The Scripture doctrine of regeneration considered, in six discourses. / By Charles Backus, A.M. Pastor of a church in Somers. ; Published according to act of Congress.

Discourses on Regeneration.

DISCOURSE I. The Nature of Regeneration.

JOHN iii. 3.

JESUS answered, and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

THE miracles wrought by Jesus Christ, when he entered on his public min∣istry, commanded general attention among the Jews, and engaged them to inquire con∣cerning his person, and the design of his coming into the world. Nicodemus, a Pharisee, and a man of high rank in Israel, came to Jesus, by night, to learn from his mouth the nature of his doctrine and king∣dom. The address of this Jewish ruler was

in terms of high respect—Rabbi, we know that thou art a teacher come from God; for no man can do these miracles that thou doest, ex∣cept God be with him. The Saviour answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. He who is the faithful and true Witness, repeats the word verily, to give greater weight, and to excite higher attention, to the truth he utters. Let our ears and our hearts be open, to learn the nature and necessity of the change of which he discourseth in the passage before us.

IT is evident that some change is inten∣ded by being born again; and that this, in whatever it consists, is absolutely necessary for the entrance of any individual of the human race into the kingdom of God. In the text, man is used indefinitely; it is as ap∣plicable to the Jew as to the Gentile, and to persons of one nation, age, or rank, as another.

To be born again, must mean something beyond mere external reformation; for if it did not, Nicodemus would not have ex∣pressed his surprise, as we find he did, at what Christ taught. Not only the Phari∣sees, but even Pagans, urged the necessity of breaking off from vice, and becoming pure in outward behavior, to secure the

friendship and blessing of the Deity. How∣ever disagreed mankind have been concern∣ing the nature of virtue, and whatever vices they have patronized by their doctrines, or recommended by their examples, they have always in their creeds professed to recom∣mend purity of morals.

THERE is nothing in the text, taken in its connexion, to countenance the opinion of some ancient and modern Christian wri∣ters, that the ordinance of Baptism is the principal thing intended by being born again. A view of the context will refute this opinion, as well as that of those who extend the new birth to nothing beyond common morality. Nicodemus saith unto him, How can a man be born when he is old? Can he enter the second time into his mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, except a man be born of water, and of the spirit, he cannot enter into the king∣dom of God. That which is born of the flesh is flesh; and that which is born of the spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the spirit. Nicodemus answered and said unto him, How can these things be?

THE rite of Christian baptism, in which the adult, or the infant, is washed with wa∣ter in the name of the Father, of the Son, and of the Holy Ghost, teaches by an ad∣dress to our senses, the absolute need of an internal change, or of being regenerated, to qualify for the enjoyment of God: But the administration of this ordinance doth not purify the heart, nor can we certainly determine that the person baptized, is a sub∣ject of that holiness without which no man shall see the Lord. Baptism is of high im∣portance, and no one can despise it without bringing great guilt upon himself; but we have no authority to affirm that every un∣baptized person will be eternally lost. Af∣ter Christ had risen from the dead, he said unto his apostles, in Mark xvi. 15, 16— Go ye into all the world, and preach the gospel to every creature, he that believeth and is bap∣tized, shall be saved; but he that believeth not shall be damned. From these words we can determine that every one who spends his whole life in unbelief will be damned; but not that every unbaptized person will be doomed to everlasting misery. We cannot be justified in excluding every unbaptized person from Heaven, unless it had been in∣serted in Christ's declaration, or somewhere else in the scriptures, that "he who be∣lieveth not, and is not baptized, shall be for

miserable." Some may be deprived of baptism without any fault of theirs; and others may have such conscientious scruples as to prevent their receiving this ordinance, and yet may be members of Christ's mys∣tical body. No unbaptized person can be a member of the visible church, according to the form under which it appears in the New-Testament. To the baptismal washing Christ probably alludes when he speaketh, in the context, of being born of water.

WERE nothing more meant by being born of water than the baptismal dedication, why should Nicodemus say, How can a man be born when he is old? Can he enter the sec∣ond time into his mother's womb and be born? If water baptism be the new birth taught in the text, how could Nicodemus have re∣mained so ignorant and perplexed, after Christ had explained its nature? The sur∣prise of this Jewish ruler remained through∣out the conference, and he exclaimed How can these things be! He well knew that, from the days of Abraham, none had been ad∣mitted into the visible church without sub∣mitting to circumcision: And if he suppo∣sed that Christ only meant to change the seal of the covenant, or to put baptism in the place of circumcision, what could there

have been in this so mysterious to his mind? Besides, as is generally allowed, baptism had long before the coming of Christ, been administered to Gentile proselytes, on their admission into the Jewish church. His knowledge of this fact would have render∣ed baptism yet more familiar. We do not find in all the New-Testament that the use of this ordinance excited wonder; as it must have done if it had been a practice wholly without a precedent among the Jews. The priests and the levites whom the Jews sent to John, to enquire who he was, asked him, Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet!* 1.1 It is plain that they did not inquire concern∣ing baptism as a rite, but why he baptized. It seems that they expected the Messiah would baptize when he should appear.

IF baptism be supposed to be the only re∣generation taught in the text, we shall find ourselves involved in insuperable difficulties, in reconciling it with the other words which passed between Christ and Nicodemus. In addition to what has been said, it may be observed, that the new birth which our Lord inculcates, is attributed to the Holy Ghost as its author: Except a man be born of the spirit, he cannot enter into the kingdom of God.

To be born of the spirit, is the same thing with the renovation of the heart by the spirit of God. This change is the effect of a di∣vine operation on the heart. The necessity of it is derived from man's moral pollution—That which is born of the flesh is flesh. Ho∣liness is introduced into the heart of apos∣tate man, only by the spirit of God—That which is born of the spirit is spirit. In the manner of the spirit's operation on the heart there is something which we cannot compre∣hend; which operation Christ compareth to the blowing of the wind. But what is there either in the administration of the or∣dinance of baptism, or in the practice of common morality, that is mysterious?

THE new birth inculcated in the text, consisteth in the turning of the heart from sin to holiness. It is in consequence of this change that any one of the human race be∣cometh a child of God by faith in Christ Jesus.

BY the phrase, the kingdom of God, in the passage before us, cannot be primarily meant the visible church, nor the New-Testament dispensation; because many have been in the kingdom of God in these senses, who were his enemies, and remained so through life. The kingdom of God is here to be under∣stood as including the state of grace into

which the regenerate are brought, in the present world, and the state of glory pre∣pared for them in the world to come. In this sense the phrase is often used in the scrip∣tures. Luke vi. 20. And he lifted up his eyes on his disciples, and said, blessed are ye poor: for yours is the kingdom of God. Rom. xiv. 17. For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Ho∣ly Ghost. 1 Cor. xv. 50. Flesh and blood cannot inherit the kingdom of God. None can see the kingdom of God, or enjoy its bles∣sings, except those who are born again.

THE words of Christ in the text, lead us to consider the nature and necessity of re∣generation.

ACCORDING to the method proposed I shall begin with inquiring into the nature of regeneration. I shall,

1st. INTRODUCE several passages from the scriptures, as a guide in the interest∣ing subject before us. Deut. xxx. 6. And the Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live. Psalm li. 10. Create in me a clean heart, O God; and renew a right spirit within me. Jerem. xxiv. 7. And I will give them an heart to know me,

that I am the Lord; and they shall be my people, and I will be their God: for they shall return unto me with their whole heart. xxxi. 33. But this shall be the covenant that I will make with the house of Israel; after those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Ezek. xxxvi. 25, 26, 27. Then will I sprinkle clean water upon you and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judg∣ments, and do them.

I APPEAL to every candid reader of the scriptures, whether it be possible, by any fair interpretation, to understand by the foregoing texts less than a complete change of character, or a new temper of mind. Hence appears the propriety of Christ's say∣ing to Nicodemus, Art thou a master of Israel, and knowest not these things? "Are you a teacher of high rank among the Jews, and are you so blind, as not to know that the scriptures, which you profess to be able to explain, abound with the doctrine of the

new birth which I am inculcating? Why do you stumble at the necessity of this change, by a divine operation, since it is so clearly revealed in the oracles God?"

I WILL now introduce a few texts from the New-Testament on the subject before us. John i. 12, 13. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 2 Cor. iv. 16. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. Eph. ii. 10. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. iv. 24. And that ye put on the new man, which after God is created in righteousness and true ho∣liness. 1 John v. 18. We know that whosoever is born of God sinneth not: but he that is begot∣ten of God keepeth himself, and that wicked one toucheth him not. Titus iii. 5. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of re∣generation, and renewing of the Holy Ghost.

MAY not every one be convinced by this selection of a few passages, out of many, recorded in the Jewish and Christian scrip∣tures,

that an essential change of heart is ef∣fected in regeneration? God circumciseth the heart to love him.—He giveth the regen∣erate a heart to know him.—He putteth his law in their inward parts, and writeth it in their heart.—He giveth them a new heart and a new spirit.—He putteth his spirit with∣in them.—He causeth them to walk in his statutes.—They who believe on the name of Jesus Christ, are born not of blood, nor of the will of the flesh, nor of the will of man, but of God.—He hath shined in their hearts, to give the light of the knowledge of his glory in the face of Jesus Christ.—The re∣generate are God's workmanship, created in Christ Jesus unto good works. They put on the new man, which after God is crea∣ted in righteousness and true holiness.—They are begotten of God: And through his mercy they are saved by the washing of re∣generation, and renewing of the Holy Ghost.

FROM the account of this change which hath been taken from the word of truth, it appears that God operateth on the heart by his spirit, previously to its holy exertions, and that all its exercises are the effects of this divine operation. God worketh in the saved both to will and to do. Hence many divines have, with propriety, made a dis∣tinction between regeneration and conver∣sion: meaning by the first, the energy of

the holy spirit in changing the heart; and by the last, the holy exercises of the heart which follow; such as love, repentance, faith, and other graces. Certainly the tree must be made good, before its fruit can be good: And as the unregenerate are wholly without holiness, it is evident that when it is found in any man, it must be attributed to the holy spirit, as its author. In con∣version men are active, and are as free in turning to God as in any exercises what∣ever. The peculiar energy of the Deity which giveth birth to holiness in creatures is as reconcileable with their freedom, as his energy which extends to the common actions of life. Man was a moral agent when he was first created. He was not brought into existence without any charac∣ter, or with a heart clear from any moral bias, like a piece of paper which has noth∣ing written upon it. Man was not only in∣nocent, or clear from sin, but he was posi∣tively holy. Eccl. vii. 29. Lo, this only have I found, that God hath made man upright; but they have sought out many inventions. If the divine power which created man holy at first, did not impair his freedom as a moral agent, the divine power which createth ho∣liness in the heart of any individual of Ad∣am's posterity, in any period of his exist∣ence, does not impair his freedom. The

objection brought against the doctrine of regeneration, on the ground of its destroy∣ing man's freedom, goes to the denial of all created holiness, and consequently to a denial that Adam was holy in the first mo∣ment of his existence.

2dly. REGENERATION hath its seat in the heart, or the temper of the mind. This has already been observed, but it deserves a more particular consideration.

ALL men, whether good or bad, are ca∣pable of distinguishing between holiness and sin, and of knowing their duty. This fac∣ulty is called The Understanding. The pleas∣ure or the pain which the mind feels in a review of its actions, is stiled The Conscience. This, in some instances, operates to a high degree, in the worst of men while in the present life, and will be like a worm that never dies, to the impenitent in the world to come. A power of choosing or refusing, is also possessed both by the righteous and the wicked, which is called The Will. The moral exercises of the mind are according to a certain bias, or taste, which is called The Heart. As this is holy or sinful, men are holy or sinful in their volitions. In this bias, or taste, are included The Affections; which may be summed up in love and hatred.

The good man relishes the beauty of God's moral character, and chooses to serve him. The wicked man has an opposite relish, and chooses to disobey him.

A MINUTE delineation of the faculties and operations of the human mind, does not fall within my present design. All will admit a distinction between a capacity to know what is right, and a disposition either to conform, or not conform to it. The scriptures proceed on the ground of this distinction, and that it is admitted by man∣kind. Under the first head of this general division of the mind, are included the un∣derstanding and the conscience; and under the last, the moral taste, the will, and the affections. These three last compose the heart. By keeping in view the definitions just given, my meaning may be gathered when either of these words occur in the fol∣lowing discourses.

WERE man destitute of a capacity of distinguishing between holiness and sin, and of voluntary action with respect to them, he could not be a subject of moral govern∣ment, he could not be accountable to the supreme Judge, nor would he have any thing to hope or fear from the retributions of eternity. However man's reasoning powers may be impaired, or whatever dark∣ness

may be thrown upon them by sin, or however hardened conscience may become by long resisting its dictates, his general capacity remains. He retains his place in the scale of being; and will be rewarded, or punished, agreeable to the law of recti∣tude. He does not by his revolt lose his re∣lation to God, nor to his neighbor: neither are his obligations in the least diminished to love the former with all his heart, and the latter as himself. The transgressor can do nothing which makes the smallest approach towards the annihilation of his intelligent nature; nor can he do any thing which will either overthrow, or weaken, the principles on which God governs his creatures. Sin consists in a wrong disposition, or temper, of mind. It involves in its nature rebellion against the order which God hath established in the moral world, and could its wishes be accomplished, Jehovah would cease to sit on the throne of the universe. The unregene∣rate are not under the same kind of inabil∣ity of loving and serving God, as a deaf man is of hearing sounds, or as a blind man is of discerning colours; but their inability arises from a heart which is opposed both to the law and the gospel. Hence we may see that their inability is of a criminal na∣ture, and that the higher it rises, the more deserving they are of the divine wrath.

THE heart, or the temper of the mind, is changed in regeneration. There is noth∣ing in this change which resembles the trans∣formation of a plant into a living thinking creature, or of the beasts of the field into men. The design of it is to restore the holy temper which was lost by the apostacy. To the regenerate is imparted a disposition which harmonizes with the place which man holds in the family of the great Parent and Lord of all. The subjects of the new birth do not aspire to the rank of angels, nor repine at the lower grade assigned them by infinite wisdom and goodness. Their great or their small reasoning powers, their igno∣rance of the arts and sciences, or their ac∣quaintance with them, remain as before: their hearts only are immediately affected by regeneration.

THE unregenerate are sometimes descri∣bed in scripture as having the understanding darkened; but this arises from the blindness of their heart.* 1.2 Under the influence of a corrupt temper the beauty of holiness is not discerned. The knowledge, or the under∣standing, or the light, given in regeneration, immediately respects the moral state of the mind. The regenerate emerge from dark∣ness into light by receiving a new heart:

they now become the subjects of divine il∣lumination.

As in the scriptures all the faculties of the soul are considered as receiving their moral complexion from the heart, deprav∣ity is sometimes predicated of them all. For the same reason a change of heart is repre∣sented as setting the whole soul right, and as extending its influence even to the body. But neither our corporeal members, nor our essential faculties as moral agents, are the immediate seat of holiness or sin. They are holy or sinful according to the end to which they are devoted by the heart. When any are regenerated they glorify God in their body, and in their spirit. Hence babes in divine knowledge are preserved from de∣structive delusions, and are trained up for the kingdom of glory; while men of the world, of strong mental powers, and high attainments in science, are seen to imbibe most absurd and fatal errors.

THE light imparted by the Holy Ghost in regeneration, does not imply the discovery of any truth which is not contained in the Bible; but it is designed to give to the heart a relish for the doctrines, laws, and promi∣ses, which are contained in that holy book. If in the new birth some truth were commu∣nicated

which is not to be found in the writ∣ten word, we should be left without any standing rule for the trial of the spirits. The change wrought in regeneration, brings the heart into harmony with the plan of salva∣tion which is revealed in the sacred volume. The book of God appears in a new light to those who are born again; not because any new truth is revealed, but because their hearts have a new relish, and in consequence of this they discover new beauties in the law and gospel. Now they receive the divine word, not as the word of men, but as THE WORD OF GOD.

3dly. REGENERATION is an instantane∣ous change. This is an obvious conclusion from its consisting in a new heart, or a holy temper, in opposition to the old man, or to a mind at enmity with God. Among the unregenerate some are openly vicious, and others maintain external purity in their con∣duct; some are sunk in stupidity, and oth∣ers are filled with fearful apprehensions of the wrath to come; but whatever variety is to be found among them, they all agree in being alienated from the life of God. There is no essential alteration of character in any one of the human race, except he be born again. Between sin and holiness there can be no medium; since they are directly op∣posed

to each other. There is no person on the earth who is not either the friend, or the enemy of God. The words of Christ, in Matth. xii. 30, place this beyond doubt, He that is not with me is against me; and he that gathereth not with me scattereth abroad. Between the interests of Christ's kingdom and those of Satan's, there is no commun∣ion. Every person in this assembly, or any where on the earth, is either in the road to heaven, or in the road to hell; and were he this moment to enter the world of spirits, he would either be received into paradise, or be doomed to endless misery.

THERE can be no point of time in which one is neither in a renewed, nor an unre∣newed state; and therefore when the new heart is given, it must be given in an instant. The work of sanctification is carried on pro∣gressively in the hearts of the renewed, and will be continued until it is completed in the concluding moment of life; but regen∣eration is the beginning of holiness in the soul, and admits of no progression. The point of time in which it is effected, is as indivisi∣ble as was that between the Almighty Fiat in the morning of the creation and the work done—GOD said let there be light, and there was light.

CHRISTIANITY is not answerable for the abuses which have been made of the doctrine before us. There is nothing in it which countenances enthusiastic impulses, or a life of sloth and wickedness. In regeneration men are made willing to enter into the rea∣sonable service which God requireth in his word, are placed under the dominion of the pure and benevolent spirit of the gospel, and enter on a life of great vigilance and activity.

IF it be not allowed that regeneration is an instantaneous change, some other nature must be attributed to it, than that which has now been described. If the change be grad∣ual; the old man and the new are not very wide apart; or there must be a middle char∣acter produced which no one can describe, and which has no state assigned to it in the retributions of eternity. If all men, as soon as they are brought into existence, possess the seeds of virtue as an essential attribute of their nature, or have them implanted in their hearts by the Holy Ghost, it will fol∣low that no essential change is necessary to fit any one of Adam's race for heaven. On this plan the lost have the same general char∣acter with the saved; and the difference between them is to be ascertained by a cer∣tain degree of goodness to which the saved rise, and which the lost either do not acquire,

or do not retain. What is this degree of goodness which constitutes regeneration? To find it we must draw a line somewhere between sinless perfection and a state of un∣regeneracy. What clue have we to guide us? The regenerate must be thrown into a labyrinth of perplexity, and be left without means to extricate themselves, if they are to have recourse to nothing for evidence in favor of their heirship to glory, but a cer∣tain degree of holiness no where described in the word of God. The sacred writings abound with descriptions of the flesh and the spirit, their opposite natures and fruits; but they do not afford us any light in de∣termining to what grade actions must rise or fall, to constitute a holy, or a sinful, char∣acter. We cannot account for the strain in which the scriptures proceed, if holiness and sin be not of contrary natures, and if there be not an essential difference between the characters of the righteous and the wicked.

THE more attentively we examine the doctrine of progressive regeneration, the more fully it will appear that it is built on principles which deny the full extent of man's depravity, the necessity of an essential change of character; and which renders the work that passes on the renewed, little, if any

thing, more than a renunciation of the forms of false worship, and a profession of Christianity, accompanied with a life ex∣ternally pure. Can this be the essence of that change which Moses and the prophets, Christ and the apostles, make necessary to pre∣pare men for the enjoyment of a holy God?

ETERNAL life is promised to the smallest expression of Christian love, even the giv∣ing of a cup of cold water to one in the name of a disciple. How can we account for the glorious reward which so small an action meets, if it were not grounded on a principle wholly different from that which gives birth to the shining actions of many impenitent sinners? The true disciples of Je∣sus Christ are renewed in the spirit of their minds, and are prepared to bring forth good fruit. Hence, in the smallest holy actions they perform, they may collect evidence that they are members of Christ's mystical body, and that they will be owned by him when he shall come to be glorified in his saints, and to be admired in all them that believe.

