better reason, and greater encouragement for the use of means, on any plan whatsoever.*

Secondly, THE ufe of means is abfolutely neceffary in order to any exercife of the new heart, or of chriftian holiness at any time. If

* If any fhould ask why a perfon may not be regenerated before any means are used, and while he is in a state of fecurity, ignorance and delufion; and then after he is regenerated, means may be applied proper to promote the exercife and life of the new man; if fo, there would be no need of this antecedent preparation in the use of means; and the finner would be as likely to be regenerated without the ufe of means, as with them. And when he is regenerated, he will naturally, and of course attend and go into the use of those means that are neceffary to promote this new life.

Instead of a more particular and full answer to fuch a querift, I fhall now only afk the following queftions. Why did not God create man,before he made the world, or provided any accommodations or place for his fubfiftence? Why did he not create fight, before there was any light, or objects to be feen: and all other fenfes, while there were no objects towards which they might exercise themselves? Why was not life breathed into the dry bones that Ezekiel in vifion faw, while they lay in a confufed heap, that after this they might be brought together, every one to his proper place? &c. Why muft every bone be firft brought to his bone, and finews and flesh come up upon them, and fkin cover them, before life is breathed into them? Why is it not most proper and beft that a child fhould be born before there is any preparation made for its reception and nourishment; any food or clothes provided for it, or any arms to receive it, and nourish the life that is given?

If we fet afide the confideration of a preparatory work, and the neceffity of that, in order to regeneration, in the view that has been given of it under the former particular; yet there will be a reafon for the ufe of means, and a neceffity of them in order to falvation. If there is no truth fee before the mind objectively, or by way of eternal exhibition, in any fenfe and degree, and if there is no attention of the mind, and application in the ufe of any means whatever, the new heart muft lie dormant, if there is one, and there can be no poffible right exer-. cife. For it is written, "Faith cometh by hearing, and hearing by the word of God.". Therefore means are neceffary in order to converfion, or the exercife of faith and holinefs, without which men cannot be faved. He therefore, who lives and dies in the neg-; lect of the ufe of means, muft perif. The, ufe of means then is of as great importance to men, as is their salvation; and the motives i and encouragement to a conftant attendance on them, in this view of the matter, are equal to the importance and worth of falvation.

WE Come now to the SECOND thing propofed, which is to confider the change that. is included in being born of God, in which men are active, and confifts in the views and exercifes of heart, which are the genuine fruit and effect of the divine operation of which I have been speaking; and which is, called active conversion, WE

We have been fo lengthy on the other head, that we must be shorter here, and give only a general view of it, without defcending into all thofe particulars that might be mentioned and enlarged upon.

WHEN the mind is regenerated, and a new heart given, divine things will appear in a new light; and the heart will exercife itself in quite a new manner. The first thing that now prefents itself to the mind, is the omniprefent and GLORIOUS GOD, the fum of all being and excellence. Now the heart fees and feels that there is a God, with a conviction and affurance that it never had before: and is entertained and fixed in a calm, fweet view, and fenfe of greatness, majefty, wifdam, juftice, goodness, excellence, glory, with which it is captivated and charmed. Now the perfon finds himself furrounded with Deity, and fees God manifefting himfelf every. where, and in every thing, The fun, moon and stars; the clouds, the mountains, the trees, the fields, the grafs; and every crea ture, and thing, confpire in filent, yet clear, powerful, and striking language, to declare to him the being, perfections and glory of God. Now he fees he never before really believed there was a God. He never had any idea and fenfe of fuch a being before: nor received the abundant and all-convincing evidence of his being and perfections.

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In this view he finks into nothing, as it were, before this great and glorious being; and his heart is filled with a fenfe of the glorious greatnefs and excellence of God, and his infinite worthiness to be loved, obey. ed, and honored by all intelligent creatures. Now therefore, he fees the reafonableness and excellence of that law which requires all to love him with all their bearts: fo the divine law comes into view, in all its juftice, goodness and glory. His heart approves of it as moft worthy to be maintained and honoured, while it requires perfect, perfevering love and obedience, on pain of eternal dannation. He therefore now fees the infinite evil of SIN: its infinite odioufnefs and ill defert: and in this view, fees his own finfulness and vilenefs, and finks down, as it were, infinitely low, in a sense of his own infinite odiousness and guilt, and hates, judges, and condemns himself, heartily acknowledging the juftice of his condemnation, feeling himself moft righteously caft off forever into eternal mifery; and therefore in himself, wholly loft, and infinitely miferable.

AND when he fees what he has done, how he has broken and difhonored the divine law; and defpifed, and contemned God, and trampled on his most facred authority; how infinitely unreasonable, and injurious to the divine character he has been, he defires

fires and wishes with all his heart that the mighty breach could be made up, and the injury repaired and removed; that the blot he has caft on the glorious character of God might be wiped off, and full recompence and atonement made: and he has not the least with that he might be pardoned, and obtain the favor of God in any other way. And he immediately fees and feels that he is infinitely far from any poffibility of doing this himself that he is infinitely in debt, and has nothing to pay; has nothing but infinite vilenefs, unworthinefs and guilt to offer, which can only pull down divine vengeance on his head; that his repentance, however fincere, can do nothing towards making up the breach, or in the leaft degree atone for the leaft fin. He is therefore, far from any difpofition, or thought, to attempt to offer any thing of his own, by which he might obtain the forgiveness of his fins, and the favor of God, which now appears infinitely important and defirable. Thus the law comes, fin revives, and he dies.

AND now he is prepared to receive the good news reported in the gofpel, "Behold the Lamb of GOD, which taketh away the fins of the world !" This is to him "good tidings of great joy." Behold, the fon of GOD, who is equal with God, and is GOD, who himself made the world, is become a man; has been in the world, and by his own obedience