spiritual life in weakness and immaturity, takes away a part of the mystery and the edge of objection in the case, while it will be seen hereafter, that this acknowledgment or proviso does not at all countenance that assertion of progressiveness which would confound the change of the new heart with sanctification.

Again: Great as is this change, it is not total, so as to obliterate all vestiges of the former character. It does not take away either the human affections or the human infirmities of its subject. He is not converted from " a sinful man," into a faultless angel of God. Weakness and sin still cleave to him, and will continue to cleave to him while he is in the flesh. The original defects, and constitutional propensities of the man, will be seen through the superadded glory of the Christian. Occasionally, indeed, although rarely, through the rich "supply of the spirit of grace," and through much watchfulness and prayer on the part of the believer, as well as much diligence in the rectification and new formation of habit, the most rooted defects of the natural man will be extirpated, and the opposite graces implanted in their stead: more usually, however, the cast of character in the new man, bears some resemblance to that of "the old man;" the temperament remains the same; the constitutional tendencies exist, and ever and anon develope themselves, although grace gives strength to resist those which

are evil, and sanctifies and directs aright those which are excellent. Native defects of temper and disposition, will occasion the renewed man' many struggles, many tears, and, possibly, some discomfitures; while native energies, consecrated unto God, will give nerve and vigour to spiritual action, and make that action effective for God. The meek and loving John, will be the meekest and most loving, and most dove-like of disciples, delighting to "lean upon" his Lord's breast, and speaking chiefly of the surpassing love of God to man, and of man to his brother man. The zealous and fiery Peter carries his warmth and intrepidity with him through his Christian life, until they lead him to the martyr's death. The ardent, enthusiastic, and indefatigable Paul, gives his heart, his labours, and his life to the Gospel, as freely and as devotedly as he once did to the law; and he who in zeal for the traditions of the fathers, outstripped all his fellows, was "in labours more abundant" than all, when he became the apostle of Christ, and the messenger of the Churches and thus will it ever be in ordinary cases with the humbler subjects of the grace of God. Changed as they are, they still show what they were.

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The change then, by which we become new creatures," consists not in the total abolition of sin, for that is impracticable while we dwell in a sinful world, and must struggle with the indwelling

sin of our own heart, "the law of the members that wars against the law of the mind." It consists not in never feeling the incitement to evil, for then would probation be at an end, and faith would want its proper tests and trials; but it consists in the thorough hatred, the steady resistance, and the gradual conquest of sin; and in the implanted love and willing service of a once neglected God, a once contemned Saviour, a once spurned Spirit. "The flesh" may still be

weak," but in this is the change; that the Spirit is now willing to serve the God of its salvation; that "the desire of the soul is to him," and to his cause. The principle of action is a new principle, and the course of action is changed. The natural heart, which was " enmity against God," is succeeded by the new heart, which loves him supremely with a filial affection, and which serves him "gladly with a willing mind." Enough of corruption and perverseness still remains for the Christian to lament, for God to forgive, and for grace to change; but in this is his joy and his comfort, that he is in Christ and not out of him, "walking not according to the flesh, but according to the Spirit," and therefore " not under condemnation."

It will be seen, then, that in this change, when soberly presented according to truth and fact, there is nothing to outrage probability, to provoke ridicule, to encourage undue complacency in its

subjects, or extravagant expectations in others. "The new man" feels in himself too surely the workings of corruption to dream of sinless perfection; and others, aware that changed though he be, he still is man, should not expect it from him.

Yet the change is such as to excite his lively joy, his fervent gratitude to him who hath called him with a holy calling. The world may misrepresent, the ungodly may sneer, but in his own heart the springs of joy are opened, pouring out an unfailing stream of refreshment, and none can dry them up. Feeling that he has, "through Christ strengthening him," achieved a partial victory over sin, and looking for its more complete subjugation, he exclaims with joy," thanks be to God, who giveth us the victory, through our Lord Jesus Christ!"

Such is the change of which the Scriptures speak with frequency and plainness, and which they describe under so many varied and striking images, that we are left to wonder at their richness and copiousness of illustration. To those who are familiar with their language, and who have imbibed their spirit, as well as experienced the change they describe, it must be matter of astonishment, that any who profess to receive them, however worldly in spirit or lax in doctrine, should treat the subject of conversion or renovation as a fabulous mystery, or an idle fancy. Yet uch is the fact. The bare mention of it seems

to excite the spleen and malice of the carnal heart; while some, too indifferent even to be moved to anger on the subject, content themselves with the contemptuous expression, "What will these babblers say?" "Do they not speak parables?" And lest " a world lying in wickedness," and consequently in special need of renovation, might perchance receive God's testimony, the learning and ingenuity of philosophical Christians have put forth their most laboured, although not their most successful efforts, either to expunge this testimony from the charter of our faith, or to divest it of all its point and value. The process of reduction and abridgment has been fully and daringly tried by the disciples of this school. Their rage for simplifying has penetrated and dissipated all mystery, has rudely assailed all miracle, has wholly proscribed some of the most sacred verities of our holy faith, and has left us abundant reason to wonder that our blessed Lord and his evangelists and apostles should have taken so much time, and space, and pains, to communicate the few elementary and really very unimportant truths which, in their wisdom, they have found to constitute the pith or marrow of the Gospel. A doctrine so mysterious, so truly spiritual and evangelical, as that of the transformation of the believer in heart and life by the power of the Gospel, could scarcely be expected to escape with impunity. It has, therefore, been discarded with