THE thoughts which have been suggested on the subject to which we have been attend∣ing lead us to remark,

1. THAT the doctrine of regeneration is a plain and consistent doctrine. It is reveal∣ed both in the Old Testament and in the

New, and is an essential part of the plan of salvation which is proclaimed in the gospel. The doctrine involves no absurdity, or con∣tradiction. It respects nothing in man but his character. It is this which is changed by the influences of the Holy Ghost. This change does not impair man's intelligent na∣ture, nor offer the least violence to the free∣dom of his will; but inclines him to love and serve God in the present world, and pre∣pares him for the enjoyment of God in the world to come. If any will contend that re∣generation is to be numbered among the dreams of a superstitious or a gloomy mind, they betary great ignorance both of God and themselves.

2. WE may infer that the doctrine of re∣generation does not relax the moral obliga∣tions of sinners, nor diminish the propriety of calling on them to repent and turn unto the Lord.

As has been observed, man does not by his sin drop his intelligent nature, nor cease to be bound by the divine law, nor to be accountable to the supreme King. Be the disposition of man's heart what it may, the homage which God requireth of him re∣maineth a reasonable service. The subjects of the divine moral government are as un∣able to destroy their obligations to obedi∣ence,

as they are to annihilate themselves, or to dethrone the Almighty. If nothing more were required of sinners than they are inclined to do, their rebellion would cease to be a sin, the moral law would lose its authority, and the salvation of sinners, if it could be called salvation, would not be of grace, but of debt.

THAT sinners are called upon to repent and turn unto the Lord throughout the scriptures, can be denied by none who have attended to these writings. Though the calls of God's word and providence prove ineffectual, as we daily see, the pro∣priety and reasonableness of the divine com∣mands cannot be questioned. Impenitent sinners are addressed as rational creatures, as voluntary agents, and as having an ap∣petite for happiness and an aversion to mis∣ery. They may have a doctrinal belief of what the Lord requireth them to renounce, and what to embrace; and may feel a deep impression of truth on their consciences, while they refuse to come unto Christ that they may have life. It is declared by the Saviour in the 20th verse of the chapter which contains the text. That every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. Are the wicked not to be exhorted to come to

the light, because they hate it? Are the terms of salvation to be brought down to a level with the exercises of their rebellious hearts? The impenitent are not thus excu∣sed, nor is such daring presumption encour∣aged, in the word of God. Let us attend to a few passages out of the many which might be quoted. Jere. iv. 14. O Jerusa∣lem, wash thine heart from wickedness, that thou mayest be saved: how long shall thy vain thoughts lodge within thee? Mark i. 14, 15. Now, after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, and saying, The time is ful∣filled, and the kingdom of God is at band: re∣pent ye, and believe the gospel. Acts xvii. 30. —God now commandeth all men every where to repent. James iv. 8, 9, 10. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts ye double-minded. Be afflicted and mourn, and weep; let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. These few texts are a specimen of the divine requirements from sinners, and to what temper the promises are made. By the cur∣rent language of the lively oracles we must be convinced, if we attend with candor, that exercises of heart are required of sin∣ners

to which they are wholly opposed; and that if they will contend in the present case, they contend with God.

THE subject now immediately before us, my friends, is a painful one to the unre∣conciled heart. If any one doubt whether his heart be at enmity with God, let him attend to its exercises in himself when the divine command is in full view. If there be one now in the hearing of this discourse who is charging God with being a hard master, be intreated to pause, and reflect on your character and state with all the so∣lemnity, which becometh a dying accounta∣ble creature. If the wickedness of your heart will justify you in not turning to God now, it will justify your impenitence here∣after, and will secure you from punishment when you shall be arraigned at the bar of the Judge of the living and the dead. Will you dare stand up before him, and plead the enmity of your heart against him as an excuse for not being reconciled to his gov∣ernment? Tremble at the thought of main∣taining a controversy with God! Throw down the weapons of your rebellion, and submit yourself to him.

IT is a pleasing sight to the friends of Zion to behold sinners roused from stupidity, reading the Bible, and anxiously inquiring

what they must do to be saved. There is much more reason to hope that such persons will be brought to the knowledge of the truth, than those who are secure in their sins, who prefer any other book to the Book of God, and frequent the house of mirth. But when sinners are solemnized, and have terrible apprehensions of the wrath to come, no one ought to attempt to give them relief by assuring them that certain exercises of the impenitent heart secure to them a prom∣ise of being fitted for heaven. It is danger∣ous to give such counsel; because it is not warranted by the word of God, and because it will, if believed, throw the awakened sin∣ner into a state of carnal security.

O YE sinners, of every description, let not a deceived heart any longer turn you aside. Do not flatter yourselves with the hope of finding peace while you remain God's enemies. You must become recon∣ciled to him or you must perish forever. If you give up yourselves to him, you will, on the one hand, cheerfully acknowledge your obligations to holiness; and on the other, that sovereign grace was displayed in bringing you into captivity to the obedience of Christ. This hath been the language of the redeem∣ed of our race from the beginning to this day. May all our hearts accord with the

words of the apostle, Work out your own sal∣vation with fear and trembling: For it is God who worketh in you both to will and to do, of his good pleasure. AMEN.

DISCOURSE II. The Necessity of Regeneration.

JOHN iii. 3.

JESUS answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

THE scripture doctrine of regeneration is a stumbling-block to many, who have been educated under the light of the gospel. They neither understand the na∣ture, nor acknowledge the necessity, of this change; and they exclaim, with Nicode∣mus, "How can these things be!" There are others who do not deny this doctrine, who consider it as a subject rather specula∣tive than useful. God grant that the words of Christ, in the text, may make a deep impression on all our minds—Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

HAVING attempted to explain the nature of regeneration in my first discourse, I pro∣ceed in this to consider the necessity of this change.

1st. THE moral depravity of man fur∣nishes proof, that no individual of the hu∣man race can enter into the kingdom of heaven, except he be born again. In what this depravity consists, or how it affects the mind, has been already shown. Let us at∣tend for a moment, to the evidence that our moral nature is depraved.

THAT all mankind are inclined to sin is plain from the history of our race, from the date of Adam's transgression to the present time. Experience has abundantly taught that all men, when left to the guid∣ance of their own hearts, have uniformly and invariably transgressed the divine law, and have not chosen to retain God in their knowledge. The instances of piety to be found in some individuals form no objection to the present argument; because all these pious persons are monuments of divine grace. They who have not been guilty of sin need no pardon. But no one of the human race has been saved on any other ground than that of the atonement which hath been made by Jesus Christ. He is the Saviour of mankind, neither is there salva∣tion

in any other; for there is none other name under heaven given among men, whereby we must be saved. He did not come to call the righteous, but sinners to repentance. His plan of salvation necessarily implies that all mankind have apostatized, and are justly exposed to everlasting wrath. Those who are saved by him are the most ready to ac∣knowledge their native propensity to sin. The apostle Paul, in Rom. vii. speaketh the language of them all, I know that in me (that is, in my flesh) dwelleth no good thing. Real Christians are most full in confessing that they see depravity every where among man∣kind, and that they daily feel it in them∣selves. If the good opinion which some profess to entertain of the human character be just, it is very strange that those persons who are the purest in their walk, should be the most ready to confess the wickedness of the heart.

IF we survey the conduct of mankind from the time of Adam to that of Noah, from Noah to Abraham, from Abraham to Moses, from Moses to David, from David to the coming of Christ, and from the com∣ing of Christ to the present day, we find facts without number to establish the doc∣trine of moral depravity. What impiety, idolatry, profaneness, injustice, rapine, vi∣olence,

uncleanness, envy, malice, and other sins, have prevailed on the earth? How large a proportion of our history is written in characters of blood?

WE cannot account for the wickedness which has been prevalent among mankind from bad example. An attempt to account for it in this way, is only to remove the difficulty a step further back. The question immediately arises, "How became bad ex∣amples so common?" Why do we find them not only among the Heathen nations, but among the descendants of the pious patri∣archs? If there be no corrupt propensity in the heart of man, why are not good exam∣ples as common as bad ones? We cannot avoid judging a tree by its fruit: And hence, if the fruit be corrupt, the tree must be corrupt.

THAT the heart of man is wholly corrupt is explicitly and fully declared throughout the inspired writings. Gen. vi. 5. And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. The force of the argument in support of human depravity drawn from this text can∣not be evaded, by consining this description to the antediluvians; for it is declared by Jehovah, after the flood, in Gen. viii. 21.

I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth. The character here given of man, is as applicable to the inhabit∣ants of the new world, as to the inhabitants of the old. It is particularly applied to the former, and considered as common to men of all ages and nations, from the early pe∣riod of life. If we should grant that the inhabitants of the earth do not proceed to the same enormity of wickedness in the days subsequent to the deluge as in those which preceded it, still the same general character is ascribed to man—his heart is evil from his youth.

MORE than a thousand years after the flood, Solomon affirms, in his prayer at the dedication of the Temple, that there is no man that sinneth not.* 1.3 He expresses the same sentiment more fully in Ecclesiastes vii. 20. For there is not a just man upon earth, that doeth good, and sinneth not. Paul com∣plained of a law in his members that warred against the law of his mind and brought him into captivity to the law of sin. From the remaining corruptions in the hearts of good men in the present life, we may conclude that there is a native corrupt propensity in the hearts of all mankind. David in li.

Psalm, when confessing his sin in the mat∣ter of Uriah, saith in the 5th verse, Behold, I was shapen in iniquity; and in sin did my mother conceive me. After every learned at∣tempt to explain away the obvious meaning of this passage, it remains as an explicit dec∣laration of the Psalmist, that he felt fully convinced that he had a sinful propensity from the dawn of his existence. The na∣tive bias of his heart was not different from that of any other of Adam's descendants: For we read in Prov. xxvii. 19. As in wa∣ter face answereth to face; so the heart of man to man. The prophet Jeremiah, in the xvii. chapter of his prophecy, saith of the human heart, without application to any individu∣al, The heart is deceitful above all things, and desperately wicked: who can know it? I ap∣peal to you, brethren, who have studied your hearts, whether you have any doubt of the justice of Jeremiah's description? And whether in proportion as you have been searching into yourselves, the words of the prophet have not appeared more and more just and striking? Can you not say of this passage in particular—How forcible are right words?

MY limits will permit me to introduce on∣ly a few texts out of the many which might be cited in this place. I may not omit that

remarkable passage which is contained in Romans iii. beginning at the 9th verse.— What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is un∣der their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their way: And the way of peace have they not known: There is no fear of God before their eyes.

THE words contained in this passage are quoted from several Psalms, and other pla∣ces in the Old Testament. * 1.4 That these words imply a total depravity will not be denied. The only inquiry now before us is, whether the apostle confines them to a wick∣ed party of the Israelites, or of any other people, who lived in the times of the Jew∣ish kings and prophets, or extends them to all mankind of every nation and age. He must be understood to apply the words in the last sense: For he introduces the passage

with declaring that he had before proved both Jews and Gentiles that they are all under sin. Jews and Gentiles include all mankind. After the apostle had mentioned that both Jews and Gentiles are all under sin, he pro∣ceeds to confirm this point by uttering him∣self in the words of the Jewish scriptures "As it is written, There is none righteous, no not one"—and continues to sketch the fea∣tures of the human heart through the whole passage. Further to show that the charac∣ter of the whole human race falls within the apostle's design, it may be observed that he draws such conclusions from the premises contained in the words quoted as demon∣strate that the depravity described in them extends to all mankind; verses 19, 20. Now, we know, that what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justi∣fied in his sight: for by the law is the knowledge of sin. The apostle mentions all the world as becoming guilty before God; which proves the universal extent of the forego∣ing description of moral depravity. If the apostle did not design to extend the deprav∣ity he had described to all mankind, how would he conclude from it, as he doth, that no flesh—no individual of the human race,

can be justified by the deeds of the law. If there were some individuals of Adam's pos∣terity, or even one, without sin, there would be an exception from the common way of justification in the sight of God through the atonement—that small number of holy per∣sons who never sinned, or that individual who is spotless, can be justified by the deeds of the law. But the apostle makes no ex∣ception. He saith by the deeds of the law shall no flesh, be justified in his sight. He denies that any exception is to be admitted. He further goes on to declare in the 23d verse, For all have sinned and come short of the glory of God. He does not say that a few have sinned, or that a strong corrupt party in Israel in the times of the kings and proph∣ets, or in any nation or age, have sinned, but that All have sinned. He represents all mankind as being destitute of the fear of God, and in the way to ruin. He adds in the 28th, 29th, and 30th. verses, Therefore we conclude, that a man is justified by faith without the deeds of the law. Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: Seeing it is one God which shall justify the circumcision by faith, and un∣circumcision through faith.

IT being manifest that the passage descrip∣tive of man's depravity in Rom. iii. is to be

applied to every individual of the human race, it will follow that all mankind are, by nature, totally depraved, or that their hearts are wholly corrupt. However pure any un∣renewed persons may be in their outward behavior, or however engaging in their ad∣dress, they do nothing which is holy. In this sense there is none of them that doeth good, no not one.

IT is not implied in the doctrine of total depravity, that all sinners have an equal degree of guilt, or that they all commit crimes in the face of the world, or that they are as bad as they can be; but by to∣tal depravity is meant a heart which is whol∣ly destitute of holiness, and wholly in love with sin. Every unregenerate person is an enemy to the true character of God; and were he under no restraint, he would, as temptations occurred, commit either of the crimes which is found in the catalogue of the works of the flesh. From within, out of the heart of men proceed evil thoughts, adulte∣ries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: All these evil things come from within, and defile the man.* 1.5 If we faithfully look into our hearts we shall see in them the seeds of every sin, and shall

be convinced that no one can justly hope for the happiness of Heaven without passing through the new birth. This change was as necessary for the agreeable young ruler who came to confer with Christ, in the course of his public ministry, as it was for Mary Magdalene; and it is equally necessary for all in every age of the world.

SOME seem to suppose that if mankind be totally depraved, they must cease to be moral agents. If their objection be valid, it will follow that any degree of depravity will, as far as it extends, take away man's obligations to serve the Lord. If the ad∣vocates for partial human depravity will not abide by this consequence, they must give up the present objection. Besides, as has been shown, moral depravity respects noth∣ing but the heart, or the temper of the mind; and therefore whether it be partial or total, none of the powers of moral a∣gency are destroyed.

Do we not find that the worst of men are as voluntary in their actions as the best? The most vile are much more active in build∣ing up the kingdom of darkness, than Chris∣tians are in promoting the kingdom of the Redeerner. The children of this world are in their generation wiser than the children of light. No one will deny that Satan is totally de∣praved,

and that he has risen to a much higher degree of wickedness than his chil∣dren on the earth. Is he moved like a ma∣chine? Is he not a voluntary agent? He is active and unwearied in accomplishing his infernal designs. He, as a roaring lion, walketh about, seeking whom he may devour.

FROM the character of man by nature, we may determine that no one can see the kingdom of God, if he be not turned from sin to holiness, or be born again. The truth of this will more fully appear by con∣sidering,

2dly. THAT none but the pure in heart can enjoy communion with a holy God. Without holiness no man shall see the Lord. This is the necessary and immutable consti∣tution of infinite wisdom and benevolence. God is of purer eyes than to behold evil, and cannot look on iniquity. The foolish shall not stand in his sight: he hateth all workers of in∣iquity. Can two walk together except they be agreed? What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? We cannot have com∣munion with God so long as we refuse to pay him the homage of our hearts. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth.* 1.6

Those, and those only, who are born again have fellowship with the Father, with his Son Jesus Christ, and with the family of the redeemed. None but the renewed can adopt the language of the pious Psalmist in his address to the Most High, Whom have I in Heaven but thee? and there is none upon earth that I desire beside thee.* 1.7 The unholy have no relish for the employments of the new Jerusalem. There shall in no wise en∣ter into that holy city any thing that defileth, neither whatsoever worketh abomination, or maketh a lie; but they which are written in the Lamb's book of life.† 1.8 Could the unregen∣erate with their present character be admit∣ted into the society of the blessed in para∣dise, they would find no enjoyment, but would be in a state of pain. The men of the world, in the present life, discover an aversion to the circles in which pure and undefiled religion is the theme. How could they endure the society of the angels, and the spirits of just men made perfect, where every heart is warmed with love, and every mouth is filled with praise? The wicked could frame a heaven which would suit their taste, and in which they might dwell with their present temper. They could relish the pleasures of a Mahometan paradise;

but they have no real desire for the Heaven in which the glorified saints and the holy angels dwell. Those who have not the spirit of Christ are not to be numbered among his true followers, and have neither part nor lot in the blessinge which he will bestow on them who follow him in the regeneration.

A MERE profession of Christianity will be found in vain in the day when Christ will render to every one according to the deeds done in the body. Not every one that saith unto him, Lord, Lord, shall enter into the king∣dom of Heaven. The obedient only will be accepted in the presence of the Judge. The plea of the unholy will be of no avail, We have, Lord, eaten and drunk in thy presence, and thou hast taught in our streets. On the wicked the Judge will look with an awful frown when they are arraigned before him, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.

LET none flatter themselves with the hope of future happiiness while they remain im∣penitent; however fair may be their pro∣fession, or however blameless may be their conduct in the eyes of men. The character of God is holy, and Heaven is a holy state. We must be born again, or we cannot enjoy communion with God now, nor dwell at his right hand, where are pleasures forevermore.

THE discourse will be concluded with a few reflexions.

1. REGENERATION is a great change. The proud and rebellious heart is brought into obedience to the divine government, and God is chosen as the portion of the soul. The subjects of the new birth are called out of darkness into God's marvellous light. If any man be in Christ he is a new creature: old things are passed away; behold, all things are become new.* 1.9 The regenerate are made partakers of the divine nature, the moral im∣age of God lost by the apostacy is restored to their hearts, and they are brought into his holy kingdom. God, who is rich in mercy, for his great love wherewith he loved them, even when they were dead in sins, hath quickened them together with Christ, and hath raised them up together, and made them to sit together in heavenly places in Christ Jesus.† 1.10 Heaven is begun in their souls, they have a taste for the things which God hath prepared for them that love him; and he who hath be∣gun a good work in them will perform it until the day when the Saviour will appear in all his glory.

ARE there any present who are born of God, you delight in his holy will, and en∣joy communion with him. You do not in∣dulge

enmity against him, but love his char∣acter, and cheerfully submit to his domin∣ion. You are convinced that wisdom's ways are ways of pleasantness, and that all her paths are peace. What a new face has been put on the word and works of God in the view of your minds? When God man∣ifests himself to your souls, whether you are in the sanctuary, in the closet, or in the midst of your worldly business you can say, "It is good for us to be here." Would you exchange a place in Christ's family for all the pleasures, the rich∣es, and the honors of the world? A man full of malevolence does not taste the sweet∣ness of Christian love; a proud man is not charmed with humility; and an unbeliever is blind to the glory of Jesus Christ. Do you not admire the pure, the disinterested nature of the divine benevolence? Can you express in words how glorious the Saviour appears? Do you not delight in contempla∣ting the character and work of Him, whose name is called Wonderful, Counsellor, The mighty God, the everlasting Father, The Prince of peace? Do not his worth, his beauty and his glory sometimes appear so plain, so ex∣cellent and ravishing, as to impress your minds, for a moment, with a belief that you can convince the impenitent of their sin and folly, and compel them to come to

the gospel feast? Perhaps you have made the attempt in this season of warmth, and have been taught by the experiment how unable you are to open the eyes of the blind. This hath served to give you the deeper con∣viction of your dependence on sovereign grace, and of the importance of keeping your place at the foot-stool of Him who a∣lone can subdue the hearts of the disobedi∣ent. Are you not abundantly convinced that your former obstinacy would have re∣mained, if God, who is rich in mercy had not made you willing in the day of his pow∣er? He hath caused you to flee from the wrath to come, and hath made you heirs of the heavenly inheritance. The Lord hath done great things for you: Be thankful un∣to him, and bless his holy name.

