mayest live:" and in many other places it is mentioned under the same image.' It is also represented by the grafting of a tree, through which the nature of it is changed and meliorated, and it is made to bear good fruit.-These and such like metaphors and similitudes abundantly illustrate and confirm the explanation that has been given of regeneration; but can never be made to coincide with the sentiments of those, who explain it of only an outward form or amendment; or of such as mistake some transient impressions or emotions for this abiding renovation of heart.

The necessity of regeneration might indeed be entirely rested on the solemn and repeated declarations of the Saviour and Judge of men for those multitudes, who hope for heaven while they pay no regard to this part of Scripture, strangely presume, either that Christ was mistaken, or that he will depart from his word. in their favour! But other conclusive proofs may be adduced, that “ex

cept a man be born again, he cannot enter the "kingdom of God," resulting from the nature of God and of man, of true religion and happiness.

No creature can be satisfied, unless its capacities of enjoyment coincide with its sources of pleasure, or unless it subsists in its proper element, The various kinds of animals are perfectly satis

Deut, xxx. 6. Acts vii, 51. Rom. ii. 28, 29. Col. ii. 11.

fied with their several modes of living, while unmolested and sufficiently provided for: but they are uneasy when out of their place, though in a situation which pleases other creatures. Different men also have different tastes: no one is comfortable, unless his inclination is gratified; and every one is apt to wonder, what pleasure others can take in that which is irksome to him. But who is there, that naturally takes delight in the spiritual worship and service of God? Are not these things the weariness and aversion of men? And are not those persons generally deemed melancholy, who renounce other pleasures for the sake of them? That "which is born of the flesh, is flesh," or carnal; and "the carnal mind is enmity against God;" whose holy perfections, spiritual law and worship, sovereign authority, and humbling truth, are disliked by all unregenerate men, in proportion as they become acquainted with them. This is manifest, not only from the other vices of mankind, but especially from the prevalence of idolatry, 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, omnipotence, omniscience, justice, holiness, truth, and sovereignty of God; of his laws,

threatenings, and judgments; 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 salvation; or practise from proper motives, meekness, patience, gratitude, forgiveness of injuries, and love 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;

Amos iii. 3.