stack Annex %. •^ "•^rwjtttSjvi PRACTICAL TREATISE REGENERATION. BY THE LATE JOHN W1THERSP(UW, D.D. A NEW EDITION. LONDON : PUBLISHED BY JAMES NISBET, 21, BERNKRS STKKKT, OXKORU SXajBET. 1824. StacK Annex PRACTICAL TREATISE REGENERATION. John hi. 3. Jesus answered and said unto hhuy Verili/, verily, I say unto thee, Except a man he bom again, he cannot see the king- dom of God, INTRODUCTION. YHE condition on which ministers of the gospel hold their office, is extremely awful. *' They must render an ac- count unto God" of their fidelity to the souls committed to their charge. Their duty and danger, as servants of God, 2 A Practical Treatise are jointly and strongly expressed in the commission given to the prophet Ezekiel. " Son of man, I have made thee a watchman unto the house of Israel, therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity, but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wicked- ness nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul." It is natural for us, in such a situa- tion, to be often revolving in our minds this great and weighty trust. It is at once our duty and interest, to consider with all possible care, in what way we may have the easiest and most effectual access to the hearts of sinners ; what views of divine truth will be most con- vincing ; what forms of address will make the strongest and most lasting im- pression : in one word, how we may on Regeneration. 3 acquit ourselves in our ministry, so as to be a " savour of life unto life/' to many of those who hear us, and to " de- liver our own souls" from the blood of those that perish. Such indeed is the undeniable mo- ment and importance of the truths of the Gospel, that I am often ready to think it will be easy to set them in so clear and convincing a light, as no per- son of common understanding shall be able to resist. I am often ready to say within myself. Surely if they be warned, they will no more dare to rush on the thick bosses of the Almighty's buckler; surely the boldest sinner must tremble at the thoughts of death, judgment, and eter- nity fast approaching, and from which it is impossible to fly. But when we see how many are able to sit unmoved under the most awful threatenings from the word of God ; how many continue unchanged under the most alarming dis- pensations of Providence, our thoughts are immediately carried to the unsearch- able depth of the divine counsels, and we must say with our blessed Saviour, ^^ Even so, Father, for so it seemed B 2 4 A Practical Treatise good in thy sight/' or with the apostle Paul, " But if our gospel be hid, it is hid to them that are lost ; in whom the god of this world hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." The secret counsel of the Most High, however, though we must adore with reve- rence, it is impossible for us to com- prehend. What influence this has upon the final state of particular persons, no man in the present life is, and proba- bly no created being shall ever be able fully to explain. This only we know, that it is not such as to take away the guilt of sin, or destroy the efficacy of means. A sense of duty therefore con- strains us to resume the arduous and difficult task, entreating the assistance and blessing of God, under a firm per- suasion that he will hear the prayer of faith, and make his own word " quick and powerful, sharper than any two- edged sword, piercing even to the di- viding asunder of soul and spirit, and of the joints and the marrow, and a dis- 071 Regeneration, S cerner of the thoughts and intents of the heart." The subject I have made choice of, and intend to handle in the ensuing treatise, immediately regards the sub- stance of religion, and is happily as little entangled in controversy as any that could be named. We are told that *' except a man be bom again, he can- not see the kingdom of God." In this all parties, every profession or denomi- nation of Christians do or ought to agree. By whatever name you are called, what- soever leader you profess to follow, what- ever ordinances you enjoy, if you are not " born again," you shall not enter into the kingdom of God. That manner of preaching the gos- pel, explaining or recommending divine truth, appears to me most profitable, which brings oftenest into view, or ra- ther never loses view, of the great and essential diiference between believers and unbelievers, saints and sinners, heirs of glory and heirs of hell. These are mixed together on earth. They have common privileges as men and citi- zei^s. They cannot be certainly distin- 6 A Practical Treatise giiished by human observation ; for tiiough the image of God shines in a bright and sensible manner in some on the one hand, and some bear very- plain and deadly symptoms on the other, whose state may be determined with little hazard of mistake, yet in the intermediate degrees, there are multitudes whose real character is known only to God. What then can be said more awakening, and at the same time more certainly true, than that every hearer of the gospel, and every reader of such a treatise as this, is either reconciled to God, and the object of his love, or at enmity with God, having " neither part nor portion" in his favour ; and as many as die in this last condition, shall be the everlasting monuments of divine wrath. How important a distinction ! and can any man refrain from saying, ^ Lord, thou knowest all things — to which of these classes do I belong?' But there is something, if possible, still more pressing in the passage of Scripture which I have placed at the head of this discourse. Not only are all men of two different and opposite cha- on Regeneration. 7 racters now, but all men are originally of one character, unfit for the kingdom of God ; unless a change has passed upon them they continue so ; and unless a change do pass upon them hereafter, they must be for ever excluded. This our Lord introduces with a strong asse- veration, and signal note of importance : " Verily, verily, I say unto you, Ex- cept a man be born again, he cannot see the kingdom of God." These words were spoken to Nicodemus, a ruler of the Jews. This " master in Israel," came to Jesus by night. Convinced he seems to have been of the power which attended his ministry, but, under a still stronger attachment to his worldly in- terest, he durst not openly avow his conviction. Our Lord, at once to en- lighten his mind with the most salu- tary of all truths, and level his pride of understanding by the manner of con- veying it, saith to him, " Except a man be born again, he cannot see the king- dom of God." This appears to have been extremely astonishing, by his an- swer in the following verse : " Nicode- mus saith unto him, " How can a man 8 A Practical Treatise be born when he is old ? Can he en- ter the second time into his mother's womb and be born ?" It is not my purpose to give a tedi- ous explication of the passage, or en- tertain the reader with a profusion of criticism upon the words. This expres- sion, " the kingdom of God," hath va- rious significations in Scripture, but chiefly two in the New Testament : — 1. The gospel dispensation, or govern- ment of the Messiah, as distinguished from the preceding periods; 2. Tlie kingdom of heaven, where the sincere disciples of Christ shall be put in full possession of the blessings of his pur- chase. I take it to be the last of these that is, either, only, or chiefly intended in this place. Both of them indeed may be meant in their proper order, and for their different purposes. An open profession and recei\*ing the ex- ternal badge, was necessary to a con- cealed friend and cowardly disciple, but a right to the spiritual privileges of the gospel, and the promise of eternal life, was the only thing that could make the profession valuable or desirable. on Regeneration. 9 Accordingly, our Saviour seems to speak of both in his reply to Nicodemus' ad- mission into the visible church by bap- tism, and renovation by the Holy Ghost. Jesus answered, " Verily I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." I am sensible that regeneration, or the new birth, is a subject at present very unfashionable : or at least a style of language which hath gone very much into desuetude. It is, however, a sub- ject of unspeakable moment, or rather it is the one subject in which all others meet as in a centre; the grand inquiry, in comparison of which every thing else, how excellent soever, is but spe- cious trifling. What doth it signify, though you have food to eat in plenty, and variety of raiment to put on, if you are not born again ! if after a few mornings and evenings spent in un- thinking mirth, sensuality, and riot, you die in your sins, and lie down in sor- row? What doth it signify, though you are well accomplished in every other respect, to act your part in life, if you 10 A Practical Treatise meet at last with this repulse from the su- preme Judge, " Depart from me, I know you not, ye workers of iniquity .'" If this subject is indeed unfashionable and neglected, we are miserably deceiving ourselves. If a new nature is necessary, to attempt to repair and new-model the old will be found to be lost labour. If the spring is polluted and continues so, what a vain and fruitless attempt is it to endeavour, by addition, or by foreign mix- ture, to purify the streams. Just so, it is by no means sufficient, or, to speak more properly, it is altogether impossible to re- form the irregularities and vicious lives of sinners, and bring diem to a real confor- mity to the law of God, till their hearts are renewed and changed. It is like rearing up an old fabric, adding to its towers, and painting its walls, while the foundation is gone. See what the prophet Ezekiel says of such foolish builders, " Wo to the foolish prophets— because, even because they have seduced my people, saying, Peace, and there was no peace ; and one built up a wall, and lo, others daubed it with untempered mortar : say unto them which daub it with untempered mortar. 071 Regeneration. 11 that it shall fall : there shall be an over- flowing shower, and ye, O great hail- stones, shall fall, and a stormy wind shall rend it." But perhaps the substance of the doc- trine is retained, while the language is held in derision. We are told it is but a figurative expression, and the same in its meaning with repentance or reformation. Doubtless it is so. And it were greatly to be wished, that many did thoroughly understand what is implied in repentanxje unto life. But the reader is entreated to observe, that it is a metaphor frequently used in the Holy Scripture. I think also it is a metaphor of peculiar propriety and force, well adapted to bring into view, both the nature of the change which it de- scribes, and the means by which it is ac- complished. If there are any who, in writing or speaking on this subject, have in- troduced or invented unscriptural phrases, and gone into unintelligible mysticism, this is neither wonderful in itself, nor ought it to be any injury or disparagement to the truth. There is no subject, either of divine or human learning, on which some have not written weakly, foolishly. 12 A Practical Treatise or erroneously ; but that ought not to ex- cite any aversion to the doctrine itself which hath been perverted or abused. I pray that God may enable me to write upon this interesting subject in a clear, intelligible, and convincing manner ; to support the truth from the evidence of Scripture and reason ; to resolve, in a sa- tisfying manner, any objections that may seem to lie against it ; but, above all, to carry it home with a persuasive force upon the conscience and heart. I contend for no phrases of man's invention, but for such as I find in the Holy Scriptures ; from tliese I am resolved, through tlie grace of God, never to depart. And in the mean time I adopt the words of the eminent and useful Dr. Doddridge : " If this doctrine, in one form or another, be generally taught by my brethren in tlie ministry, I rejoice in it for their own sakes, as well as for that of the people who are under their care.'' Tlie plan of the following treatise is tills: I. To make some general observations upon the metaphor used by the apostle John, " Except a man be bora again j" on Regeneration. 13 and the same, or similar expressions, to be found in other parts of the word of God. II. To show wherein this change doth properly and directly consist, together with some of its principal evidences and effects. III. To show by what steps, or by what means, it is usually brought about. IV. In the last place, to improve the subject by a few practical addresses to persons of different characters. CHAPTER I. Some general Observations on the Metaphor used by the Apostle John, Except a man be born again, and the same or similar Expressions^ to be found in other Parts of the Word of God, It deserves the serious attention of every Christian, that, as this declaration was made by our Saviour in a very solemn manner, and by a very peculiar metaphor, so this is not the single passage in which the 14 A Practical Treatise same metaphor is used. We find it in the apostle Paul's epistle to Titus, " not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost.'' We find one perfectly similar to it, in the same apostle's second epistle to the Corinthians, " Therefore, if any man be in Christ, he is a new creature : old things are passed away ; behold, all things are become new." It is elsewhere called a new crea- tion, with reference to the power exerted in the production. " For we are his work- manship, created in Christ Jesus unto good works, which God hath before or- dained that we should walk in them." It is still a figure of the same kind that is used when we are exhorted '^^ to put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts ; and to be renewed in the spirit of our mind, and put on the new man, which after God is created in righ- teousness and true holiness." To name no more passages, the real believer is said to be " born of God," 1 John v. 4. ; in which the very expression of the text is on "Regeneration. 15 repeated, and the change attributed to God as his proper work. Whoever believes in the perfection of the Scriptures, will readily admit that it is intended we should learn something from this very way of speaking itself. Let us therefore consider what may be safely de- duced from it. And, as I would not willingly strain the metaphor, and draw from it any uncertain conclusion, so it is no part of my design to run it out into an extraordinary length. Many smaller resem- blances might easily be formed between the image and the truth, but they would be more fanciful than useful. The reader is only entreated to attend to a few lead- ing truths, which seem naturally to arise from this metaphor, and may be both sup- ported and illustrated from the whole tenor of Scripture doctrine. Section I. From this expression, Ex- cept a man he horn again, he cannot see the kingdom of God, we may learn the great- ness of that change which must pass upon ■every child of Adam, before he can be- come an heir of life. 16 A Practical Treatcoe No stronger expression could have been chosen to signify a great and remarkable change of state and character, whether we take the metaphor in a stricter or a looser sense. If we take the metaphor in a stricter sense, it may be intended to point out the change of state in an infant newly born, from what it was in immediately be- fore the birth. The manner of its exist- ence, of deriving its nourishment, the use and application of its faculties, and its de- sires and enjoyments,' are all entirely dif- ferent. If we take tlie metaphor in a looser sense, being born may be considered as the beginning of our existence. To this sense we seem to be directed by the other expressions, of being created in Christ Jesus, and made new creatures. Does not this still teach us the greatness of the change ? We must be entirely diffe- rent from what we were before, as one creature differs from another, or as that which begins to be at any time is not, nor cannot be the same with what did for- merly exist. This may also be well supported from a variety of other passages of Scripture, and 071 Regeneration. 17 is a consequence of different truths con- tained in the word of God. For example, our natural state is in Scripture compared to death, and our recovery to our being restored to life. Thus the apostle Paul, in writing to the Ephesians, says, " And you hath he quickened., who were dead in trespasses and sins." And a little after, " But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ." To the same purpose the apostle John says, " We know that we have passed from death to life." The change is sometimes described by passing from darkness to light ; than whi<;ii two things, none can stand in greater op- position to one another. " Ye were some- times darkness, but now are ye light in the Lord." Every one must be sensible how easy it would be to multiply passages of the same kind. But this I forbear, and only wish we had all of us a deep impres- sion of the meaning and importance of these upon our hearts. It will not be improper, however, to observe how plainly the same truth ap- pears, from the power which the Scripture 18 A Practical Treatise represents as exerted in bringing a sinner from a state of nature to a state of grace. It is constantly affirmed to be the work of God, the effect of his power, nay, the ex- ceeding greatness of his power. " By grace ye are saved, through faith, and that not of yourselves, it is the gift of God." " Work out your own salvation with fear and trembling, for it is God that worketh in you to will and to do of his good plea- sure." "And what is the exceeding great- ness of his power to us w^ard who believe, according to the working of his mighty power which he wrought in Christ when he raised him from the dead." Now, is there any need of a divine agent to perform a ■work of no moment ? Would it be cele- brated as an effect of the power of God, if it were not truly great ? Let me now, in the most earnest manner, beseech every person who reads these lines, to consider deliberately with himself what is the import of this truth, and how firmly it is established. It appears that regene- ration, repentance, conversion, or call it what you will, is a very great change from the state in which every man comes into (he world . This appears from our Saviour's on Regeneration. 19 assertion, that we must be " born again." It appears from a great vai'iety of otlier Scripture phrases, and is the certain con- sequence of some of the most essential doctrines of the gospel. With what jealousy ought this to fill many of the state of their souls ! How slight and inconsiderable a thing is it that, with multitudes, passes for religion ; espe- cially in these days of serenity and sun- shine to the church, when they are not compelled by danger to weigh the matter with deliberation ! A few cold forms, a little outward decency, some faint desires rather than endeavours, is all they can afford for securing their everlasting happi- ness. Can the weakness and insufficiency of these things possibly appear in a stronger light, than when true religion is consi- dered as a new creation and a second birth ? If the inspired writers be allowed to express themselves either with propriety or truth, it is painful to think of the un- happy deluded state of so great a number of our fellow sinners. Will so great a change take place, and yet have no visible effect ? Had any great change happened in your worldly c2 20 A Practical Treatise circumstances, from riches to poverty, or from poverty to riches, all around you would have speedily discerned it. Had any such change happened in your health, it had been impossible to conceal it. Had it happened in your intellectual accom- plishments, from ignorance to knowledge, it would have been quickly celebrated. How comes it then to be quite undiscern- ible, when it is from sin to holiness ? I am sensible that men are very ingenious in justifying their conduct, and very suc- cessful in deceiving themselves. They will tell us that religion is a hidden thing, not to be seen by the world, but lying open to his view who judgeth the secrets of all hearts. And doubtless this is, in one view, a great truth. True religion is not given to ostentation ; diffident of itself, it is unwilling to promise much, lest it should be found wanting. But it ought to be considered that, however concealed the inward principle may be, the practical effects must of necessity appear. As one table of the moral law consists entirely of our duty to others, whoever is born again, and renewed in the spirit of his mind, will be found a quite different person from on Regeneration. 21 ■what he was before, in his conversation with his fellow-creatures. ' Hypocritical pretences to extraordinary- sanctity are indeed highly criminal in themselves, and extremely odious in the sight of God. But the present age does not seem to have the least tendency to this extreme. There is another thing much more common, not less absurd, and infi- nitely more dangerous to mankind in ge- neral—a demand upon the public, that, by an extraordinary effort of charity, they should always suppose the reality of reli- gion in the heart, when there is not the least symptom of it in the life. Nay, some are hardly satisfied even with this, but in- sist that men should believe well of others, not only without, but against evidence. A bad opinion expressed of a man, even upon the most open instances of profanity, is often answered with, " What have you to do to judge the heart?" It is amazing to think what inward consolation sinners derive to themselves from this claim of forbearance from their fellow-creatures. Let me beseech all such to consider, that as God cannot be deceived, and will not be mocked, so in truth they usually deceive 22 A Practical Treatise none but themselves. Every human af- fection, when it is strong and lively, will discover itself by its apparent effects ; and it is as true of religious affections as of any other, that " tlie tree is known by its fruits." But if they have reason to suspect them- selves whose change is not visible to others, how much more those who, if they deal faithfully, must confess they are quite strangers to any such thing in their own hearts. I do not mean that every person should be able to give an account of the time and manner of his conversion. This is often effected in so slow and gradual a manner, that it cannot be confined to a precise or particular period. But surely those who are no way sensible of any change in tlie course of their affections, and the objects at which they are pointed, can scarcely think that they are born again, or be able to affix a proper meaning to so strong an expression. I have read an observation of an eminent author, That those who cannot remember the time when they were ignorant or unlearned, have reason to conclude that they are so still ; because, however, slow and insen- OH Regeneration. 23 sible the steps of improvement have been, the effects will at last clearly appear, by comparison with an uncultivated state. In the same manner, whoever cannot remem- ber the time when he served the former lusts in his ignorance, has reason to con- clude that no change deserving the name of regeneration has ever yet taken place. It will be, perhaps, accounted an ex- ception to this, that some are so early formed for the service of God, by his blessing on a pious education, and hap- pily preserved from ever entering upon the destructive paths of vice, that they cannot be supposed to recollect the time when they were at enmity with God. But this is an objection of no consequence. The persons here described have generally so much tenderness of conscience, so deep a sense of the evil of sin, that of all others they will most readily discover and confess the workings of corruption in their own hearts, and that " law in their members that warreth against the law of God in their minds." They will be of all others most sensible of the growth of the new, and mortification of the old nature : and 24 A Practical Treatise will often remember the folly and vanity of youth, in instances that by most others would have been reckoned perfectly harmless. What hath been said in this section, is expressly designed to awaken such secure and careless formalists as may have any general belief of the word of God. To be born again must be a great change. Can you then suppose that you have undergone this, not only without any application to it, but without so much as being sensible of it, or being able to discover its proper effects? Section 2. Tins expression, Krcept a man be born again, and other similar ex- pressions, imply, that the change here in- tended is not merely partial, but universal. A new birth evidently implies a univer- sal change. It must be of the whole man, not in some paniculars, but in all without exception. As this is a truth which natu- rally arises from the subject, so it is a truth of the last moment and importance, •*vhich merits the most serious attention of on Regeneration. 25 all those "wlio desire to keep themselves from illusion and self-deceit in this inte- resting question. Innumerable are the deceits of Satan. If he cannot keep sinners in absolute blindness and security, which is his first attempt, he industriously endeavours to pervert their views of religion, either by causing them to mistake appearances for realities, or substituting a part for the whole. This branch of tae subject is of the more consequence, that I am per- suaded it is peculiarly applicable to great numbers of the ordinary hearers of tlie gospel as such. The great bulk of those who finally fall short of everlasting life, though they lived under the administra- tion of the word and sacraments, are ruin- ed by mistakes of this kind. There are few of them, if any at all, who have at no time, through their whole lives, any seri- ous impressions about their souls, or do nothing in the way of religion. There are still fewer who are speculative unbelievers, and fortify themselves in their profane practices by irreligious principles. The far greatest number do some things, and abstain from others, to quiet the inward 26 A Practical Treatise complaints of conscience, and must have some broken reed or other on which they may rest their eternal hopes. It might serve in general to alarm such persons, that, as I have observed above, the change is evidently very great, and therefore they ought not easily to suppose that it is already past. But I now add sometliing still more awakening, that the change, however great, if it is only partial, is not such as is necessary to salvation. There may be a change truly great in some particulars, from one period of life to another, not only sensible to a man's self, but visible and remarkable to others about him, which yet is not saving, be- cause it is not general, or because it is not permanent. The truth of this observation, that the change must be universal, appears from the constant tenor of the holy Scrip- tures. Thus the Psalmist says, " Then shall I not be ashamed, when I have re- spect unto ALL thy commandments." And the apostle James, " Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." It is indeed so much the language of Scripture, that it is needless to insist upon it. God will be on JRegeneration. 27 served without a rival, and will not share dominion with any in the human heart. But what I km persuaded will be of most use upon this subject, will be to point out, in a few particulars, by what means a par- tial change is sometimes brought about, and how this differs from that which is saving and universal. 