IT has been inquired, why, if regenera∣tion be so great a change, it is no more ap∣parent in the subjects of it, to mankind in general? To this it may be replied, That the unholy are strangers to the exercises of the renewed heart, and do not enter into the motives by which it is governed. The life of Christians is hidden with Christ in God; Hence the world knoweth them not. Men who are ignorant of the power of godliness, are hable to form very erroneous opinions with respect to the manner in which real pi∣ety

is to be expressed. Some seem to sup∣pose that if any profess a religion which is not as much edified by gay amusements, or the pursuits of wealth and ambition, as by an attendance on the worship of God, they must, to act consistently, abandon temporal concerns, and retire from society. Chris∣tians have, in times of persecution, been compelled to wander in deserts, and in mountains, and in dens and caves of the earth. But they are forbidden to withdraw from society in ordinary seasons. Should they do this, they would put themselves out of the way of letting their light shine be∣fore men. Their hearts are not placed on earthly enjoyments as a portion; and they consent to sacrifice them all, and even life itself, when they cannot retain them without denying Christ. Diligence in the manage∣ment of temporal concerns is enjoined on Christians by the divine law. In attending to these, they have occasion to mingle with the enemies of their Lord. They do not choose such for their intimate friends; but in their occasional intercourse with the wick∣ed, they may keep their garments undefiled, as Lot did in Sodom, and as Daniel did in the court of Persia. Strangers to religion may think that since Christians sow and reap, buy and sell, and transact other worldly bu∣siness, in common with the rest of man∣kind,

they are in reality the same. Hence their true character is overlooked, and their profession is charged with hypocrisy.

AGAIN, those who are born of God soon lose that warmth by which they are at first distinguished. The careless and the pro∣phane who observe this abatement, suppose that the subjects of it either counterfeited all their former zeal, or were carried away by an idle dream. Christians are liable to wan∣der from God, but the decline of their first fervor is no certain evidence of their back∣sliding from truth or duty. New converts are soon led to see that they have overrated their attainments, and go into the conflicts of the Christian warfare; in which they become better acquainted with the divine character and their own, are more alive un∣to God, and are better fitted to serve him in the present world, and to enjoy him in the world to come. While their love is abounding yet more and more in knowledge, and in all judg∣ment, they may be thought by the ungodly to have become lukewarm towards the cause of the Redeemer.

IT is further to be considered that Chris∣tians are now in an imperfect state. They are sanctified but in part, and have much remaining sin. By lapses in their external behaviour they give occasion to the wicked

to blaspheme that worthy name by the which they are called.

AFTER all, it cannot be denied that those Christians who are much improved in holi∣ness, exhibit in their practice such a fixed purpose of cleaving unto the Lord, as leads the ungodly to take knowledge of them as having been with Jesus. Hardened unbe∣lievers look on the disciples of Christ with an evil eye. They watch for their halting. They are glad to see them stumble. They closely inspect their behaviour, and when they discover a fault they magnify it, and pass sentence in the severest manner. They scrutinize and they condemn with this se∣verity, to keep their own consciences quiet while they are serving divers lusts and pleas∣ures. Deluded mortals! will the sins of God's people screen you from guilt? and furnish a plea for your acquittal when you shall be arraigned at the bar of the Judge of all the earth? If the righteous scarcely be saved, where shall the ungodly and the sinner appear? To return, bitter and cruel as may be the enemies of the Cross, they are some∣times compelled to acknowledge, that Chris∣tians manifest a spirit of benevolence and self∣denial which cannot be found in any other men. Scoffers have their seasons of relen∣ting, and the monitor in their breast pays

homage to the servants of the Most High God, and confesses them to be the excel∣lent of the earth. These have a command∣ing dignity of character given them from above. Soon will they be publicly distin∣guished from the wicked, and will shine forth as the sun in the kingdom of their Father.

2. THE sovereign mercy of God is dis∣played in regeneration. As the hearts of the unregenerate are wholly opposed to God, they have no exercises which tend to holi∣ness: And therefore when any are born a∣gain their change must be attributed to sove∣reign grace. The unregenerate are dead in trespasses and sins, they have no latent spark of moral virtue in their hearts: And hence if any of them be renewed, they must feel that it is by grace they are saved; and that not of themselves: it is the gift of God.— That is marvellous grace which giveth to man a heart to comply with the salvation of the gospel, to which he is by nature whol∣ly opposed. He cannot be the subject of the new birth, and fail of being deep∣ly impressed with the belief that no flesh can have cause to glory before God. The apostle saith, in his address to the saints, But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness,

and sanctification, and redemption; that, ac∣cording as it is written, He that glorieth, let him glory in the Lord.* 1.11

WHEN the sinner is bowed to the divine will, he does not harbour a thought that he has distinguished himself from the unbeliev∣ing and rebellious around him; but he feels that sovereign grace hath interposed for his salvation. God hath mercy on whom he will have mercy.† 1.12 On what other ground can we account for the large ingathering of souls into the Redeemer's kingdom on the day of Pentecost? The converts of that memorable day had lately manifested their approbation of the unjust and cruel sentence which was executed in the death of Christ. Curiosity, or some worse motive, drew them together when it was noised a∣broad that the apostles spake with other tongues. But they had not been many hours assembled before they were pricked in their heart in the hearing of Peter's sermon, and gladly received the gospel which he preached. What a surprising change took place in them between the morning and the evening! Not only the conversions in Jeru∣salem, but those in Antioch, in Thesalo∣nica, in Corinth, in Ephesus, and in other places, recorded in the New-Testament,

proclaim the sovereign mercy of God. In every age of the church, the saints have breathed the spirit of the Psalmist. Not un∣to us, O Lord, not unto us, but unto thy name give glory, for thy mercy, and for thy truth's sake.‡ 1.13

WE have seen persons who were proud of their supposed religion, and whose words and actions courted applause for their good∣ness; but we are certain that they did not learn that spirit in the school of Christ. Spiritual pride is not from above; it is from beneath, and is a most abominable sin. The children of God watch against it, and abhor themselves and repent in dust and ashes for being in any instances insnared by it. Their hearts breathe after God, and they give glory to his great name.

THE scripture doctrine of regeneration takes away all ground of glorying in the flesh. The sovereign mercy of God mak∣eth the saved to differ from those that perish. The sovereign mercy of God is the song of the saints in heaven this moment, and will be their triumph to eternity. They do not attribute it to themselves that they are not among the damned. When they cast their eyes across the gulph which divides heaven from hell, and behold the punishment of

the wicked, they are filled with admiration of the riches of free grace displayed in res∣cuing them from the brink of endless mise∣ry, and placing them in the world of ever∣lasting happiness.

3. THE regenerate are under high and peculiar obligations to serve and praise the Lord. To you he hath given a heart to know him. Walk worthy of the vocation wherewith ye are called. Abound in praise to Him who hath brought you up out of an horri∣ble pit, out of the miry clay, and set your feet upon a rock, and established your goings. Walk as children of the light and of the day. Watch over your thoughts, your words, and your actions; and recommend religion by holy lives. Improve all your talents for the advancement of that cause to which your Lord devoted himself in life and in death. Praise God when he appeareth to build up Zion. May you ever find such seasons, times of great refreshing to your souls. Contemplate the worth and glory of the Redeemer's kingdom, and count noth∣ing dear unto yourselves that you may finish your course with joy. Rest not in past at∣tainments; but, forgetting those things which are behind, and reaching forth unto those things which are before, press toward the mark, for the prize of the high calling of God in Christ

Jesus. Be weaned from the present world, and let your conversation be in heaven. If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory. AMEN.

DISCOURSE III. The Agency of the Holy Ghost in Regen∣eration.

TITUS iii. 5.

NOT by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renew∣ing of the Holy Ghost.

THEY who are born of God often call to mind their former character and state. They will not forget these in any pe∣riod of their existence. The apostle Paul, after his conversion, looked back with deep sorrow on his temper and conduct when he was an enemy to Jesus Christ; and had a lively sense of the riches of divine grace which had renewed his heart, and brought him into favor with God. All true Chris∣tians imitate him in such reflections. The

apostle includes himself with those to whom he wrote, when he saith in the context and in the text, For we ourselves also were some∣times foolish, disobedient, deceived, serving di∣vers lusts and pleasures, living in malice and en∣vy, hateful, and hating one another. But after that the kindness and love of God our Saviour toward man appeared, not by works of right∣eousness which we have done, but according to his mercy he saved us, by the washing of re∣generation, and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ our Saviour; that being justified by his grace, we should be made heirs according to the hope of eternal life.

WHEN any of the children of men are turned unto God they cannot attribute the change in themselves to any works of their own; but they are wholly indebted to his mercy for those influences which inclined them to believe to the saving of their souls. They had performed no holy action before they were wrought upon from on high. There was nothing in their hearts which moved God to show favor to them in dis∣tinction from others. Their alienation from Him would have remained, if he had not according to his mercy saved them by the wash∣ing of regeneration, and renewing of the Holy Ghost.

My design in discoursing from the text is, to consider the Agency of the Holy Ghost in regeneration.

THE Holy Ghost is one of the persons of the Trinity. He is joined with the Father and the Son in the instituted form of Chris∣tian baptism, and in the apostolic salutations to the churches; and is called GOD. * 1.14 The men who were employed in penning the scriptures were inspired by him. The proph∣ecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost.† 1.15 The Holy Ghost de∣scended in a bodily shape, like a dove, up∣on Christ, immediately after his baptism, and a voice came from Heaven, which said, Thou art my beloved Son; in thee I am well pleased.‡ 1.16 By this descent of the Holy Ghost upon the Son of God he was publicly con∣secrated as the Prophet, Priest, and King, of the Church. In allusion to this he is called the Messiah, or the Christ; each of which titles signifies The Anointed. The Holy Ghost is stiled the Comforter, in the xiv, xv. and xvi. chapters of John the E∣vangelist. In the primitive ages of the church the Holy Ghost conferred a power of speaking with tongues before unknown to the speaker, a knowledge of future

events, and other miraculous gifts. These have, long since, ceased in the church; and while they were continued, they were whol∣ly distinct from the renewing or sanctifying influences of the Holy Ghost. Miraculous gifts were sometimes imparted to wicked men; and when they were bestowed on good men, as they most generally were, they were of a different nature from those influences of the spirit which renewed their hearts. If the Holy Ghost should this mo∣ment enable one of this congregation to speak in the language of China, or acquaint him with an event passing in one of its cities, neither this ability, nor this knowledge, would prove the person to whom it is com∣municated to be a subject of sanctifying grace. The knowledge of a fact, and the renovation of the heart, are things of a different nature. Hence we could not de∣termine in favor of a man's piety, if he knew by an immediate revelation from God what will happen in a future period. Mi∣raculous gifts were of high importance so long as the canon of scripture remained un∣finished. They were not continued beyond the infancy of the church; and we have no reason to expect their return. But should they, contrary to the general expectation, be restored, they would not stand in the place of those influences of the spirit which change

men's hearts and fit them for Heaven. When the seventy returned to Christ after they had been sent out by him to preach the gospel and to confirm their mission by mir∣acles, they said unto him Lord, even the devils are subject unto us through thy name. He replied, I beheld Satan as lightning fall from Heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy; and nothing shall by any means hurt you. Notwithstanding, in this rejoice not that the spirits are subject unto you; but rather rejoice, because your names are writ∣ten in Heaven.* 1.17 The apostle Paul declares, in 1 Cor. xiii. Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cym∣bal. And though I have the gift of prophecy, and understand all mysteries, and all knowl∣edge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.

THE renewing influences of the Holy Ghost are common to all ages of the church; and were they wholly withdrawn, the work of regeneration would no more appear a∣mong mankind, and Satan would reign in every heart.

THE phrase, renewing of the Holy Ghost, in the text, must refer to his influences on the hearts of the saved, and to nothing else. To these influences the apostle attrib∣utes the state of salvation into which he and other believers were brought. If an essen∣tial change of heart was necessary to pre∣pare men for heaven heretofore, it is neces∣sary now; for the human character is the same. As man is totally depraved he will not return to God, unless he be influenced from on high, or by the Holy Ghost. We have the same evidence that a man must be born of the Spirit, as that he must be born again, to see the kingdom of God. If we consider the texts which speak of the influ∣ences of the Spirit of God, as confined to his miraculous operations, or to his agency during the first ages of the church, we shall do violence to the inspired writings; and re∣duce the kingdom of grace to a level with the kingdom of nature.

THAT the Holy Ghost hath a special a∣gency in regeneration may be proved,

1st. FROM the ways in which he operateth on the minds of the saved.

IT is not denied that some are sanctified from the womb. In instances of this kind we are compelled to acknowledge the imme∣diate

agency of the Holy Ghost; because external means had not been enjoyed. Per∣sons of this description who have lived long enough to be able to communicate by words their internal exercises, have been full in ac∣knowledging the doctrine of depravity, and the absolute need of the influences of the Spirit of God to renew the heart. We hear the same confession from the mouths of persons appar∣ently renewed in adult years, who cannot, as is most usual, give a particular account of the time of their conversion. It is in∣deed of much higher importance to be able to trace in ourselves the nature of true reli∣gion, than the period of its commence∣ment, or the order of our exercises. We are to guard in this place against counte∣nancing the idea, that the transition from an unregenerate to a renewed state, is like the growth of a plant from a smaller to a larger size. This opinion tends, like an opiate, to quiet the minds of the secure, and to leave them undisturbed whilst they put the form of godliness in the place of its power. It cannot be too deeply impressed on our minds, that there is an essential differ∣ence between the characters of the regene∣rate and the unregenerate. Hence it gen∣erally happens that Christians are able to give an orderly account of alarming appre∣hensions

of the wrath to come, and of clear and striking discoveries of the wickedness of the heart, which preceded their submis∣sion to the divine will, when they beheld, with pleasing wonder, the glory of God in the face of Jesus Christ.

THE scriptures do not inform us what de∣gree of doctrinal light, how long a season of serious thoughtfulness, or what degree of terror, will exist in the minds of the re∣generate previously to their renovation. These are different in different persons. The interval between the first alarm and conversion, appears to have been short, in most, if not in all, of those who were re∣newed under the ministry of Christ, and that of his apostles. The knowledge and conviction which are obtained and impress∣ed during what has been called the prepara∣tory work, are of no small use; in disclosing to sinners their real character, in teaching them that they must be wholly indebted to sovereign grace for salvation, and in assist∣ing them in their walk when brought into cordial submission to the divine will. It has often been remarked that those whose minds had been most stored with doctrinal knowl∣edge, are, other things being equal, the freest from imaginary flights during the ar∣dor which young converts feel, and shine

brightest in the school of Christ. But, to whatever attainments the unregenerate may rise, whatever anxiety they may endure, or whatever exertions they may make, nothing which goes before the new birth can be con∣sidered as a part of that change. Regene∣ration is a work by itself; and in it a new heart is given—a heart to which the unre∣newed are strangers. The special agency of the Holy Ghost in this work, appears from the incidents and means which have been made effectual to the conversion of sinners. A sew of these will be mentioned in this place.

DEEP conviction has been known to be fastened on the minds of persons by their glancing at a few words in the Bible, or some other good book, without any design to seek for the passage, and far less to reflect with seriousness on any religious subject. This conviction has been fastened on their consciences, and they have not been able to shake it off until God hath made them wil∣ling in the day of his power. The like ef∣fects have been seen to follow the dropping of a word in conversation, which contained nothing remarkable for pertinence, and was not uttered with any unusual solemnity. This hath been made effectual; because the time had come in which God had determin∣ed

to save a soul from death, to save by such simple means, and to add to the evidence that the excellency of the power is of Him. This subject of divine grace had perhaps lived long under an able and faithful preach∣er of the gospel, and had heard many weighty and alarming thoughts uttered in religious conversation, but never till now felt the arrows of the Almighty piercing his soul.

GOD hath laid some on a bed of sickness, and hath brought them to the borders of the grave, to give them conviction that there is but a step between them and eternal misery, and hath followed this with the renewing in∣fluences of his Spirit. We have seen how∣ever, not a few who have been deeply a∣larmed with their danger when death stared them in the face, and abounded with prom∣ises of amendment, who have, on the res∣toration of health, turned like the dog to his vomit, and the sow that was washed to her wallowing in the mire. No promises of reformation can be relied on which do not spring from a heart that is purified by faith. We are furnished with so many facts to establish this remark, that we must be highly criminal if we attribute the real refor∣mations which sometimes follow dangerous sickness, to any other cause but the gra∣cious

influences of the holy Spirit operating on the heart.

SOME have derived everlasting benefit from the death of their neighbors, friends, or companions. They have been alarmed, as was the Jailer by the earthquake which at midnight shook the foundations of the prison, in which Paul and Silas were confined, burst open its doors, and loosed the chains of the prisoners. Like the keeper of this prison, they have been brought to believe on the Lord Jesus Christ, and their sorrow has been turned into joy.

IT has been observed that sudden and sur∣prising deaths, have not often been followed with the repentance of those sinners who have been called to witness the awful events. When one of their companions has been suddenly arrested by the king of terrors be∣fore their eyes, perhaps in the midst of their wine and profane mirth, they have been filled with consternation for the moment, and like Belshazzar, the joints of their loins have been loosed, and their knees have smitten one against another; but no sooner has the corpse of their dead friend been laid in the grave, and an opportunity has presented for a renewal of their dissipation, than they have committed the same iniquity with gree∣diness,

and have hastened to fill up the measure of their sins. These melancholy instances proclaim that madness is in the hearts of the sons of men, and that the most distracting terrors will not prevail to divorce them from their lusts. Symptoms of approaching ruin attend such hardened sinners.

IF remarkable, afflictive dispensations of providence were always set home on the hearts of men—if repentance always fol∣lowed, we might be more liable than we now are to deny the agency of the holy Spirit in creating the new heart, and to forget that God hath mercy on whom he will have mercy.

PARENTS are under high and peculiar obligations to train up their children in the nurture and admonition of the Lord. They have strong inducements to be faithful to their offspring; not only from the rever∣ence which is due to the supreme Law giver, but from the hope that if they do their duty, as far as may be expected from imperfect creatures, their children will be brought to the knowledge of the truth. They who know the worth of their own souls cannot be unconcerned for the souls of others, and especially for the souls of those whom they have been instrumental in bringing into the

world. The birth of a child will lead the heart of the pious parent to solemn medita∣tion and fervent prayer.

From me hath descended an immortal creature; who will either partake of the everlasting joys of heaven, or endure the endless pains of hell. I give up my infant unto thee, thou Lord of all. Out of the mouth of this babe may praise be perfected. May Christ be formed in its heart, that it may be to the praise of the glory of thy grace. I do not ask for it the riches and hon∣ors of the world, but I ask for it spiritu∣al and eternal blessings. O Lord, cause me daily to renew the dedication of my self and my child to thee. Make me to feel how important and solemn is my trust as a parent, and to walk within my house with a perfect heart.

ABRAHAM said unto God, O that Ishmael might live before thee! He commanded his children and his household to keep the way of the Lord. Joshua resolved as for me and my house, we will serve the Lord. When the pious patriarchs were about to leave the world, they called their children to the side of their dying beds, and charged them to be obedient to the laws of Jehovah, and to seek his blessing. The prayers, resolutions and counsels of the ancient worthies have

been imitated, in some degree, by godly parents in every age of the church. The success of their labors has not been small. Proverbs xxii. 6. Train up a child in the way he should go; and when he is old he will not depart from it.

THE peculiar delicacy and tenderness of the female mind, give to mothers great in∣fluence in forming the manners of their off∣spring. To them also, in most instances, is committed the immediate care of their chil∣dren, in that early period of life in which they are most susceptible of impressions. While the pious mother beholds the smiles and pret∣ty actions of the babe in her arms, and while she watches the first dawnings of reason, she cannot forget that it was born for eter∣nity, nor cease to pray for its immortal wel∣fare. As she looks round on her little ones she can adopt the language of the apostle, in his address to the churches of Galatia, with particular application to her offspring, My little children, of whom I travail in birth again, until Christ be formed in you.* 1.18

THE counsels, the examples, and the prayers, of pious mothers have been re∣markably succeeded. Samuel was the son of his mother's vows—she promised before his birth to give him unto the Lord all the days

of his life, to be devoted to his service as a Nazarite. As soon as he was weaned she car∣ried him up to the house of Eli in Shiloh, where he was educated according to her vow. He ministered before the Lord when a child, and by his wise and pious conduct rejoiced the heart of his mother, as she brought him a little coat from year to year, when she came up with her husband to offer the yearly sac∣rifice. Early the Lord appeared to him in a vision, and put his fidelity to the test in de∣claring to Elithe destruction which was about to come upon his family. Samuel grew, and the Lord was with him, and did let none of his words fall to the ground. And all Israel, from Dan even to Beersheba, knew that Samuel was established to be a prophet of the Lord. He con∣tinued in this office from childhood to old age. He judged Israel all the days of his life with great integrity and firmness, and holds a high rank among the ancient wit∣nesses. Timothy, a godly minister, knew the scriptures from a child; for which he was indebted to his mother, whoseexertions were blessed for his everlasting good. He was the third in succession, in the maternal line, who was numbered among the friends of the Redeemer. Grace is not hereditary; but the prayers of godly ancestors are often answered in the bestowment of spiritual bles∣sings on their posterity. Paul in writing to

Timothy saith, in 2 Epistle i. 5. When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also. Dr. Doddridge in his improve∣ment of this passage, in his Family Expo∣sitor, remarks,

Pious women may take encouragment from the success of Lois and Eunice on Timothy, who proved so excellent and useful a minister; as perhaps some of the worthiest and most valuable ministers the church of Christ has ever been able to boast of, have had reason to bless God for those early impressions which were made upon their minds by the religious instruc∣tions of persons in the same relations.

