of his religion would be very different from what they are, and through Him, they would certainly arrive at salvation. This divine religion would, in this case, work such a mighty change within them, as would amount to a new moral creation. A true belief would cause them to be in Christ, and the Apostle here tells us, that, in such a supposition, they would be new creatures. "If any man be in Christ, he is a new creature," old things are passed away, and “behold all things are become new in Him." And in another place he expressly says, "that in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature," or, (as the word may be rendered with more propriety in this passage) a new creation, for the Greek word TII, signifies both creation and creature; so that the meaning is, in the Christian religion, the only thing absolutely necessary, is the new creation, whereby man is renewed by the putting away of his whole natural depravity.

In order to place this fundamental doctrine of our religion in its true point of view, we will consider, first, the meaning of the words to be in Christ; and secondly, what it is to be a new creature.

To be in Christ, is a phrase so often made use of in the word of God, that I conceive it must contain more energy and latitude, than appear on the face of it. It would be superfluous to cite all the passages where this expression occurs, and its meaning is ascertained. Two or three will be sufficient for our purpose. "There is, therefore, now no condemnation to them that are in Christ Jesus." From which words we must necessarily conclude, that to be in Christ, means not only to be members of his Church, but to be united morally with his person; to be interested in his merits, for the pardon of their sins, and to be justified by his righteousness: for were this not the case, they would be assuredly condemned. The same Apostle, in another

place, having enumerated his own privileges, and righte ousness, which he enjoyed in the law, concludes in these words: "but what things were gain for me, those I counted loss for Christ, yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ, and be found in Him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ."* In which words we may readily observe, that to be in Christ, he conceives to be a blessing and happiness of the highest order. To win him, to be found in him, to profess his righteousness, as belonging to himself, and to be so intimately. united with him, as to have a common and personal interest in whatever concerns him. This divine and heavenly union is explained in the clearest manner, by an appropriate similitude, which Christ himself made use of to his disciples.t “Abide in me,” says he, " and I in you. As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me. I am the vine, ye are the branches." Here we are said to be in Christ, as a branch is in the vine; and as this partakes of all the nourishment and juices which by invisible tubes are distributed through the plant, and is supplied by the stock with sap proportionable to its capacity and need; so they who are in Christ, partake of his personal influence, and according to their limited capacities, are filled with the riches of his grace. And to render the manner and process of this sacred union still more palpable and clear, the Apostle tells us that it does not belong to our nature, but that it may be compared to the union of a branch to a tree, which is not propagated naturally with it, but afterwards inoculated or grafted into it."And if," says he, "some of the branches be broken off, and thou being a wild olive tree, wert grafted in among

* Phil. iii. 7, 8, 9.

+ John xv. 4, 5.

+ Rom. ii. 17.

them, and with them partakest of the root and fatness of the olive tree." By nature, therefore, we are all of the old stock, of the wild olive tree; which is Adam: but God, whom our Saviour here represents under the allegory of a husbandman, mercifully separates us from this barren stock, and grafts us into Christ; so that we are, in some degree, incorporated with him, and our moral existence depends on him more intimately, than our physical existence on our original progenitor. I say more intimately; as a spiritual union is more perfect than any other. "He that is joined to the Lord, is one spirit,"* which, of course, must be the most excellent species of union that can possibly be imagined.

To attain to this heavenly communion with Christ, so as to be found in him, true faith in him is the means and the condition; for "whosoever believeth in him shall not perish, but have life everlasting," and this it is certain can only be had through him and in him; for as the Apostle says,t we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end." So that our confidence in Christ causes us to partake of him, and to be interested in him after such a manner, that we become what the Apostle calls a new creature. But as Nicodemus was perplexed to know how a man, when he is old, can be born again, so many, perhaps, will have still greater reason to inquire how a thing once created, can be created anew. True, indeed it is, that as to its substance and essence, nothing can undergo a second creation; but forms and qualities may be so modified and altered, as to excite an idea of a new creation.

The body of man was not originally created, or produced out of nothing; but from the dust of the ground which had been previously created, and yet being modelled by God, and inspired with the breath of life, he is styled with pro

* 1 Cor. vi. 17.

✦ John iii. 16.

↑ Heb, iii. 14.

priety God's creature. In like manner, although a man's soul and body be not raised again out of nothing, yet if he be raised out of a state of sin, and inspired with the Holy Spirit of God himself, he may be truly said to become a new creature; for morally speaking, he is now a different person from what he was, "being transformed by the renewing of his mind."* "Old things are passed away, and behold all things are become new." His ideas are changed, as well as his affections, and he measures things both temporal and eternal, by the standard of faith. "He has put off the old man with his deeds, and has put on the new man, which is renewed in knowledge, after the image of Him that created him"t-or, as it is expressed in another place, "He has put on the new man, which, after God, is created in righteousness and true holiness."

It is only by comparing these two states of nature with each other, that the scriptural meaning of a new creature can be accurately understood; and as in a late discourse I endeavoured to exhibit a picture of man in his unregenerate state, we will now consider him as created anew into a newness of life, and thus we shall be enabled easily to discern what a mighty change is accomplished in him, and with how much propriety he is called a new creature. For the fact is, as a rational, accountable creature, a renewed person is altogether different from what he was. His mind is purified, his conscience purged from dead works, and all his faculties reduced to their primitive harmony and order. He is turned from darkness to light, and from the power of Satan unto God. His eyes are opened upon an invisible world, which he feels to be as real as that which he inhabits. He retains Almighty God continually in his sight; contemplates his wisdom, his power, his goodness, and his mercy; conceives his glory shining constantly about him, and in him, inflaming his whole soul with love, and joy, and confidence unspeakable.

* Rom. xii. 2.

↑ Col. iii. 9, 10.

Eph. iv. 22, 23, 84.

He now lives by faith, and not by sense, and therefore all sensible objects appear to him in their genuine colours and dimensions; obscure and diminutive, in comparison of those exalted, spiritual, and glorious objects, which are habitually before him. While engaged with these, he not only avoids all scandalous and notorious crimes, but sins of every description, to the utmost of his power. Secret sins, as well as such as are public, being equally transgressions against God's law, are alike the objects of his hatred and abhorrence. He dares no more defraud his neighbour in his shop, than rob him on the road; nor to injure his reputation, than deprive him of his life. This world is comparatively little or nothing to him. His hopes and expectations are centered in a better. His treasure is there, and, of course, there is his heart also. He uses the blessings of life in such a manner, as to be able, at a future day, to render a comfortable account of their employment; but his main business is to live always in the true faith and fear of God, and under his fostering care and protection. For this pur pose he endeavours to cherish a spirit of devotion, by raising his heart to God upon every occasion; by making every occurrence of life, every object of created nature, subservient to some pious emotion, some sentiment of praise and thanksgiving. He appreciates with due attachment and affection every opportunity of joining in the public worship of the Church. He prepares himself for it at home, and enters upon it with such earnestness and zeal, as clearly evince that he considers it as the most important business of his life. When engaged in prayer, he prostrates himself before Almighty God with heart-felt reverence and godly fear, lifting up his mind, as well as his hands to Him that dwelleth in the heavens. In the psalms and hymns he chaunts forth with sweet and affectionate melody his admiration and worship and praise of that almighty and allglorious being so infinitely above him, and yet so infinitely gracious and condescending to him. He hears the word of