1. In the first place, Sometimes a par- tial change in point of morals, is produced merely by a natural or accidental change in age, temper, or sitiuation. There are different sins to which men are addicted in the different periods or stages of the human life. These, of consequence, give way to and are succeeded by one another. There are, indeed, instances of extraordi- nary depravation in some persons, who " selling themselves," like Ahab, to work iniquity, become the slaves of almost every evil habit incident to human nature. These, however, are esteemed monsters, even by the world in general, who conti- nue in the commission of every sin while they cauj and burn with desires after them when they cannot. But it often happens that the folly and levity, nay, even the dissolute licentiousness of youth, gives way 28 A Practical Treatise to the ambitious projects of riper years, and the hurry of an active life ; and these again are succeeded by sordid, selfish, and covetous old age. In many cases the sins are changed, but the disposition to sin, and aversion from God, remain still the same. One sin may easily be supplanted by another, in a heart that is wholly a stranger to renewing grace. How greatly then may men deceive themselves, by drawing favourable conclusions from even a great and remarkable change in some one or more particulars, while they conti- nue under the government of sins of a different kind. It is of small consequence which of the commandments of God are transgressed, since they are all of equal and indispensable obligation. It is of little moment for a man to get quit of one distemper, by contracting another equally inveterate, and as certainly mortal. What profit was it to the Pharisee that he was not an extortioner like the publican ? his pride rendered him still more odious and detestable in the sight of God. I may add here, that besides the com- mon and necessary change of age and temper, a change of situation, emplojTnent, on Regeneration. 29 and connections, will sometimes wean a man from one sin, and introduce an at- tachment to another. If the temptation is removed, the fire may be extinguished for want of fuel. The inclination to sin in some kinds maybe thus occasionally weak- ened, or the commission of it rendered impossible. It is easy to see that such a change as this can be of no avail in the sight of God; or rather, to speak more properly, it is only an apparent, and no real change at all. It is a difierence of effect from an alteration of circumstances, but arising from the very same cause. Are there not many who may apply this reflection to themselves ? Are there not many who have ceased to sin in some re- spects, because they have begun to sin in others? Are there not many who are abused and deceived by this delusory view? who take comfort to themselves by remem- bering some species of sins or follies which they now sincerely and heartily despise ? Take heed that this be not entirely owing to your progress through life, or a change of circumstances and situation. Are you not still living as much to yourselves as ever ? as much averse from a life of love 30 A Practical Treatise to, and communion with God, as ever? Remember, that though your conduct may be wiser and more prudent, and your cha- racter more respectable in tlie world than before, this is no proof of regeneration ; and " except a man be born again, he can- not see the kingdom of God," 2. Sometimes a partial change is pro- duced by strong occasional convictions, eitlier from the word or providence of God. There are many instances in which convictions of sin ai-e raised in the minds of the hearers of the gospel, which conti- nue in great force for some time, and have a partial effect, which still remains. Even a Felix is sometimes made to tremble at the thoughts of a judgment to come. It is very certain that natural conscience, when awakened by the word of God, wdll both restrain from sin, and excite to duty, even while sin hath the dominion upon the whole. As the spirit lusteth against the flesh, and the flesh against the spirit, in believers ; so conscience, the divine wit- ness in the hearts of unbelievers, may urge to the practice of duty in a certain measure, when it is not able to change the heart inwardly and universally; It on Regeneration. 31 may deter from sins to which the attach- ment is less strong, even whilst it is not able to expel a darling lust, or dethrone a favourite idol. There is a remarkable example of this character in Herod, and his behaviour to John Baptist. We are told by the evan- gelist Mark, that Herod " feared John, knowing that he was a just man and an holy, and observed him, and when he heard him he did many things, and heard him gladly." That is to say, he did many such things as were least contrary to the bent of corrupt affection. But that the change was not entire is plain; for when he was reproved for his beloved lust, it only served to inflame his resentment, and he took away the life of his reprover. We find that Ahab, king of Israel, of whom it is said, that he " did more to provoke the Lord God of Israel to anger, than all that went before him," yet humbled himself on the denunciation of divine wrath, and was so far penitent as served to procure a sus- pension of the temporal stroke. It appears, indeed, from innumerable instances in Scripture, as well as from daily experience, that there are temporary 32 A Practical 2 realise convictions, raised in the minds of many, both hy the word and providence of God. It is also certain, that there are imperfect effects of these convictions, which often continue a considerable time, or rather are perpetual, though they are still only' partial. Many smners, though they con- tinue unrenewed, yet dare not return to the same unbounded licence as before. Nay, thei-e are some sins, under the penal effects of which they have severely smart- ed, which they never dare afterwards to indulge. We have a very remarkable na- tional instance of this imperfect reforma- tion in the Jews. They were at fiist shamefully and amazingly prone to idola- try, and continued so under repeated strokes, till the terrible desolatioii they met with at the Babylonish captivity: from that period, however, notwithstand- ing their great guilt in other particulars, they never returned to idolatry, but to this day continue to have the deepest abhor- rence of that capital crime. There are many particular persons in the same situation. Some sins which have lain heavy on their consciences, or for which they have severely suffered in tlie on RegeneratiGn, 33 course of Providence, they will not com- mit ; but otliers. one or more, which may be called their " own iniquity," they hold fast, and will not let them go. Are there not different degrees of depravation and obstinacy to be found in different sinners, as well as different degrees of holiness, obedience, and submission, in the children of God ? And though there is usually a progress in the first to the worse, as well as in the last to the better, yet still there may be particular sins which they dare not commit, and particular duties which they diligently discharge. Nay, this par- tial character is often the very thing that blinds their minds, and continues their security in a habitual alienation of heart from the life and power of true religion. Are there not many customary Chris- tians who have a form of godliness, and, though they are utter strangers to commu- nion with God, yet nothing will induce them to part with their form ? Are there not many whom it would be unjust to brand with the grosser crimes of profane swearing, sensual riot, or unclean lust, who yet have their hearts set upon the ~ world, which they love and pursue, and 34 A Fractiail Treatise on which they rest with complacency, as their sweetest poi'tion ? Are all outwardly decent and sober persons ready to take up the cross, and follow their Master without the camp ? Are they ready to forsake " houses, and brethren, and sisters, and lauds, yea, and their own life also, for his sake and the gospel's V And yet without this they cannot be his disciples. There are many hard sayings in religion, which ordinary professors cannot bear, and with which they never comply. Remember the case of the young man who came to our Saviour, and spoke with so much modesty and discretion, but could not bear this great trial : " Tlien Jesus, beholding him, loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt liave treasure in heaven ; and come, take up the cross, and follow me. And he was sad at that saying, and went away grieved, for Jie had great possessioni." 3. Sometimes a partial change is pro- duced, in a great measure, even by the love and attachment wliich men have to. some one darling and governing sin. The? less willing they are to cut off the right on Rcgowation. 35 hand, and to pluck out the right eye, the more zealous and diligent they will be in other things, to atone for the indulgence, or to cover it from their own observation. How careful is a Pharisee to tithe mint, anise, and cummin, while he neglects the weightier matters of the law ! How does he " make broad his phylacteries, and en- large the borders of his garment," while he is defective in " judgment, mercy, and faith !" How did the ancient Jews come with thousands of rams, and ten thousand rivers of oil, while living in tlie habitual neglect of some of the most important branches of the divine law? We have an apposite example of this in the conduct of Saul when sent against Amalek : he spared of the spoil what was good, though he was commanded to destroy it, and then pretended to make a free uncommanded offering of sacrifice unto God, for wliich he met with this just and severe repri- mand : " Hath the Lord as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord ? liehold, to obey is better than sacrifice, and to hearken than the fat of rams." We see every day innumerable instances of the d2 36 A Practical Treatise sarae kind ; when there is any sin which men are willing to spare, which they de- fend with arguments, or palliate with ex- cuses, they are so much the more ready to overdo in such duties as are not so con- trary to the present current of unsanctified affection. From all this you will plainly see, that no man ought to judge of himself by the greatness of the change in any particu- lar, unless it is universal, and without exception. Section 3. From these words. Except a man be born again, he cannot see the kingdom of God, and other similar expres- sions in the holy Scriptures, we may infer that the change here intended is notmerely external and imperfect, but inward, essert- I might have divided this observation into two parts, and treated of them sepa- rately ; first shewing that it is not an out- ward and apparent only, but an internal and real change ; secondly, that it is not an imperfect change, or difference in de- gree only, but a complete and essential change of the whole character. But as on Regeneration. 37 the illustration of these two must have ne- cessarily, in a great measure, coincided, and they are very closely connected, I have chosen to join them together. That what shall be said on this subject may be the more useful and profitable, I will endeavour to explain, in as distinct and simple a manner as I am able, what you are to understand by the above re- mark. The first part of it will be most easily comprehended, that it is not an ex- ternal only, but an internal change ; that the most apparently strict and regular conversation, the most faultless discharge of outward duties, will not be sufficient while the heart continues enslaved to sin in general, or under the dominion of any particular lust. The other part of the re- mark is, that the change must not only be imperfect, or in degree, but essential and complete. That is to say, it is not sufiS- cient that a man be somewhat less wicked than before, that he not only gives up some sins, but uses moderation in others; nay, though he be under some degree of restraint universally, if still there is not what may be called an essential change of 88 A Practical Treatise character, if still sin has the ascendency upon the Avhole, though its dominion be not so uncontrolled as before. Sin may certainly have the chief seat m the atiections, though it hath not altogether quiet and peaceable posses- sion. There must always be some go- verning principle, which, properly speak- ing, constitutes the character. As our Saviour tells us, " No man can serve two 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 ser\e God and mammon." Grace and corruption are opposite in their natures, and mutually destructive of each other, so far as they prevail; and therefore the great question is, not how far any of them is altered from what it was formerly in itself, but how far it prevails in opposition to the ether, and hath truly the government of the man. 1 find it extremely difficult to communicate this truth in a simple and intelligible manner, so as to be level to the meanest capacities. And it is little wonder : for here lies the chief part of the deceitfulness of sin. It will, I hope, on l\Cgcneration. 39 be better understood by what is now to be added, both for its proof and illus- tration. That what I have above asserted is agreeable to the analogy of faith, and a part of the will of God, may easily be made appear. It is the constant uniform doc- trine of the holy Scriptures. There we find it is the peculiar prerogative of God, that he seeth and judgeth the heart. By this his knowledge is dis- tinguished from, and excels all created understanding, and therefore, as no ap- pearance will deceive, so no insincere profession will be accepted by him: "For the Lord seeth not as man seeth, for man looketh on the outward appear- ance, but the Lord looketh on the heart." To this purpose is the exhorta- tion of David to his son Solomon : " And thou Solomon, my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind, for the Lord searcheth all hearts, and understandeih all the imaginations of tlie thoughts." The stress that is laid on this in Scrip- ,>^T0,iand the frequent repetition of the 40 A Practical Treatise word " heart/' can hardly have escaped the notice even of the most cursory reader, or the most superficial observer. We find the consent of the heart re- quired, as indispensably and chiefly ne- cessary, and that as distinguished from outward and apparent obedience, which, without it, will be of no value. " My son, give me thine heart," says Solo- mon, " and let thine eyes observe my ways." We find an inward change of heart and disposition promised by God as the work of his Spirit and grace : " 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 judgments and do them." We find the same thing implored by penitent sinners, as necessary to their recovery; " Create in me a clean heart, O God, and renew a right spirit witiiin me." And we find the duty of returning penitents prescribed in the very same terms : " Cast away from you all your on Regeneration. 41 transgressions whereby ye have trans- gressed, and make you a new heart and a new spirit; for why will ye die, O house of Israel?" I shall only further observe, that we find in Scripture an integrity of heart re- quired to real religion ; that is to say, that the love of God must be the command- ing, governing principle, that there must be no divided or rival affection suffered to remain: "For the Lord your God proveth you, to know whether you love the Lord your God with all your heart, and with all your soul." The first duty of the moral law runs in these terms : " Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind," which, as a precept of the gospel, is explained by the following passage : " He that loveth father or mother more than me, is not worthy of me; and he that lovetli son or daughter more than me, is not wor- thy of me." If to any, the collecting of so many passages of Scripture seem tedious, it is entirely owing to the abundance and commonness of them. It were easy to have added ten times 42 A Practiced Treatise the number to those which have been already quoted, a circumstance to which I particularly beg the reader's atten- tion, as it sets in the strongest light the certainty and importance of this truth. Having so far confirmed and esta- blished the observation from the sacred oracles, I Avould willingly illustrate and apply it a little more particularly. And as truth seldom receives greater light from any thing than from a discovery of the opposite errors, I shall point out by what means sometimes an ap- parent or imperfect change is produced, which is not inward and essential. This I apprehend will be effected by a view of the following characters, every where to be met with. 1. A character formed upon a well-conducted selfish principle. 2. One that is supremely governed by reputation, and a desire of honour and respect from men. 3. One that is in- fluenced by a religious principle, in which a spirit of bondage and slavish fear chiefly predominates. In the first place. There is a cha- racter in the world which may be said to be formed upon a well-conducted 071 Begoieration. 43 selfish principle. It may be said in- deed, in general, of every unrenewed person, that in such a heart God is dethroned, and self, in one shape or other, is exalted, is set in his place, and reigns in his stead ; but what I have chiefly in view at present is, to point out the character of those who, in all those parts of their conduct which as- sume the name of religion or of virtue, are chiefly actuated, not by a sense of duty, but by an intention to promote their own present satisfaction and com- fort. It is the language of experience and sound reason, as well as of tlie word of God, " tliat the wicked worketh a deceitful work." There are many im- mediate and sensible bad consequences of vice and wickedness. Some who have already smarted under their effects, may, therefore, in many instances avoid them, without any due sense of the evil of sin as against the law of God, or taking his service as their hearty and unfeigned choice. Let us give some examples of this. A man may avoid intemperance and excess, purely or chiefly because it is 44 A Practical Treatixe hurtful to his health, and introduces such disorders into the frame as inca- pacitates him for relishing even the pleasures of the world and of sense, A man may find from experience, that being injurious to others in \vord or in deed, nay, even resenting the in- juries done to himself, raises up so many enemies, and so inflames every little in- cident, as greatly to disturb his peace. He may therefore be patient and for- bearing, whilst it is not owing to any meekness of mind, or government of his passions from a sense of duty, but merely to the strength of his judgment, and his falling upon the fittest way of promoting his own ease. It is pre- cisely this sort of men who may oflen te observed to be reasonable, modest, and self-denied in their deportment in ihe world in general, but savage and tyrannical, or pee\-ish and discontented in their o^vn families, where there are none upon equal terms with them, or able to make a formidable resistance to them. A wise man may, upon the whole, by reflection, discover, that what gives the highest relish and poignancy on Regeneration. 45 to every sensible enjoyment is, to ha- bituate himself to some degree of self- denial, to conduct tliem with decency, and to use them with sobriety and mo- deration. When this conduct, as indeed is commonly the case, is the fruit of experience, it is so sensible a cliange, that it often passes itself not only on others, but even on the person con- cerned, for a religious change. But if the change is not inward as well as outward, if the affections still flow in the same channel, though they are better hemmed in and preserved from impe- tuosity and excess ; if the source of hap- piness is still the same, though it is more sparingly or more wisely indulged, it is plainly the old nature, and the per- son cannot be said to be born again. lie is outwardly regular, and compa- ratively less wicked than before, but can- not be said to love and serve God " with all his heart and with all his soul." We may learn from this very im- portant lesson, to distinguish between human virtue and religion, between a decent and blameless carriage upon mo- tives of present conveniency, and a new 46 A Practical Treatise nature, or a gracious state. I know some are highly dissatisfied at making any distinction of this nature ; but is it not plainly possible that such a cha- racter as is described above may exist? Is it not also plain, for reasons too ob- vious to be insisted on, that it cannot deserve the name of a new or spiritual birth ? and is it not, therefore, the duty of ministers of the gospel to put men in mind of this, as well as every other source of self-deceit? Nay, the neces- sity in one view is greatest, in such a case as this, that we may warn those of their danger who have a name to live while they are dead, that we may shake tlie strong hold of the presump- tuous self-applauding formalist, who is often more deaf and insensible to the things that belong to his peace, than the most abandoned profligate. Is there any ready to say, Why do you take upon you to judge the heart, and ascribe what you must confess to be excellent and amiable in itself, to ■wrong motives and an irreligious prin- ciple ? I answer, I judge no man's heart; but, while I leave it to the de- on Regeneration. 47 cisive judgment of God, would willingly subject its actings to its own review. It is but an appeal to the inward court of conscience, or rather a citation of the person, with conscience as the wit- ness, to the tribunal of him that " trieth the reins and the heart." But, after all, there is no difficulty in going a step farther. We may often know the " tree by its fruits." We may often discern the falsehood of these plausible mo- ralists, by an habitual worldiiness of temper and conversation, by a great in- difference about the ordinances and wor ship of God ; nay, sometimes a bold and avowed opposition to vital experimental religion, to the language and exercises of the spiritual life. To prevent the misunderstanding of what hath been said, it will be neces- sary to observe, that I intend not to deny the propriety or the use of these assistant motives, as they may be called, which arise from the present benefit and advantage of true religion. I have said only, that the obedience or refor- mation whicli flows from no higher ])rin- ciple, is not such as will be acceptable 43 A Practical Treatise to God ; it is not that change which is necessary before we can enter into life eternal. There are, however, various uses to which these considerations may justly, and ought in duty to be applied. They ought to satisfy us of the excel- lency and truth of religion in general, and to be produced in opposition to the licentious and profane topics of con- versation, so often to be met with in promiscuous company. When any one begins to declaim in favour of lust and sensuality, and alleges that nature has given us desires, and why should it give them but in order to their gratification? let the hearer immediately observe, that by the corruption of nature our appe- tites are greatly inflamed, and not at all in a sound state ; that, as is plain fi"om the most incontested experience, the best and most desirable enjoyment of any sensible delights is, that thank- ful, self-denied, moderate use of them, which the word of God authorises or prescribes. The same reflections may very pro- perly serve for awakening grosser sin- ners to a sense of their danger. The 0)1 Regeneration. 40 prodigal seems to have been first brought to himself, by a deep reflection upon his own folly- But he did not rest here : he did not content himself with endea- vouring to recover, by sobriety and in- dustry, the wealth which he had squan- dered away, but returned to his father for the forgiveness of his crime. In the same manner, no doubt, the loss of health, substance, and reputation, should convince the sinner of the evil of his ways. This argument is used by the apostle Paul : " What fruit had ye then in the things of which ye are now ashamed ?" But I would never call that religion which proceeds to no higher views ; nor that repentance, which is completed by no better principle. Such reflections should also be im- proved by every good man, to impress his mind with a deep sense of the good- ness of God. Every thing that he com- mands is truly most eligible in itself, and most beneficial to us. His will is as gracious as his authority is absolute, K-eligion's '* ways are ways of pleasant- ness, and all her paths are peace. ' Well might our blessed Master say, " Take E 50 A Practical Treatise ray yoke upon you, and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls ; for my yoke is easy, and my burden is light." This should daily dispose us to thankfulness to that God who surrounds us with his care, and who follows us •with loving kindness and with tender mercies. His very restraints are fa- vours, his commands are blessings. Is it possible to avoid addmg, that the same views should be made use of to fortify us against temptation ? When a sense of duty is the prevailing de- sire, we may very safely corroborate it with all these inferior considerations. It should make sin the more hateful and abominable, and prevent us from yield- ing to that party which still secretly pleads for it in our imperfectly sanc- tified hearts. Before I leave this branch of the sub- ject, I must speak a few words to sin- ners of a difierent character. If then many decent and regular persons are nevertheless under the wrath of God, what terror should this give to the more openly profane, who are living in in- on Regeneration. 51 stances of gross wickedness ! How many are there to be found among us, nay, how many appear from Sabbath to Sabbath in our worshipping assemblies, who live in the habitual practice of some of the most notorious crimes! How many, who live in a bold defiance of the truths and laws of our great Master ! who are not only stained widi original pollution, but labouring under a daily increasing load of actual guilt ! Are there not some swearers and blasphemers of the great and dreadful name of God? some despisers and profaners of his holy day? some who add drunkenness to thirst, wasting the creatures of God by dissipating their own substance, defac- ing the image of God by undermining their own health, at one and the same time procuring and hastening their linal destruction ? Are there not some walk- ing in the lust of uncleanness ? some retaining, without restitution, the gain of unrighteousness ? Is it not surpris- ing that such do not tremble at the word of God ? can there be any doubt that all of the above characters are un- renewed ? Is there any pretence for e2 62 A Practical Treatise their deceiving themselves ? there is no just excuse even for the more regular and sober building their hope on a false foundation, but there is not so much as a shadovv^ of excuse for them. Dare any such entertain a doubt of a judg- ment to come? Can any mortal be insensible of the precariousness of time ? The king of terrors lays his hands upon one after another, as he receives a commission from the King of kings ; and it is distressing to think in what an unprepared state many receive the summons, which nevertheless they must of necessity obey. Whoever thou art who readest tliese lines, if thou art yet unrenewed, but, particularly, if thou art one of those whose sins are open and manifest, I beseech thee, in the most earnest man- ner, to be reconciled unto God. " Be- hold now is the accepted time, behold now is the day of salvation. God is in Christ reconciling the world unto himself, not imputing their trespasses unto them." The blood of this Sa- viour is of infinite value. His Spirit in of irresistible efficacy, lie is " able on Regeneration. 53 to save to the uttermost all that come unto God by him." Delay not one moment. Give immediate thanks that thou art not already in the place of torment. Believe in the Son of God for righteousness and strength. Add not to all thy other sins against him, by undervaluing his atonement, and de- spairing of mercy. And may it please God, by his own power, to reach thy heart, to snatch thee as a brand from the burning, and make thee an everlast- ing monument of his grace and love. 2. In the second place, We may often find an appearance of religion or virtue in a character, supremely governed by reputation, or a desire of respect and honour from the world. I say su- premely governed, because no doubt there may be a mixture of other prin- ciples, whilst this is the leading, the directing, and the governing view. I am sensible there are some who have no other view of any kind, by a reli- gious profession, than to deceive others ; and, under the fair disguise of piety and seeming devotion, to carry on, with more security and success, their un- 51 A Practical Treatise righteous designs. That some such are to be found in the world, sad experi- ence is a melancholy proof. The great- ness of their guilt is not easy to con- ceive, and still more difficult to express. As it must always proceed upon a known deliberate contempt of God, there is usually such a hardness of heart and searedness of conscience attending it, that there is little probability of making any impression upon them ; or rather, to speak more properly, they have all the symptoms of being given up of God and left to themselves. But there is something extremely harsh and unna- tural in suspecting any of wilful deli- berate hypocrisy, till it is plainly and openly detected. The truth is, I am persuaded, that as it is a dreadful, so it is a rare character. The far greater part of tliose who are under the power of hypocrisy, deceive themselves as much as, or rather more than, the world. These last fall more properly in my way to be considered, as having under- gone a seeming or apparent, without any real change. in order to illustrate the character on Regeneration. 