LET parents abound in fervent prayer for their beloved offspring. They will receive a glorious reward if their posterity should perish. But God may cause happy effects to follow in the piety of their descendants, long after the praying parents have been cut off from the land of the loving.

The an∣swer of prayer may come at a much greater distance than we are apt to look for it. There is a remarkable anecdote handed down to us, respecting the fam∣ous St. Augustine. He was the son of an eminently pious woman, whose name

was Monica, yet he was in his youth very loose and disorderly. One of his fellow-citizens, it is said, seeing him pass, reflected upon him with great se∣verity, as a disgrace to society; but a∣nother made answer, that, after all he thought it impossible that the son of so many prayers should perish. And we know that in fact, he became in due time one of the most eminent champi∣ons for evangelical truth. There is not the least doubt that many prayers, and especially of this kind, may have their answer and accomplishment after the be∣liever that offered them had been many years sleeping in the dust.* 1.19

PIOUS parents will be at the greatest re∣move from attributing to any of their coun∣sels or prayers a change in the hearts of their children, should this happy event take place. They are deeply impressed with the belief, that their labors will be in vain, if God does not pour his Spirit upon their seed, and his blessing upon their offspring.† 1.20

THE truths contained in the scriptures are the ordinary means which God render∣eth effectual to the salvation of men. To

open, apply and enforce the doctrines and duties revealed in the sacred writings, is the great design of a religious education, and of the gospel ministry. When God hath been about to raise a church to himself in any place, he hath sent thither one, or more, of his servants to proclaim the glad tidings of his grace, and hath put his word into the hands of that people. How shall they be∣lieve in him of whom they have not heard? and how shall they hear without a preacher?* 1.21 If we long after souls in the bowels of Jesus Christ, we shall improve every opening in providence to send preachers of the gospel among the Heathen nations, and to bring them to an acquaintance with that holy Book which contains the words of eternal life. The attempts of philosophers to en∣lighten the world have terminated in cover∣ing it with greater darkness. The way of salvation is revealed only in the gospel. To this we are required to take heed, as unto a light that shineth in a dark place. The scrip∣tures are able to make us wise unto salvation through faith which is in Christ Jesus. Let us attend unto the words of the apostle in 1 Cor. i. 21. For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. The grand subject of that

preaching which the wise men of the world have called foolishness, is Jesus Christ and him crucified. The doctrine of the crucified Saviour, confidered in its various connex∣ions and relations, includes all the truths necessary to be known to obtain eternal life. The gospel is cordially embraced by all who are saved. Rom. i. 16. For I am not asham∣ed of the gospel of Christ: for it is the power of God unto salvation to every one that believ∣eth; to the Jew first, and also to the Greek.

PLAIN, evangelical preaching, is better adapted to convince and awaken the minds of sinners than any other means. But, pi∣ous, instructive, and fervent as the preacher may be, he will labor with his hearers in vain if God do not take hold of their hearts by his spirit. The apostle Paul was the most successful instrument in the propaga∣tion of the gospel that has been raised up, in any age, or country. He was instru∣mental in gathering many souls into the Redeemer's kingdom. No one has been more ready than he was, to attribute all the success of his labors to divine influence: 1 Cor. iii. 6, 7. I have planted, Apollos wa∣tered; but God gave the increase. So then, neither is he that planteth any thing, neither he that watereth; but God that giveth the in∣crease.

The most able, godly, and success∣ful ministers in every period of the church, have been the most abundant in making the same declaration with the apostle. They have watched, and they have prayed, that they might not ascribe to their gifts, to their diligence, or to their zeal, the glory which is due only to God. He will not suffer his highly favored servants to be exalted above measure; and hence, to check the aspirings of pride, and to keep them at the foot-stool, he hath often made them endure some very humbling stroke of his rod.

I HOPE that there are persons present who have felt a divine energy accompanying a preached gospel. Your hearts in their true deformity have been laid open to you in the light of divine truth. You are convinced that you need not look into the conduct of those who are around you to find wicked∣ness; you behold it in yourselves written with a pen of iron, and with the point of a di∣amond, and graven upon the table of your heart. You have been made to feel that the sen∣tence denounced against the wicked is point∣ed against you, and that Christ alone can deliver you from the curse of the law. When Christ revealed himself to the wo∣man of Samaria at Jacob's well, she went into the city and said to the inhabitants,

Come, see a man which told me all things that ever I did: is not this the Christ? What un∣speakable beauty and glory do you behold in the way of salvation revealed in the gos∣pel? With what commanding yet pleasing majesty doth the word of God appear, when it becometh the savour of life unto life?

THERE are several passages of scripture in which men are said to be begotten with the word of truth, or born again, by the word of God. The meaning of these cannot be that the heart which is totally depraved can be influenced to love a holy God, merely by holding up before it the light which shineth in his word. If objective light were suffi∣cient to produce an essential change of char∣acter, there could be no room for the a∣gency of the Holy Ghost in the work of regeneration. The word doth not become the power of God unto salvation, only when it is made effectual by his spirit. The word is improved in the preparatory work, both to awaken and instruct the mind. It is God's usual way when he bringeth an adult person into his kingdom, to make use of the truths revealed in the scriptures, to give light to the understanding, and conviction to the conscience, before he changeth the heart. But we have no authority to affirm that the renovation of the heart is the effect

of the former light and conviction; because many are the subjects of these who are never born of God.

MEN are begotten with the word of truth, as it is in view of objects held up in the scrip∣tures, that holy exercises take place in their minds. The exercises of the renewed heart are directed towards the God, the law, the Saviour, and the Heaven revealed in the Bible. The sacred volume is full of mo∣tives to holiness. These are felt by the re∣generate, and by these are they governed in their pious walk. They who are born again adopt the language of David, in Psalm xix, The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes: The fear of the Lord is clean, enduring forever: the judgments of the Lord are true and righteous altogether. More to be desired are they than gold, yea than much fine gold; sweeter also than honey, and the honey-comb. Moreover by them is thy servant warned: and in keeping of them there is great reward. The word of truth will not appear to any one of our apostate race in such light and beauty, nor be received with such love and delight, if God do not by his spirit first breathe on his

heart. When Paul preached at Philippi, the Lord opened the heart of Lydia, that she attended unto the things which were spoken of the apostle. Had she not been thus influen∣ced by the Holy Ghost, she would have re∣mained In impenitence and unbelief like many others in the city where she resided. The hearts of all who are saved are first opened by the spirit of God, to incline them to receive the truths contained in the writ∣ten word.—I proceed to observe,

2dly. THAT the special agency of the Holy Ghost in the new birth, appears from the peculiar call which is given to the regen∣erate.

THE works of nature and providence ren∣der mankind inexcusable in their atheism and wickedness. The heavens declare the glory of God; and the firmament sheweth his handy work. The invisible things of him from the cre∣ation of the world are clearly seen, being under∣stood by the things that are made, even his eter∣nal power and Godhead. Those who live un∣der the light of divine revelation have a much higher call to love and serve God. To them he hath clearly made known his character and will. Before them are set life and death, in a plain and striking manner, in the word of truth. Whatever impres∣sions

are made on the consciences of those who die in their sins, by the Holy Ghost, he never takes hold of their hearts. There is a call of the spirit of God which is effectu∣al in every instance, and is of a different na∣ture from any one which is given to them that perish. This is a doctrine plainly re∣vealed in the scriptures. In support of it a number of passages will be produced; to to which let us give our careful and serious attention.

THE first passage I shall introduce is re∣corded in Rom. viii. 28, 29, 30. And we know that all things work together for good to them that love God, to them who are THE CAL∣LED according to his purpose. For whom he did foreknow he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren. Moreover, whom he did preaestinate, them he also CALLED; and whom he CALLED, them he also justified; and whom he justified, them he also glorified. It is manifest from the words of the apostle in this place that the called are the same with those who love God, the same with those who are justified, and the same with those who will be glorified: Their calling must therefore be peculiar to themselves. If we do not grant this, we must admit that some unre∣generate men love God, are justified, and

may, with their present character, be glori∣fied; all which suppositions are false and an∣tiscriptural. 1 Cor. i. 26. For ye see your CALLING, brethren, bow that not many wise men after the flesh, not many mighty, not many noble are CALLED. The apostle cannot mean that the wise men after the flesh, the mighty, and the noble, are not called by the preach∣ing of the word. He preached to men of this description when he stood on Mars' hill in Athens, and he preached to them in other places. They are externally called by the works and the word of God as truly as men of the lower ranks in life, and as the saved. He must therefore mean by the calling in this text, that peculiar inward call which is given to those who are brought into the kingdom of God. Ephes. iii. 7. Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. This effectual working of divine power which made Paul a Christian and a minister, was something wholly different from any thing that he was the subject of when he sat at the feet of Gamaliel, when he was rejoicing in the dying groans of Stephen, or in the beginning of his journey to Da∣mascus, when he breathed out threatnings and slaughter against the disciples of the Lord. The energy of God's power men∣tioned in the words just cited, was that spe∣cial

operation of the Holy Spirit which chan∣ged his heart, and made him a real and a zealous friend to Jesus of Nazareth. Eph. iv. 4. There is one body, and one spirit, even as ye are CALLED in one hope of your CALLING. Believers are the persons here addressed. There is a calling common to them all—they have the same hope of heaven. There is nothing in this text which countenances the idea that the calling of unbelievers is of the same general nature with that which believ∣ers have; but the calling is considered as peculiar to the latter. 1 Timothy vi. 12. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also CALLED. The calling of Timothy implies the same with his being made an heir of glory.

AFTER the remarks which have been made on the texts quoted in support of the pecu∣liar call given to the regenerate, it will be unnecessary to comment on the following. 2 Timothy i. 9. Who hath saved us, and CAL∣LED us with an HOLY CALLING, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began. Heb. iii. 1.—Holy brethren, partakers of the HEAVENLY CALLING. Jude i.—To them that are sanctified by God the Father, and preserved in Jesus Christ, and CALLED. Rev. xvii. 14. These shall make

war with the Lamb, and the Lamb shall over∣come them: for he is Lord of lords, and King of kings; and they that are with him are CAL∣LED, and chosen, and faithful.

THE foregoing and similar scripture pas∣sages prove, that the regenerate are the sub∣jects of a call from God of which the un∣regenerate are not partakers. In the new birth a call is given by the spirit of God, which is different in kind from any which is given to those who die in their sins. This peculiar call is what Calvinistic divines have stiled Effectual Calling. It must follow from the doctrine of total depravity that in regen∣eration a will is given by the spirit of God, to which the former will of the subject of this change was wholly opposed.

ARE there any present who have passed from death unto life, and can clearly trace the exercises of their own minds which pre∣ceded this change, to you I appeal in partic∣ular, in support of the doctrine of sove∣reign efficacious grace displayed in regene∣ration. Did you not when first alarmed with terrible apprehensions of future mise∣ry, strive to banish those fears, by running into vain company, by business, or in some other way? Did you not exert yourselves to quiet your consciences by doings which fall essentially short of reconciliation to God?

Did you not contend with him because he would not give you peace short of uncondi∣tional submission to his will? Did you not complain of him for condemning you for sin, and for requiring of you a holy heart? Did you not within yourselves cavil at the doctrines of grace, and call God a hard master? What wicked excuses did you frame to justify your obstinacy in refusing to turn unto him? What horrid thoughts of the glorious majesty of heaven and earth did you indulge? You know—you feel, that if God had not stopped you in your dreadful career, and silenced your objections by his spirit, you would have remained his enemies, and have gone on to fit yourselves for everlast∣ing destruction. You cannot attribute the change of your hearts to any of your exer∣tions, but you ascribe it to Him who is rich in mercy. The God of all grace hath called you unto his eternal glory by Christ Jesus: To Him be glory and dominion for ever and ever. AMEN.

DISCOURSE IV. The Agency of the Holy Ghost in Regen∣eration.

TITUS iii. 5.

Nor by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renew∣ing of the Holy Ghost.

BLESSED be God, that, amidst the abounding wickedness of mankind, a church hath been preserved in the world, and will be continued on the earth to the end of time. Jesus Christ hath received power over all flesh, that he should give eternal life to as many as the Father hath given him. These are sanctified and made monuments of divine mercy.

In the last discourse it was shown that the Holy Ghost hath a special agency in regen∣eration, from the ways in which he operateth

on the minds of the saved, and from the peculiar call which is given to the regene∣rate. I proceed to observe,

3dly. THAT the Holy Ghost is given to the regenerate in a peculiar sense. This ap∣pears from what was observed under the last head, but will be more fully considered in this place, together with the abiding influ∣ences of the Holy Ghost in the hearts of those who are born again.

THE Holy Ghost speaketh to all men in the scriptures; but many who are acquaint∣ed with these writings disobey his voice, or resist him. In this sense are we to under∣stand the words of Stephen, addressed to his murderers, in Acts vii. 51. Ye stiff-neck∣ed, and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. The spirit of God may im∣press truth on the consciences of the wicked, as he doth in a time of awakening; but their hearts are not touched by this kind of impression, and they are as really the ene∣mies of holiness as they were when they were stupid and thoughtless, and as blind to its beauty. When Christ promised to his disciples, in John xiv. 16, that he would pray the Father, and that the Father would give them another Comforter, he added, in the following verse, Even the Spirit of truth;

whom the world cannot receive, because it seeth him not, neither knoweth him. That the un∣regenerate are involved in moral blindness is also manifest from 1 Cor. ii. 14. But the natural man receiveth not the things of the spirit of God; for they are foolishness unto him: nei∣ther can he know them, because they are spir∣itually discerned. Jude, speaking of men who walk after their ungodly lusts, saith, in the 19th verse of his epistle, These are they who separate themselves, sensual, having not the spirit. If the unregenerate do not receive the spirit of truth, if the things of the spirit are foolishness unto them, and if they have not the spirit as a Sanctifier, they are not the subjects of that kind of influence from him which renews the heart.

CHRIST saith to his disciples, in the fore∣cited John xiv. 17. after declaring that the world knoweth not the Spirit of truth—But ye know him; for he dwelleth with you, and shall be in you. That the Holy Ghost dwelleth in the hearts of believers is evi∣dent from many texts recorded in the inspir∣ed writings. 1 Cor. iii. 16. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 2 Cor. vi. 16. And what agreement hath the temple of God

with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. True holiness, or love, is communicated to the hearts of believers by the Holy Ghost, whereby a foundation is laid for them to enjoy com∣munion with the Father and with his Son Jesus Christ. The Holy Ghost dwelleth in the hearts of believers by his sanctifying and quickening influences, keepeth alive the holy temper begun in them, and traineth them up for the heavenly state. To them the apostle saith in Eph. i. 13, 14. In whom (i. e. in Christ,) ye also trusted, after that ye heard the word of truth, the gospel of your sal∣vation; in whom also, after that ye believed, ye were sealed with that holy spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory. No unregenerate man ever was the subject of that kind of influence from the holy spirit, which is the earnest of the heavenly inheritance, as all are who are born again.

FROM what has been said we may deter∣mine that the Holy Ghost is given to the regenerate in a peculiar sense. To speak in the words of the late President Edwards, in

his excellent Treatise on Religious Affec∣tions,

Thus not only the manner of the relation of the Spirit, who is the Opera∣tor, to the subject of his operations, is different; as the Spirit operates in the saints, as dwelling in them, as an abid∣ing principle of action, whereas he doth not so operate upon sinners; but the in∣fluence and operation itself is different, and the effect wrought exceeding different. So that not only the persons are called spiritual, as having the Spirit of God dwelling in them; but these qualifica∣tions, affections and experiences that are wrought in them by the Spirit are also spiritual, and therein differ vastly in their nature and kind from all that a natural man is or can be the subject of, while he remains in a natural state; and also from all that men or devils can be the authors of: 'Tis a spiritual work in this high sense; and therefore above all other works is peculiar to the Spirit of God.* 1.22

To argue from the sufficiency of the a∣tonement made by Jesus Christ for the sal∣vation of all men, that a portion of the in∣fluences of the Holy Ghost is put into the hearts of all men, is an erroneous way of

reasoning. By the atonement a foundation is laid for the salvation of sinners, and in consequence of this they are placed in a state of trial; but this does not imply that they have any influences of the spirit operat∣ing on their heart, or temper of mind. We cannot find any where in the scriptures that the holy spirit dwelleth in the hearts of any ex∣cept the regenerate. He is given to them in a peculiar sense, as has been proved. The a∣tonement is a work without us, and by it is opened a door for our return to God. But we cannot infer from this that the heart or temper within us is altered. Impenitent sinners are as really the enemies of God, as if no atonement had been made. Not one of them will ever return to God if his heart be not changed by the holy spirit. God lays restraints on the external conduct of the wicked in their state of probation: If he did not, we do not see how the church could have been preserved on the earth with∣out a constant series of miracles; but the restraints under which they are laid does not respect the temper of their hearts. The impenitent remain opposed to God, and are more criminal in their rebellion than if Christ had never appeared: John xv. 22. If I had not come and spoken unto them they

had not had sin: but now they have no cloak for their sin.

THE words in John i. 9, applied to Christ, That was the true Light, which light∣eth every man that cometh into the world, have been brought to prove, that in consequence of the atonement made by him, a portion of the influences of the Holy Spirit hath been put into the heart of every individual of the human race. In reply it may be observed,

1st. THAT if the Holy Spirit dwell in the hearts of all men, then all men are the sub∣jects of true holiness in some degree. But according to the scriptures all men are by nature dead in trespasses and sins, and there is not one of them while in unregeneracy that doeth good. The spirit of God may awaken the consciences of sinners, as he doth in the preparatory work, but this is a very different thing from taking hold of their hearts. When he dwelleth in the hearts of any, their temper, or disposition of mind, accords with his holy nature in some degree; and therefore if he dwell in the hearts of all men, it must follow of course that all men are the subjects of true holiness. That

this is not the true character of mankind has already been proved.

2dly. IT appears from the two verses next following the text under consideration, that Christ doth not dwell in the hearts of all men by his spirit, in the same general sense; He was in the world, and the world was made by him; and the world knew him not. He came unto his own, and his own received him not. By the world is here meant the Gentile world, and by his own, the Jews, who were Christ's kindred according to the flesh, and were his by profession. When he came into the world the generality of mankind rejected him, and have manifested the same temper from that day to the present. This enmity to the Son of God is wholly unac∣countable if there be even a small spark of holiness implanted in their hearts by the Holy Ghost.

3dly. WHEN Christ is said to lighten ev∣ery man that cometh into the world, the meaning is, that Christ is the great lumina∣ry that holdeth up moral light before all men. He is the Word, or the manifester of the Deity to intelligent creatures. The whole creation is his immediate work, and he upholdeth all things by the word of his

power. In these respects he holdeth up light before all mankind. In addition to these means of knowledge, he hath given to some the written word or the holy scriptures. Those who are saved, are divinely illumina∣ted by his spirit. Thus all the light in the moral creation proceedeth from Christ as the immediate fountain. The text thus ex∣plained affords no countenance to the opin∣ion that all men have a portion of the Holy Spirit put into their hearts.

THOSE who contend that the Holy Spirit is given to all men in the same general sense, must hold, as many of them openly do, that the saved make themselves to differ from them that perish; and that, for instance, God did not impart any other or different influences of his spirit to Saul of Tarsus in the moment of his conversion, than he had imparted to Judas Iscariot. However abun∣dant the advocates of this opinion may be in the use of the phrases Gospel grace, free grace, &c. and whatever professions they may make of ascribing the whole of man's sal∣vation to the mercy of God, their scheme of doctrine directly tends to encourage a proud and self-righteous spirit.

