When the Christian diligently studies the gospel, he will find that it is fitted to enkindle the flame of gratitude and devotion in his breast, and to lead him to a life of piety, righteousness and sobriety. When he impartially attends to the writings of the evangelists and apostles, he will perceive that they uniformly apply the instructions and motives of the gospel to these important purposes.

2. From our subject we learn, that it is not a small and uncertain number, who are by Jesus Christ freed from the bondage of sin and death, while the majority of mankind are doomed by a sovereign decree to guilt and wretchedness. The declarations of the gospel are widely different. In it men are dissuaded from sin by a view of the terrors of future condemnation; they are animated to the performance of Christian duty by a promise of assistance and reward. The proposals of salvation are not limited. We may then all with the highest confidence rest our hopes on God; for though we can have no claim on his justice, yet his merciful promise gives us the highest possible security. If we perform faithfully the part assigned us in our salvation, we may be assured that God will be mindful of his covenant, and will reward our labours with the crown of immortal life.

Let us then, my Christian brethren, partakers of the heavenly calling, not satisfy ourselves with the exclamation of Lord, Lord; but may we also be careful to do the things, which Jesus has commanded us. Denying ungodliness and worldly lusts, iet us live soberly, righteously and piously in this pres ent world.

SERMON XX.

ON CONVERSION.

JOHN iii. 3.

Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God.

THE third proposition under the fourth article of the Calvinistick creed, is our present subject, viz.

3. To define the nature of conversion, or describe the change which takes place in the character of the sinner, who is effectually called.

The declaration contained in our text was made by our Saviour to Nicodemus. He had seen the mighty works of Jesus, and was by them convinced of his divine mission. Not possessing resolution publickly to profess him as the Messiah, he came to him by night for religious instruction. Our text is the reply to a question of this inquisitive but wavering Pharisee. The Pharisees made external rites and forms the essence of religion. Out

Saviour informed Nicodemus, that, to become his disciple, a man like the Pharisees must change his opinions, his disposition, and practice. The great body of the Jews and Gentiles were so corrupt, that he who was renovated to the spirit and habits pure religion, might, by an apt figure, be said to be born again.

of

The sense of our text is fully expressed by the apostle Peter. "God hath given us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue; whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust."*

In the consideration of our subject, I shall, 1. Inquire into the scriptural meaning of the term, Conversion.

2. Review some passages of the New Testament, which describe the requisite qualifications of the Christian character in other phraseology than conversion, or regeneration.

3. State the proof that may satisfy men that they are Christians, and are prepared for the rewards which God, in his munificence, has provided for the faithful disciple of Jesus Christ.

1. To inquire into the scriptural meaning of the term, Conversion.

In the New Testament, the term Conversion is sometimes used to express the change from one religion to another. "Paul and Barnabas declared the conversion of the Gentiles." They renounced

* 2 Peter, i. 3, 4.

Paganism, and embraced Christianity. Conversion in this sense may be a change merely of opinion, and not of the heart. In the history of the bible, instances occur of individuals who were good men before this change; and of others, who after it were sinners. Cornelius, before his conversion to Christianity, was "a devout man: he feared God, gave much alms to the people, and prayed to God alway." Simon Magus was converted to the Christian faith he believed and was baptized; yet, after this, St. Peter pronounced him to be in the gall of bitterness and bond of iniquity. Conversion, in this sense, has no reference to those who are educated under the institutions of the gospel.

In the epistles of the New Testament addressed to converted heathen, the writers, particularly St. Paul, make frequent allusion to their former state of ignorance, superstition, and sin. To the Ephesians, Paul remarks-"You hath he quickened, who were dead in trespasses and sins, wherein in time past, ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience."* That the apostle here alludes to the corruptions of their Gentile state, from which they were reclaimed by the gospel, is evident; for he observes, that, before their conversion, they were "Gentiles in the flesh, without Christ, aliens from the commonwealth of Israel, and strangers from the covenant of promise; having no hope, and * Eph. ii, 1, 2.

without God in the world. But now, in Christ Jesus, ye, who sometimes were far off, are made nigh by the blood of Christ; for he is our peace, who hath made both one, and hath broken down the middle wall between us. Now, therefore," he adds, " ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God."* The difference between the religious condition of Gentiles and Christians is so great, that observations made respecting the former will not apply to the latter. The Gentiles entertained unworthy apprehensions of the Deity; they were confused in their opinions respecting a future state, and were almost destitute of motives to piety and virtue. Christians are made acquainted with the character and government of God; they are called, by the clearest instruction and the most persuasive motives, to knowledge and virtue, to glory and immortality. Wickedness in Christians is therefore threatened with punishment aggravated in degree, proportionate to their superiour means of improvement.

Let us attend to the general meaning of the sacred writers, when they speak of the conversion of the sinner.

To render men meet for the rest of saints in the kingdom of light, the dominion of sin must be subdued, the love of God implanted in the heart, and, where opportunity is afforded, a habit of Christian piety and virtue formed. Without these qualifications, men are not fitted for the employments or the happiness of heaven. Some suppose that the

Eph. ii. 11-14, 19.