55 and state of those who are supremely governed by reputation, or a desire of honour and respect, it will be proper to observe, that as the law of God is a transcript of his own perfect inherent excellence, true religion must be in itself amiable and lovely. Nay, it must ap- pear so even in the eyes of those who are engaged in a stated opposition to its interest. You will say, How is this possible? Is it not a manifest contra- diction ? I answer, that though the spirit and principles from which true religion must flow, be directly contrary to the bent of an unrenewed heart, yet their effects are both amiable and be- neficial. Bad men cannot endure in- ward mortification and self-denial, being humbled as sinners in the sight of God, justified freeJy by his grace, sanctified by his Spirit, and having nothing whereof to glory. Against these vital principles of piety the natural mind sets itself with violence, and the unrenewed heart rises with indignation. But the effect of true religion, or a diligent compli- ance with the duties of the moral law, as it is amiable in itself, so it is also 56 A Practical Treatise of good report among men. We are told in Scripture, " that the righteous is more excellent than his neighbour." And 'the apostle Paul exhorts us to our duty in the following terms : " Finally; ^ brethren, whatsoever things are true, Vrhatsoever things are honest, whatso- ever things are lovely, whatsoever things are of good report; if there be any vir- tue, and if there be any praise, think on • these things." Does not this at once discover how many may attain to a considerable de- gree of regularity in the practice of their - duty, while their governing principle is no better than a desire of the esteem of others. That character acquires a value in their eyes, which is in general repute, and will set them in the most favourable light. This hath often a se- ' cret and insensible influence, to which they themselves do not attend. What •favours the deceit is, that many of th^ •very same duties are commanded in the law of God, and reputable in the sight of man. They gladly embrace them therefore as the service of God ; it pleases them to think they shall by this on Regejierution. 57 means be acceptable to him. They fondly flatter themselves, that this is the chief ground of their choice, and are not sen- sible that they are but offering incense to their own vanity. Self-partiality often hides the truth from our view, and con- ceals the chief springs and motives of action. Since disorder was introduced into the human frame by sin, there is no creature whose character is so mixed, variable, inconsistent, and self-contra- dictory as man. Other creatures are regular and uniform, and steadily fultil their functions ; their nature and dispo- sition may be known without ambiguity. and they always reach their end. But man is, as it were, torn to pieces by the conflicting principles of light and darkness ; and from the different and contrary symptoms which often appear, it is hard to tell in what class he should be ranged. From this will evidently appear the ne- cessity of an inward and essential change. That which is done to gain the applause ■of men, will never be reckoned an ac- ceptable part of the service of God. On the contrary, he holds it in the highest 58 A Practical Treatise detestation. See the exhortation of our Saviour : " Take heed that ye do not your alms before men to be seen of them, otherwise ye have no reward of your Father which is heaven." I cannot help observing here, that men of this cha- racter may be divided into two classes, who commonly state themselves in op- position to, and have the greatest hatred or contempt for each other, and yet are actuated by one common principle. Tliere are some who seem chiefly to confine their views to a fair and honour- able carriage in their correspondence and commerce between man and man. These are commonly persons of higher rank, and all who desire to emulate them, and wish to be classed with them. In such, honour holds the place of religion, or at least is a superior and more pow^erful principle. They would not willingly stain dieir repu- tation with anything that is base or mean, according to the standard they have formed to themselves of decency of character and dignity of carriage. This standard of de- cency, however, is very changeable. It is either more narrow or more extensive, according to the sentiments of those with on Regeneration. 59 whom they most frequently converse. And there is often some mixture of religion, which serves under^ and co-operates with, the commanding motives. There are vast multitudes of this cha- racter in the present age, who cannot be described in juster or more significative terms than those of the apostle Paul : they are " conformed to this world." They tread in its steps, they act upon its max- ims, they ask its approbation, and they have their reward. How far such persons are from being renewed in the spirit of their mind, and how nuich they are the servants of men, may be plainly discovered by the follow- ing sign, that they are almost as much ashamed of unfashionable duties, as of dishonourable crimes. How different is their boasted dignity of mind from a truly holy resolution, and Christian magnani- mity ! Are there not some whose integri- ty, in ordinary cases, may be depended on, and who would abhor the thoughts of a mean and dirty action, as it is usually styled, but who would be covered with nearly equal shame, if surprised in any act of devotion, as if detected in dishonesty 60 A Practical Treatise and fraud ? How many, who would brave the king of terrors in the field of battle, from a sense of honour, but who, though far from being infidels, have not sufficient courage to worship in their families the great Creator and Preserver of men ? Such mav see the reception they shall meet with at last, and even feel the justice of their own condemnation, in these words of our Saviour : " Whosoever, therefore, shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy angrels." There are others of a different stamp, who seek the approbation of men, more by an appearance of piety and devotion, and the duties of the first table of the law. That there are some such also, not only the word of God, but daily experience, puts bevond all doubt or question. "This people," saith our Lord, " draweth nigh unto me with their mouth, and honoureth me w4th their lips, but their heart is far from me." I set aside, both in this and in the former instance, the case of gross, intended, and deliberate hypocrisy. But on Ucgeneration. 61 are there not many who, in their religious duties, seem chietiy to have in view the attaining or preserving the esteem and ap- probation of others ? They are not deter- mined, from any inward and personal con- viction of the excellence or necessity of religion, but from their youth up, they have still heard religion spoken of with reverence, and seen religious persons treated with respect. This makes them consider an entire neglect of religious duties as shameful rather than sinful ; and some degree of professed attachment to them, as necessary to their character and credit. This, like many other motives, has a strong, though at the same time an insen- sible influence, and when mixed with im- perfect convictions of sin, will produce no small degree of regularity in religious exercises, while yet the heart is habitually set upon the world. In whatever age or place there is a regular and settled admi- nistration of the ordinances of Christ, there will be many whose religion is no more than a blind imitation of others, and a de- sire of some title to that character which is in esteem and repute for the time being. 62 A Fractical Treatise Wherever there is much real, there will also be much counterfeit religion. Where- ever there is much true piety, it is always loaded with 'he dead weight of many cus- tomary professors. Wherever there is much outward esteem waiting upon the servants of God, there will always be many of these fair-weather Christians, who fol- low Christ whilst the profession is honour- able, but are unacquainted with that part of his service, which consists in taking up the cross and suffering reproach. Their character is w^ell described by our Saviour, under the image of seed falling upon stony places. " He that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it. Yet hath he not root in himself, butdureth for a while ; for when tribulation or per- secution ariseth because of the word, by and by he is offended." 3. In the third place. There is still ano- ther character different from both the for- mer, in which there may be an apparent and imperfect, while there is no complete and essential change. The character I have now^ in view is formed upon religious principles, but in which a spirit of bondage on Regeneration. 63 and slavish fear greatly predominates. It is often difficult, according to the Scripture expression, rightly to divide the word of truth : it is difficult to point out the errors by which men deceive themselves, and mistake the shadow for the substance, and at the same time to caution them so dis- tinctly, as that serious persons may not be alarmed, their peace and comfort inter- rupted by unnecessary or ill-grounded fears. Perhaps there are few subjects in which this difficulty is greater, than the one I have now mentioned. I pray that God, for Christ's sake, may enable me to open the truth in such a manner, as may convince and awaken those who have hi- therto built with untempered mortar, and may give additional peace and consolation to those who have " fled for refuge, to lay hold of the hope set before them." That it is of importance to open this character, every one may, upon a litdc re- flection, be sensible. There are many who will not find themselves included in any of the two former. Upon the most candid examination, conscience bears them witness, that they have more in view than merely present ease and comfort, or the 64 A Practical Treatise approbation of others. They hare often a strong impression of the importance of an endless eternity. This hath a sensible and considerable influence upon their conduct, and is a motive quite distinct from worldly pleasure. It compels them to duties out of the reacli of human obser- vation, and therefore they cannot think that the praise of men is their highest aim. But are there not many such under the dominion of fear? that is to say, conscience in some measure awakened, denounces vengeance against the breaches of the law of God ; providential dispensations fill them with a terror of divine power ; they know they cannot live always, and tremble to think what shall become of them after death. Well, perhaps the reader will say, "whh some surprise, is this wrong ? No, so far their exercise coincides with that of real penitents. But here, if I may so ex- press it, the ways part asunder: the real penitent, by a dis£overy of the intrinsic evil of sin, of the mercy of God, and the great foundation of a sinner's hope, is led in the way of peace; his heart is truly changed, and brought under the influence of the love of God, whom he obeys as his on Regeneration. 65 lawgiver, to whom he submits as his Lord, and in whom he rests as his portion. But there are others who, by abstinence from some sins against which the reproofs of conscience are most distinct and severe, and by the formal discharge of many reli- gious duties, endeavour to lessen their fears, to lay a foundation for a precarious peace, and, as it were, by a costly sacrifice to purchase an immunity from hell. Fear not only awakens, but continues to govern them ; they lay down a legal system of obedience and self-righteousness, but all the while they drag the yoke with great impatience. They do not hate sin from their hearts on its own account, but are afraid that they shall burn for ever for committing it. They do not love God, but they fear, because they know that they cannot resist him. They do not engage in his service with cheerfulness, or delight in it as their choice, but groan under it as a burden. Their hearts and affections are set upon present and temporal enjoyments; but they apply themselves in some mea- sure to the duties of religion, because they know they cannot keep the world always, 66 A Practical Treatise and submit to it as rather better and more tolerable than everlasting misery. The frequency of this character wi]! stand in need of little proof. If the fea- tures are justly drawn, I am persuaded they will be easily known, for they are very common. Are there not many who may justly suspect themselves to be actu- ated by no higher motive than the fear of wrath? Does not this plainly shew itself, by your backward, heartless, cold dis- charge of duty, your regret and sorrow in parting with, and frequent relapses into sin ? Is not your religion temporary and changeable ? Does it not rise and fall with the sensible tokens of the divine presence and power? Have you not trembled on a sick bed or other time of danger— humbled yourselves before God— cried for relief — and promised amendment? But has not your resolution relaxed upon your reco- very, and your diligence borne proportion to the supposed nearness or distance of the danger ? Is not this then manifestly the effect of fear? and may not the words of the Psalmist be justly applied to all guch — " Whea he slew them, then they on Hegeneration. 67 sought him ; and they returned, and in- quired early after God : and they remem- bered that God was their Rock, and the high God their Redeemer. Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues ; for their heart was not right with him, neither were they steadfast in his covenant." Few things, I apprehend, will be of more importance than to show, in a clear and satisfying manner, that the obedience or religious performances that are influ- enced by no higher motive than fear, are not acceptable to God, nor any sufficient evidence of a renewed heart. This indeed is equally plain from many passages of Scripture, and from the nature and reason of the thing. It appears from all thoSe passages formerly cited, and many others where mention is made of the inclination of the heart and will, of which obedience on compulsion can be no manner of proof. It appears undeniably from the great com- mandment of the law, and sum of practi- cal religion, " Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind." It appears from what r2 68 A Practical Treatise is always represented as the great com- manding and constraining motive of the gospel : " For the love of Christ cod- straineth us ; because we thus judge, that if one died for all, then were all dead : and that he died for all, that they which live should not hencefortli live unto themselves, but unto him who died for them, and rose again." To the same purpose the apostle John says, " We have known and be- lieved the love that God hath to us. God is love ; and he tliat dwelleth in love dwelleth in God, and God in him.'' We find in Scripture that there is a direct oppo- sition stated between the spirit of genuine converts under the gospel, and a spirit of bondage or slavish fear : " For ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption, whereby we cry, Abba, Fatlier.'^ So says the same Apostle to Timothy, " For God hath not given us the spirit of fear, but of power, and of love, and of a sound mind." The truth is, it is equally plain from the nature and reason of the thing. That which is done only or chiefly from fear, cannot be any evidence of the change that on Regeneration. 69 is acceptable to God, because, properly speaking, it is no real or inward change at all. The effects of sin are restrained or controlled by superior power, but the in- clination to it remains still the same. It is a common and known principle, that whatever is the effect of compulsion or force upon the agent, whether it be good or evil in itself, hath nothing moral in its nature. The sword that commits murder, and that which executes justice, deserves equal blame or praise, or rather none of them deserves either the one or the other. A detected thief, compelled to make resti- tution, or loaded with chains so that he cannot steal, does not thereby become honest in his nature. The case is precisely the same \vith those who, in their religious duties, are under the government of fear, althougli it be the fear of their almighty Judge. From any similar instance between man and man, we may at once be sensible of this truth. If one man is willing to over- reach another, but through his adversary's •superior skill, is not able, or, terrified by threatenings, is not bold enough to attempt it, what character does he bear, or deserve, 70 A Practical Treatise but that of a disappointed knave ? What parent or master will be satisfied with the obedience of a child or servant, who plainly discovers that he hates his com- mands and grieves at his authority? It is true, as man can only judge with certainty of the outward appearance, this circum- stance must be left out of every system of human government. We can make no laws on earth to punish the intention ; but so much we know of it, as may make us sensible what all such deserve, and shall receive at the hand of God, whose prerogative it is that he knoweth and judge th the secrets of all hearts. I shall only farther observe, that the same thing appears in the clearest man- ner, from the nature of that happiness which is prepared fortlie children of God in the life to come. It is purely spiritual, as it is perfectly holy ; it consists in the knowledge of God, in the exercise of love to him, in conformity to his nature, and the execution of his will. Those who are under the dominion of fear, who have no love to God, but only desire to avoid his wrath, will certainly find, that though it were possible for them to escape hell, on Regeneration. 71 tJiey neither deserve, nor are able to relish, the employment and happiness of heaven. As the commands of God are a burden to them on earth, his immediate presence would be a still more insupportable bur- den in heaven. From all this I hope it appears evidently, that a character may be formed upon religious principles ; and yet, if it is never carried further than a re- straint by fear, it is not that change which is necessary to salvation. It will not be improper, or rather it will be absolutely necessary, to make a reflec- tion or two upon this branch of the sub- ject for its improvement, and to prevent its being mistaken or misapplied. For this purpose let it be observed, that we must carefully distinguish the slavish dread above explained, from that dutiful reverential fear which every child of God is still bound to preserve upon his mind, of his Father who is in heaven. Of the first kind it is said, " There is no fear in love, but perfect love casteth out fear, be- cause fear hath torment : he that feareth is not made perfect in love.'' In propor- tion as the love of God prevails, the first , «ort of fear is banished ; but the other is 72 A Practical Treatise so far from being banished, that it rather increases. This is no other than a pro- found veneration of the unspeakable great- ness and glory of God, and particularly of his holiness and purity, which should bring every creature prostrate before liim. We find, in the vision of Isaiah, the hea- venly hosts represented as deeply pene- trated with such a discovery : " In the year that king Uzziah died, I saw the Lord sitting upon a tlirone, high and lifted up, and his train filled the temple ; above it stood the seraphims; each one had six wings; with twain he covered his face, with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy is the Lord of hosts ; the whole earth is full of his glory." This not only may, but ought in us to be accompanied witli a fear of the punishment incurred by sin ; at the same time it must be inseparably connected with, or rather founded upon a sense of the holiness of his nature, the purity of his law, and the justice of his vengeance. On the contrary, tliat fear of God which prevails in the unregenerate, is founded only on the terror of his power, as a na- on RegCTieration. 73 tural attribute. It is like the struggling of a chained slave, who " gnaws his tongue for pain," who is not satisfied with the equity of the law which lie has transgressed, and cannot admit the justice of that sentence the execution of which he apprehends. There is no inconsistency at all be- tween the fear and love which terminate on the correspondent attributes of God, majesty and mercy. A Christian may, and ought to grow in a sense of the divine presence, and reverential dread of the divine majesty, and so be still more afraid of sinning ; at the same time he may also grow in a sweet calm and composure of mind, as a fiducial trust and reliance on the divine faithfulness and mercy; just as, on the other hand, some sinners evidently increase both in presumption and timidity. During a great part of their lives> they act with- out reflection and without restraint, and yet, at particular seasons, they are in a manner distracted with terror : nay, though it often happens that gross wicked- ness sears the conscience, and produces an insensibility and hardness of heart, 74 A Practical Treatise there are instances of the greatest pro- fligates being liable to tlie most alanp- ing fears.* Let us never, therefore, con- found things so very opposite as a fear of the living God, joined to an inward and hearty approbation of his commai ds, and that unwilling obedience or absti- nence which views him as a stern ty- rant, and trembles at the thoughts of his wrath. It will be further necessary to observe, that, as a slavish fear is to be entirely distinguished from that which is filial and dutiful, so no doubt there is often, even in real Christians, a mixture of the spirit of bondage itself, though they are Supremely governed by a better prin- ciple. This is not to be wondered at, since they are sanctified but in part. There is a strong remainder of sin and corruption in them of different kinds, and, among the rest, a very blaraeable degree of unbelief and distrust. How many are there whose comfort is les- • We are told that Nero, one of those monsters called Roman emperors, though be adventured to perpetrate some ot the most horrid crimes, was yet sci easily terrified, that a thunder-storm used to make biin bide himself under a bed. on Regeneration. 75 sened, and whose hands hang down, through an excessive fear of death, the last enemy ! What a refreshment should it be to all such, to think of this end of our Saviour's coming, to " deliver the;.' who, through fear of death, were all their life-time subject unto bondage." For their sakes, I am persuaded, it will not be disagreeable that, in the close of this section, I lay down a few marks, by which they may be enabled to judge whether this slavish fear predo- minates or not. First then, Christians, whether or not is your fear of wrath immediately con- nected with a sense of the evil of sin ? Do you see these two things in their inseparable relation to, and mutual in- fluence upon one another ? Do you fear wrath as the effect of sin, and sin as the just cause of wrath ? Have you no fault to find with this connection ? Do you plead guilty before God, and confess that you are without excuse ? Is sin truly hateful in itself, and your own unhappy proneness to it an ha- bitual burden ? The language of a be- IJfiver is the same with that of the 76 A Practical Treatise apostle Paul : " Wherefore the law is holy, and the commandment holy, and just, and good. Wa: then that which is good made death unto me ? God forbid. But sin, that it might appear sin, working death in me by that which is good ; that sin by the commandment might become exceeding sinful. For we know that the law is spiritual, but , I am carnal, sold under sin.'' In those who are under the dominion of fear, there is no just sense of the evil of sin, there is a proneness to extenuate it, and inclination to justify it, and a continual attempt to forget or conceal it. The crime is still sweet, though the punishment is terrible. Tliey are not sa- tisfied to find that God is so holy, so just, and so powerful. With them his govern- ment is arbitrary, his law is severe, his nature implacable; and, instead of chang- ing their own disposition, they would much rather wish a change in his will. 2. Whether does your fear of God drive you from his presence, or excite a strong desire of reconciliation and peace ? The slavish fear which is not attended with any just views of the di- on Regeneration. 77 vine mercy, clothes God with terror, and makes him the object of aversion. This is plainly the first effect of sin. It was so in the case of Adam, who, as soon as he had lost his integrity, when he heaid God's voice in the garden, fled and hid himself. We find the same senti- ment expressed by the men of Bethshe- mesh, upon an extraordinary token of divine power and jealousy : " And the men of Bethshemesh said, Who is able to stand before ttiis holy Lord God ? and to whom shall he go up from us ?" Way, the same seems to have been the view of the apostle Peter, when surprised with an astonishing evidence of his Mas- ter's power and Godhead : " When Si- mon Peter saw it, he fell down at Jesus' feet, saying. Depart from me, for I am a sinful man, O Lord.'' This disposition is daily manifest in many who are under the dominion of fear. The worship of God is painful to them, his service is a burden, his presence is terrible; they keep at a dis- tance, therefore, as much as they can or dare. Their peace and composure is chiefly owing to their losing themselves, t8 A Practical Treatise and occupying their minds entirely with different objects. No sign will more surely discover the nature and influence of slavish fear than this. There is a gloom and melancholy spread ovei every hing in religion to them : when they are en- gaged in sacred duties, it is a heavy, tire- some task, and they rejoice in getting them over, as a bullock when he is loosed from the yoke. On the other hand, real Christians, though burdened with sin- ful fear, cannot take refuge in any thing else than God ; they dare not take their rest in the creature, but say with Job, " Though he slay me, yet will I trust in him;" or with the Psalmist David, " Yet the Lord will command his lov- ing-kindness in the day-time, and in the night his song shall be with me, and my prayer unto the God of my life." No thing gives relief to such, till they attain to a view of the divine mercy, and a hum- ble hope of peace and reconciliation. 3. Whether have you comfort and satisfaction in a sense of God's favour, as well as a distressing fear of his wrath ? This also will serve tO distinguish be- tween those who have no other religion on "Regeneration. 79 than what fear produces, and those in whom it only maintains a conflict with a better principle. There are some who are restrained from sin, and compelled to n any duties by fear, who may easily see what governs them, because they are altogether strangers to joy and satisfac- tion in God. This is not indeed what they aim at. They have never yet seen his favour as the object of supreme de- sire. They only believe so far as to tremble, and would fain by composition, 8o to speak, and some degree of com- pliance, though reluctant and backward, avoid the divine wrath. A coldness and constraint runs through all their per- formances, and they are apt to call in question the reality of joy in God, and commuion with him, because they are al- together strangers to it themselves. But all the real children of God desire a sense of his love, as]well as grieve or fear under a sense of his displeasure. The light of his reconciled countenance gives them more joy and gladness than the greatest affluence of corn or of wine ; and under the severest chastisement, instead of fly- ing from his presence, they say with 80 A Practical Treatise Job, " O that I knew where I might find hira I that I might come even to his seat : I would order my cause before him, and fill my mouth v/ith arguments." Nothing indeed can be more proper than calling the one a filial, and the other a slavish fear ; for great is the difference between a child fearing the displeasure of a parent whom he sincerely loves, and a slave dreading the resentment of an en- raged tyrant whose sevice he abhors. Section 4. From this metaphor, Kr~ cept a man he horn again, he cannot see the kiiigdom of God, and other parallel expressions in the Holy Scriptures, we may learn that the change here intended is SUPERNATURAL. When I say it is a supernatural change, I mean that it is what man cannot by his own power effect, without superior or divine aid. As we are by nature in a state of enmity and opposition to God, so this is what we cannot " of ourselves" remove or overcome. The exercise of our own rational powers, the persuasion of others, the application of all moral on Regeneration. 