THE text in 1 Cor. xii. 7. But the mani∣festation of the spirit is given to every man to pro∣fit

withal, has been adduced in support of the opinion that the spirit of God is given to all men in the same general sense.

To determine the meaning of this passage, let us consult the context, begining at the 4th verse, Now, there are diversities of gifts, but the same spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all. But the mani∣festation of the spirit is given to every man to pro∣fit withal. For to one is given by the spirit the word of wisdom; to another the word of knowl∣edge by the same spirit; to another faith by the same spirit; to another the gift of healing by the same spirit; to another the working of mira∣cles; to another phrophecy; to another discern∣ing of spirits; to another diverse kinds of tongues; to another the interpretation of tongues: But all these worketh that one and the self-same spir∣it, dividing to every man severally as he will. It is plain that the apostle is here discours∣ing about the gifts and not the graces of the spirit. These have no necessary connexion, as has been before observed. The spirit of God came upon Balaam, and upon King Saul, and they both prophesied; but nei∣ther of them had any true religion. * 1.23 When

the apostle saith that the manifestation of the spirit is given to every man to profit withal, his meaning is, that whatever miraculous or other gifts, have been imparted to any mem∣ber of the Christian church, ought to be improved for the profit or edification of the whole body. The faith which is mentioned in the context is of the extraordinary kind, or of a kind which is not common to believ∣ers; as it is enumerated among the other gifts, and represented as not being possessed by all to whom the spirit is given. Since, therefore the apostle here confines his dis∣course to the gifts of the Holy Ghost, no argument can be drawn from the 7th verse in support of the opinion that the spirit of God dwelleth in the hearts of all men.

IN a review of the agency of the Holy Ghost in regeneration, we may learn,

1. MAN'S obstinacy in wickedness. With the works of nature and providence, and with the book of grace before him, he con∣tinues in his rebellion against the Most High. He refuses to perform the reasona∣ble service required of him by the great Lord of all; and seeks to find excuses to quiet his conscience in sin, and to justify himself in his disobedience. He is con∣stantly turning away his ear from hearing

the law; he hateth knowledge and doth not choose the fear of the Lord. What coun∣sels and invitations do the ungodly reject? Doth not wisdom cry? and understanding put forth her voice She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors: Unto you, O men, I call; and my voice is to the sons of men. O ye simple, understand wisdom; and ye fools, be ye of an understanding heart.* 1.24 Jehovah spake to his ancient people Israel by the mouth of the prophet Isaiah, Come now, and let us reason together, saith the Lord: Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.† 1.25Ho, every one that thirsteth, come ye to the waters; and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk without money and without price. Wherefore do ye spend money for that which is not bread, and your labor for that which satisfieth not? Hearken diligently unto me; and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear and come unto me: hear and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David.‡ 1.26

With what tenderness and warmth of af∣fection did Jesus Christ address a large au∣dience at Jerusalem, in the days of his public ministry? John vii. 37. In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. The body of the Jewish nation remained in unbelief in the midst of all the light displayed by the holy example, the commanding discourses, and the stupendous miracles of the Son of God. The same corrupt character has been ex∣hibited by mankind in every age since sin entered into the world. They know that they must die, and they daily see their fel∣low creatures dropping into the grave, but they continue to place their affections on the world as their supreme good, and to conduct as if the present state of existence were their final one. They are not disposed to break off from their sins and to secure an interest in the divine favor, by hearing of the solemnities of the erernal world and the judgment-day, as proclaimed by infi∣nite truth. No arguments, no warnings, no persuasions, no entreaties, addressed to men by the providence and word of God, have ever been sufficient, of themselves, to prevail with an individual to repent of his sins. Nothing short of the special influ∣ences

of the Holy Ghost hath, in a single instance, been effectual to subdue the heart of man, and to reconcile him to God.— The scripture doctrine of regeneration holds up human depravity in a glaring light. Were man's opposition to holiness to be overcome without the renewing influ∣ences of the Spirit of God, he would not be chargeable with his present madness and folly, nor would his conduct be so astonish∣ing. The heart of the sons of men is fully set in them to do evil; and will not be inclined to any thing else under the greatest external light, if God do not change it by his Spirit. If there were but one such obstinate person to be found on the earth, how would all the rest of mankind cry out against him as a monster of wickedness! Is this character the less abominable, because it is the char∣acter of countless millions? When the eyes of the sinner are opened he is filled with astonishment at himself—

What have I done!—How have I spent my life!— What counsels, warnings and invitations have I withstood!—How justly do I de∣serve all the punishment with which sin∣ners are threatened in the Bible!—God's justice would shine brightly in my des∣truction! —If he leave me to myself, I am undone forever!

2. WE may infer that those are highly criminal who treat with contempt the agen∣cy of the Holy Spirit in preparing men for Heaven. Such persons deny a doctrine which is plainly taught in the scriptures; and by sure consequence flatter themselves and others with the belief of possessing de∣sires and purposes to which they are stran∣gers.

MEN may walk, may till the ground, and may do any of the common actions of life, without any other influence of the Deity than that which pervades the universe, and upholds all creatures in existence. By the same influence they may read the Bible, learn its doctrines, and attend public wor∣ship. Their moral agency is not infringed by their perfect dependance on God. The worst of men know when they reflect on the operations of their own minds that they act freely; and that though they dread punishment, they love sin, and are therefore without excuse in their wickedness. They are with as much propriety commanded to serve the Lord, as if they were inclined to obey; but they will not serve him unless their hearts are renewed by the Holy Spirit. If he do not form their hearts to holiness

they will die in their sins. Persons who deny any such operation have no right knowledge of God, or of themselves; and are in imminent danger of being given up to believe a lie, and to endless destruction.

THERE is a sin against the Holy Ghost which is never forgiven. Matth. xii. 31, 32. Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speak∣eth a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come. When we consider the miraculous attestations given by the Holy Ghost to the Christian religion in its infancy, and the necessity of his renewing influences to main∣tain a church on the earth, we may deter∣mine that the sin against the Holy Ghost is a crime of high magnitude. It is not my design to attempt to give a precise definition of this sin; but it is obvious that it is not committed in secret. The person who is guilty of it, speaketh against the Holy Ghost, or openly blasphemeth.

MY aim in remarking on the public na∣ture of the unpardonable sin, is, to caution

person in distress of mind about their future state against despairing of mercy, when they have not committed the sin which is unto death. Any sin however small, is damning if not repented of; but no one ought to consider himself as certainly given up to ru∣in, on account of secret transgressions, or on account of any act of wickedness which does not involve open inveterate blasphemy against the spirit of God, after having made the fairest profession of friendship to Christ which can be made by an enemy, and after having been a subject of the greatest light which is found in an unregenerate man. Let all at the same time remember, that if they scoff at the power of godliness, and re∣main hardened after the work of God in the conversion of sinners, has been carried on before their eyes, their state is highly alarming. It has been observed when the spirit of God cometh into a congrega∣tion to an unusual degree, that those who continue impenitent, often become in the close of such seasons more vicious than be∣fore; or else they embrace some scheme of sentiment which encourages them with the hope of future happiness without an essen∣tial change of character.

3. THE agency of the Holy Ghost in re∣generation

affords great encouragement to pious ministers, godly parents, and other Christians, to be faithful and unwearied in counselling and warning the wicked.

IF the servants of God do not succeed in their attempts to lead sinners to repentance, they will be obedient instruments of God's declarative glory, will advance the happi∣ness of his holy kingdom, and will be gra∣ciously rewarded for their labors of love. But they may not give up the hope of suc∣cess on account of the present obstinacy of those whom they are endeavoring to reclaim. The instruction and warning which are now without any good effect, may be rendered effectual in some future period. The God who commandeth his servants to speak, is able to give a hearing ear and an under∣standing heart to any of the children of men.

WHAT a wonderful alteration is some∣times seen, within a short time, in families, in neighborhoods, and in large communi∣ties! The stupid are awakened, feel their danger, and with deep solicitude make the inquiry, What must we do to be saved? They fly to Christ as a cloud, and as the doves to their windows. They now recal the ser∣mons and the private counsels which they

had heard with indifference; and thank∣fully acknowledge the Almighty power that hath blessed these means, and hath inclined them who once turned a deaf ear, to be∣come obedient to the wisdom of the just. Now they pay the tribute of gratitude to those who restrained them by their admoni∣tions, and awed them by their example, whilst they were alienated from the life of God. But they will not forbear to confess that they had forever remained blind, and had destroyed themselves, if infinite mer∣cy had not interposed for their salvation. However evangelical, enlightening and pun∣gent the preaching had been under which they had lived, and however faithful and zealous Christian friends had been in their endeavors to win them to Christ, reclaimed sinners know that GOD, and he only wrought the change which hath guided their feet into the way of peace. His conduct appears to them very marvellous in blessing the exer∣tions of feeble mortals for the everlasting good of their souls.

CHRISTIANS of every rank and station in life, so far as they are sanctified, keep their place at the footstool of the supreme King, speak the words which he hath commanded,

perform the duties which he hath enjoined, and are willing to leave the effects of their labors with Him whose counsel shall stand, and who will do all his pleasure. The ma∣jesty of Heaven and earth is highly provo∣ked, when creatures are dissatisfied with the humble station assigned them, when they prophesy out of their own hearts, when they refuse implicit obedience to his will, and when they presume to dictate to him how to direct their exertions. Let the min∣isters of the word fix their eyes on the a∣postolic model, and place their dependance on the same grace which wrought such won∣ders in the infancy of the Christian church. 2 Cor. x. 3, 4, 5. For though we walk in the flesh, we do not war after the flesh: (For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds;) Casting down imaginations, and every high thing that exalteth itself against the knowl∣edge of God, and bringing into captivity every thought to the obedience of Christ.

THE laborers in the vineyard are encour∣aged to continue warning and teaching ev∣ery man in all wisdom, and are cautioned against despairing of success. The kingdom of God is as if a man should cast seed into the ground, and should sleep and rise night and day,

and the seed should spring and grow up he knoweth not how. The word may take root, by the influences of the Holy Spirit, in a time unthought of by the preacher, and unpromising as appearances had been, he may reap the fruit of his labors with joy. Let this be remembered by all the faithful, especially in times of coldness and degene∣racy. In the morning let them sow their feed, and in the evening withhold not their hand. While they are speaking to the ear, God may speak to the heart.

CHRIST directed his disciples when he sent them out to preach the gospel, that if the members of any family, or the inhab∣itants of any city or town, would not receive them, or hear their words, to depart from those hardened sinners, and to shake off the dust of their feet as a testimony against them. Instances may now occur in which the min∣isters of the gospel are required to depart from particular places, on account of the treatment they receive from the people. There may be particular families or persons near them to whom they can have no access; and any attempt to counsel or warn them would be like casting pearls before swine. But let none of the servants of the Most High be hasty in concluding that the door

of their usefulness is closed. Let them make sufficient trial to justify themselves in the sight of God, before they cease laboring with those who spurn at the messages of di∣vine grace. We cannot, my brethren, if our hearts be warmed with Christian benev∣olence, cease to pray for sinners, though we may feel the effects of their enmity, and their ears may be shut against us. God may hereafter send his spirit into their hearts, and give them repentance to the acknowl∣edging of the truth. The time may come when they will esteem the followers of the Saviour as the excellent of the earth, and choose them for their companions. Such a change has been seen in every age, to the joy of the people of God. His arm is not shortened that it cannot save, neither is his ear heavy that it cannot hear.

4. WE may learn from the present sub∣ject why the Lord's people have been so a∣bundant in praying for the effusions of the Holy Spirit, both on themselves, and on others.

THE love of God is shed abroad in the hearts of believers by the Holy Ghost, which is given unto them.* 1.27 They live in the spirit.† 1.28 They are strengthened with might by the Spirit in the

inner man.* 1.29 They pray in the Holy Ghost.† 1.30 The spirit helpeth their infirmities: for they know not what to pray for as they ought; but the spirit itself maketh intercession for them with groanings which cannot be uttered.‡ 1.31 By the influences of the Holy Spirit on the hearts of believers they are led to suitable petitions and affections in their prayers; and they sometimes feel that holy fervor which can∣not be expressed in words, but must rest in ardent breathings of the soul. These ardent breathings cannot be uttered, either by ar∣ticulate sounds, or by groanings which strike the ear. If any suppose that by being over∣heard in the devotions of the closet, or that by a loud groan in social prayer, they prove themselves to be the subjects of the ardent breathings of which the apostle speaketh, they are greatly mistaken: For if the feel∣ings of the devout heart can be fully expres∣sed by a loud groan, they cease to be unut∣terable, as truly as if they could be expres∣sed by an articulate voice.

FROM the influences of the Holy Ghost in forming, supporting, and improving the new man, we can easily see why the saints have been so abundant in praying that this divine sanctifier may dwell in them. David

prayed unto God, in Psalm li. 11. Cast me not away from thy presence; and take not thy holy spirit from me. Christ saith to his disci∣ples, in Luke xi. 13. If ye then, being evil, know how to give good gifts unto your children; how much more shall your heavenly father give the holy spirit to them that ask him. All the prayers which we find in the scriptures of∣fered to God by his children, that he would lead them in the way of truth—that he would o∣pen their eyes to behold wondrous things out of his law—that he would help their unbelief—that he would increase their faith—that he would teach them to pray—that he would evermore give them the bread of life, and similar favors— all these petitions involve the desires of the heart addreffed to the Father of lights, for the sanctifying, enlighteaning, and quickening influences of the Holy Spirit. Were these wholly withdrawn from Christians, they would relapse into their former spiritual death, and would perish. Did not the prom∣ises of God secure the final perseverance of the saints in faith and holiness, they must sit down in despair of heaven. They are chosen to salvation through sanctification of the Spirit, and belief of the truth. Of them Christ saith, in John x. 27, 28. My sheep hear my voice, and I know them, and they fol∣low me: And I give unto them eternal life; and

they shall never perish, neither shall any man pluck them out of my hand.

THE children of God tremble at the thought of the Spirit's withdrawment, and mourn that they grieve him by their sins. They pray above all things for his continu∣ance. How often doth the saint go to God in earnest supplication,

O Lord leave me not to myself! Hold thou me up, and I shall be safe!—Uphold me with thy free Spirit!—Bow my rebellious will, and bring it into perfect subjection to thine! Humble me for my pride, my unbelief, my worldliness, and all my innumerable sins!—Make me to know the plague of my own heart, and to feel my depend∣ance on thy grace! Warm this cold heart, by shedding abroad thy love in it by thy Spirit! Guide me in the way of righteousness! Lead me not into tempta∣tion! Cause me to be stedfast, and un∣moveable, always abounding in thy work! O keep me from falling, and may I be presented faultless before the presence of thy glory with exceeding joy!

THE truly devout pray for others as well as for themselves: They pray for all men according to the divine command. The cause of Zion lies near their hearts at all

times, and especially when they approach the throne of grace. When Daniel under∣stood by attending to the prophetic books that the seventy years of the Jewish captiv∣ity in Babylon were nearly ended, he set his face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth and ashes. After acknowledging the justice and truth of God in bringing all the calamities on the Jews which they had endured, he was importunate in praying for the restora∣tion of Jerusalem. O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Je∣rusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Je∣rusalem and thy people are become a reproach to all that are about us. Now, therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord's sake. O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken, and do; defer not, for thine own sake, O my God; for thy city and thy people are cal∣led by thy name.* 1.32 Every one who draweth

near to God in the spirit of prayer can a∣dopt the language of the prophet Isaiah, For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the right∣eousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth.* 1.33 The righteous rejoice in the promises of the out∣pouring of the spirit, when the Lord will arise in answer to their prayers and have mer∣cy upon Zion. They believe that the church cannot be kept alive in the world, if it be not supported by the sanctifying influences of the Holy Ghost; and that by these she will triumph over all opposition. Zechari∣ah iv, 6, 7. This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zeruboabel thou shalt become a plain: and he shall bring forth the head-stone thereof with shoutings, crying, Grace, grace, unto it.

THE ingathering of the Jews into the church, together with the fulness of the Gentiles, will be effected by the effusions of the Holy Spirit. That this glorious day may come is the constant prayer of all Chris∣tians, Ye that make mention of the Lord keep

not silence, and give him no rest, till he estab∣lish, and till he make Jerusalem a praise in the earth. AMEN.

DISCOURSE V. The Character of the Regenerate; or true Religion distinguished from false.

I JOHN iv. 7.

—EVERY one that loveth is born of God, and knoweth God.

HAVING in the foregoing discourses considered the nature, necessity, and Author of the new birth, I proceed to con∣sider the fruits or effects of this change. Let us, my brethren, deal impartially with ourselves while we are attending to the character of the regenerate. May God en∣lighten our minds by his spirit, that we

may plainly distinguish true religion from false.

IT is declared by the inspired writer in the text, that every one that loveth is born of God, and knoweth God. This love is con∣sidered in the context, as entering into the nature of the confession—That Jesus Christ is come in the flesh; which confession distin∣guished the spirit of truth from the spirit of er∣ror. That faith in the Son of God which is justifying worketh by love.* 1.34 Every one who is renewed in the spirit of his mind, or knoweth God, is a subject of this love.

THE ultimate object of our love is always pleasing to us; and whatever this be, it de∣termines our character. If our hearts be placed on earthly possessions, we are gov∣erned by the love of the world. If we love the praise of men more than the praise of God, ambition is the idol which we adore. If sensual indulgencies be our chief pur∣suit, we are lovers of sinful pleasure. If our highest affections be placed on the in∣finite mind, we are governed by the love of God. Know ye not, saith the apostle, that to whom ye yield yourselves servants to obey, his

servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteous∣ness?* 1.35 We hear the same language from the lips of Jesus Christ, No man can serve to masters; for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.

LET us, my brethren, make the inquiry in the presence of a holy God, whether we are devoted to him, and are become the servants of righteousness? Let us take heed how we hear while we are looking into the nature of that love which forms the char∣acter of those who are born again. If there be any present who have no desire to search and try their ways, let them know that their state is most alarming.

EVERY one who has much acquaintance with the scriptures, must have observed that in them great stress is laid upon holy love, as being the foundation of true piety. Love in the fulfilling of the law.† 1.36 When one of the Jewish doctors asked Christ, "Which is the great commandment in the law?" the divine teacher replied, Thou shalt love the Lord thy God, with all thy heart, and with all

thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.* 1.37 This law Christ perfectly obeyed while he was on the earth, and to redeem sinners from its curse he di∣ed on the cross. The love enjoined by this law constituted the moral image of God on the heart of man when he was created. The same moral image is restored in regen∣eration. Though the law has ceased as a covenant, it remains as a rule of life. It will forever continue as the standard of ho∣liness. To this man's heart must be con∣formed, or he must perish. The gospel breathes the same spirit with the law. We cannot embrace the gospel in a saving man∣ner, if we do not love God with all our hearts and our neighbor as ourselves. It is by this love only that our hearts can become united with the kingdom and glory of God, and with the real good of our fellow-crea∣tures. Charity, or love, is the bond of perfectness. This makes intelligent beings one in interest and enjoyment under all cir∣cumstances, and forever. This moral union is involved in the prayer which Christ offered up a little before his death, for all the mem∣bers

of his mystical body, in every age. John xvii. 20, 21, 22. Neither pray I for these alone, but for them also which shall be∣lieve on me through their word that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one.

FROM the agreement of the spirit of the law and the gospel, it appears that no one can be a friend of the latter who is an ene∣my to the former. If the law be not holy, just and good, there can be no grace in the gospel. There can be no grace or mercy, in saving any one from the punishment which is threatened by an unjust law: He can claim deliverance on the footing of jus∣tice.

THE moral law is an object which is pleas∣ing to every pious mind. The apostle Paul delighted in is after the inward man.* 1.38 No be∣liever desires justification in the sight of God by the deeds of the law; because such desire would be inconsistent with his love to the law, and to the glory of its divine Au∣thor. All who are born again heartily ac∣tion

knowledge that they justly deserve everlast∣ing misery for transgressing the law of God. This view of themselves prepares the way for them to discern the beauty and glory of the Mediator.

IN further discoursing from the words of the text, let us attend,

1st. To some of the exercises of Christian love towards God. The regenerate are conformed to him in heart; they are united with him in love; verse 16th of the context—God is love; and he that dwelleth in love dwelleth in God, and God in him.

