LECTURE XXXVII.

REGENERATION.

Ir having been already shown that the change implied in regeneration is of a moral nature, we are interested to ascertain who they are, for whom it is necessary.

I. That heathen were of this number, will probably be conceded without reluctance. Concerning the moral state of the pagan world in general when Christianity was introduced, there can be but one opinion. The same testimony is given by historians, poets, and the inspired writers. The Gentiles were not indeed without religion; but theirs was such a religion as imposed little or no restraint on the passions and vices of men; nor could it be otherwise, considering the character of those beings whom they worshipped as God;-beings, by whose quarrels the heavens were perpetually disturbed, and by whose impurities the earth was polluted.

To describe pagan profligacy in the words of their own satirists would be highly indecorous. We will use the less offensive language of St. Paul. "As they did not like to retain God in their knowledge, he gave them up to a reprobate mind, to do those things which were not convenient: being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of murder, debate, deceit, malignity; backbiters, haters of God, despiteful, proud, boasters, inventors of evil things,

disobedient to parents, covenant breakers, without natural affection, implacable, unmerciful: who, knowing the judgments of God, that they who commit such things are worthy of death, not only do the same, but have pleasure in them, that do them."

That all to whom this language applies, have need of being transformed, of being created anew, is a truth which will find little opposition, either from the understanding or the prejudices of any. In view of this subject, no one is surprised at the language of the apostle's commission, when sent among the Gentiles; "to turn them from darkness to light, and from the power of Satan unto God." Here, it is believed by many, may be found a satisfactory explanation of those strongly figurative passages of Scripture, by which a change of character is expressed. What wonder, it may be asked, if persons, thus irrational in all religious sentiments, ignorant of God and degraded by vice, should be told that if any man be in Christ he is a new creature; old things have passed away and all things have become new? What wonder, that such sinners were said to possess a carnal mind; and to be dead in trespasses and sins; and that those who reformed their lives agreeably to the precepts of Christian morality, were said to be quickened, i. e. raised from the dead?

I answer, that in all this there is no cause of wonder. I grant too, that some of these expressions do appear to refer especially to converts from paganism. Such persons were in a peculiar sense, new creatures. That change of disposition, produced in them, was accompanied by an alteration in externals, far more striking, than usually attends conversion in a christian country. Certain descriptions of the change produced in Gentiles, by their reception of Christ into their hearts, when applied to the regeneration of those, who have from their youth been instructed in Christianity, and decently restrained by its moral precepts, have not precisely their original applicability.

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 intellect. This had, in truth, no connexion with salvation further, than as 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 the one case than in the other,) there are few, very few heathen crimes, which have not been occasionally perpetrated in christian 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 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 sup

posed, that their immoralities surpassed those of Sodom and Gomorrah; yet it is 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 ignorant of revelation, it will be allowed, I suppose, that all who live in 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 intemperance 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 discoveries of revealed religion; that there is a God whose power 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 apostasy 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 be