81 motives of every kind, will be ineffec- tual without the special operation of the Spirit and grace of God. Thus the apostle John describes those who believe in the name of Christ : " Which were bom not of blood, nor of the will of the flesh, nor of the will of man, but of God." And thus the apostle Paul expresses himself: " 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." There is no part of the Scripture doctrine which the natural man hears with greater aver- sion, or opposes with greater violence. It gives so humbling a view of our own character and state, and stands so di- rectly opposed to pride and self-suffi- ciency, that it cannot be truly accep- table to any, till they are brought to a saving acquaintance with its power and efficacy. However, it hath been this " foolishness of preaching," or rather, this commonly esteemed foolish part of preaching, that God hath most remark- ably blessed for the salvation of souls. I will therefore endeavour to show, in 82 A Practical Treatise as plain and satisfying a manner as I am able, that this is the doctrine of the Holy Scripture, and to then vindicate it from the chief objections that are usually raised against it. How many passages of Scripture are there, that speak in the strongest terms, not only of our miserable but help- less state before conversion ! Thus the apostle to the Ephesians, " And you hath he quickened, who were dead in trespasses and sins." And again, " But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quick- ened us together with Christ, (by grace ye are saved)," In his epistle to the Colossians he repeats the same thing : '* And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses.'' The reader must know, that in many other passages the same truth is to be found, couched under the same or like meta- phors ; such as " blindness, darkness, hardness of heart." The force of the ex- pression is seldom sufficiently attended to. on lieiiencration. 83 Suffer me then to put the question, Do you give credit to the Holy Scrip- tures ? Do you form your opinions, with- out partiality or prejudice, from them? Then you must receive it as cruth, that man, in his natural state, can do nothing of himself to his own recovery, without the concurrence of superior aid. If there is any meaning or propriety in Scrip- ture language, we must yield to this. What more could be said, than that we are " dead" in sin ? What more in- capable of action than one who is en- tirely deprived of life ? But lest there should be any remain- ing exception, the thing is asserted in plain and explicit terms, without any metaphor, by the apostle John, from our Saviour's own mouth: "No man can come unto me, except the Farther, which hath sent me, draw him ; and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man, therefore, that hath lieard, and Jiath learned of the Father, cometh unto me." 1 shall mention only one passage more, in which, under the similitude of a G 2 84 A Practical Treatiie wretched outcast infant, the prophet Ezekiel represents the natural state of Jerusalem : " And as for thy nativity, in the day thou wast born, thy navel was not cut, neither wast thou washed in water to supple thee ; thou wast not salted at all, nor swaddled at all. None eye pitied thee, to do any of these unto thee, to have compassion upon thee ; but thou wast cast out in the open field, to the loathing of thy person, in the day that thou wast born. And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee, when thou wast in thy blood, Live ; yea, I said unto thee, when thou wast in thy blood, Live." Here all the circum- stances are collected that could signify at once a miserable and weak, wretched and helpless condition, or that could serve to make our deliverance at once a signal instance both of grace and power. This leads me to observe, that the same truth will receive further light from those passages of Scripture in which the real agent in this great change is pointed out, and which celebrate the efficacy of his power. As in the text it is asserted, on Regeneration, 85 that " except a man be born again, he cannot enter into the kingdom of God,'' so, in other passages, true believers are said to be born of God — born from above — born of the Spirit." The povs^er of God exerted in the renovation of the sinner, is descibed in language taken from the first formation of the world : " For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them," And, " If any man be in Christ, he is a new creature : old things are passed away ; behold all things are become new." See the prophecies of the Old Testament, respecting the plentiful effusion of the Holy Spirit in the times of the Gospel; they contain a clear description of divine supernatural influence. Thus the prophet Isaiah, " For I will pour water upon him that is thirsty, and floods upon the dry ground. I will pour my Spirit upon thy seed, and my blessing upon thine offspring ; and they shall spring up as among the grass, and as willows by the watercourses." To the same purpose the prophet Eze- lAely " Then will I sprinkle clean water 86 A Practical Treatise 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 judgments, and do them/' Let it not seem tedious to any that I have collected so many passages of Scripture on this subject. It is no light thing, and indeed it is no common thing, to believe it from the heart. But let us now affirm it, on divine testimony, that regeneration is the work of the Holy Ghost. I would not build this truth upon any other evidence. When we stand in God's room, bear his message, and speak in his name, nothing should be affirmed which cannot be supported by a " Thus saith the Lord." But having done so, I think I may warrantably observe how much the visible state of the world cor- responds with the Scripture declarations QU this subject. I hope this will be on Regeneration. 87 neither unsuitable nor unprofitable, con- sidering what an inward aversion men have to receive and apply them. Do we not daily see many instances of per- sons, of first-rate understandings and great natural abilities, who yet continue blind to their duty to God, and the sal- vation of their souls ? As they are born, so they continue to show themselves through their whole lives, " wise to do evil, but to do good they have no know- ledge." What proofs do they often give of the power and influence of habits of wickedness over them ! How frequently does it happen, that their attachment to sin in general, or to some particular sin, is such as to bear down before it all regard to their own interest, tem- poral and eternal ! while at the same time persons of unspeakably inferior talents, enlightened by the Spirit, and sanctified by the grace of God, shall stand firm against tlie most dangerous temp- tations, and escape the pollution that is in the world through lust. This our blessed Lord adores as a part or proof of the sovereignty and unsearchable wis- dom of his heavenly Father. *' In that 88 A Practical Treatise hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that 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." Is it not plain that superior advantages of instruction, though very valuable, are far from being always effectual ? Some- times those who live long under the salu- tary instruction, and edifying example of pious parents and masters, continue, not- withstanding, in an insensible state. Some- times we see persons sit long under the most enlightened and awakening ministry, with hearts as hard as the nether mill- stone. The case of the ordinary hearers of the gospel is indeed often affecting, and leads to serious meditation on the depths of the divine counsels. Suffer me to be- speak the readers of this class in the fol- lowing terms. Are not many of you a wonder to yourselves, as well as to one another ? Is not your danger often pointed out to you in the clearest manner ? Is not your character drawn and distin- guished by the most undeniable marks? an Regeneration. 89 Are not your duty and interest set before you in such a manner that it cannot be contradicted, and there is nothing left to reply? And yet after all, though there may be some weak or temporary resolu- tions, it is without any real or lasting ef- fect. Doth not this ratify and confirm the following passage of Scripture ? " Who then is Paul, and who is ApoUos, but mi- nisters by whom ye believed, even as the Lord gave to every man? I have planted, ApoUos watered, but God gave the in- crease. So then, neither is he that plant- eth any thing, neither he that watereth, but God that giveth the increase." To be absent altogether from the ordi- nances of God, is a dreadful and danger- ous thing, for it lekds directly to a state of total blindness and undisturbed security. I have often thought, however, that the case of many who continue to give their at- tendance is much more wonderful. Are there not habitual drunkards often seen in the house of God ? Are there not some profane swearers often seen in the house of God ? Are there not some who walk in the lust of uncleanness ? some who retain, ■without restitution, unrighteous gain, 90 A Practical Trmtke whom approaching death, the wrath of God, and tlie fire of hell, cannot terrify ? Of such we may justly say with the apos- tle Paul, " But if our gospel be hid, it is hid to them that are lost ; in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." Let it be further considered, how much providential warnings are generally de- spised, even when they are so awful in their nature, and so clear in their meaning, that one would think nothing but an ab- solute infatuation could prevent their ef- fect. Sinners may keep themselves from hearing the word of God, and from any such reading or conversation as will bring eternity in their view. But he visits them in their families or in their persons, and they cannot ily from those " terrible things in righteousness," by which he pleads his cause from day to day. Are not the young and beautiful soon carried to their graves ? Are not the great and noble soon humbled in the dust? Have not sensuality and riot, impurity and lust, slain their victims, and raised up raomi- on Regeneration. 91 niGiits fraught with moral instruction in every age? How long is it ago since Tlosea said, " Whoredom, and wine, and new wine, take away the iieart V and since Solomon said of a harlot, " She hath cast down many wounded, and many strong men have been slain by her. Her house is the way to hell, going down to the chambers of death ?'' But though un- inspired writers have said this as well as he, nay, though it is visible to all, have men become wise ? have they shunned the paths of the destroyer ? No ; we may justly say of the present times, as the Psalmist David said many ages ago, " This their way is tlieir folly ; yet their posterity approve their sayings." Nothing, nothing will change them, till the Spirit of God rouse and awaken the conscience, powerfully constrain the will, and effectu- ally renew the heart. Hence then it appears, that the new birth is a " supernatural change ;" it is the effect of the power of God ; it is the work of the Holy Ghost. I have been at the more pains to establish this truth, be- cause I am persuaded, that until it be truly received, there may be a form, but 92 A Practical Treatise there can be nothing of the power of godli- ness. But we must now vindicate it from the objections and abuse to which it may be thought liable. There are many who still harbour in their minds, and some- times produce in conversation, the objec- tion mentioned by the apostle Paul : " Thou wilt say then unto me, Why doth he yet find fault, for who hath resisted his will V This indeed is the sum of all the objections that ever were, or ever can be offered against it ; and I make the short answer of the same apostle, " Nay, but O man ! who art thou that repliest against God ?" This is but making or imagining an inconsistency between two things, both of which God hath clearly established, and inseparably joined in his word. Tliese are, his own power necessary to the change, and our duty in the use of the means ; or rather, our sin while continuing at enmity with him, and refusing his mercy. I make no scruple to acknowledge, that it is impossible for me, nay, I find no difficulty in supposing that it is impossible for any finite mind to point out the bounds between the "dependence" and "activity" on Regeneration. 93 of the creature. But though we must ever remember, that it is he alone who can *' bring a clean thing out of an unclean/* yet we know also, that " all have sinned, and come short of the glory of God." We know that " God will be just when he speaketh, and clear when he judgeth :" that he rejects with disdain the imputation of being the author of sin. " Let no roan say, when he is tempted, I am temptedof God ; for God cannot be tempted of evil, neither tempteth he any man." For our greater assurance of this, he hath conde- scended to confirm it by his oath. — " As I live, saith the Lord God, I have no plea- sure in the death of the wicked, but that the wicked turn from his way and live : turn ye, turn ye from your evil ways ; for why will ye die, O house of Israel ?" The connection between this and the former truth appears plainly in the following passage ; " Ye will not come unto me, that ye might have life." Perhaps, also, there are some who abuse this doctrine to sloth and negligence. At least they may pretend this as an excuse or palliation of their contempt of religion. But is it not an inference directly contrary 94 A Fractkal Tiealise to what the Scripture teaches us much more justly to draw from the same truth, viz. " Work out your own salvation with fear and trembling ; for it is God that worketh in you both to will and to do of his good pleasure ?" The former inference would be just in the case of devils, who, having received their sentence, can only now " believe and tremble ;" but it would be altogether unjust, and a dreadful con- tempt of mercy in those to whom the offer of salvation by grace is addressed. What is now transacting in the ministry of the gospel, shall contribute at last to stop every mouth, and put this criminal excuse to eternal silence. Suppose the sinner at the judgment-seat to offer this defence for himself: " I was altogether under the power of corruption ; it was impossible for me to do any thing of myself." Is it not natural to reply, " Where learned you this ?" From the holy Scriptures. " And did not the same Scriptures also tell you, Ilim that corneth to me I will in no wise cast out. Wherefore he is able to save to the uttermost all that come to God through him. — Believe in the Lord Jesus Christ, and thou shalt be saved V But I could on Regeneration. 95 not reconcile one Scripture to another. " And was that any way wonderful ? Or can it possibly justify your rebellion against the plainest commands, that you were not able fully to comprehend what is said of the absolute dominion and sove- reignty of God?" Let us, therefore, settle it in our minds, that, though we are of ourselves utterly unable to produce a change in our hearts, " nothing is impossible with God." He first made them, and he is able to reform them. On a conviction of our own ina- bility, one would think we should but the more humbly and the more earnestly ap- ply to him who is all-sufficient in power and grace. The deplorable and naturally helpless state of sinners, doth not hinder exhortations to them in Scripture; and therefore takes not away their obligation to duty. See an address, where the strongest metaphors are retained, the exhortation given in these very terms, and the founda- tion of the duty plainly pointed out — " Wherefore he saith. Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light." From which it is very plain, that the moral inability 96 A Practical Treatise under which sinners now lie, as a conse- quence of the fall, is not of such a nature as to take away the guilt of sin, the pro- priety of exhortations to duty, or the ne- cessity of endeavours after recovery. But what shall we say ? Alas ! the very subject we are now speaking of, affords a new proof of the blindness, prejudice, and obstinacy of sinners. They are self-con- demned; for they do not act the same part in similar cases. The affairs of the present life are not managed in so prepos- terous a manner. He that ploughs his ground, and throws in his seed, cannot so much as unite one grain to the clod ; nay, he is not able to conceive how it is done. He cannot carry on, nay, he cannot so much as begin one single step of this wonderful process toward the subsequent crop ; the mortification of the seed, the resurrection of the blade, and gradual in- crease, till it come to perfect maturity. Is it, therefore, reasonable that he should say, " I for my part can do nothing ; it is, first and last, an effect of divine power and energy ; and God can as easily raise a crop without sowing as with it, in a single instant and in any place, as in a 97 long time by the mutual influence of soil and season ; I will therefore spare myself the hardship of toil and labour, and wait with patience till I see what he will be;, pleased to send?" Would this be mad- ness? Would it be universally reputed so ? And would it not be equal madness to turn the grace of God into licentious- ness? Believe it, the warning is equally reasonable and equally necessary, in spi- ritual as in temporal things : " Be not de- ceived, God is not mocked ; for whatso- ever a man soweth, that shall he also reap. For he that soweth to the flesh, shall of the flesh reap corruption ; but he that soweth to the Spirit, shall of the Spirit reap life everlastinjr/' 98 A Practical Treatise CHAPTER II. Wfterein this Change doth properly and directly consist^ and ivhat are its princi- pal Evidences and Fruits. Section I. Wherein ilie change in re- generation doth properly and directly consist. I HAVE hitherto, by general remarks, en- deavoured to caution the reader against taking up with erroneous and defective views of the nature of religion. We now proceed a step farther : and I would wil- lingly point out, in as distinct a manner as I am able, what is the change which is ■wrought in all, without exception, who are the real children of God, by whatever means it is brought about; what it is in the temper and disposition, in the life and practice, which constitutes the difference between one who " is,'^ and one who is " not born again." The different steps by which this change may be effected in the sovereign providence of God, and the on lie generation. 99 different degrees of perfection at which it may arrive, I purposely omit here, and reserve as the subject of a distinct head of discourse. That we may enter on the subject with the greater perspicuity and simplicity, it will be proper to begin with observing, that the design and purpose of this change is to repair the loss which man sustained by the fall. Man, at his first creation, was made after the image of God, in know- ledge, righteousness, and holiness, and enjoyed uninterrupted fellowship and com- munion with him. He was not only sub- servient to the divine glory, by a natural and necessary subjection to the divine do- minion, which all creatures are, have been, and ever will be ; but by choice and incli- nation, his duty and delight being inva- riably the same. By the fall he became not only obnoxious to the divine displea- sure, by a single act of transgression, but disobedient to tiie divine will in his habi- tual and prevailing inclination. This is the character given, not of one man only, but of the human race. " And God saw that the wickedness of man was great in the earth, and that every imagination of n 2 100 A Practical Treatise the thoughts of his heart was only evil con- tinually." He became, at the same time, not only unworthy of, hut Avholly disinclined to, communion with God, and habitually dis- posed to prefer the creature before the Creator, who is "God blessed for ever- more." In regeneration, therefore, the sinner must be restored to the image of God, which, in a created nature, is but another expression for obedience to his will. He must also be restored to the ex- ercise of love to him, and find his happi- ness and comfort in him. His habitual temper, his prevailing disposition, or that which hath the ascendancy, must be the same that was perfect and without mixture before the fall, and shall be made equally, or perhaps more perfect in heaven, after death. As the change must be entire and uni- versal, corresponding to the corruption of the whole man, it is not unusual to say it may be fully comprehended in the three following things, giving a new direction to the understanding, the will, and the affections. And no doubt, with respect to every one of these, there is a remarkable on Regeneration, 101 and sensible change. But as the under- standing is a natural faculty, which be- comes good or evil just as it is applied or employed, it would be scarce possible to iTlustrate the change in it without intro- ducing, at the same time, a view of the disposition and tendency of the heart and affections. As, therefore, the change is properly of a moral or spiritual nature, it seems to me properly and directly to con- sist in these two things : 1 . That our su- preme and chief end be to serve and glo- rify God, and that every other aim be subordinate to this. 2. That the soul rest in God as its chief happiness, and habitu- ally prefer his favour to every other en- joyment. These two particulars I shall now endeavour to illustrate a little, in the order in which I have named them. 1. Our supreme and chief end must be to serve and glorify God, and every other aim must be subordinate to this. All things were originally made, and are daily preserved for, nay, they shall certainly in the issue tend to the glory of God ; that is the exercise and illus- tration of divine perfection. With this great end of creation, the inclination and 102 A Practical Treatise will of every intelligent creature ought to coincide. It is according to Scrip- ture and reason, the first duty of man to " give unto the Lord ihe glory due unto his name." This, I know, the Avorld that lieth in wickedness can neither understand nor approve. " The natu- ral man receiveth not the things of the Spirit of God : for they are foolishness unto him ; neither can he know them, because they are spiritually discerned." The truth is, we ought not to be sur- prised to find it so, for in this the sin of man originally consisted, and in this the nature of all sin, as such, doth still consist, namely, withdrawing the alle- giance due to God, and refusing sub- jection to his will. The language of every unrenewed heart, and the lan- guage of every sinner's practice is, " Our lips are our own, who is lord over us?" But he that is renewed and born again, hath seen his own entire dependence upon God, hath seen his Maker's right of dominion, and the obligation upon all his creatures to be, in every respect, subservient to his glory, and, without reserve, submissive to his will. He hath 103 seen this to be most fit and reasonable, because of the absolute perfection, and infinite excellence of the divine nature. He is convinced, that all preferring of our will to that of God, is a criminal usurpation by the creature, of the un- alienable rights of the great Creator and sovereign Proprietor of all. Regeneration, then, is communicating this new principle, and giving it such force as that it may obtain and pre- serve the ascendancy, and habitually govern the will. Every one may easily see the different operation and effects of this principle and its opposite, by the different carriage and behaviour of men in the world. The unrenewed man seeks his own happiness immediately and ultimately ; it is to please himself that he constantly aims. This is the cause, the uniform cause, of his prefer- ring one action to another. This de- termines his choice of employments, enjoyments, companions. His religious actions are not chosen, but submitted to, through fear of worse. He considers re- ligion as a restraint, and the divine law as hard and severe. So that a short 104 A Practical Treatise and summary description m.ay be given of man in his natural state — that he hath forgotten his subjection, that God is dethroned, and self-honoured, loved, and served in his room. This account will appear to be just, from every view given us in Scripture of our state and character, before or af- ter conversion. It appears very clearly, from the lirst condition required by our Saviour of his disciples, namely, self- denial. " Then said Jesus to his dis- ciples, If any man will come after me, let him deny himself, and take irp his cross, and follow me." All those who are brought back to a sense of their duty and obligation as creatures, are ready to say, not with their tongues only, but with their hearts, " Thou art worthy to receive glory, and honour, and power, for thou hast created all things, and for thy pleasure they are and were created." It ought to be attended to, what is the import of this when spoken from con- viction. They not only consider God as being most great, and therefore to be feared ; but as infinitely holy, as abso- lutely perfect, and therefore to be loved on Regeneration. 105 and served. They esteem all his com- mands concerning all things to be right. Their own remaining corruption is known, felt, and confessed to be wrong. This law in their members, warring against the law of God in their minds, is often deeply lamented, and by the grace of Cod, strenuously and habitually resisted. Perhaps the attentive reader may have observed, that I have still kept out of view our own great interest in the service of God. The reason is, there is cer- tainly, in every renewed heart, a sense (li duty, independent of interest. Were this not the case, even supposing a de- sire of reward or fear of punishment should dispose to obedience, it would plainly be only a change of life, and no change of hear;. At the same time, as it did not arise from any inward j principle, it would neither be uniform nor lasting. It is beyond all question, indeed, that our true interest is inse- parable from our duty, so that self-seek- ing is self-losing ; but still a sense of duty must have the precedency, other- wise it changes its nature, and is, pro- perly speaking, no duty at all. 106 A Practical Treatise To honour God in the heart, then, and to serve him in the life, is the first and highest desire of him that is born again. This is not, and cannot be the case, with any in a natural state. But, before we proceed to the other parti- cular implied in this change, it will not be improper to make an observation, which I hope will have the greater weight when the foundation of it is fresh in the reader's mind. Hence may be plainly seen the reason why profane and worldly men have such a tendency to self-righteousness, while the truly pious are filled with an abhorrence of that soul-destroying falsehood. This, I dare say, appears strange to many, as I con- fess it hath often done to me, before I had thought fully upon the subject : that those who are evidently none of the strictest in point of morals, and have least of that kind to boast of, should yet be the most professed ad- mirers and defenders of the doctrine of justification by works, and despisers of the doctrine of the grace of God. But the solution is easy and natural. Worldly men have no just sense of their on Regeneration. 