GOD necessarily delighteth in the highest good, or the greatest degree of happiness, that can exist, and chooseth a plan for its attainment. He cannot fail of accomplish∣ing his design; since in him are united in∣finite knowledge, power, and wisdom, with infinite love. God declareth his glory in the works of his hand; and in these he de∣lighteth, as they make known to intelligent creatures the fountain of goodness which existeth from eternity in him. The glory of the Lord shall endure forever; the Lord shall rejoice in his works.* 1.39 Creatures are happy when their hearts are placed on the glory,

or blessedness, of the divine mind. When they love God they become members of his holy intelligent kingdom, and give them∣selves up to Him who is over all, and is the sum of being and happiness. The happi∣ness and glory of the kingdom of God are the same with his own glory: They cannot be separated. Whatever promoteth the former, promoteth the latter. It is every way best—it is most for the happiness of intelligent creatures, that God should make his own glory his chief end. The happi∣ness found in communion with God is infi∣nitely higher than can be found in any cre∣ated good.

THE saint rejoiceth that Jehovah is on the throne of the universe. The language of his heart is, Be thou exalted, O God, above the heavens; let thy glory be above all the earth.* 1.40 Bless the Lord, all his works, in all places of his dominion; bless the Lord, O my soul.† 1.41 If we love God, my brethren, we shall choose to lie at his footstool, and to be wholly un∣der his dominion. We shall abhor ourselves and repent in dust and ashes, for our rebel∣lion against the holy and righteous Governor of the universe. We shall as perfectly ap∣prove of the justice which condemneth us,

as of the grace which bringeth salvation to the guilty.

THEY who have the love of God shed abroad in their hearts delight in his mercy as he caused it to be proclaimed before Mo∣ses, Exodus xxxiii. 19. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. Christ's followers join with him in the adora∣tion, I thank thee, O Father, Lord of Heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father; for so it seemed good in thy sight.* 1.42 If we love God we shall not complain of his conduct in sending his spirit into one congregation, and not into another; into one family and not into a∣nother; and into the heart of some one or more of the family, in distinction from the other members who compose it. We know from the character of Jehovah that he will, in the kingdom of his grace, as well as in the kingdom of his providence, do that which infinite love, or a supreme regard to the happiness of his holy kingdom, requir∣eth. The monuments of vindictive wrath

can have no just cause of complaint; be∣cause they deserve endless punishment as sinners; nor do they deserve this the less on account of the mercy shown to others.

THE particular reasons of the difference which God maketh between the character and state of the saved and the lost, are not revealed to us; but if we love him we shall believe that his conduct in the case before us, is dictated by that benevolence which seeketh the greatest sum of intelligent hap∣piness. To accomplish this design is wor∣thy of infinite wisdom and love. The di∣vine sovereignty is an odious doctrine to an unsanctified heart; but when it is clearly placed before the minds of the friends of God, they will rejoice in it. They are fully convinced that if God had not shown mercy to them until they had made themselves to differ from their fellow-sinners, they had eternally perished: and they believe that it is every way fit, and best for the universe, that the supreme Ruler should be actuated in his conduct towards all his creatures, in the present world, and in the world to come, by reasons which are contained in his infinite wisdom and rectitude.

THE whole character of God is lovely. All who are conformed to it, contemplate

its excellencies with delight, and their hearts are drawn out towards it in admiration and praise. They breathe the same spirit with the Psalmist, I will extol thee, my God, O King: and I will bless thy name forever and ever. Every day will I bless thee; and I will praise thy name forever and ever. Great is the Lord, and greatly to be praised; and his greatness is unsearchable. One generation shall praise thy works to another, and shall declare thy mighty acts. I will speak of the glorious honor of thy majesty, and of thy wondrous works.* 1.43

THE regenerate love the Lord Jesus Christ. In him dwelleth all the fulness of the Godhead bodily.† 1.44 In him are displayed the perfect∣ions of the Deity before the human mind. No man hath seen God at any time, the only begotten Son, which is in the bosom of the Fa∣ther, he hath declared him.‡ 1.45 The subjects of the new birth love Jesus Christ, as the brightness of the Father's glory, and the express image of his person. They love him as a holy Saviour, who saveth his peo∣ple from their sins. They love him for his coming into the world, and for his whole work as Mediator. Christ's sheep hear his voice in the scriptures, and will not settle

down in the belief of doctrines which are subversive of the gospel. Its self-denying doctrines are food to their souls. As new∣born babes they desire the sincere milk of the word, that they may grow thereby. Their hearts are open to embrace the truths ut∣tered in Christ's sermon on the mount, in his other discourses, and in the whole vol∣ume of Inspiration. He that abideth in the doctrine of Christ, he hath both the Father and the Son.* 1.46 Christians delight in beholding the example of their Lord and Master, and strive to imitate it. They contemplate with peculiar satisfaction, the love, self-denial, meekness, humility, patience, and all the other virtues which were displayed in the life of the Son of God. How perfectly devo∣ted was Christ to the will of Him who sent him, both in his obedience and sufferings? His disciples cannot, with his example be∣fore them, avoid being often filled with sor∣row that they live so much unto themselves. When Christ's death was near at hand, he lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee. I have glorified thee on the earth: I have finished the work which thou gavest me to do.† 1.47 The supreme object of

Christ's love, is the object on which the hearts of his followers are placed; and they love him because he sought the glory of his Father above all things. They give glory to the Son of God for becoming incarnate, and appearing in this world, to condemn sin in the flesh; that the righteousness of the law might be fulfilled in them who walk not after the flesh, but after the Spirit. They admire the disinterested benevolence of the Redeemer, in that though he was rich, yet for the sake of his people he became poor, that they through his poverty might be rich. To save them he became a man of sorrows, and ac∣quainted with grief. He was wounded for their transgressions, he was bruised for their iniquities: the chastisement of their peace was upon him, and with his stripes they are healed. To make atonement for sinners Christ was betrayed, he was arrayed in a mock robe, he wore a crown of thorns, he was buffeted, he was spit upon, he was insulted in his dying moments, and he expired on the cross. Christ loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy, and without blemish.* 1.48

Christians, can you look on the sufferings and death of your Lord with unaffected hearts?

No favors deserve to be compared with spiritual and everlasting blessings. These last are of as much higher worth than worldly enjoyments, as the soul is superior to the body, and as eternity exceeds time. If we have evidence that we have obtained mercy, we shall give thanks unto the Father, who hath made us meet to be partakers of the in∣heritance of the saints in light; who hath de∣livered us from the power of darkness, and hath translated us into the kingdom of his dear Son; in whom we have redemption through his blood, even the forgiveness of sins.* 1.49 If our many sins are forgiven we shall love Christ with ardent affection; like the woman who washed his feet with her tears, and wiped them with the hairs of her head. The knowledge of our hearts will lead us to see our sins in a much clearer light than we can see the sins of any other person; and hence our forgiveness will appear to be a wonder∣ful display of divine mercy.

THE love which they who are in Christ feel towards him, is of a wholly different nature from that of the hypocrite, whose

affection arises from no higher motive than his supposed escape from hell, and security of happiness. The love of the Christian is of the same nature with the benevolence of the divine mind which gave birth to the gos∣pel plan of salvation. A church hath been raised up from among men, that the abun∣dant grace might, through the thanksgiving of many, redound to the glory of God.† 1.50 The glory of God in the salvation of sinners, is the supreme object of the love, the grati∣tude, the joy, and all the holy exercises of the regenerate. If their hearts were not placed on this object, they could not have fellowship with the Father, and with his Son Jesus Christ. They rejoice in the wisdom, power, and grace of God; which can cause enemies to become obedient to his will, and can make such vile worms of the dust as they are partakers of the happiness of his holy kingdom, in a way that shall be to the praise of his glory.

THE love which is the fruit of the spirit lies at the foundation of evangelical repent∣ance, of trust in God, of submission to his will, and of all the graces and virtues which form the Christian character. It will out∣live hope, and that faith which is the evidence

of things not seen: it will rise to perfection at the close of the present life, and will nev∣er fail. It appears in its full lustre in the heavenly world, and will reign in the hearts of the redeemed forever.

BEFORE I leave this part of the subject, I would take occasion to observe, that we cannot determine what particular holy ex∣ercises will be first perceived by those who are born of God. A great variety is found in their experiences in this respect. Some first perceive a new beauty in the works of nature around them; and their minds are filled with a pleasing solemn sense of the presence and glory of God. Others are delighted in contemplating some one of the attributes of the Deity. Sometimes the at∣tention of the regenerate is first fixed on the person, or offices of Jesus Christ. Not a few have found their cavillings stilled for the first time by a view of the rectitude and goodness of the divine government. Their hearts are charmed with the object before them, and they are astonished at their past obstinacy and blindness. Most commonly the first exercises of the new man are in view of some doctrine, or part of the di∣vine conduct, with which the heart had

been most immediately contending. Some first taste that the Lord is gracious in the channel of some passage of scripture brought to their minds; and others have no particu∣lar part of the written word in their thoughts, at that time. It often happens that a con∣siderable length of time passes after the dawning of divine light on the souls of the regenerate, before they think any thing about their own conversion. The beauty and the glory which captivate their hearts take off their attention from themselves. They are heard to say afterwards to their Christian friends, with reference to the hap∣py time when divine truth first appeared in a new light,

We did not inquire whether we should be saved or lost; but we were swallowed up in contemplating the glory of God. We felt willing to be in his hand. We rejoiced in his government, and that his holy name will be magnified for ever.

THE few instances which have been men∣tioned, may serve as a specimen of the ma∣ny which might be adduced to illustrate the variety observable in the earliest discov∣eries made to the regenerate. Let the im∣mediate object of their first and subsequent exercises be what it may, the temper of

heart implied in them is the same in its na∣ture. There is no other difference between the exercises of the renewed heart than is occasioned by different objects. The heart that is delighted in contemplating one part of the moral works of God, will be delighted in contemplating any other part as it cometh into view. If we love one attribute of Je∣hovah, we love his whole character. If for instance, we love his mercy, we love his justice and his truth, and every other moral attribute. If we love his character we shall feel glad that he is possessed of infinite knowledge and power, and that he cannot fail of accomplishing whatever he pleaseth: Hence, we shall find holy enjoyment in view∣ing the natural perfections of the Most High. If we cordially embrace Jesus Christ, we shall delight in the law which he honored by his obedience and death. If we be friends to the divine government in any particular branch of it, we are friends to its whole plan. As our minds are limited, we must attend to one thing at a time; but as there is perfect unity of character and design in God, we shall, if renewed in the spirit of our minds, be satisfied with any and every part of either, when it is set before us. All God's children have been made to drink in∣to one spirit; whatever variety exists in the

order of their exercises. They are all root∣ed and grounded in love; and they have one God and Father, who is above all, and through all, and in them all.—I proceed to consider,

2dly. THE exercises of Christian love to∣wards mankind. John exhorteth in the beginning of the verse which contains the text, Beloved, let us love one another. The same exhortation is sound in many other places in this epistle. Though he may have more immediately in view, in the words just quoted, the love which Christians ought to exercise towards each other, the love of benevolence towards all mankind is not excluded. Brotherly love cannot exist without this, and is built upon it. We are commanded to love our neighbor as ourselves. To enjoin and enforce this love, is the de∣sign of the six last commandments in the decalogue.

IF we love God we shall consider the hap∣piness of our neighbor as being of as much importance as our own. We cannot have the same consciousness of his joys and sor∣rows, as we can of our own; neither is his welfare entrusted to us in the same sense in which our own is: But as the portion of rational existence which he possesses bears

the same relation to the infinite mind that ours doth, he is equally with us capable of happiness or misery, and it is as much to be desired that he should be saved, as that we should be saved.

We are strangers to Christian love, if we harbor malice or revenge in our hearts to∣wards any of our fellow-creatures, what∣ever may be the treatment we receive at their hands. Christ commandeth us to love our enemies, to bless them that curse us, to do good to them that hate us, and to pray for them that despitefully use us, and persecute us.* 1.51 It is our duty to frown on the workers of in∣iquity, and cases may occur in which love to the public good requires that we make exertions to bring them to suffer for their crimes, even unto death; but we are for∣bidden to indulge malice towards them un∣der any circumstances whatever.

JESUS CHRIST was an open and a bold reprover of wickedness in all ranks of men, from the lowest up to the highest. He was at the same time benevolent towards them all, he was grieved for the hardness of their hearts, and earnestly besought them to re∣form, and to secure everlasting happiness. His heart was tenderly touched when he

looked forward to the miseries which were about to fall upon the Jews, for their killing the prophets, and stoning the messengers of the Lord of hosts who had been sent unto them. When he was riding in triumph to Jerusalem a few days before his death, as he drew near the city, he wept over it, saying, If thou hadst known, even thou at least in this thy day, the things which belong unto thy peace! but now they are hidden from thine eyes.† 1.52 When he was dying on the cross, he prayed for his murderers, Father, forgive them; for they know not what they do.

THE benevolent spirit of the gospel in∣fluences all Christ's real disciples to imitate, in some degree, his meekness and love; who, when he was reviled, reviled not again; when he suffered, he threatened not; but com∣mitted himself to him that judgeth righteously.* 1.53 Christ saith, in Matthew. vi. 15, But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. He inculcates the same doctrine in many other places. We cannot pray for ourselves in a manner that will be accepted of a holy God, if we cannot at the same time forgive our ene∣mies; and ask mercy for them.

THE children of God look with sorrow and pity upon a wicked and a secure world; and sometimes almost forget themselves in their concern for others. They pour out their hearts to God for them in worshipping assemblies, and in their closets, and when the presence of scoffers requires them to be silent their supplications are ascending. They rejoice when sinners are converted from the error of their way, and glorify God that he hath granted unto them repentance unto life.

IF Christians did not love the felicity and glory of God's kingdom above the happi∣ness of individuals, they would be incon∣solable in reflecting on the misery of any part of the intelligent creation. But as they believe that God will be glorified, they rest satisfied with his conduct in permitting all the evil which now exists, or which will ex∣ist to eternity. As they feel that sin in them justly deserves punishment, they know that sin in others justly deserves punishment: and as they are fully convinced that there is no malice or cruelty in Him who is love, they cannot doubt but that he acteth in char∣acter when he dooms the wicked to endless punishment. There can be no error in the counsel of infinite knowledge, wisdom, and benevolence. That plan must have been

chosen by the Eternal Mind, which in its operations will effect the greatest sum of happiness in the universe. I am persuaded, my brethren, that the more fully and im∣partially you attend to the subject of future misery, the more clearly you will discern that you must have recourse to such princi∣ples as have now been hinted, to vindicate the divine goodness in inflicting endless pun∣ishment on the wicked. Hear the united voice of the holy inhabitants of the new Je∣rusalem, as they behold vengeance rendered to the enemies of God, Alleluia; Salvation, and glory, and honor, and power, unto the Lord our God: For true and righteous are his judgments; for he hath judged the great whore, which did corrupt the earth with her fornica∣tion, and hath avenged the blood of his servants at her hand. And again they said, Alleluia. And her smoke rose up forever and ever.* 1.54

LOVE is delighted in finding kindred souls. A true patriot feels a peculiar attachment to those who make the welfare of the com∣monwealth their pursuit, and who unite with him in detesting the politics and the measures which tend to disorganize society. The regenerate feel a peculiar friendship to∣wards those who manifest that their hearts

are placed on the kingdom of the Redeemer. The apostle Paul, in his first epistle to the church of the Thessalonians, addresseth the brethren, in chap. iv. 9, in the following words, But as touching brotherly love, ye need not that I write unto you; for ye yourselves are taught of God to love one another. John saith, We know that we have passed from death unto life, because we love the brethren.* 1.55 If we love God we shall rejoice in beholding his image in any of the human race; whether high or low, rich or poor, bond or free. Chris∣tians are commanded to do good unto all men as they have opportunity, especially unto them who are of the houshold of faith.† 1.56

OUR zeal on this subject will not be ac∣cording to knowledge if we suppose it to be impossible to love one as a brother in Christ, if the person so loved be not a true believer, We cannot indeed regard one as a follower of the Son of God, if he do not appear, in a judgment of charity, to have his Spirit; but as we cannot certainly know the heart of another we are liable to be deceived in our opinion of him. If we feel a compla∣cency in any one on account of his appa∣rent friendship to Christ, this is a good ev∣idence

that we are Christians; but it is no certain evidence that the person so loved is a real Christian. Many facts might be ad∣duced, were it necessary, to prove that the apostles, and others in primitive times, re∣ceived and treated persons as brethren in the Lord for a season, who afterwards made it manifest by their ungodly conduct that they were in the gall of bitterness, and in the bond of iniquity. Not a few, in every age, have demonstrated by their conduct that their temporary fair appearance of piety did not spring from a pure heart. The promise of heaven which is made to expressions of brotherly love, doth not imply that the person who is the object of it is a member of Christ's mystical body. Matth. x. 42. And whosoever shall give to drink unto one of these little ones a cup of cold water only, in the name of a disciple, verily I say unto you, He shall in no wise lose his reward. We may observe that it is not affirmed that the one to whom the cup of cold water is given shall have eternal life, as all true believers will; but the promise is made to him that giveth a cup of cold water, in the name of a disciple. It is promised that he, the donor, shall in no wise lose his reward. He will be owned, in this very act, by Christ in the day of Judg∣ment,

if the person to whom he ministered should prove to be a hypocrite.

IN avoiding the error into whith some have run in holding to the certain knowl∣edge of Christians, let us not go into the opposite extreme of allowing no other test of brotherly love than will perfectly suit the taste of the mere formalist. The regenerate honor them that fear the Lord, choose them for their companions, and prize their society far a∣bove that of the great and the honorable of the earth who deny the power of godliness. They who are born of God bear the bur∣dens of their brethren, and rejoice in their growth in grace. They seek to unbosom themselves to Christians of higher attain∣ments in knowledge and holiness, and are edified in listening to their counsels and ad∣monitions. It is an animating thought to the children of God, that they will soon meet in their heavenly Father's house above, freed from their present imperfections, and perfectly united in love.

3dly. THE love which is the fruit of the Holy Spirit, influences to a life of obedience to God's commandments.

LOVE in the heart is an active principle; and is the sum of all that God requireth of

man. This leads to a course of behavior which is conformable to the laws and ordi∣nances of the supreme King. Holy obedi∣ence is not founded on mercenary motives, or slavish fear, but springs from a desire to promote the declarative glory of God.

GREAT stress is laid on Christian practice in the scriptures: John xiv. 23. Jesus an∣swered, and said unto him, If a man love me, he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him. No profession of love is of any worth which is not accompanied with obedience to the divine will. He pro∣fesses in vain to know God, who does not obey his laws. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.* 1.57 We place no depend∣ance on the highest professions of friendship, when they are not accompanied with a cor∣responding behaviour. Let a man declare to us with never so much warmth of expres∣sion that he is attached to our person and interest, we give no credit to his words, if he constantly employs every art, and adopts every method, in his power, to vilisy our reputation, and to rob us of all that we hold dear in life. Nor can we look upon one in

any other light than that of an enemy, who can hear us traduced, or see an injury done us, without manifesting any regret. The absurdity would be not less glaring to consid∣er persons as the friends and servants of the Most High, who, whatever professions of love they may make, join in their practice with his open enemies, in dishonoring his name, and despising his kingdom. Though creatures can neither defeat, nor disappoint, the supreme Ruler, their rebellion carries no less guilt in it, than if it could accomplish its wishes. We may add, that the infinite superiority of the Creator to his creatures, in connexion with his holy character, raises the guilt of sin to a height which exceeds all human calculation.

HOLY obedience hath respect to all God's commandments. If we love him we shall feel a reverence for his name, when we pro∣nounce it with our lips; not indulging our∣selves in appealing to him to give energy to trifling discourse, nor in imprecating his ven∣geance on ourselves, or on others. God's people, in all ages, have called the sabbath a delight, and have honored him on that day, by attending on the public ordinances of his appointment. It has been painful to them

to be detained from his house, and the means of instruction, or quickening, which he hath instituted. Prayer is the breath of those who are born again. They attend to this in their houses and in the sanctuary. They maintain secret prayer. Love reigning in the heart inclines to the practice of the various relative and social duties. We can∣not be under the government of this holy principle, and disregard justice, mercy, truth, and the other virtues which are im∣plied in the love of our neighbor. The knavery, the unmerciful temper, the back∣biting, the falshood, the covetousness, and the envy which have appeared in some high professors, have brought great reproach up∣on Christianity, and have given occasion to its enemies to blaspheme. If we be un∣der the influence of the pure and benevolent spirit of the gospel we shall renounce these, and all other vices, and shall practise the op∣posite virtues. In our treatment of our neighbor we shall keep in mind the rule which our Saviour hath given to us, in Matth. vii. 12. Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.

WHERE Christian love reigns, an ardent desire is felt to diffuse a spirit of peace and

friendship through families, neighborhoods, communities, and the whole world of man∣kind. It restrains the furious and malig∣nant passions. It excites to a winning and en∣gaging behavior, and that diffusive good∣ness, which spreads itself on every side; resembling the gentle yet overflowing stream, which fertilizes the neighboring fields. It suppresses unchaste desires, and intemperate indulgencies, and regulates the animal ap∣petites by the standard of true wisdom. The gospel is every way calculated to make men wise and happy, and to carry their social nature to its highest perfection.

IF we are the subjects of the new birth, we shall labor to cleanse ourselves from all filthi∣ness of the flesh and spirit, perfecting holiness in the fear of God. We shall not take the lib∣erty to pass by some of the commands of God, and select only a few to be carried into our practice; but we shall regard the di∣vine authority in all the laws given by the great Head of the church, and discover by the manner in which we spend life, that none of his injunctions are grievous to us. We shall unite with the pious Psalmist, in his address unto Jehovah, Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy name. Order my steps in thy

word; and let not any iniquity have dominion over me.* 1.58

IT is written in 1 John iii. 9. Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because be is born of God. These words cannot mean that the regenerate are carried beyond the possibility of sinning, or that any of them arrive at sinless perfection, in the present state. Good men have done very evil things. Who can say, I have made my heart clean, I am pure from my sin?† 1.59 They are secured against committing the unpardonable sin, and a∣gainst habitually indulging any sin. As in the infant there are all the members of the full grown man, so in the children of God there are all parts of the Christian character in a small degree; and a foundation is laid by the grace of God for them to come unto a perfect man, unto the measure of the stature of the fulness of Christ. There is no one sin which the Christian allows himself to prac∣tise, nor one lust which he spares, though he sinneth daily, and even while he is attend∣ing to all the forms of duty. He strives to mortify every sin, and prays God to discov∣er to him his secret faults. With the apos∣tle he delighteth in the law of God after the

inward man, and sees at the same time anoth∣er law in his members warring against the law of his mind, and bringing him into captivity to the law of sin, which is in his members.

THERE is something in the state of the Christian while on earth, that is different from what we can find in any other creature in any world. The inhabitants of heaven are perfectly holy; the inhabitants of hell are wholly givenup of God to their sins, and to endure his wrath; the unregenerate in this world have no holiness in their hearts: But when we look to the Christian, we find one who has something of holiness, and the remains of sin yet continuing in him. The old man is crucified, but the new man has not yet prevailed to his complete removal. Every believer of much age, can say with the apostle—That which I do, I allow not, for what I would, that do I not; but what I hate, that do I.* 1.60 Enigmatical as this repre∣sentation may seem, it is familiar to the ex∣perience of all who have long been in the Christian warfare.

As the heavens are higher than the earth, so are the Lord's ways higher than our ways, and his thoughts than our thoughts. It might appear to us best that when any are

born again, they should in the same instant be wholly freed from moral evil, and be made as pure as are the saints in heaven. But it is the plan of infinite wisdom to train up men from a small beginning of holiness, compared to a grain of mustard seed, for the state of perfect purity and joy. Divine grace is wonderfully displayed in keeping alive the small degree of holy love implant∣ed in regeneration. Who but a God of Almighty power could preserve this, amidst so much remaining corruption, and cause it to grow up to a state of maturity? Chris∣tians by comparing sin and holiness together in themselves, see their opposite natures in a more striking manner; and are more deeply impressed with the belief, that their salvation from beginning to end, is effected by the free and sovereign mercy of God. On the riches of divine grace they daily meditate. They have begun to dwell on a theme which will appear more and more marvellous the longer they live. They can∣not exhaust the subject—they will dwell upon it with admiration and praise to eter∣nity. To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. AMEN.

DISCOURSE VI. The Character of the Regenerate; or true Religion distinguished from false.

I JOHN iv. 7.

—EVERY one that loveth is born of God, and knoweth God.

THE leading exercises of Christian love, and its influence on the temper and conduct of the regenerate, were considered in the last discourse. In a review of the subject we are taught,

1. THAT the love which has private or personal happiness for its supreme object, is essentially different from the love which is the fruit of the Holy Spirit.

OUR private happiness is of as much worth as that of any other creature who is possessed of the same degree of intelligent existence; and ought to be prized and pur∣sued by us in subordination to the glory of God, and the happiness of his moral king∣dom. The only way of securing real hap∣piness to ourselves, is to feel satisfied with our proper place in the system, and to be governed by that temper which corres∣ponds with our relations to God and to our rellow-creatures. Under the dominion of such exercises of heart, we shall, according to our finite capacity, enjoy all the happi∣ness in the kingdom of God. Hence saith the apostle, when writing to his Christian brethren—All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's; and Christ is God's.* 1.61

ALL unsanctified men love themselves supremely; and the whole of their affection towards God is grounded on the belief, or hope, that he will make them happy. Christ declareth in his sermon on the mount, For if ye love them who love you, what reward have ye? do not even the Publicans the same?† 1.62

Hypocrites may have a high degree of re∣ligious joy, of the selfish kind. The Is∣raelites sang God's praise at the red sea; but soon forgat his works. When Christ rode in triumph into Jerusalem, a vast croud of people, cried, saying, Hosanna to the Son of David; Blessed is he that cometh in the name of the Lord: Hosanna in the highest.* 1.63 Within a short time after, they joined in the cry against the benevolent Saviour, Crucify him! Crucify him!

THE malefactor condemned to death by human laws may, when pardoned, be fil∣led with joy, and may feel warm gratitude towards the magistrate who reprieved him, without the least abhorrence of the crime which he had committed. He may, as has sometimes been seen, be more given to deed. of violence than ever. The greatest sin∣ner may, without a change of heart, be ex∣cited to a certain kind of gratitude towards God, and that to a high degree, from a be∣lief that God hath secured him from the torments of hell, and will make him happy in the eternal world. This presumptuous hope is often raised by taking hold of a text of scripture brought to the mind. When Satan perverted a scripture promise, to

tempt Christ to cast himself down from a pinnacle of the temple, the Son of God re∣sisted the adversary. Christ's followers, by strength derived from him, have been able to quench all the fiery darts of the wicked one. But the impenitent may fall in with a perverted sense of scripture passages, and fatally deceive themselves. Were a man emboldened to perpetrate some daring crime by pleading for his support the words, Wait on the Lord, be of good courage, and be shall strengthen thine heart, we should pronounce him guilty of horrid presumption. The hope of that man is as truly unwarranted who concludes himself to be delivered from the curse of the law, while he remains in impenitence, because some text of scripture comes into his mind and he takes comfort from it; such as Son, be of good cheer, thy sins are forgiven thee. We have no authority to be comforted by any promise made to be∣lievers unless we possess their character. We must be the subjects of evangelical re∣pentance, or we can have no just evidence that we are forgiven, and are made heirs according to the hope of eternal life. We must first find love to God in our hearts before we can know, or have the smallest reason to conclude, that we are his children.

IT may here be inquired in what sense the 19th verse of the context is to be under|

stood, We love him, because he first loved us. We may learn the meaning of these words by looking back to the 9th and 10th verses, In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitia∣tion for our sins. God provided a Saviour through the infinite love of his benevolent mind. If he had not done this, and sent his Spirit to operate on the hearts of the children of men, none of them would have loved him, and have been saved. The love which is in the hearts of the regenerate is the fruit, or the effect, of that love which hath existed in the divine mind from eter∣nity. Their hearts are not first drawn out in love to God by believing that God loved them in particular. God loveth his chil∣dren with the love of complacency; because they wear his holy image, and place their hearts on his Son Jesus Christ. John xvi. 27. For the Father himself loveth you, because ye have loved me, and have believed that I came out from God. It is very obvious that the love of the Father here expressed, is differ∣ent from the benevolence which he exerci∣seth towards mankind at large. When any unregenerate persons love God from a be∣lief that he loveth them in the same sense in

which he loveth his own children, they be∣lieve a falsehood. The regenerate feel a love to God for the excellencies of his na∣ture. The divine character is the first and the highest object of their love. When they contemplate the conduct of the Most High in providing a ransom for them while they were his enemies, they admire his dis∣interested love, but they do not believe that he delighted in their character while they were his enemies. If the hearts of any are first melted into love from the belief that they shall not perish, their love is selfishness at bottom, and they are far from the king∣dom of God.

SOME have affirmed that sinners love God when they have a full persuasion that he justifieth the ungodly through the atone∣ment; because this faith relieves their con∣sciences from guilt. This scheme supposes that holy love originates in selfishness, and that God justifieth an impenitent sinner. The exercises of heart which harmonize with this scheme have no holiness in them, and therefore cannot be approved by infi∣nite purity. It is true that when any one is justified on the plan of the gospel, he is ungodly in the eye of the law, because he falls very far short of its requirements; but it is at the same time true that justifying faith

involves in its nature the same kind of love which the law requires. The love of God implanted in the hearts of believers is ex∣preffed in repentance, and in many other ways which had not been possible if man had not sinned; but the nature of holy love is the same under the covenant of grace, as under the covenant of works.

ALL false religions, of whatever name, or appearance, are built on a selfish founda∣tion, and gratify a proud heart. The worst of men, who acknowledge the existence of a God, are willing to believe that he is too merciful to punish them, and that all his at∣tributes are pledged to save them from hell. Some flatter themselves with the hope that if they keep themselves from external vices, and maintain a decency of behaviour, they shall be saved. Others expect to find favor in the sight of God by a momentary relent∣ing near the close of a wicked life, and by repairing to the divine mercy when they can no longer enjoy the pleasures of sin. These persons are actuated by no better mo∣tives than Joab was when he fled unto the tabernacle of the Lord, and caught hold on the horns of the altar, to escape that death which he had merited by his crimes. Their presumptuous hope will be as vain as his was,

in the day of the Lord's vengeance. There are others who trust in high flights of reli∣gious affections, arising from a confident be∣lief that they are converted, and shall go to heaven, while they discover all the bitter∣ness of party zeal, and perhaps are as des∣titute of external morality as they are of Christian meekness. Hypocrites may be willing to deny themselves in many things, for the sake of being made happy. They may, like the ancient Pharisees, take upon themselves much labor, and practise great austerities in their religion, to soothe them in their indulgence of a favorite lust. They may be willing to suffer for a while, from a belief that they shall receive compensation hereafter; like as the miser may choose to dress in mean apparel, and to feed on coarse food, for the sake of increasing his riches.— Time would fail even to hint at the various courses that run into the broad road which leadeth to destruction.

THE Christian giveth up himself to God without reserve. He denieth himself; and counteth all things but loss for the excellency of the knowledge of Christ Jesus his Lord. He feels that the sufferings which he is called to endure, are far less than his sins deserve; and believes that his calamities are necessary in the counsels of the Most High, to pro∣mote

the glory of his great name, and the happiness of his kingdom. The Christian rejoiceth in the government of Jehovah; and is comforted by the divine declarations which promise that the light and momentary afflictions of time, will work for the faith∣ful a far more exceeding and eternal weight of glory. He doth not, like the hypocrite, think highly of his services, or his suffer∣ings; but views himself as an unprofitable servant, and laments that he exerciseth so little patience under his trials. The hypo∣crite places all his religious enjoyment in what he supposes he has done, or endured, and in what has been done for him. The enjoyment of the Christian arises from what he discovers in God, and in his holy king∣dom. His love and his joy terminate on an object as much above himself as God is greater than man.

2. WE may learn from the present subject why Christans have such a deep sense of the evil of sin.

THEY have come to the light, and by this they behold the deformity of sin. The hearer they approach to God the more they see their own vileness, and the stronger is their desire to lie low before him. When Isaiah, in vision, saw the Lord sitting upon a throne, high and lifted up, and when he

heard the seraphims crying one to another, saying, Holy, holy, holy is the Lord of Hosts; the whole earth is full of his glory, the prophet said, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of Hosts.* 1.64 We find abundantly in the scriptures that when God hath made a clear discovery of himself to his children, they have had a very lively sense of the evil of sin, and have been fil∣led with self-loathing. Their hearts are for∣med on a different scale from that of the men of the world. They are prepared to view sin in as new a light as holiness. They hate sin chiefly because it is committed against a holy God, and is directly opposed to the benevolent designs of his kingdom. They feel that sin tends to banish all order, peace and happiness from the universe; and that they can never sufficiently abhor themselves for doing the abominable thing which the Lord hateth.

WHEN any become renewed in the spirit of their mind, they begin to have godly sorrow. They look back on the transgres∣sions of past life, and pray, with the Psalm∣ist, long after he had devoted himself to the service of Jehovah, Remember not the sins of

my youth, nor my transgressions: according to thy mercy remember thou me, for thy goodness' sake, O Lord.* 1.65 Paul, after his conversion did not forget what he once was, and con∣tinued to condemn himself and to mourn, for his violent and cruel conduct towards the disciples of Jesus Christ, to his dying day. I am the least of the apostles, that am not meet to be called an apostle, because I perse∣cuted the church of God.† 1.66I thank Christ Je∣sus our Lord, who hath enabled me, for that he counted me faithful, putting me into the min∣istry; who was before a blasphemer, and a persecutor, and injurious.—This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sin∣ners; of whom I am chief.‡ 1.67

IF the religion of the gospel were of a selfish nature, the subject of it would cease to mourn for his past sins, as soon as he supposed himself to be pardoned: But since it breatheth a disinterested spirit, the peni∣tent will increase in godly sorrow, as he makes progress in holiness. They who are justified before God on the ground of the atonement, mourn for sin as it exposes to the divine wrath; but as their hatred of sin arises from viewing it on a higher scale than their private happiness, or misery, their ha∣tred

of it must increase as they grow in the knowledge of God. If this be not admit∣ted, it will follow that the design of Christ in coming into the world to save sinners, was to render them less deserving of pun∣ishment: which would make him a minis∣ter of sin. Are there any of the followers of the Son of God in the hearing of this discourse, let me ask you whether the sins of your past lives are not daily before you? Have you not an increasing sense of their aggravations? Do not your views of a cru∣cified Saviour heighten your ideas of the divine justice in your endless punishment, as much as of the divine mercy in your salva∣tion? Do you not feel yourselves pressed in spirit to confess your sins to God, and to ask forgiveness?

THE children of God not only renew their repentance of their sins while they were his enemies, but they are deeply hum∣bled for their backslidings. In how many ways do they dishonor God? If the iniqui∣ties which they commit were marked against them, they would have the most dreadful punishment of any of the human race. They sin against clearer light than others, and against such manifestations of the divine love as were never known by the wicked. The saints have sometimes fallen into scan∣dalous

sins, whereby they have brought great reproach on the religion which they profess, in the eyes of a scossing world. When they have been brought to a proper sense of what they have done, they have prayed with David, in Psalm li. after his sin in the matter of Uriah, Have mercy upon me, O God, according to thy loving-kindness; ac∣cording unto the multitude of thy tender mercies blot out my transgressions. Wash me thoroughly from mine iniquity, and cleanse me from my sin. For I acknouledge my transgressions; and my sin is ever before me. Against thee, thee only have I sinned, and done this evil in thy sight; that thou mightest be justified when thou speak∣est, and be clear when thou judgest. The same spirit runs through this Psalm. None can read it with an unaffected heart, when they feel lively sorrow on account of their backslidings. When Christ turned and looked upon Peter after he had thrice denied him, the heart of that disciple was deeply wounded, as he recalled the warnings which he had received a few hours before from his Lord, and as he reflected how awfully he had fallen; he would no longer continue in his wickedness, but went out, and wept bitterly.

THE present sorrow of God's people is necessary, to imbitter sin to them, to increase

their watchfulness, to teach them their de∣pendance on sovereign mercy, and to pre∣pare them for the world of perfect holiness and joy.

3. THE subject to which we have been attending, points out the way in which the children of God are to get evidence, that they belong to his family.

WOULD you, brethren, be satisfied that you are new creatures, be under the lively influence of Christian love. Remember the words recorded in 1 John iii. 18—21. My little children, let us not love in word, neither in tongue; but in deed, and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him. For if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confi∣dence toward God. Attend to the rules of trial laid down in the 13th and 18th verses of the context, Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. By the indwelling of the Holy Spirit in the hearts of the regenerate, they become the subjects of a filial fear of God. The fear which is cast out is that

slavish fear which operates on the minds of the wicked, when their consciences are awake, and they tremble, and seek to hide themselves from the presence of the Lord; as did our first parents, on the day of their apostacy, when they heard his voice in the garden. If you find the present influence of a childlike fear of God on your hearts, you have present evidence that you are born again. No one is cheered by Christian hope while in a slothful frame. Divine consola∣tion is found only in a season of diligence in performing the duties of the heavenly calling. Brethren, give diligence to make your calling and election sure. Add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these things be in you, and abound, they make you that ye shall neither be barren, nor unfruitful in the knowledge of our Lord Jesus Christ.* 1.68

THE self-examination enjoined in the scriptures, implies a present approach unto God, while the heart is compared with his word. If you find that you love his char∣acter as there drawn, you will have a wit∣ness

in yourselves that you believe on his Son. None but hypocrites can feel satisfied with past attainments. They may be confi∣dent that their state is good, even while they confess that their hearts are cold in re∣ligion. Christians cannot feel any assurance of hope, while they continue in a careless frame. In this state they will derive no comfort, by adverting to any test of gra∣cious sincerity which is to be found in the Bible.

GOD'S children will be recovered from their lapses, because he hath promised to keep them by his power, through faith, unto salvation; but they will enjoy no peace un∣til they retread the steps by which they wan∣dered from truth, or duty. When they turn to folly, the Lord will visit their trans∣gressions with the rod, and their iniquity with stripes; but when they return by repentance from their backslidings, he will make them to hear joy and gladness; that the bones which he hath broken may rejoice. The Lord's peo∣ple in returning unto him will find their hope to brighten: and in such revivals they can look back with pleasure on the past days in which they enjoyed the light of his coun∣tenance; and their hope will be strength∣ened by the retrospect.

CHRISTIANS, you are not to make com∣fort,

but conformity to God, the first and highest object of your pursuit. Now bow yourselves before God—now humbly and penitently seek his favor—and now delight in the honor of his name, and in the happi∣ness of his kingdom, and you will find that peace in your souls which is evidential of your adoption. When you draw the near∣est to God you will think the least of your personal happiness; yet in these seasons there will be the highest proof that you are heirs of heaven. In the happy moments when you enjoy sweet communion with your heav∣enly Father, you will find that you can say with Thomas, My Lord, and my God! When you are conscious of such exercises of heart towards him, what other evidence do you need that you belong to his family? Can you wish for a secret whisper from above, to tell you that your names are writ∣ten in the Lamb's book of life? or that a holy angel should be sent from before the throne of God, to give you this informa∣tion? Impulses and suggestions are, at best, but a part of the wood, hay, and stubble, which will be burnt up in the day of the Lord. They are delusory and dangerous. They expose persons to be carried about with every wind of doctrine, and to be led astray by every artfulimpostor. Those who are much influenced by impulses and suggestions, ei∣ther

are ignorant of the nature of godliness, or have little knowledge of its doctrines. Brethren, grow in conformity to God's ho∣ly nature and will, and you will have satis∣factory proof that you are his children. Would you know the joy of God's salvation, wander not from his commandments. An able writer on Experimental Religion * 1.69 ob∣serves,

It is heaven to cleave to him in every command; it is death to depart from any command; Hereby know we that we are in him. If it were possible to ask of the angels, how they know they are not devils, they would answer, the Lord's will is ours. So here, how do you know you have not the nature of devils, and so in the state of devils, bound there 'till the judgment of the great day? Because God hath changed our vile natures, and made our wills like unto his glorious will.