107 natural and unalienable obligation to glorify God in their thoughts, words, and actions, and therefore all that tl;ey do in religion, they look upon as a meritorious service, and think that cer- tainly something is due to them on that account. They think it strange, if they have walked soberly, regularly, and decently, especially if they have been strict and punctual in the forms of di- vine worship, that God should not be obliged (pardon the expression) to re- ward them according to their works. It is a hard service to them, they do it only that they may be rewarded, or at least may not suffer for the neglect of it, and therefore cannot but insist upon the merit of it. On the other hand, those who are born of God are sensible that it is the duty of every rational creature to love God with all his heart, and to conse- crate all his powers and faculties to his Maker's service. They are convinced, that whoever should do so without sin, would do only what is just and equal, and have no plea of merit to advance. But when they consider how many sins 108 A Practkal Treatise still cleave to them, how far short they come of their duty in every instance, they ask for mercy, and not for reward, and are ready to say with the Psalmist David, " If thou, Lord, shouldst mark iniquities, O Lord who shall stand ? But there is forgiveness with thee, that thou may est be feared." To sum up this reasoning in a few words— Tire re- luctant obedience which some pay to the divine law, is considered as a debt charged upon God, whereas real obedience is con- sidered as a debt due to God. And there- fore it must always hold, that the very imperfection of an obedience itself, in- creases our disposition to overvalue and rest our dependence upon it. Sectiox 2. The second part of this change. Tlie next thing implied in a saving change is, that the soul rests in God as its chief happiness, and habitually pre- fers his favour to every other enjoy- ment. On this branch of the subject I would beg the reader to observe, not only the meaning and substance of the on Regeneration. 109 proposition, but the order in -which it is placed. There must be first a de- votedness of mind to God, and a su- preme leading concern for his honour and glory. He must be, if I may so speak, again restored to his original right, his dominion and throne, whUe the creature is reduced to its obedience and subjection. In consequence of this, there is an unfeigned acquiescence in God, as the source of comfort, and a l)igh esteem of his favour as better than life. This does not go before, nay, is hardly distinct or separated from a sense of duty, but is founded upon it, and grows out of it. When a holy soul has seen the infinite excellence and glory of the true God, loves him supremely, and is devoted to him entirely, he also delights in him superlatively. Such a person is fully convinced that those, and those alone, are happy, whose God is the Lord, and that those who are afar from him shall certainly perish. In a natural state, as the sure consequence of sin, the transgressor flies from God, with a dread and horror of his pre- sence. But the renewed soul returns 110 A Practical Treatise to him with desire, and feels an un- easiness and want that cannot be sup- plied but by the intimation of pardon, and sense of divine love. The warmth and fervour of devout affection is ex- pressed in tiie strongest terms in Scrip- ture : " As the hart panteth after the water brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God ; when shall I come and appear before God?" " Because thy loving kindness is bett^ than life, my lips shall praise thee. Thus will I bless thee while I live ; I will lift up my hands in thy name : my soul shall be satisfied as with marrow and fatness, and my mouth shall praise thee with joyful lips," It is necessary that serving and de- lighting in God should be joined to- gether on a double account. Their in- fluence on one another is reciprocal. It is not easy to distinguish a consci- entious study to serve and glorify God, from a slavish obedience through fear of divine power, but by its being insepa- rably connected with a delight in God, as the choice of the heart and centi-e oi tiie affections. On the other hand. on Regeneration. Ill it is hard to distinguish cleaving to God as our portion and happiness, from an interested mercenary bai^ain in reli- j gion, but by its being preceded by, founded upon, nay, even resolved into a sense of the supreme honour due to God for his infinite excellence. This reasonable service will then be attended with an unspeakable sweetness and com- placency, and the all-sufficiency of God will be an unshaken security for the liappiness and peace of those who put their trust in him. We may often observe these two dis- positions jointly exerting themselves, and mutually strengthening one another, in the language and exercises of the saints in Scripture. With what fervour of spirit, and with what inimitable force and beauty of style, do we find the Psalmist David expressing himself in both views. Sometimes he makes a full surrender of himself and his all to the divine service and disposal ; at other times his soul " makes her boast in God,'' and he exults in his happiness and security under the divine protec- 112 A Practical Treatise tion : " O my soul, thou hast sflid unto the Lord, Thou art my Lord. — The Lord is the portion of mine inheritance and of my cup : tliou maintainest my lot. The lines are fallen to me in pleasant places, yea, I have a goodly heritage." These two things are, indeed, often so intimately united, that we are at a loss to know whether we should inter- pret the language of the sacred writers as a profession of duty, or an expres- sion of delight, as in the following words : " I will sing unto the Lord as long as I live ; I will sing praise to my God while I have my being. My medita- tion of him shall be sweet ; I will be glad in the Lord." How deeply the Psalmist was penetrated with a sense of the honour and service due to God, may be particularly seen in some of those ani- mated passages in which his enlarged heart calls upon eveiy creature to join in the work of praise : " Bless the Lord, ye his angels, that excel in strength, that do his commandments, hearkening to the voice of his word. Bless ye the Lord, all ye his hosts, ye ministers of on Regeneration. 115 his that do his pleasure. Bless the Lord all his works, in all places of his domi- nion. Bless the Lord, O my soul." It is easy to see how this distinguishes the natural from the new-born soul ; nay, it is easy to see how this distinguishes the man who is renewed in the spirit of his mind from all others, however various their characters, however different or op- posite their pursuits. The design of man's creation is expressed in the Assembly's Shorter Catechism, in a way that cart scarce be altered for the better ; it was that he might " glorify God, and enjoy him for ever." As he departed from his duty by sin, so also, at the same time, from his happiness. As he refused to do the will of God, so he no more sought his favour, but placed his happiness and com- fort in the creature " more than the Crea- tor, who is God blessed for ever." All unrenewed persons, in one shape or an- other, place their supreme happiness in something that is not God. In this one circumstance they all agree, though the different forms which the world puts on to solicit their affection, the different de- 114 A Practical Treatise grees in which they prosecute it, and the different ways in which they apply or abuse it, are so very many, that it is impossible to enumerate or describe them. Though there is but one God, the idols of the nations are innumerable. There is but one way to peace, and if that is neglected, the unsatis- factory nature of all created enjoyments makes men fly from one earthly comfort to another, till they feel, by late experience, the vanity of them all. Their state is justly described by the wise man, when he says, " Lo this only have I found, that God made man upright, but they have sought out many inventions." It may not be improper here just to hint at a few of the principal pursuits by which the characters of men are diversi- fied, their hearts and cares divided, and the one thing needful forgotten and disre- garded. Some there are who yield them- selves up to the unrestrained indulgence of pleasure. Sensual appetite and pas- sion carr}' them on with unbridled fiiry. The lust of the flesh, the lust of the eye, and the pride of life, possess their affiec- tions, and their prevailing desire is to gra- on Regeneration. 115 tify these appetites, as far as their situa- tion and circumstances enable them, or the rival pursuits of others will permit them. This, which is usually the first attempt of unsanctified and ungoverned youth, is well described by the wise man, in the following strong caution against it : " Rejoice, O young man, in thy youth ; and let thine heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes ; but know thou, that for all these things God will bring thee into judgment.'' This is the path of the abandoned and heaven- daring profligate, who casts oif all fear of God, who bursts asunder every bond,. " who draws iniquity with cords of vanity, and sin, as it were, with a cart-rope." Again, There are some whose hearts are set upon present gain. Instead of making that sober and moderate use of this world and its enjoymenti vvhich be- cometh mortal creatures, they look upon it as their home. Instead of considering it only as a mean to a higher end, they have it as their chief or principal view, to secure or enlarge their possession of it. These " say to the gold, Thou art my re- I 2 116 A Practical Treatise fuge, and to the fine gold, Tliou art my confidence." They think their " houses will endure for ever, and their dwelling- places to all generations." This is often the sin of riper years ; and, that the bru- tish folly of sinners may more eminently show itself, it is often the reproach and scandal of old age, when its absurdity is most sensible and apparent. What doth it signify how much men of this character despise the levity of youth, or hate the filthy receptacles of sensuality and lust, while their affections are supremely set upon the present world, while " they bless the covetous whom the Lord abhorreth?" It is often sufficient to raise, in every serious person, a mixture of compassion and indignation, to hear tliose with whom poverty is the only crime, openly pleading for, and boasting of their attachment to the world, or treating with a smile of con- tempt those who tell them, from the word of God, that it is vain. Though nothing is more frequently confirmed by experi- ence, it is usual to consider this as only pulpit declamation, a part of our business and profession, but containing a maxim that cannot be applied to common life. on Regeneration, 117 Let all such be informed, whether they will hear it or not, that however regular and abstemious they may be as to all sen- sual indulgence, however diligent, eager, and successful in trade, " except they be born again, they cannot see the kingdom of God." And, that they may not deceive themselves, but know in part at least, wherein this change consisteth, let them peruse and ponder the following passage of the apostle John : " Love not the world, neither the things that are in the world : if any man love the world, the love of the Father is not in him.'' Once more. There are some who walk in the path of ambition. Pride and vain glory is the idol at whose shrine they bow. These indeed may be divided into very different classes. Pride, which may be called the master-passion of the human frame, takes in the most extensive and universal range. There is scarce any state in which it is not able to exert itself; scarce any circumstance which it is not able to convert into the means of its own gratification. All natural advantages which men enjoy over others, whether in respect of body or mind ; all the additional 118 A Practical Treatise trappings of society, namely, wealth, sta- tion, and office ; all acquired advantages, intellectual or even moral, become the fuel of pride. As some endeavour by extraordinary actions to spread their fame in public life, others, though in a narrower spliere, are under the habitual government of the same desire. While great men are taking cities and destroying kingdoms to get themselves a name, others of meaner rank are vying vrith one another in dress, furniture, and equipage, or such inferior arts as they have been able to attain. Nay, those who never did any thing that could merit praise, too often show themselves under the government of the most hateful and detested kind of ambition, by a ran- corous malice and envy against such as excel or outshine them. We may go a step farther, and say, there is great reason to believe that in some, the cultivation of their minds, long and assiduous applica- tion to study, zealous and successful en- deavours to promote the public good, ought to be ascribed to no otlier source, to no higher motive. 1 thought I could not fall upon any way to illustrate this part of my subject, which on Regeneration. 119 would make it more intelligible, than to p^ive this short view of the characters and pursuits of the men of the world : and then to observe, That the change in rege- neration doth properly consist in a strong inward conviction of the vanity of worldly enjoyments of every kind ; and a persua- sion that the favour and enjoyment of God is intinitely superior to them all. \Vhat- ever other differences there may be, this will be found in every child of God, from the highest to the lowest, from the richest to the poorest, from the wisest to the most ignorant, and from the oldest to the youngest. Every such one will be able to say with the Psalmist, '' There be many that say, Tv'ho will show us any good ? Lord, lift thou up the light of thy coun- tenance upon us. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased. I will both lay me down in peace, and sleep ; for thou, Lord, only makest me dwell in safety.'' I shall afterwards have occasion more fully to explain the comparative influence of this desire ; but before I conclude this section, must make the two following re- 120 A Practical Treatise marks: 1. That the favour of God roust appear to the believer as absolutely neces- sary to his comfort. 2. As full and suf- ficient for that purpose. 1 . He that is born again considers the favour of God as absolutely necessary to his comfort. He sees the emptiness and inherent vanity of all things else. Even when the world smiles, even when things succeed with him to his wish, he will not rest satisfied with any, or all temporal mercies. He will, above all, desire an interest in that love which God beareth to liis chosen people, a right by promise or covenant to the use of present comforts, and the favour and protection of his spe- cial providence. How contrary this to ihe iciir.pcv uf many, who have a name to live while they are dead ! If the world smiles, they follow it with eagerness, and embrace it with complacency, while they are cold and indifferent in their desires towards God. Perhaps when they are distressed with outward calamities ; when experience constrains them to confess the vanity of the creature, they cry to God for relief But when ease and prosperity jeturn, they soon forget his works, are 071 Regeneration. 121 well pleased with their condition, and neither grieve for his absence, nor are afraid of his anger. This shows plainly, that whatever occasional symptoms they may discover, they are supremely and ha- bitually possessed by a love of the world, and desire of sensual gratification. In opposition to this, every real Christian sees the favour of God to be so absolutely necessary that he cannot be without it. He sees it to be more necessary than riches, honours, or pleasures, nay, than health or even life itself; all which he values chiefly as they are the fruits of the divine bounty, as tokens of divine love, and as they afford him an opjDortunity of promoting the divine glory. He is ready to say with the Psalmist, " Whom have I in heaven but thee ? and there is none upon earth that I desire besides thee. My flesh and my heart faileth, but God is the strength of my heart, and my portion for ever." 2. He that is born again considers the favour of God as full and sufficient for his comfort and happiness. That is to say, he is habitually satisfied with this as his portion, whether there be abundance or 122 A Practical Treatise straitness as to outward provision. He counts the favour of God as absolutely necessary, but nothing else is considered as such. No earthly enjoyments can sa- tisfy him without God's favour; but this will satisfy hira, be his outward condition what it will. I am far from meaning to affirm, that every good man is free from the least rising murmur, the least impa- tient or rebellious thought. If it were so with any man, he would be perfect in ho- liness : but I mean to signify that this is his habitual and prevailing temper. He is inwardly convinced that those alone are happy, and that they are and shall be completely happy, who are reconciled to God, and the objects of his special love. His own remaining attachment to present things, and immoderate sorrow under outward calamity, he sincerely laments as his weakness, and humbly confesses as his sin. He endeavours to supply the void left by every earthly comfort, when it is withdrawn, by the fulness and all- sufficiency of God. He possesses in some measure, and breathes after more and more of the temper expressed in the two following passages of Scripture : " Al- on Regeneration, 123 though my house be not so with God, yet he hath made with me an everlasting co- venant, ordered in all things and sure ; for this is all my salvation, and all my desire. — Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off' from the fold, and there shall be no herd in the stalls : yet will I rejoice in the Lord, I will joy in the God of my salvation." Thus I have endeavoured to point out wherein the change in regeneration doth immediately and properly consist. It is just the recovery of the moral image of God upon the heart; that is to say, to love him supremely and serve him ulti- mately as our highest end ; and to delight in him superlatively as our chief good. This recovery, however, is but begun on earth ; it is gradually improved in the progress of sanctification, and shall be fully completed at the resurrection of the just. The sum of the moral law is to love the Lord our God with all our heart, and soul, and strength, and mind. This is the duty of every rational creature ; and in 124 A Practical Treatise order to obey it perfectly, no part of our inward affection or actual service ought to be, at any time, or in the least degree, misapplied. This is the case with no mere man while he continues in the body. But regeneration consists in the principle beingimplanted, obtaining the ascendancy, and habitually prevailing over its opposite. Even in those who are born again, there will still be many struggles between the " law of sin in their members and the law of God in their minds." This we find deeply lamented by the apostle Paul : " O wretched man that I am, who shall deliver me from the body of this death V It ought to give unspeakable consolation to the Christian, when he reflects that the seed which is planted by divine grace shall be preserved by divine power. A gracious God will neither suffer it to be smothered by contending weeds, nor destroyed by the inclemency of this tempestuous climate, till it be transplanted into the milder regions of peace and serenity above. Section 3. The effects of regeneration, with some of the principal evidences of its sincerity. on Regeneration. 125 In the further prosecution of this head, I proposed to mention some of the prin- cipal evidences and fruits of a saving change. These, no doubt, it were easy, with sufficient propriety, greatly to extend and enlarge, because they include all the marks and signs of real religion, suited to every character and every situation in which a Christian can be placed. The heart being renewed, the life will of ne- cessity be reformed ; and holiness in all manner of conversation, including the duties of piety towards God, and justice and charity towards men, will be its native and genuine effect. But this would be too wide and general a field. I find most writers on this subject take particular no- tice of the new views and apprehensions which the regenerate person hath of him- self, and every other thing or person to which he stands related. I shall therefore very shortly observe. He who is born again discovers his new nature and life by new apprehensions of God — of him- self— of the world— of eternity— of Jesus Christ the Saviour of sinners — and of all the ordinances of his appointment. The regenerate person has new view:* 126 A Practical Treatise of God, both in respect of greatness and goodness. He really and inwardly be- lieves the being, presence, power, and providence of God, which he in a great measure misbelieved before. Whereas formerly, even what he did believe of God was seldom in his thoughts ; now it is almost impossible for him to look upon any thing, or person, or event, without considering its relation to God. O what terrible majesty does his sanctified under- standing perceive in this Being of beings, compared to the times of his former blindness ! What a lustre and glory does the opened eye see in all the divine per- fections ! Above all, what a ravishing and astonishing view has he of the divine goodness and love! Wicked men, go- verned by self-love, are therefore insen- sible of obligations. Inordinate in their desires, they are never satisfied with their possessions; w^hereas the child of God discovers and confesses the infinite good- ness of his Creator in all his mercies, of the least of which he is not worthy. He hath quite new apprehensions of himself, his own character and state. Be- fore, he thought himself his own master, on Regeneration . 127 looked upon every religious law as a hard and tyrannical restraint; but now he sees that he belongs to God ; he now remem- bers his Creator, confesses his obligations, and mourns for his transgressions. A converted sinner often admires, and stands astonished at his own former conduct. He wonders at the boldness of a poor guilty helpless rebel, perhaps cursing and blaspheming, perhaps rioting in sensuality and lust. He wonders that the power of God did not arrest him in his course, and by some signal stroke make him a stand- ing monument of righteous indignation. He trembles to think of his former state, and it excites in him a deep and lively acknowledgment of the riches of divine grace. _ How great a sense of this does the apostle Paul often express in his own case : " who was before a blasphemer, and a persecutor, and injurious — This is a faithful saying, and worthy of all accep- tation, that Christ Jesus came into the world to save sinners, of whom I am chief." The above is often connected with, and increased by his views of the world and of worldly men. The charm is now 128 A Pi ac tied Treatise broke, the false colours are now taken off from the world and all its enjoyments. How ardently did he love them once ! liow eagerly did he prosecute them ! and how rich did he esteem them ! He envied every one who possessed them, and thought that none such could fail of being completely happy. But now he can never separate the idea of riches from temp- tation, and often considers the^dreadful change of state in those who ar^ carried about in pomp and grandeur on earth; who are clothed in purple and fine linen, and fare sumptuously every day; but are, in a little time, tormented in hell fire. Formerly he valued persons by their sta- tion, by their wealth, by their spirit and genius, or other natural qualifications. But now a Christian in a cottage appears more honourable and more amiable than a blasphemer in a palace. Now his heart is joined to every servant of Christ, though despised in the world, though emaciated by sickness, though deformed with old age; nay, though loathsome and sordid through penury and want. He sees the beauty of these excellent ones of the earth, under all their present disadvan- on Regeneration. 129 tages, and in them is all his delight. With regard to persons of an opposite character, the penitent often recollects, with a bleeding heart, his fondness for and attachment to sinful companions; and his kindness to them is converted into a yearning tenderness and compassion for their miserable state. Further, the regenerate person has new apprehensions of eternity. Formerly the shadows 9,nd vanities of time so engrossed his thoughts, so filled and occupied his sight, that eternity was seldom at all, and never fully in view ; but now it is fre- quently and strongly upon his mind. Now it, as it were, joins itself with, and points out its own relation to every sub- ject, and its concern in every pursuit. Now it is present as the object of faith, to correct the false representations of sense, and to oppose the unjust claim of earthly and momentary gratifications. Formerly things unseen were counted in a manner precarious and fabulous, of small moment in any determination ; but now there is such a discovery of the great realities of another world, as weighs down K 130 A Practical Treatise all created things, and makes them feel as a feather in the balance. Let us here stand still and paure a litde. Let me beseech every reader to ponder this reflection, which I cannot pass. O what concern have we all in an everlast- ing endless eternity ! O subject without bounds ! Who is able to do it justice in words ? Who is able to reach it even in thought? Happiness that shall continue through everlasting ages; misery, an- guish, torment, that shall never have an €nd. Are we all, without exception, to be so divided at last? Yes; the great Judge shall separate the righteous from the wicked, and shall set the one on his right hand, and the other on his left. Shall then companions on earth, shall fellow-citizens and fellow-soldiers, the dearest friends and the nearest relations, be parted asunder, and take a long, long, eternal farewell ? O the strong deceit and illusion of sin, that is able to hide eternity from dying men ! O the inconceivable blindness of those who are unmindful of a future state, while they inhabit these tabernacles of clay which are so often tottering, vvliich are daily on Regeneration. 131 wasting, and shall so soon fall in pieces, and crumble into dust ! How is it possible we should forget, that in a little time '* we must all appear before the judgment-seat of Christ?" The regenerate person has also new views of Jesus Christ, the great and only Saviour of sinners. Before, he was "with- out form or comeliness, or any beauty, that he should desire him." Before, (as is, alas ! the case with very many,) all the truths relating to the person, character, and office of a Mediator, were hated as absurdities, or despised as enthusiasm. They were nicknamed nonsense, cant, and unintelligible stuff. Or, if decency for- bade this, they were altogether cold and without relish. But now the name of a Saviour is "precious— even as ointment poured forth." The strongest language is too weak to express his gratitude, or breathe out his love. " lie is white and ruddy, the chief among ten thousand : — yea, he is altogether lovely.'' How great is the difference between the self-righteous formalist and the humble penitent ! The one trusting in himself that he is rigliteous, knows little of the value of a Saviour ; K 2 132 A Practical Treatise the otlier, deeply penetrated with a sense of Sfuilt, and strongly conscious of abso- lute weakness, " counts all things but loss, for tlie excellency of the knowledge of Christ Jesus his Lord ; and desires to be found in him, not having his own righte- ousness, which is of tlie law, but that which is through the faith of Christ, tlie righteousness that is of God by faith." Aeain, the regenerate person has new views of the ordinances of Christ's ap- pointment. They were formerly his bur- den, now they are his delight. Before, the Sabbath wore, as it were, a sable garb and an offensive gloom. It was looked upon as a piece of confinement and re- straint. He was ready to say, '* What a weariness is it ! when will the Sabbath be over, and the new moon, that we may set forth corn, and sell wheat?" But now he calls it a delight, the " holy of the Lord, and honourable." Now he thirsts after the water of life, esteems, loves, and de- sires the word of God. He now readily joins the holy Psalmist in all those fervent expressions to be found in his writings, of affection to the truths and ordinances of God. '• O how I love thv law ! it is my on Regeneration. 