THE apostle speaketh of the Witness of the Spirit, in Rom. viii. 16. The spirit itself bear∣eth witness with our spirit, that we are the chil∣dren of God. By this cannot be meant, that the Holy Ghost maketh an immediate dec∣laration to the believer's mind that he shall be saved. The witness is mediate—it is through the medium of the holy temper implanted, that the testimony is given.

None except believers will be saved. The spirit of God cannot contradict this. If he did he would speak an opposite language to the minds of men, from that which he speak∣eth in the scriptures. The heart must be renewed, before any can have it witnessed to their consciences by the Holy Spirit, that they are the children of God. The witness of the spirit, in the verse quoted, is the same with that which is mentioned in the two verses next preceding, For as many as are led by the spirit of God, they are the sons of God. For ye have not received the spirit of bondage a∣gain to fear; but ye have received the spirit of adoption, whereby we cry, Abba, Father. When Christians are fully convinced that they can, with a filial temper, draw nigh to God, they have evidence that the Holy Ghost hath renewed their hearts. Would you know whether you love your earthly friends, you must have recourse to your tem∣per and conduct towards them. Would you know whether you are the friends of God, and consequently whether you are heirs of glory, look into your hearts and lives, and inquire whether you feel and act like Christians. As far as you find conform∣ity to God, so far you have cause to con∣clude that you are members of his holy kingdom.—In this place we may see why

Christians have so little evidence of their ef∣fectual calling. They have but a small de∣gree of boliness, and therefore can expect but a small degree of assurance.

WE read of the full assurance of hope,* 1.70 and the full assurance of faith.† 1.71 We are not to understand by either of these expressions, that there is a promise that the hope of any believer will be so strong, as in no instance to be weakened by doubt. The foundation of Christian faith and hope is immoveable; but the hope of Christians with respect to their building on this foundation, may be, and often is, shaken. There is nothing said in the scriptures which implies that they are secured from this. The hope of those Chris∣tians has been brightest who have been cast into the furnace of affliction, or who have been called to seal their faith with their blood. If you are looking for the assurance of faith, and to have it abide in your hearts, you will be disappointed if it be not your first and constant labor, to devote yourselves wholly to God, and if your private happiness do not appear very small in your eyes, when compared to the glory of his name and king∣dom. Firmly resolve in the strength of the Lord, that whether you live, or die, you will live and die unto him. Let your daily

practice correspond with this dedication, and you will have comfortable evidence, if not the full assurance of hope, that you will re∣ceive a crown of life.

WE may discover consummate wisdom and goodness in the plan of divine grace. The comfort of Christians depends on their living near to God. It appears every way best that they should be in trouble after be∣coming lukewarm, or worldly; and that their enjoyment should be no greater than their conformity. They are not prepared for high and uninterrupted consolation in the present world. They will have as clear evidence of their title to the tree of life, as they are fitted to receive; and this evidence will, in most instances, be proportioned to their sanctification. There are some excep∣tions from the general rule last mentioned. I will notice the principal ones.

THERE are some Christians whose assu∣rance falls below their sanctification, in con∣sequence of wrong doctrinal conceptions. They may suppose that the full assurance of hope is not attainable; or they may blend imaginary notions with their faith; or they may believe that if assurance be once obtain∣ed, it must be permanent. Such mistakes as these will operate against discerning the evidence, which they otherwise might, in favor of their gracious sincerity.

SOME Christians have less assurance than others of the same degree of holiness, by reason of melancholy, or temptations. Their views are clouded by these things, and they are ready to conclude that they have never put on the new man. When pious persons are inclined, either from a particular mental cast, or the glooms which arise from bodily disorders, to dwell wholly on the dark side of things, they are pecul∣iarly exposed to the fiery darts of Satan; and to be driven to the borders of despair. While Christian friends think favorably of their state, the unhappy persons will admit no consolation. They are much to be pit∣ied, and great skill is requisite in the treat∣ment of them. Christian tenderness and wisdom are to be employed, in attempting to prevent the bruised reed from being bro∣ken, and the smoking flax from being quenched. Those Christians who have been thrown into great darkness, have sometimes emerged from it into very clear light, and have been made highly useful in comforting others.

THOUGH Christians are actuated by a common spirit, a great variety is to be seen in the outward expressions of their love. Hence, each one hath his particular cross to take up, when he commences a follower of

the Son of God. Religion will operate on persons very much according to their par∣ticular turn of mind. They will, when un∣der its influence, other things being equal, put on different appearances, as they are constitutionally inclined to be cheerful, or gloomy; bold, or timid; confident, or doubtful; warm, or sedate. It is import∣ant to attend to this variety of tempers, to avoid censoriousness, and for the sake of being prepared both to receive, and to ad∣minister, suitable brotherly admonition. While every charitable allowance is to be made on the ground which has been men∣tioned, it is to be remembered that holy love will incline persons of whatever mental complexion, to purity of heart and life, and to be friends to the decency and order required by the gospel. * 1.72

SOMETIMES Christians of high improve∣ments in holiness, and who enjoy propor∣tionable assurance, are so intent in looking on the corruptions of their hearts, that it

seemeth to them for a season, hardly possible that they should be the subjects of saving knowledge. He who is mourning for his sins, in the exercise of godly sorrow, may exclaim,

I fear that my will was never bowed to the divine will! Is it possible that such a finner as I am can belong to the family of the Redeemer! I have not a word to say against the justice of God, if he send me to hell! O Lord, thy gov∣ernment is perfect! May thy great and holy name be magnified forever! I ask forgiveness for Christ's sake, because thou canst glorify thyself in pardoning the chief of sinners through his atoning blood! Should I be saved, what a won∣derful monument of thy rich and sove∣reign grace shall I be! Under what infi∣nite obligation shall I be, to eternity, to unite in the song, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glo∣ry, and blessing!

Do you not, brethren, find peace following those seasons when you can thus confess to God, and thus lift up your hearts to him? Can you not adopt the language of his people, in ancient days, The Lord is my portion, saith my soul; there∣fore will I hope in him?* 1.73

YE followers of Jesus Christ, remember his dying charge, Watch and pray, that ye en∣ter not into temptation. The longer you live, the more you will be impressed with the im∣portance of taking unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all to stand. Stand, therefore, having your loins girt about with truth, and having on the breast-plate of right∣eousness, and your feet shod with the prepara∣tion of the gospel of peace: Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the spirit, which is the word of God: Praying always with all prayer and supplication in the spirit, and watching thereunto with all perseve∣rance and supplication for all saints.* 1.74 While you are supplicating for the whole of Christ's family on the earth, pray fervently for his ministers in particular, that utterance may be given unto them, that thay may open their mouths boldly, to make known the mystery of the gospel. Arise, and trim your lamps; let them always shine brightly, and give a clear light in midst of the dark∣ness of the present world. Be ready at all times for the coming of your Lord and Mas∣ter. Acquaint yourselves abundantly with the doctrines of the Bible. Study this holy

book with diligence and prayer. Guard against an unsteady, wavering temper; and indulge not a vain curiosity in listening to the endless variety of opinions. With a hum∣ble, a meek, and a devout temper, search the scriptures to discover what form of wor∣ship God requireth; and when you are sat∣isfied, run not from denomination to denom∣ination; either because there are things amiss in the people of your own, or because you may have a good opinion of some in∣dividuals who belong to other denominations of Christians. Your growth in grace, and your influence, will be greatly obstructed, if you are actuated by a temper which is ei∣ther capricious, or trifling, especially in a matter which relates to the God whom you openly profess to love and adore. Unbe∣lievers will be strengthened in their rejection of the gospel, if they discover in you an un∣stable mind; and they will fortify them∣selves in that strong hold of Satan to which many fly for refuge at the present time, viz.

That faith has no certain foundation: or that any creed is made good by believing it.

Brethren, you all abhor this infidel sentiment. You know that no such lesson was ever taught in the school of Christ. As you love him, and the souls of sinners, beware of doing any thing which tends to

strengthen the hands of the wicked, and to make the kingdom of your Lord appear con∣temptible in the eyes of his enemies. Be faithful in your respective places, in promo∣ting the cause of the Redeemer. Let it lie near your hearts; and withhold no exer∣tions in your power, and shrink from no suf∣ferings, for its advancement. Be ever rea∣dy to perform the offices which Christian benevolence dictates, to all your fellow mor∣tals, as opportunities present. Feel for the flock of God.—Be kind to its members.— Rejoice in their consolation.—Recal them when wandering.—Comfort them in their sorrows.—Relieve their wants according to your ability.—Feed the hungry and clothe the naked: And make it manifest by your whole conduct that your treasure is in heaven.

GOD hath called you to glory and virtue: Be obedient to his will in all things. Prac∣tise all the duties which are included in love to God and our neighbour. I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God.* 1.75 The

more you abound in the fruits of righteous∣ness, the more easy and pleasant will be your labor, and the brighter will be the evidence that you are under the dominion of that ho∣ly love, which forms the character of those who are born of God. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.* 1.76

4. HAVING considered the nature, neces∣sity, Author, and fruits of Regeneration, let us in concluding the subject, contemplate for a moment, the happiness of the heaven∣ly state—of that kingdom of glory which is the final portion of all who are born of God.

THE rest which remaineth for the people of God, is very imperfectly understood by them in the present life. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see through a glass darkly; but then face to face: now I know in part; but then shall I know even as also I am known.† 1.77 The difference between the saints on earth, and the saints in glory,

is very great. The former cannot view the kingdom of God in the same clear light, as do the spirits of just men made perfect. There is a small beginning of heaven in the heart of every one who has passed through the new birth. He hath chosen the Lord for his portion, and he desires the enjoyment of him above all things. He hath had a foretaste of the heavenly inheritance, and while in the earthly house of this tabernacle he sometimes groans, earnestly desiring to be clothed upon with his house which is from heaven. Doubtful as the Christian may be of his own state, there is implanted within him a holy love which prefers being present with the Lord to a continuance in the flesh.

THE death of believers is an inlet to ever∣lasting joys. When the soul is dislodged from the body their eyes are instantly opened upon the world of glory. Now they are de∣livered from sin and sorrow, and they behold Christ without the medium of faith. Now they realize the, formance of his gracious words, In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and pre∣pare a place for you, I will come again, and re∣ceive you unto myself; that where I am, there ye may be also.* 1.78 In the heavenly mansions,

the saints are before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb, who is in the midst of the throne, shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.† 1.79

WHEN any from our world are received into heaven, they associate with the glorified saints and the holy angels. Within a short time, my Christian friends, you will pass through death, and will be welcomed to paradise by the angels, who are ministering spirits to the heirs of salvation. You will soon dwell in the same society with Noah, Abraham, Isaac, Jacob, Moses, Samuel, David, Isaiah, Daniel, Peter, James, John, Paul, and all the other holy patriarchs, prophets, and apostles, and all the saints who have departed this life from the begin∣ning of time. What ravishing enjoyments must be found, in uniting with the holy throng above, in praising God forever? They are all of one heart towards Him who sitteth on the throne. They are all per∣fectly satisfied with the places assigned them in the kingdom of their heavenly Father.

One on a lower seat doth not look up to one on a higher, with envy; nor doth one on a higher seat look down to one on a lower, with contempt. In heaven, the hap∣piness of one is the happiness of the other, the happiness of each is the happiness of the whole, and the happiness of the whole is the happiness of each. They are all un∣der the full dominion of holy love. This fixes their hearts on God, and draws them to each other by a bond which is never to be dissolved. Look up to heaven, and be∣hold a perfect society. Can you look for∣ward to it, and not feel a desire to go, at the time which infinite wisdom hath appoint∣ed, and join with the worshippers in the new Jerusalem, and mingle souls with them to eternity? They feel to themselves as noth∣ing in the presence of Jehovah, and they rejoice in the plan of his government which hath been unfolding from the first moment of created existence. They are filled with joy in view of the glory and blessedness of God's holy kingdom. They shout, Alleluia! in beholding Him who is seated on the throne of the universe, triumphing over all the subtilty and malice of earth and hell, and rendering them subservient to the de∣signs of his infinite love.

THE glorified saints have something pe∣culiar

in the strain of their praise. They have experienced the riches of divine grace, in delivering them from the guilt and do∣minion of sin. With what raptures of joy do they sing as it were a new song before the throne! How do they admire, adore and praise Him who hath glorified his great name in their salvation! who snatched them from the brink of hell, conducted them through a land of darkness, and a vale of tears, and made them monuments of his everlasting mercy!

THE inhabitants of the heavenly world rest not day and night, saying, Holy, holy, holy, Lord God Almighty, who was, and is, and is to come.—Thou art worthy, O Lord, to receive glory, and honor, and power: for thou hast created all things, and for thy pleasure they are and were created.* 1.80 The saints stand before the throne, and before the Lamb, clothed with white robes, and palms in their hands, and cry with a loud voice, saying, Salvation to our God who sitteth upon the throne, and unto the Lamb. The angels join their voices, saying, Amen: Blessing, and glory, and wisdom, and thanks∣giving, and honor, and power, and might, be unto our God forever and ever. Amen.† 1.81

How great will be the joy and triumph of the redeemed at the second coming of

Jesus Christ! The Lord himself will descend from heaven, with a shout, with the voice of the archangel, and with the trump of God: And believers who are alive, with those who had slept in the dust of the earth, will be caught up together in the clouds, to meet the Lord in the air. They will receive bod∣ies fashioned like unto Christ's glorious body, will be placed at his right hand when he sitteth on the throne of Judgment in presence of the affembled universe, and will hear the sentence from his mouth, Come, ye blessed of my Father, inherit the kingdom pre∣pared for you from the foundation of the world.

OF what worth is the crown of righteous∣ness, which the Lord the righteous Judge will give unto all them that love his appear∣ing! Let your hearts glow with a holy warmth who are following Christ in the re∣generation. To what glory are you born! Beloved, now are we the sons of God; and it doth not yet appear what we shall be: but we know that when he shall appear, we shall be like him; for we shall see him as he is.* 1.82 He who testifieth these things, saith, Surely I come quickly; Amen. Even so, come, Lord Jesus. The grace of our Lord Jesus Christ be with you all. AMEN.

Notes

• * 1.1

  John i. 25.
• * 1.2

  Eph. iv. 18.
• * 1.3

  I Kings viii. 46.
• * 1.4

  Psalm. x. xiv. xxxvi. liii. cxl. Prov. i. Isaiah lix.
• * 1.5

  Mark vii. 21, 22, 23.
• * 1.6

  I John i. 6.
• * 1.7

  Psalm lxxiii. 25.
• † 1.8

  Rev. xxi. 27.
• * 1.9

  2 Cor. v. 17.
• † 1.10

  Eph. ii. 4, 5, 6.
• * 1.11

  1 Cor. i. 30, 31.
• † 1.12

  Rom. ix. 18.
• ‡ 1.13

  Psalm cxv. 1.
• * 1.14

  Acts V. 4.
• † 1.15

  2 Pet. i. 21.
• ‡ 1.16

  Matth. iii. 16, 17, Luke iii. 21, 22.
• * 1.17

  Luke x. 17—20.
• * 1.18

  Galat. iv. 19.
• * 1.19

  Dr. Witherspoon's Sermon on the Religious Educa∣tion of Children, p. 18, 19.
• † 1.20

  Isaiah xliv. 3.
• * 1.21

  Rom. x. 14.
• * 1.22

  Edit. 2d, p. 137, 138.
• * 1.23

  Numb. xxiv. 2. 1 Sam. x. 10.
• * 1.24

  Prov. viii. 1—5.
• † 1.25

  Isaiah i. 18.
• ‡ 1.26

  Isaiah lv. 1—3.
• * 1.27

  Rom. v. 5.
• † 1.28

  Galat. v. 25.
• * 1.29

  Eph. iii. 16.
• † 1.30

  Jude 20.
• ‡ 1.31

  Rom. viii. 26.
• * 1.32

  Danielix. 16—19.
• * 1.33

  Isaiah lxii. 1.
• * 1.34

  Gal. v. 6.
• * 1.35

  Rom. vi. 16.
• † 1.36

  Rom. xiii. 10.
• * 1.37

  Matth. xxii. 36—40.
• * 1.38

  Rom. vii. 22.
• * 1.39

  Psalm civ. 31.
• * 1.40

  Psalm lvii. 11.
• † 1.41

  Psalm ciii. 22.
• * 1.42

  Matth. xi. 25, 26.
• * 1.43

  Psalm cxlv. 1—5.
• † 1.44

  Col. ii. 9.
• ‡ 1.45

  John i. 18.
• * 1.46

  2 Epistle John 9.
• † 1.47

  John xvii. 1, 4.
• * 1.48

  Eph. v. 25, 26, 27.
• * 1.49

  Colos. i. 12, 13, 14.
• † 1.50

  2 Cor. iv. 15.
• * 1.51

  Matth. v. 44.
• † 1.52

  Luke xix. 41, 42.
• * 1.53

  1 Pet. ii. 23.
• * 1.54

  Rev. xix. 1, 2, 3.
• * 1.55

  1 John iii. 14.
• † 1.56

  Gal. vi. 10.
• * 1.57

  1 John ii. 4.
• * 1.58

  Psalm cxix. 132, 133.
• † 1.59

  Prov. xx. 9.
• * 1.60

  Rom. vii. 15.
• * 1.61

  1 Cor. iii. 21, 22, 23.
• † 1.62

  Matth. v. 46.
• * 1.63

  Matth. xxi. ••.
• * 1.64

  Isaiah vi. 5.
• * 1.65

  Psalm xxv. 7.
• † 1.66

  1 Cor. xv. ••.
• ‡ 1.67

  1 Tim. i. 12, 13, 15.
• * 1.68

  2 Peter i.
• * 1.69

  Shepard.
• * 1.70

  Heb. vi. II.
• † 1.71

  Heb. x. 22.
• * 1.72

  When the passions become boisterous, the mind is in a very unfit state for serious reflection. After the sinner is alarmed, his mind is in the best state to attend to di∣vine truth when it is solemnized by a deep and steady conviction of the nature and evil of sin, and of the ne∣cessity of being reconciled to God. If public teachers make it their chief aim to address the passions, they are either ignorant of the structure of the human mind, or they are striving to promote some interest very different from the conversion of souls to God. The revival of Religion in many towns in NEW-ENGLAND, in 1798, and 1799, has been uncommonly free from bodily distortions and outcries. It is not to be supposed that all the visible converts are real ones, but this religious appearance has been very promising. They who have professed to be the subjects of this work, have, in general, avoided open∣ing their internal exercises in promiscuous collections. The telling of experiences has not been the business of those religious meetings in which persons of various char∣acters are drawn together. Mr. Edwards, speaking of persons publishing their own experiences, without regard to time, place, occasion, or company, as was much prac∣tised in the revival of 1741, and 1742, observes—

  I must confess, this is a practice that appears to me attended with many inconveniences, yea, big with mischiess. The abundant trial of this method lately made, and the large experience we have had of the evil conse∣quences of it, is enough to put all sober and judiciout people forever out of conceit of it.—Not that I con∣demn, but greatly approve of persons speaking some∣times of their religious experiences in private conver∣sation, to proper persons and on proper occasions, with modesty and discretion, when the glory of God, and the benefit or just satisfaction of others require it of them.

  Humble inquity concerning the qualifications requisite to a complete standing, and full communion, in the visible Christian church, first published in 1749. Edit. 1. p. 134, 135.

  The subjects of the late work in New-England, have freely opened the exercises of their minds to their teach∣ers, and other Christian friends; and have very generally avoided the error which Mr. Edwards exposes. They have not been confident of their conversion; and have been inquisitive to learn the distinguishing nature of real piety. They have been disposed to make the Bible their study; in which they have been not a little assisted by making some portion of scripture the theme of the dis∣course in religious conferences. They have not appeared forward in professing religion; nor have they been wil∣ling to refrain from it. They, in general, maintain so∣briety in their lives. I am sensible that their future per∣severing holy walk, will afford the best evidence of their gracious sincerity. Let them remember this.
• * 1.73

  Lament. iii. 24.
• * 1.74

  Ephes. vi. 13—18.
• * 1.75

  Rom. xii. 1.2.
• * 1.76

  Rom. xv. 13.
• † 1.77

  1 Cor. xiii. 9—12.
• * 1.78

  John xiv. 2, 3.
• † 1.79

  Rev. vii. 15, 16, 17.
• * 1.80

  Rev. iv. 8, 11.
• † 1.81

  Rev. vii. 9, 10, 12.
• * 1.82

  1 John iii. 2.