133 meditation all the day." " The law of thy mouth is better to me than thousands of gold and silver." " My soul thirsteth for thee ; my flesh longeth for thee in a dry and thirsty land where no water is : to see thy power and thy glory, so as I have seen it in the sanctuary." " I was glad when they said unto me, Let us go into the house of the Lord : our feet shall stand within thy gates, O Jerusalem !" Suffer me now to conclude this general account of the spirit and temper of the re- generate, with a few particular characters by which they will commonly be distin- guished. 1 . The new nature will discover itself by great humility. There is no disposition more the object of divine abhorrence and detestation than pride ; nor, consequently, any more amiable and necessary than hu- mility. We are told that " God resisteth the proud, but giveth grace to the humble." To the same purpose the prophet Isaiah, *' For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy, I dwell in the high and holy place ; with him also that is of a contrite and humble spirit, to revive the spirit of the 134 A Practical Treatise humble, and to revive the heart of the con- trite ones." Pride was the sin by which the angels fell from their glory and happi- ness. It appears to have been the chief ingredient in the first sin of man ; and, in general, the leading part of a sinful cha- racter. Before there can be any saving change; before there can be any esteem or relish of the Gospel of the grace of God, there must be a deep humility of mind, and thorough conviction of guilt and wretchedness. This must still continue, and have a constant and visible effect upon the believer's temper and carriage. The truth is, the way in which a sinner's peace is made VNith God, the ground on which his hope and comfort is founded, and the means of his improvement in the spiritual life, all conspire in making him humble. " Where is boasting ? It is excluded. No flesh is permitted to glory" in the divine presence. Every sincere penitent, every real believer, every profiting disciple of Christ, learns the emptiness of the crea- ture, the fulness, sovereignty, power, wis- dom, and grace of the Creator and Re- deemer, from all that he hears, and from all that he fe^ls. on Regeneration. 135 In his former state, either his ignorance of God, or his wrong views of God and of himself, made him set a high value upon his own interest, and think he had a high claim to happiness and success of every kind. This made him repine at the course of Providence, and very hardly allov/ that justice was done him, when his attempts were defeated, or his desires disappointed. What sullen impatience do many show under the hand of God ! What corroding envy possesses their minds, when they take a view of the (perhaps mistaken) happiness of others ! But he that is born again is deeply sensible that he deserves nothing at the hand of God. His habitual sentiments and language are the same with what we lind in Scripture so frequent with the saints : " I am not worthy of the least of all the mercies, and of all the truth which thou hast showed unto thy servant." " It is of the Lord's mercies that we are not consumed, because his compassions fail not." " Unto me, who am less than the least of all saints, is this grace given." Whereas formerly he was apt to view his own character with mucli, complacence, and to have high thoughts 1 3G A Practical Treatise of the dignity of human virtue, now he hath changed the stern pride of philosophy, for the self-denial and meekness of the Gospel. He has such views of the glory and majesty of God, of the purity of his law, and of the holiness of his nature, that he sinks, as it were, into nothing in his own sight, and knows not how to throw himself into a low enough posture in the divine presence. Agreeably to this we have a striking picture drawn by our Sa- viour in the parable of the Pharisee and publican, of true penitence, particularly as standing in opposition to self-sufficiency and pride : " The Pharisee stood and prayed thus with himself; God, I thank thee that I am not as other men are, ex- tortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner." Further, true religion makes a man humble toward his fellow-creatures, as well as toward God. The one, indeed, is the certain and necessary effect of the on Regeneration. 137 other. Every thing which one man can enjoy in preference to another, and which ordinarily becomes the fuel of pride, is the gift of God, and therefore there is no room left to glory. What distinction can any man enjoy above another, but it must be of one of these two kinds — worldly ad- vantages or spiritual gifts? Now, v/orldly advantages are of no such value in the eye of a real Christian, as to be matter of boasting. All swelling on this account is eflfectually restrained by true religion : that which brings eternity in view, makes all temporal things of wonderfully little value to have or to lose. And even still less will a good man glory in his advantages over others of a spiritual kind. Pride can never be so greatly misplaced, as when it shows itself here. The Christian will say to himself, in the words of the apostle Paul, " For who maketh thee to differ from another ? and what hast thou that thou didst not receive ? Now, if thou didst re- ceive it, why dost thou glory, as if thou hadst not received it?" I cannot help also observing here, that every true convert is naturally led to con- sider himself as the chief of sinners, and 133 A Practical Treatise every real Christian to reckon that others are preferable to him in holiness and spi- ritual attainments. This is often taken notice of by religious writers, in a perfect consistency both \vith Scripture and expe- rience. We see this was the case with the apostle Paul, that eminently holy, faithful, and active minister of Jesus Christ. He expressly styles himself the " chief of sin- ners ;" and says, " Howbeit, for this cause I obtained mercy, that in me first," or in me as a capital and leading instance, " Jesus Christ might show forth all long- suffering, for a pattern to them which should hereafter believe on him to life everlasting." And elsewhere to the same purpose, with a view to his ministerial labours : " For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God; but by the grace of God I am what I am, and his grace which was be- stowed upon me was not in vain, but I laboured more abundantly than they all ; yet not I, but the grace of God which was with me." This is easy to be accounted for. Every man must have a far more clear discovery and conviction of his own on Regeneration. 139 sios, in their heinous nature and aggra- vating circum:?tances, than of those of any- other, as Avell as a greater insight into the remaining corruption of his own heart. Hence it is natural for him to conclude, that none have been so deeply indebted as himself to the riches of divine grace for pardon and recovery. From every view we can take of the matter, therefore, it is plain that the re- generate person must be, according to the strong and beautiful language of the holy Scripture, " clothed with humility." He must be very humble ; he must be humble in every respect ; he must be inwardly, habitually, constantly, universally humble. I know no disposition better fitted either to determine our character in general, or to decide when the Christian is discharging any duty in a proper manner. It is also a good touchstone by which to try a profes- sion or apparent zeal for religion. I am sensible it is a duty openly to profess Christ before men, and that he has pro- nounced a dreadful threatening against those who shall meanly deny him : "Who- soever shall be ashamed of me, or of my words, in this adulterous and sinful gene- 140 A Practical Treatise ration, of him also shall the Son of man be ashamed, vrhen he cometh in the glory of his Father, with the holy angels." There are many of the duties of a Christian which require a firm resolution, a boldness and fortitude of mind ; yet even this should be accompanied with humility. Unnecessary- ostentation is always a suspicious sign. A Christian should be constrained, in all such cases, by a sense of duty, and enter upon his work with a diffidence of him- self, and reliance on divine strength. Let not the reader think this part of the subject tedious, or extended beyond its due bounds ; let him rather enter on a deep and careful search into his own heart, and see how it stands with himself in this particular. There is often a coun- terfeit humility. A proud and vain-glo- rious carriage is odious to men as well as to God. Pride in one man is always in open hostility against pride in another; nay, pride, when discovered, effectually defeats its own purpose. Not only is a man who is vain of nothing justly and universally contemptible, but in all cases, as Solomon says, " for a man to search his own glory is not glory." Even the most on Regeneration. 141 eminent abilities, the most amiable quali- fications, and the most laudable actions, are greatly sullied by an apparent vanity and thirst of praise. It is hardly possible to bring others to acknowlegde that man's worth who asserts it with his own tongue, and absolves the world by paying tribute to himself. Hence there is a remarkable observation of a foreign writer of eminent piety and learning, to this purpose : That a worldly principle, when it is attended with sound judgment and in its highest perfection, does homage to religion by imitating its effects. And, indeed, what is all politeness of carriage but a sort of hypocritical humility, and an empty profes- sion of that deference to the judgment and kindness to the persons of others, which a true Christian hath implanted in his heart? How self-deceiving is pride ! how many are there, even of those who have a form of godliness, who are wrapt up in themselves, who would have all men to esteem them, who would have their opinions to prevail, and their measures to take place, in every matter of the smallest consequence, and are never sa- 142 A Practical Treatise tisfied but when this is the case ? Of this they are often quite insensible them- selves, when every one about them per- ceives it without the least difficulty or uncertainty. Nay, is it not very sur- prising and very lamentable, that there is still so much pride to be found even in good men, which betrays itself by many evidences, impatience of contra- diction in their sentiments, excessive grief, or immoderate resentment, when their characters are attacked by unjust and malicious slander ? It is lawful, to be sure, in such a case, to embrace every opportunity of vindication ; but, as it is not wonderful that it should hap- pen, so the real Christian should study to bear it with meekness, and to for- give it sincerely as he asks forgiveness of God. From all this it is easy to see, that tlie regenerate person must be humble. Believe it, O Christian, so much as you have of humility, so much you have of true religion. So much as your sen- timents are altered in this respect, so much you have ground to think the change to be real ; and so much as you on Regeneration. 143 take root downwards in true humility, in the same proportion you will bear fruit upwards, in all the duties of a regular, exemplaiy, and useful conversation. 2. Another excellent and useful evi- dence of regeneration, is the sanctitica- tion of natural and lawful affections. There are, perhaps, few either more sure or m.ore plain evidences of real religion than this. Regeneration does not consist in giving us new souls, new faculties, or new affections, but in giv- ing a new tendency and effect to those we had before. There are many per- sons to whom we bear naturally an affection, and it is far from being the design of religion to destroy this affec- tion, but to regulate it in its measure, to keep it in its proper channel, and direct it to its proper end. This is a part of the subject which I have always thought of great moment and impor- tance, on more accounts than one. It hath pleased God, by joining us to- gether in society, to constitute a great variety of relations ; these ties are of God's own making, and our affections to all persons so related to us are na- 144 A Practical Treatise, tural, and in some of them very strong. How then do they operate ? In what manner do they express themselves ? Nothing will more evidently prove what is the ruling disposition of the heart. Whenever we love others sincerely, we show it by desiring and endeavouring to procure for them those blessings which we ourselves most highly esteem. Let us take any one of these rela- tions for an example. Does a parent sincerely love his children ? Religion doth not weaken, but strengthens this affection, and adds to the force of his obligation to serve them. But if the parent truly loveth God above all, how will his love to his children be ex- pressed ? Surely by desiring, above all, that they may be " born again." Their following sinful courses will give him unspeakably more grief than their po- verty, sickness, or even death itself. He ■will be more concerned to make them, and more delighted to see them good than great ; and for this purpose every step of their education will be directed. Would not every parent shudder at the thoughts of sending a beloved child to on Regeneration. 145 a liouse infected with the plague, or any other scene where health or life would be in imminent danger ? What then shall we think of those parents who, from the single prospect of gain, with- out scruple, place their children in houses deeply infected with the leprosy of sin, and expose them, without the least ne- cessity, to the most dangerous temp- tations ? I know there are some instances, in Scripture, of persons who have been considered as very pious themselves, who yet were shamefully negligent in this branch of their duty. Of this Eli, mentioned in the book of Samuel, is one, whose sons, though in the most sacred office, " made themselves vile, and he restrained them not." I imagine I could easily bring in doubt, if not the reality, at least the eminence of his piety, and others of the same kind, though often taken for granted without much exami- nation ; but I shall only observe what an opposite account is given of the di- vine conduct toward Eli and toward Abraham, the father of the faithful. He revealed his will, and employed in his 146 A Practical Treatise message the child Samuel, to the neg- lect of Eli grown old in his courts, and denounced the most severe and terrible judgments against him and his house : " Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house : when I begin I will also make an end. For I have told him, that I will judge his house for ever, for the iniquity which he knoweth." On the contrary, see the honourable dis- tinction put upon Abraham : " And the Lord said, Shall I hide from Abraham that thing which I do, seeing that Abra- ham shall surely become a great na- tion, and all the nations of the earth shall be blessed in him? For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; tliat the Lord may bring upon Abraham that which he hath spoken of him.'' Nothing indeed can be more plain from reason itself, than that in proper- on Regeneratio7i. 147 lion to the impression which parents have upon their own minds of the im- portance of salvation, will be their con- cern and care that their children also may be the heirs of everlasting life. Suffer me to ask every parent who reads this discourse, or rather to be- seech all such to ask themselves seri- ously, what are their own strongest desires and hopes concerning their chil- dren ? In those moments when your affections are fondest, and your partial flattering expectations most distinctly formed, are you obliged to confess that your minds run much more upon the prospect of your children's living in af- fluence and splendour, or being pro- moted to places of honour and trust, than their being brought to a saving acquaintance with Christ and him cru- cified, that whether they live or die they may be the Lord's ? If this is the case, you have just ground to fear that you are of that unhappy number who " sa- vour not the things that be of God, but the things that be of men." 3. Another excellent evidence of re- generation is, the moderation of our l2 143 A Practical Treatise attachment to worldly enjoyments in ge- neral, and habitual submission to the will of God. So soon as this change takes place, it will immediately and certainly abate the measure of our at- tachment to all earthly things. For- merly they were the all of the soul, its portion and its rest ; but now a clear discovery being made of greater and better blessing?, they must fall back into the second place. There is a wonder- ful difference between the rate and value of present possessions of any kind, in the eye of him who lives under the im- pressions of eternity, and of him who believes it but uncertainly, who under- stands it very imperfectly, and who thinks of it as seldom as conscience will give him leave. It must be confessed we are all apt to be immoderate in our attachment to outward blessings ; this is the effect and evidence of the weak- ness of our faith : but, so far as faith is in exercise, it must mortify carnal affection. There is no way in which an object appears so little as wiien it is contrasted with one infinitely greater, which is plainly the case here. The on Regeneration. 149 truth is, time and eternity, things tem- poral and things spiritual, are the op- posite and rival objects of human at- tention and esteem. It is impossible that one of them can be exalted, or obtain influence in any heart, without a proportional depression of the other. They are also, as they severally prevail, the marks to distinguish those who are, and those who are not brought again from the dead. For as the apostle says, "To be carnally minded is death, but to be spiritually minded is life and peace." Further, it is not only in abating the measure of our attachment to worldly thtngs that religion shows itself, and the change is discovered, but in the use and application of them. The real Chris- tian's powers and faculties, possessions and influence, are consecrated to God. His abilities are laid out for the glory of God. He no more considers them as a mean of excelling others and getting to himself a name, but of doing good. He finds it his highest pleasure to serve God with his talents; he thinks it his duty to plead for him in his conversa- tion, to honour him with his substance, 150 A Practical Treatise to enforce and ratify the divine laws by his authority and example. The same thing shows plainly why a Christian must manifest his new na- ture by submission to the divine will. Does he receive his mercies from God ? Does he love them less than God ? Does he esteem it his duty to use them in his service ? And can he possibly refuse to resign them to his pleasure ? I am sensible that resignation to the will of God, absolute and unconditional, is a very difficult duty, but it is what every believer habitually studies to at- tain. He chides his remaining impa- tience and complaints, grieves at the continuing struggles of his imperfectly renewed will, and is sensible that in this the superiority of his affection to God above the creature ought to appear. Unrenewed persons, when their earthly hopes are disappointed, immediately re- new the pursuit : tliey only change the object to one more within their reach, or they alter their measures, and en- deavour to amend the scheme ; but real Christians, receiving a conviction of the vanity of all created things, seek their on Regeneration, 151 refuge and consolation in the fulness and all-sufficiency of God. Section 4. A more particular in- quiry into what properly constitutes the sincerity of the change. Thus I have given a succinct view of the most remarkable effects and visible evidences of regeneration. I cannot, however, satisfy myself with this, be- cause I am persuaded the great ques- tion is, how far they ought to go, and to what measure of strength and uni- formity they ought to arrive. There are not a few who may, in a certain de- gree, sincerely think themselves pos- sessed of most or all the dispositions mentioned above, whose state is never- theless very much to be suspected. On the other hand, perhaps, some of the humblest, that is to say, the very best, may be in much fear concerning them- selves, because they do not perceive either that vigour or steadiness in their holy dispositions which they greatly de- sire, and are sensible they ought to at- tain. Besides, what hath been hitherto 142 - A Practical Treatise said is only general, namely, That those who are born again will have new ap- prehensions of things, will be humble, mortified to the world, and submissive to the will of God. In this way it will be most applicable to, or at least most sensible in those who had once gone great lengths in profanity, and were, by the almighty and sovereign grace of God, snatched as " brands from the burning." Tlie opposition between their new and old characters is ordinarily so great, that it will not admit of any doubt. To some others it may be necessary to make a more strict and particular inquiry into the nature of sincerity, and what is the full and pro- per evidence of the reality of the change. That the reader may form as clear and distinct conceptions on tliis sub- ject as possible, he may be pleased to recollect what was observed above. That perfect holiness consists in having tlie heart wholly possessed by the love of God, without the mixture of any in- ferior or baser passion ; and that re- -'^neration consists in a supreme desire '•~>rify God, and a preference of his on Begcneration. 153 fevour to every other enjoyment. Now, what chiefly occasions difficulty in dis- cerning the reality of this change is, that there is much unsubdued sin re- maining in the children of God, and that there are many counterfeit graces, or appearances of religion, in those who are, notwithstanding, in tlie " gall of bitterness, and in the bond of iniquity." That there is a great degree of un- mortified corruption still remaining in the saints of God, and that not so much as one is wholly free from it, is appa- rent, from too many melancholy proofs. It appears, from the pathetic complaint of the apostle Paul, formerly referred to, of the law in his members warring against the law of God in his mind. It appears also from the gross sins into which some eminently holy persons have been suiFered occasionally to fall through the strength of temptation, as David's adultery and murder, Solomon's idola- try, the aposde Peter's denial of his Master, and several others recorded in Scripture. On the other hand, there are also counterfeit graces, common or imper- 154 A Practical Treatise feet operations of the Spirit, which do not issue in a real conversion and saving change. Tliis it will be proper to keep in mind, and perhaps, also, to attend a little to the proofs of it both from Scrip- ture and experience. That the word of God has some effect even upon those who continue unrenevred, is plain from many examples recorded in the sacred volume. We read of a Felix trembling at the thoughts of a judgment to come : " and as he reasoned of righte- ousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time, when I have a convenient season I will call for thee." But we are not informed that he ever found that convenient season, or de- sired to hear any more of such words. In the parable of the sower, we have a character described of those who not only heard the word, but received it with joy, and on whom it had an immediate and visible, though only a temporary effect. " Some fell upon stony places, where they had not much earth, and forthwith they sprung up, because they had no deepness of earth; and when the sun was up they on Regeneration. 155 were scorched, and because they had no root they withered away." " He that re- ceived the seed into stony places, the same is he that heareth the word, and anon with Joy receiveth it; yet hath he no root in himself, but dureth for a while : for when tribulation or persecution ariseth because of the word, by and by he is offended." We read also of a Herod, who not only heard the word gladly, but did many things. " For Herod feared John, know- ing that he was a just man and an holy, and observed him ; and when he heard him he did many things, and heard him gladly." Nay, we see even Ahab, the profane prince of Israel, humbling him- self, and putting on sackcloth, under the denunciation of divine wrath. Neither have we any reason, from the circum- stances of the story, to believe that this was wholly hypocritical, but the contrary. " And it came to pass, when Ahab heard these words, that he rent his clothes, and put sackcloth on his flesh, and fasted, and lay in sackcloth, and went softly." These things, and all others of the same kind, even in wicked men, are represented as the effect of the operation of the Spirit, 155 A Practical Treatise in many passag^es of Scripture. I shall only mention one, which is pretty remark- able, and well merits our attention. '• For it is impossible for those who were once enlightened, and have tasted of the hea- venly gift, and were made partakers of the iioly Ghost, and have tasted the good word of God, and the powers of the world to come, if they should fall aw^ay, to re- new them again to repentance ; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.'' Tlie same thing indeed appears plainly from the state of the world, and, in a par- ticular manner, from the variety of partial characters which I have formerly described. There are many things which have a reli- gious appearance, and are taken by the deluded possessor for religion, when at bottom there is no real religion at all ; and " MENE TEKEL" shall be written upon them in the day of trial. Tnere is a long gradation of characters between the openly profane sinner, with a harden- ed heart, a seared conscience, and a shameless countenance, on the one hand ; and the refined, self-deceiving hypocrite, with his duties and his forms, on the other; on "Regeneration. 157 between those who are furious, violent, and malignant enemies to religion in pro- fession and practice, and those who an- swer discreetly with the young man in the gospel, and of whom it may be said, as our Saviour says of him, that they " are not far from the kingdom of God." This shows at once the importance and diffi- culty of pointing out the great and dis- tinguishing characters of real religion, and showing how it essentially differs from all counterfeits. But now, from the account given above of the nature of regeneration, and what hath been further added in illustration of it, we may see how this distinction is to be made, as far as it can be made by any, excepting the great Searcher of hearts. I apprehend that the great and distinguish- ing mark of the truth and sincerity of re- ligion in general, and of every gracious disposition in particular, arises from com- paring it with its opposite. It is " the prevailing interest of God and the Re- deemer in the heart, above the interest of inferior good ; the habitual comparative preference we give to his service and en- joyment, before every other object of de- 158 A Practical Treatise sire." This must be proved by its effects daily. And agreeably to this our blessed Lord says, '' He that loveth father or mo- ther more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me; and he that taketh not his cross, and followedi after me, is not worthy of me." And again, in yet stronger terms, " If any man come to me, and hate not his father and mother, and wife and children, and brethren and sisters, yea, and his own life also, he cannot be my disciple." Would you therefore know whether you are born again ? Are you in doubt, when you find the spirit lusting against the flesh, and the flesh against the spirit ? Try, by diligent and universal examination, which of them is, upon the whole, the strongest ; which of them habitually yields to the other w^hen they come in competition. Into this all other marks and signs of religion resolve themselves at last ; and from the evidence they give of the prevalence of the love of God in the heart, they derive all their worth and value. Every holy disposition must be examined, not by its absolute, but its comparative strength; 071 Regeneration. 159 and the true knowledge of our state arises from the conclusion and result of the whole. Tl)ere were, in the last age, many and great debates among men of piety and learning, whether special and common grace differ essentially in their nature, or if they differ only in degree. What I have just now said, may perhaps be thought, by the intelligent reader, to im- ply my embracing the last of these opi- nions. My judgment of this question is the same I have formed of many others, that it is unnecessary, or even hurtful. It has, perhaps, if examined to the bottom, no distinct meaning at all ; but if it has any meaning, I am afraid it is a question which it is impossible for us to resolve. That it may be made plain to persons of common understanding, the question is, Whether it is most proper to say, that a wacked man, or an unrenewed person, let his behaviour be ever so unexceptionable, or his experiences ever so comfortable, can have no true love to God, no, not in the least degree — or whether we ought not rather to say, his love to God is less than his love to the creature. I confess I think 160 A Practical Treatise it is best to say, in the words of the Holy Ghost, that " he loveth the creature more than the Creator" — that *' he loveth the praise of man more than the praise of God;" and for this reason, he hath no true love, either to God or man. In the preceding part of this treatise I have affirmed, with sufficient clearness, that there must be an essential change in order to salvation ; and that, till this be wrought, the person is in sin, and can do nothing but sin. The reason of this is very plain ; that the supreme and govern- ing motive of all his actions is wrong, and therefore every one of them must be so upon the whole. I suppose, if they were to explain themoclves fully, this is chiefly meant by those who insist that there is an essential difference between special and common grace. And in this view, no doubt, it is not only certainly true, but a truth of very great importance. It ap- pears, however, on the other hand, equally certain and undeniable, that when we ob- serve good dispositions and good actions in one character, and see the same ap- pearances in another, we have no way by which we can discover the difference, but on Regenerntlon. 161 by their perseverance and their compara- tive effects. Neither, indeed, has the per- son himself any other rule by which tliey can be judged. For which reason I would be very willing to affirm both sides of the above question, to say that an unregene- rate person has no true love to God or his neighbour, and, at the same time, that this is only because no love but that which is supreme and prevalent is true, or will be accepted as sincere. Unless we take up the matter in this light, we are in danger of doing great hurt on both hands. On the one hand, it is ready to alarm the pious, humble, and timorous soul, if we say that special grace differs essentially from common grace, and that there must be something quite different in its kind, as to every gracious disposition, than whatever resided in hy- pocrites. Alas! will the fearful person say, I have seen some who have gone great lengths, who have been well esteem- ed and well received among all serious people, and yet have made shipwreck of the faith, dishonoured their profession, and opened the mouths of adversaries to blaspheme. They had all tlie appearance 162 A Practical Treatise of as much love to Gcd, as much delight in his service, as much zeal for his glory, as much strictness, and as much useful- ness of conversation, nay, more tlian I can pretend to. ^Vhat then am I to think of this ? Must all my gracious disposi- tions be essentially different from theirs? and how is tliis difference to be made appear ? To all such I would say, those unhappy persons by their conduct, and that alone, plainly discover that they have either been wholly impostors and deceivers of the world, or that they have loved some object of carnal aflection ; some lust, of one kind or another, more than tliCy loved God. The strength of their affections in one way, has been over-ba- lanced by the dominion of corruption in another. And that corruption which has been long disguised or restrained, at last breaks out with so much the greater vio- lence, and the greater noise. Again, on the other hand, by affirming that there is a difference in kind between special and common grace, and that a hypocrite, or unrenewed person, cannot have the least measure of the same sort of love to God or man with a child of on 'Regeneration. 163 God, we are apt to make some slaves to sin, upon examining themselves, judge amiss in their own favour. They cannot help thinking that they have a real un- feigned affection for that which is good in many respects ; as indeed they have, when it doth not stand in competition with their reigning or darling lust. To give an ex- ample of this : it is frequently made a mark of true religion to love the people of God; and indeed it is one of the best, and when taken in the sense I have men- tioned above, as a supreme and prevalent love it is an infallible sign. It hath no less warrant than the word of God : " We know that we have passed from death un- to life, because we love the brethren ; he that loveth not his brother, abideth in death." But I dare say, there are many who live in sin, and sre strangers to the power of godliness, who, upon the most impartial examination of themselves, would conclude that they did love the people of God. Perhaps some will say, they may love good men, but they love them for other qualities, and cannot love them because of their piety. Experience tells us the con- M 2 164 A Practical Treatise trary. They may esteem them, love them, speak well of them, and do them service because of their piety. Nay, I have known (though that is more rare) some very loose livers, who seemed to have nothing good about them but an esteem of pious persons, and a desire to espouse their cause, which they continued to do in all ordinary cases. But should these servants of God presume to reprove them sharply, or hinder them in the enjoyment of their darling lust, their love would soon turn to hatred. WTio would not have said that Herod sincerely loved John the Baptist, when the very reason assigned for his respect and attend- ance is, that " he was a just man and an holy." Yet the same Herod, when he was reproved by John for his scandalous adultery and incest, shut him up in prison. And afterwards, so little was his constancy, that when the daughter of Herodias had gained upon his affection by her dancing, and involved him in a rash promise, he gratified her mother's savage cruelty with the Baptist's head. The description of his situation of mind is remarkable, but far from being singular. We are told " the king was exceeding sorry ; yet for his oath's sake, and for their sakes that on Regeneration. 165 ^ sat with him, he would not reject her." Here was love in one sense, or in a cer- tain degree ; but he loved the damsel and her mother, and the good opinion of his courtly companions, still more than the faithful preacher. We have innumerable examples of the same thing every day before our eyes. Voluptuous men love the people of God, but will not obey their salutary counsel, because they love their lusts more. Co- vetous men will love the people of God, and praise them, and defend them, but will not open their purses to provide for them, because they love their silver and gold more. What I have said of this disposition, might be easily shown to hold with regard to every other. In short, whatever unseen or inward difTerence there may be ; whatever diversity of ope- ration of the holy and sovereign Spirit, the great trial to us is the same which Christ made of Peter, " Simon, son of Jonas, lovest thou me more than these ?" It is good that we should often repeat the question as he did, and blessed is that man who is able in sincerity to say with Peter, " Lord, thou knowest all things^ thou knowest that I love thee," 166 A Practical Treatise I am sensible there will be many ready to challenge this, or at least to be inwardly dissatisfied with it, as too general and undetermined. They will be ready to think that this leaves the matter still at a great uncertainty; and that it must be very difficult to decide, in many cases, whether the love cf God or of the world hath the greatest habitual influence in the heart. The truth is, I am far from deny- ing or dissembling that it is a matter of great difficulty in many instances; nay, as I have hinted in some of the former pages of this discourse, there are cases in which it is altogether impossible to come to any certain determination. In some, grace and corruption are so equally match- ed, as it were, have such violent struggles, and take their turns so often in restraining and governing one another, that it will be hard to tell, till the last day, which of them was strongest upon the whole. But this is no just objection to what I have delivered above. It was never intended that such unequal and variable Christians should enjoy much peace ; and if they do, it is surely upon some idle or imaginary ground. To many it may be justly said, as Jacob said to his son Reuben, " Un* on Regeneration. 167 stable as water thou shalt not excel." In- stead of devising ways and making sup- positions to encourage such persons to think well of their own state, it is a far safer, and much kinder office, to excite them to a holy jealousy over themselves. This indeed seems to be the language of Scripture with regard to us all : " Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it." Elsewhere, says the same apostle, " And we desire that every one of you do show the same diligence, to the full assurance of hope unto the end." The life of a Christian is constantly represented in Scripture as a life of vigi- lance and caution, of activity and dili- gence. " Be sober and vigilant, for your adversary the devil, as a roaring lion, walketh about seeking whom he may de- vour." The same apostle Paul says, *' And besides this, giving all diligence, add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to pa- tience godliness, and to godliness brotherly kindness, and to brotherly kindness cha- 168 A Practical Treatise rity; for if these things be in you and abound, they make you that ye shall nei- ther be barren nor unfruitful in the know- ledge of our Lord Jesus Christ. — Where- fore the rather brethren, give diligence to make your calling and election sure." I beg it may be observed, that this is no way contrary to that confidence in the divine mercy and good hope through grace, which the Gospel imparts to the believer. These are intended to animate him to diligence in duty, in dependence on divine strength, and are themselves gradually confirmed and improved, by producing their proper eiTects. Few seem to have enjoyed more of the consolations of the Gospel than the apostle Paul ; and yet he represents even the fear of final disap- pointment as what daily influenced liis own conduct: "But I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a cast- away." I cannot help taking notice here, that there is often just cause to find fault even with persons who, to all appearance, are Oil Regeneration. 169 sincerely pious upon this subject. For all such I desire to have the highest es- teem, and to treat them with the greatest tenderness and affection. In the mean time, they ought to be willing, and even desirous of having their mistakes pointed out to them. Now I am persuaded there are many who seek after assurance of their own interest in God's favour in a wrong way, and that they often expect it in a degree that is not suited to the pre- sent state. 1. They often seek it in a wrong way; they are ready to lay hold of impressions upon their minds; and, in a variety of particulars, are in danger of repeating the sin of the Pharisees, who asked a sign from heaven. When a minister is speak- ing or writing on this subject, they expect something particular and personal; and, if I may speak so, that he should be in God's stead, and give them assurance in place of telling them how they ought to seek it. But this eagerness, from however good a disposition it may spring, is un- warranted and preposterous. VVe must be satisfied to walk in the way that God hath pointed out to us ; to give thanks to 170 A Practical Treatise him for the sure foundation of a sinner's hope which is laid in Zion, and to con- clude the safety of our own state from a serious and deliberate examination of ourselves by the rules laid down in the holy Scriptures. In this way only is the most solid, settled, and lasting peace to be obtained. Perhaps some will be ready to say, Do you then condemn in general all regard to impressions that may be sensibly felt upon the mind, or all secret and powerful suggestions of passages of Scripture ? Does the Holy Ghost the Comforter never in this manner enlighten or refresh those souls in whom he dwells, according to his promise ? " I will dwell in them, and walk in them ; and I will be their God, and they shall be my people." No, far from it ; I have no design of denying the real operation or gracious presence of the Spirit of God, which is certainly one of the most essential, and one of the most comfortable doctrines of the glorious gos- fel ; but at the same time, from the love bear to it, I w^ould guard it against mis- takes and abuse. When any tmth, or any passage of Scripture is suggested to the 071 'Regeneration. 171 mind, which particularly and strongly points out the duty proper to our present state and circumstances ; when this is backed with a powerful sense of its obli- gation, and by that means a deceitful or slothful heart is revived and quickened, this is thankfully to be acknowledged, and readily complied with. When a doubtful, dejected, or desponding mind is relieved by a strong and affecting view of some encouraging promise or gracious invitation to the weary sinner or the contrite spirit; when, in such a case, the mind is led to a discoveiy of the rich mercy and free grace of God to the guilty and miserable, it ought to be embraced and improved; and in many such instances, serious persons harassed by temptation, have had cause to say with David, " I will bless the Lord who hath given me counsel; my reins also instruct me in the night season." This is no more than the necessary con- sequence of the constant over-ruling pro- vidence of God, which, as it extends to the disposal and direction of the most minute circumstances in the course of nature, cannot fail to be particularly exer- cised about the holiness and peace of his 172 A Practical Treatise own children. They obey what appears to be their duty, or an argument against sin ; they trust the divine faithfulness in what concerns their comfort; and adore the divine wisdom and goodness in the propriety and seasonableness of either or both. But for any person, from the sud- den suggestion of a passage of Scripture, (" I am thy God," for example ; or, " I have called thee by thy name, thou art mine,") without any examination of his temper and disposition, to conclude the safety of his state, is surely a piece of presumption without ground. Neither is it less foolish than presump- tuous, for all such must be liable to be cast down by other and contrary suggestions. We know very well, and have an in- stance of it in our Saviour's temptation, that Satan can suggest passages of Scrip- ture, nay, and speak piously and plau- sibly upon them ; but their conclusions must be tried by other Scriptures. To all who are inclined to the above deluding practice, I would say with the apostle John, " Beloved, believe not every spirit, but try the spirits whether they are of God." Or, with the prophet Isaiah, " To on Regeneration. 173 the law and to the testimony ; if they speak not according to this word, it is because there is no light in them." There is also a very proper advice, mixed with caution, given by the same prophet in the following words : " Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in dark- ness and hath no light ? let him trust in the name of the Lord, and stay upon his God. Behold, all ye that kindle a fire, all that compass yourselves about with sparks, walk in the light of your fires, and in the sparks that ye have kindled : this shall ye have of mine hand, ye shall lie down in sorrow." 2. I must also observe, that many se- rious persons seem to desire, and even to expect assurance in such a measure and degree as is not suited to our present state. They would have faith and hope to be the same with sense. They would have hea- ven and earth to be the same, and would put on their crown before they have finished their course. I am persuaded, many deprive themselves of that comfort to which they have an undoubted title, and which they might easily possess, by 174 A Practical Treaiise aiming at that which is beyond their reach. They do not reraember that it is true in this respect, as well as in many others, what the apostle says, " 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.'' Would you but reflect upon yourselves, Christians, you would be ashamed of your complaints. You would be ashamed that you should so much as lay claim to so high a degree of comfort, when you are so careless in your duty. Your improvement in the spiritual life is but very gradual, and therefore it is no wonder your hope should be but in proportion to it. It is of the greatest consequence in re- ligion, to distinguish carefully between that hope and comfort which arises directly from the promises of God in Scripture, and that which arises from a reflex obser- vation of the change that has taken place in our own temper and practice. To en- tertain and encourage doubts in the for- mer case, is directly contrary both to our duty and interest ; but in the other, per- haps suspicion and difiidence is most be- coming the Christian temper, and most on 'Regeneration. 175 conducive to the advancement of the Chris- tian life. Is there any person perusing this treatise, who is incommoded and dis- tressed with anxiety and fear ? Take heed that you be not doubting as much of the certainty of God's word, as you are jea- lous of your own state. Is it not more than sufficient that you have so many gra- cious invitations, so many full, free, and unlimited offers of mercy, through a Re- deemer, to the chief of sinners ? Does it not give repose to the mind, and rest to the conscience, when, by direct acts of faith, you receive and rely on Christ alone for salvation ; seeing him to be single in this undertaking, and all-sufficient for its accomplishment, and therefore cleaving to him as your Lord and your God, and your all. I would not choose to affirm that assurance, in the ordinary sense of that word, is essential to faith, or that its pro- per description is, to believe that my sins are forgiven me ; yet surely some measure of hope is inseparable from it. Faith and despair are opposite and inconsistent. If you do really believe the sincerity of the offer; if you do really believe the fulness and ability of the Saviour, "the God of 176 A Practical Treatise hope will fill you with all joy and peace in believiiis^, through the power of the Holy Ghost." To this let me add, that considering the matter even with regard to a renewing and sanctifying work of the Spirit upon your hearts, your complaints are often excessive and unreasonable. You would have evidence, not that the work is begun, but that it is finished. You desire com- fort, not such as is sufficient to strengthen you against temptation, and bear you up under suffering, but such as would make temptation to be no temptation, and suf- fering to be no sufiering. But if you are sensible that you still adhere to God as your portion, that you cannot find peace or rest in any thing else, and that a whole world would not induce you to give up even your doubtful title to his favour and love, surely you ought to endeavour after composure of mind. You may be fre- quently in the state of the apostle Paul, who says of himself, " Our flesh had no rest, but we were troubled on every side ; without were fightings, within were fears," and yet say With the same apostle, " We are troubled on everj^ side, yet not dis- 071 Tic generation. 177 tressed , we are perplexed, but not in de- spair; persecuted, but not forsaken ; cast down, but not destroyed." It is not meant by this to condemn an earnest desire to abound in hope, or a frequent and strict examination of our state and temper; but to warn Christians against impatience, and against an unthankful, fretful disposi- tion, which indeed disappoints itself, and prevents the attainment of that peace for the want of which it complains. This leads naturally to the mention of another fault incident to serious persons, which will lay a foundation for a very im- portant lesson upon this subject. The fault here intended is, falling into a sloth- ful, despondent neglect of duty. The de- vices of Satan, our great enemy, are very various, and unspeakably artful. When he cannot keep men in security, and driv3 them blindly along the broad path which leadeth to destruction, he endeavours to make their duty as painful and burden- some to them as possible. When some persons give themselves to serious self- examination, he embarrasses them with scruples, he involves them in doubts, he distresses them with fears. This ofteu 178 .4 Practical Treatise brings on a relaxation or suspension of their diligence in duty; they give themselves up to anxious, complaining thoughts ; they stand still, and will go no farther in reli- gion, till they are satisfied whether they have as yet gone any length at all. But whatever good ground any person may have to be dissatisfied with himself, so soon as he perceives that this is its effect, he ought to resist it as a temptation. I cannot better illustrate this, than by a si- militude borrowed from the Scripture language on the same subject. Whether do you think that child most dutiful, un- der a sense of his father's displeasure, who patiently and silently applies himself to his work, or he who saunters about in idleness, and with peevish and sullen complaints is constantly calling in ques- tion his father's love ? This lays the foundation for a very ne- cessary and useful direction, which indeed flows naturally from all that has been said on the evidence of regeneration. Endea- vour, Christians, to preserve and increase your hope in God, by further degrees of sanctification, by zeal and diligence in doing his will. The more the image of on Regeneration. 179 God in you is perfected, it will be the more easily discerned. If you are at any time ready to doubt, whether such or such corruptions are consistent with real reli- gion ; if you find this a hard question to resolve, go another way to work, and strive by vigilance and prayer to mortify these corruptions, and then the difficulty is removed. If in a time of affliction and distress, you find it hard to determine whether it ought to be considered as the correction of a father, or the severity of a judge, endeavour through divine grace to bear it with the patience of a child, and you will soon see its merciful original by its salutary effect. What should be the daily study of a Christian, but to mortify sin in heart and conversation? and his comfort should arise from his apparent success in this important strife. When grain of different kinds is but springing from the ground, it is not easy to distin- guish between one and another ; but their growth ascertains their quality, which is still more fully discerned as they approach nearer to maturity. Imitate in this the great apostle of the Gentiles : " Not as though I had already attained, either were y 2 ISO A Practical Treatise already perfect; but I follow after, if that I may apprehend that for v/hich also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended, but this one thing I do, forgetting those things ^vhich are behind, and reaching forth unto those things which are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus V Before closing this section, I must ob- serve that though the account I have given of the great mark of real religion may still leave some in the dark, yet surely it car- ries in it the clearest and plainest condem- nation of many hearers of the gospel. O that it were possible to fasten a conviction of it upon their minds ! Are there not many who appear from Sabbath to Sab- bath in the house of God, who dare not affirm seriously to their own hearts, that God and his service has more of their ha- bitual settled affection than the world or any of its enjoyments? I do not here un- derstand gross sinners, whose crimes are "open, going before unto judgment;" but I mean the more sober and regular professors of religion, who may have " a form of godliness, and deny the power on Regeneration. 181 thereof." I am persuaded this is a more proper trial of their state, than any parti- cular rule of duty. Many such persons know so little of the extent and spirituality of the law of God, that it is not impossible they may be ready to affirm they do not allow themselves in any known sin, as the young man in the gospel seems to have answered sincerely when he said to our Saviour, " Master, all these have I ob- served from my youth." But I would further ask them, Whether hath God or the world most of your love, most of your thoughts, and most of your care? Can such of you pretend this, whose eager, ardent, nightly thought and daily pleasure, is only to increase your substance ? who would not go to market without re-examining your transactions and computing your gain, but can daily go to the house of God without observing, inquiring after, or desiring to see its pro- per fruits ? Can such of you pretend this, to whom all serious conversation is te- dious and disgustful, and the society of good men a painful restraint ? to whom the Sabbath is a dull, melancholy, and burdensome season? Oh, my brethren, 182 A Practical Treatise let me beseech you to be faithful to your own souls. Your precious time is daily hastening on ; the day of your merciful visitation is wearing fast away. Hear while there is yet peace, and entreat, that God, for Christ's sake, would freely par- don all your sins; would renew you in the spirit of your minds ; would fit you for his service on earth, and for his pre- sence and enjoyment in heaven. Thus I have explained at considerable length, and with all the care and ac- curacy in my power, the great and general evidence of regeneration, namely, the superiority of the interest of God and the Redeemer in the heart, above the interest of inferior good. This, I hope, will be of use in itself, to dis- tinguish the precious from the vile, to preserve you from sin, and excite you to diligence in every part of your duty, that it may be more and more mani- fest. At the same time it will be of the greatest service, in the use and ap- plication of other signs of real religion, by showing when tliey are conclusive, and when they are not. OH Regeneration. 183 CHAPTER III. Oftlie Steps hy which this Change is accomplished. We proceed now to consider by what steps and by what means this change is brought about- I am deeply sensible how difficult a part of the subject this is, and how hard it will be to treat of it in a distinct and precise, and, at the same time, in a cautious and guarded manner. It is often complained of in those who write on this subject, that they confine and limit tiie holy one, and that they give unnecessary alarms to those who have not had experience of every particular which they think proper to mention. There is no doubt but God acts in an absolute* and so- * It will be proper to inform the reader, that tlic word absolute used here, and in some other places of tiiis discourse, is by no means to be un(l M signifying the same thing with arbitrary. He M'lio acts arbitrary, acts withont any reusun at all. To say this of (he divine procedure, would be little less than blasphemy. When we say (hat God acts 184 A Practical Treatise vereign manner in the dispensation of liis grace, as in even,^ other part of his ^vilL As he cannot be limited as to persons, so neither as to the time and manner of their reformation. To this purpose, and in this precise meaning, our Saviour says, " Tlie wind bloweth v.here 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." Sometimes it pleasetli God to snatch sinners from the very brink of the pit, to raise up some of the most abandoned profligates as trophies of his victorious grace and mercy; while he suffers others, far more moderate and decent, who are '' not far from the kingdom of God/' finally to fall short of it. He sometimes glorifies his power and mercy at once, by converting his most inveterate ene- " ill an absolute and sovereii;n manner," the mean- ing is, that he acts upon the best and strongest rea- £i)ns, ami tor the noblest and most exctiltnt ends; but which are, many or most of lliem, beyond our reach and comprehension ; and, particularly, that there is not the least foundation for supposing that the reasons of preference are taken from compara- live human merit. on Kegeneratioyi. 185 mies, and making them the most zea- lous, active, and successful advocates for his cause. Such an instance was the apostle Paul, who from a persecutor be- came a preacher. Sometimes conversion is speedily and suddenly brought about, and the times and circumstances of the change may be easily ascertained. This was the case with the jailor recorded in the history of the Acts of the Apostles. The same may be said of the apostle Paul ; and there have been particular examples of it in every age. Sometimes, on the other hand, the reception of the truth, and renovation of the heart, goes on by slow and insensible degrees; nor is it easy to say by what means the change was begun, or at what time it was completed. This was perhaps the case with most, if not all the disciples of our Lord, during his personal ministry. Sometimes the change is very signal and sensible, the growth and improve- ment of the spiritual life speedy and remarkable, the greatest sinners becom- ■ ing the most eminent saints ; like the woman mentioned in the gospel, to whom many sins were forgiven, and who loved 186 A Practical Treatise her Redeemer much. Sometimes, on the other hand, the change is very doubtful, and the progress of the be- liever hardly discernible. Some of this sort are reproved by the apostle Paul in the following words, which are but too applicable to many professing Chris- tians of the present age : " For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God, and are become such as have need of milk, and not of strong meat." Some- times the convert hath much peace and sensible comfort, rejoicing with joy un- speakable and full of glory ; and some- times, on the other hand, he is dis- tressed w-ith doubts and fears, and made to walk in darkness. Once more, some sinners are brought in by deep and long humiliation, and are almost distracted with legal terrors, while others are powerfully, though sweetly, constrained by the cords of divine love. All these *' worketh the self-same Spirit, who di- videth to everj' man severally as he will." I desire that what has now been said may be still kept in mind ; so that, on Regeneration. 187 if the evidences of a saving change can be produced, there need be little soli- citude about the time or manner of its being w^rought. What I propose to offer on this part of the subject, is not to be considered as in the least degree contrary to, or inconsistent with these truths. Nay, I am not to lay down a plan and say, this is the ordinary way in which sin- ners are brought to the saving know- ledge of God, leaving it to him, in some few, uncommon, and extraordinary cases, to take sovereign steps, and admit ex- ceptions from the ordinary rules. This is a way of speaking common enough ; but though it may be very well meant, I apprehend it hath not in it much either of truth or utility. The salvation of every child of Adam is of free, absolute, sove- reign grace ; and the actual change may be wrought at any time, in any manner, by any means, and will produce its effects in any measure that to infinite wisdom shall seem proper. Neither ought we to pretend to account for the diversity in any other manner than our Saviour does : " Even so, Father, for so it seemed good 188 A Practical Treatise in thy sight." Therefore what I have in view is, to speak of such steps in the changes as are, in substance at least, common to all true converts. It will be a sort of analysis, or more full ex- plication of the change itself, and serve, among other uses, further to distinguish the real from the counterfeit. Too much can hardly be said on this subject : " For what is the chaff to the wheat ? saith the Lord." It will also illustrate the divine wisdom, as well as sove- reignty, by showing how that diversity of operation, so remarkable in different subjects, produces in ail at last the same blessed effects. Section 1. There must be a discovery of the real nature of God. In the first place, one important and necessary step in bringing about a sav- ing change, is that the sinner get a discovery of the real nature, the infinite majesty, and transcendent glory of the living God 1 Perhaps some will be sur- prised, that, as usual, a conviction of am is not mentioned first as the pre- OH Regeneration. 180 liminary step. I enter into no quarrel or debate with those who do so ; but I have first mentioned the other, which is but seldom taken notice of, from a firm persuasion that a discoveiy of the nature and glory of the true God, lies at the foundation of all. This alone can produce salutary convictions of sin ; for how can we know what sin is, till we know him against whom we have sinned. The same thing only will point out the difference between real convic- tion, and such occasional fears as never go farther than a spirit of bondage. In support of this you may observe, that in Scripture those who are in a natural or unconverted state, are often described as lying in a state of igno- rance or darkness. They are said to be such as know not God : " Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods." See also the following de- scription : " Having the imderstanding darkened, being alienated from the life of God through the ignorance that is in tliem, because of the blindness of their hearts." Agreeably to this, tlie change 190 A Practical Treatise produced in them is represented as giv- ing thera light or understanding, in op- position to their former ignorance : '* to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God." " But if our gos- pel be hid, it is hid to them that are lost, in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glori- ous gospel of Christ, who is the image of God, should shine unto them. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the know- ledge of the glovy of God in the face of Jesus Christ." In this way is the matter represented in Scripture, much more frequently than is commonly ob- served; and, as the understanding is the leading faculty in our nature, it is but reasonable to suppose that the change should begin there, by a discovery of the nature and glory of God, as the founda- tion of all that is afterwards to follow. This will be further evident, if we reflect upon the account formerly given, and sufficiently supported from the holy on 'Regeneration. 191 Scriptures, of the nature of this change, That it consists in a supreme regard to the glory of God, and a habitual pre- vailing desire of his favour. To this it is abolutely necessary, as a prelimi- nary, that there be a discovery of the real nature and transcendent glory of God. How can any man have that as the chief and leading motive of action, which he doth not understand ? How can any man have that as the supreme object of desire, which he doth not know ? Neither of these is possible ; there must, therefore, be some such dis- covery as I have mentioned above. It is true this is but imperfect at first; there will be in the truly regenerate, a growing discovery of the glory of God, as well as a growing delight in him, as its consequence ; yet there must be some view of his nature, as the begin- ning of the change, and the ground- work of every holy disposition. This discovery of God implies two things, which, as they are both neces- sary, so they deserve our particular at- tention ; and it is not improper to dis- tinguish carefully the one from the other. 192 A Practical Treatise 1. It must be a discovery of his real nature. 2. A discovery of the worth and excellence of his nature, which is, properly speaking, the glorj- of God, 1. It must he a discovery of the real nature of God. He must be seen to be just such a Being as he really is, and no false or adulterated image must be placed in his room, or adored in his stead. He must be seen in his spi- ritual nature, as almighty in his power, unsearchable in his wisdom, inviolable in his truth; but, above all, he must be seen as infinite in his holiness and hatred of sin, as impartial in his jus- tice, and determined to punish it. Such is the Scripture representation of God, as " glorious in his holiness. — Evil can- not dwell with him, and sinners cannot stand in his presence." It is the error of the wicked to suppose the contrary ; and indeed it is the very source of wick- edness to deny the being, or to deny the holiness of God ; and these amount much to the same thing. "Wherefore doth the wicked contemn God ? he hath said in his heart, thou wilt not re- quire it." " The fool hath said in his on RegeneriUioJi. 193 heart there is no God." "These things thou hast done, and I kept silence ; thou though test that I was altogether such an one as thyself; but I will re- prove thee, and set them in order be- fore thine eyes." God must be seen as he is repre- sented in his own word, wliich is the only rule of faith, " the pillar and ground of truth." This is a matter of the greatest importance, which, I am sorry to say, is in this age very seldom attended to, but which is most mani- festly and undeniably just. If God is not seen in his real nature, as he is in truth, he can never be acceptably served. If a wrong or false character of God is formed, no worship we can offer to him, no love or respect we can bear to him is genuine; or rather, to speak more properly, our service and attachment is, in that case, wholly misplaced, and not directed to him at all, but something else is loved, honoured, and served in his room. I beseech the serious reader to observe, what an unspeakable jea- lousy God discovered under the Old Testament dispensation, as to the purity o 194 A Practical Treatise of his worship, and what a heinous crime all idolatry was esteemed. How great was the divine displeasure at the making and worshipping of the golden calf, although it is very probable Aaron only intended to represent the true God, by the same symbol they had seen in Egypt ! Did not this belong to the substance, and not only to the cir- cumstances of religion ?' Is it not then equally interesting under the New Tes- tament as under the Old ? Was the unchangeable God so much displeased at giving him a false name, and will he not be equally displeased with those who attribute to him a false nature ? As this truth serves to explain the nature and rise of regeneration, so it also receives particular light and evi- dence itself from what has been said in the preceding parts of this subject. Regeneration consists in having the .- image of God again drawn upon the .heart; that is, its being carried out to fiithe supreme love of God, and delight -11 in him, or, in other words, brought to V'the supreme love of, and delight in perfect goodness and im\uacuiate holi- on Regeneration. 105 ness. When this is the case, the sin- ner is renewed, he again bears the image of God which he had lost, he is again fitted for the presence of God, from which he had been expelled. But if he has wrong notions of God, if he takes him to be essentially different from what he really is, he serves not the Itrue God at all, he bears not his image, he delights not in his fellowship, he is unfit for his presence. If religion con- sists in a divine nature, such a per- son does not possess it unless there are more gods than one. There may, in- ,deed, be an alteration in him; he may have transferred his allegiance and chang- ed his master, for idols are many, but he is not brought unto God ; and, so long as God is immutable, his happi- ness is impossible. I can recollect nothing that is worth notice as an objection against this, but that our knowledge of God, at any rate, is extremely imperfect and defective. It is so, to be sure, while we are in this world ; nay, probably, it will be so to all eternity; for, " Who can by searching find out God ? Who can find 02 196 A Practical Treatise out the Almighty unto perfection? It is high as heaven, what can we do ? deeper than hell, what can we know ? The measure thereof is longer than the earth, and broader than the sea." But there is a great difference between the imperfection of our knowledge of God, and forming conceptions of him that are fundamentally wrong. There is a great difference between having weak and in- adequate ideas of the truth, and believ- ing or acting upon the opposite falsehood. Unless this is admitted, we shall never see the unspeakable advantage which the Jews enjoyed over the Gentiles, " because to them were committed the oracles of God ;" nor indeed shall we see the worth and beauty of the an- cient dispensation in general. It was one uniform display of this great and important truth, which is delivered with so much majesty by God himself: " I am the Lord, that is my name, and my glory will I not give to another, neither my praise to graven images." Neither is this at all relaxed under the New Testament. The importance of " hold- ing the truth as it is in Jesus," of " hold- on KegeiKration. 197 iiu:; fast the form of sound words," and " keeping the truth," is often declared, as well as that " no lie is of the truth." And no wonder that in this pure and spiritual constitution, it should be ne- cessary to have clear and distinct views of him who is " the Father of Spirits." Thus I hope it appears, that in order to a saving change tiiere must be a dis- covery of the real nature of the one only, the living and true God. Before we proceed farther, let me observe, that hence may be seen, in the clearest light, the danger both of ignorance and error. 1. Of ignorance. It is plain that those who are grossly ignorant must be unre- newed. Those who do not know Go«},, cannot possibly love him. Do you not now see the meaning and weight of the strong language of Scripture, where we are told the heathen nations were " sit- ting in darkness, and in the region and shadow of death?" What force should this give to the prayers so often offered up, both in public and in private, that the name of God may be hallowed, and his kingdom come? How much should it add to the zeal and diligence, especially 198 A Practical Treatise of those who are appointed to watch for the souls of others ? What concern should it give them, lest any under their immediate inspection " should perish for lack of knowledge." It is indeed sur- prising to think what gross ignorance prevails at present among many, not- withstanding the excellent opportunities of instruction which they have in their offer. Nay, even amongst those v/ho are instructed in several branches of hu- man science, it is astonishing to think what ignorance there is of every thing that relates to religion. If accident or curiosity has brought this discourse into the hands of any such, let me entreat their attention for a little. I beseech you to think upon and tremble at your state. You may have some sort of a nominal belief of an unseen, unintelli- gible being called God, while you know neither ^' what you speak, nor whereof you affirm." You may perhaps have heard, or rather in our happy native coun- try you cannot but have heard of Christ Jesus, the Son of God, styled often the Saviour of sinners; but you " know nei- ther the Father nor the Son." You know on Regenet^atum. 199 not God as Creator, nor, by consequence, your obligations and duty to him, or yeur apostacy and departure from both. You know not what sin is, and therefore you cannot know a Saviour. If ever you come to true religion at all, light will break in upon you in your darkness, you will no more be able to forget God, he will follow yon into your secret chambers, he will come home upon you, and assault you, as it were, with the reality of his presence, with the sanctity and purity of his nature, and the terrible majesty of his power. O how great is the effect of a real discovery of the divine glory, whether in the word or by the providence of God_, to a saint or to a sinner. Hear how Job ex- presses himself: "I have heard of thee by the hearing of the ear, but now mine eye seeth thee, wherefore T abhor myself, and repent in dust and ashe^." We have the same thing well described by the prophet Isaiah, as the effect of divine power in de- solating judgments. " Enter into the rock, and hide thee in the dust, for fear of the Lord, and for the glory of his majesty. The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed 200 A Practical Treatise down, and the Lord alone shall be exalted in that day. And they shall go into the holes or the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth. In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats ; to go into the clefts of tlie rocks, and into the tops of the ragged rocks, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth." So soon as it pleases God to open your eyes upon him- self, with whom you have to do, it will humble you in the dust, it will discover your danger, it will make redemption pre- cious to you, and the name of a Saviour unspeakably dear. 2. The same thing shows the danger of error as well as ignorance. Among many loose and pernicious principles, which are zealously spread and blindly embraced in this age, one of the most prevailing and dangerous is the innocence of error. "O, say some, every man is to inquire freely, and each will embrace what appears to on Regeneration. 201 him to be the truth. It is no matter what a man believes, if his life be good. Even he who mistakes may be as acceptable to CJod as his opposite, if he is eqally sin- cere." Now, there is no doubt that liberty to inquire freely is an inestimable blessing, and impartiality in religious inquiries an indispensable duty. But the above maxim becomes false and dangerous by being carried an excessive length; and it is car- ried to this excess by the favour of two suppositions which are false and ground- loss. The maxim is applied frequently to justify an open and virulent opposition to the most important truths of the gospel ; nay, sometimes, even a denial of all reli- gion, natural and revealed. To be able to apply it thus, it is necessary to suppose that false opinions will have as good an influence upon the heart as true. If this is the case, the boasted privilege of free inquiry is not worth having, and all the labour bestowed on the search of truth is entirely thrown away. Another supposi- tion contained in the above maxim is, that a person may be as sincere in embracing gross falsehoods, as in adhering to the truth. If this be true, our Creator hath not Jl 202 A Practical Treatise given us the means to distinguish the one from the olher, which is the highest im- peachment both of his wisdom and good- ness. Such persons do not consider, that a corrupt inclination in the heart brings a bias on the judgment, and that when men do not " like to retain God in their know- ledge," he frequently, in his righteous judgment, gives them up to a reprobate mind. Nay, when they reject his truth from an inward hatred of its purity, he is said to send them strong delusion, as in the following passage : " Because they received not the love of the truth, that they might be saved ; for this cause God shall send them strong delusion, that they should believe a lie, that they all might be damned who believed not the truth, but had pleasure in unrighteousness." But the nature of regeneration will serve, in a pe- culiar manner, to show the danger of er- ror. If men form wrong notions of God, if they love, and worship, and resemble a false god, they cannot be renewed, they are not like, and therefore unfit for the presence of the true. Be not deceived, he cannot deny himself, and therefore " there 203 is no fellowship of righteousness wiih un- righteousness, no communion of light ^vith darkness, no concord of Christ with Belial." I must here, to prevent mistakes, ob- serve, that this ought by no means to be extended to differences of smaller moment, under which I rank all those which regard only the externals of religion. I am fully convinced, that many of very different parties and denominations are building upon the one " foundation laid in Sion'^ for a sinner's hope, and that their distance and alienation from one another in affec- tion is very much to be regretted. Many will not meet together on earth for the worship of God, who shall have one tem- ple above, where all the faithful, " from the east, and from the west, from the north, and from the south, shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of their" eternal " Father." But after all, I must needs also believe that it is possible to make shipwreck of the faith. This appears plainly from the following, as well as many other passages of Scripture : " But there were false pro- phets also among the people, even as 204 A Practical Treatise there shall be false teachers among you, who privily shall bring in damnable here- sies, even denying the Lord that bought them, and bring upon themselves swift destruction." If any take up false notions of God, or expect sanctification and eter- nal life in any other way than he hatli pointed out in his word, though they may now build their hope on a fond imagina- tion tiiat he is such a one as themselves, they shall at last meet with a dreadful dis- appointment in this awful sentence, " De- pan from me, I know ye not, ye workers of iniquity." Section 2. Tliere must be a discovery of the infinite glory of God. In the second place, As there must be a discovery of the real nature, so also of the infinite glory of God. He must not only be seen to be just such a Being as he really is, but there must be a sense of tlie infi- nite worth, beauty, and perfection of his character. These two things, though in- timately connected, are yet so distinct from one another, as to deserve to be se- parately considered. The first is neces- on Regeneration, 205 sary, but it is not sufficient alone, or by itself. There can be no true religion, unless there be a discovery of the real nature of God. But though there be a knowledge of what God is, unless there be also a discovery of the excellence and glory of this nature, he can never be the object of esteem and love. It is one thing to know and another to approve ; and, whilst this last is not the case, whatever we may know or affirm, or be persuaded of with relation to the Supreme Being, we do not know him to be God, nor can pos- sibly glorify him as God. This momen- tous truth we may surely comprehend, by what is analogous to it in our experience between created natures. Speculative knowledge and love are by no means in- separable. Men may truly know many things which they sincerely hate ; they may hate them even because they know them : and when this is the case, the more they know them they will hate them with the greater virulence and rancour. Tliis not only may, but always must take place, when natures are opposite one to another; the one sinful, for example, and the other holy. The more they are known, the 206 A PracticalTreatise more is tlieir mutual hatred stirred up, and their perfect opposition to each other becomes, if not more violent, at least more sensible. We have little reason to doubt that the fallen angels, those apostate spirits, have a great degree of speculative knowledge. I would not indeed take upon me to affirm, that they are free from error and mistake of every kind, yet it seems highly probable that they have a clear, though, at the same time, a terrible apprehension of what God is ; for they have not the same opportu- nities, or the same means of deceiving themselves, that we have in the present state. But do they love him, or see his excellence and glory? Very far from it. They believe and tremble ; they know God and blaspheme. The more they know of him, the more they hate him, that is to say, their inward, native, habitual hatred is the more strongly excited, and the more sensibly felt. Tlie case is much the same with some sinners when first awakened, and it conti- nues to be the same so long as they are kept in bondage and terror. They have an awful view of the holiness of God's na- on Regeneration. 207 ture, of the strictness of his law, and the greatness of his power. This is directly levelled against their own corrupt incli- nations, and carries nothing with it but a sentence of condemnation against them : " Cursed is every one that continueth not in all things which are written in the book of the law to do them." This brings forth their enmity, which before perhaps lay hid. It is remarkable, that some persons of loose and disorderly lives will some- times maintain, at stated seasons, a pro- fession of piety. So long as they can keep their consciences still and quiet by gene- ral indistinct notions of God, as very easy and gentle, no way inclined to punish, they think of him without aversion, nay, will go through some outward forms with apparent satisfaction and delight. Their notion of divine mercy is not a readiness to pardon the greatest sinner on repen- tance, but a disposition to indulge the sinner, and wink at his continuance in transgression. No sooner are such per- sons brought to a discovery of the real character of a holy God, than their thoughts of him are entirely changed. They have gloomy views of his nature, and harsh 208 A Practical Treatise thoughts of his pro\ddence ; they fret at the strictness of his law, and, as far as they dare, complain of the t)Tanny of his go- vernment. Their sentiments are the same with those expressed by the men of Beth- shemesh : " WTio is able to stand before this holy Lord God, and to whom shall he go up from us ?" I cannot help observing, that here we are, if I may speak so, at the very foun- tain-head of error. What is it else that makes many frame to themselves new and flattering schemes of religion ? that makes them imagine a God so extremely diffe- rent from that holy Being he is represented in his ovm word? When men will not conform their practice to the principles of pure and undefiled religion, they scarce ever fail to endeavour to accommodate re- ligion to their own practice. Are there not many who cannot endure the repre- sentation of God as holy and jealous, which is given us in Scripture ? With what violence do they oppose themselves to it by carnal reasonings, and give it the most odious and abominable names ! The reason is plain. Such a view of God sets the opposition of their own hearts to him on liegejieration. 209 ;ht. Two things oppo- site in their nature cannot be approved at once, and therefore the consequence is, G od or themselves must be held in abhorrence. But we have reason to bless God, that their resistance to the truth is only a new evidence and illustration of it, showing that " the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." And as this enmity to God discovers itself in op- position to his truth on earth, it will be- come much more violent when further re- sistance is impossible. When an unre- generate sinner enters upon a world of spirits, where he has a much clearer sight, and greater sense of what God is, his in- herent enmity works to perfection, and he blasphemes like those devils with whom he must for ever dwell. From all this it will evidently appear, that there must be a discovery of the glory and beauty of the divine nature, an entire approbation of every thing in God, as Perfectly right and absolutely faultless. t is self-evident, that without this there cannot be a supreme love to God, in which true religion properly consists; no man p 210 A "Practical Treatise can love that which doth not appear to be lovely. But I further add, that thij; is absolutely necessary to the very beginning of the change, or the foundation on which it is built. It is necessary, in order to any genuine, salutary convictions of sin. What is it else but a discovery of the spotless holiness, the perfect excellence, and infinite amiableness of the divine na- ture, that humbles a sinner under a sense of his breaches of the divine law ? With- out this there may be a sense of weakness and subjection, but never a sense of duty and obligation. Without this there may be a fear of wrath, but there cannot be a hatred of sin. This seems directly to lead to the next great step in a saving change, namely, a conviction of sin and misery. But before we proceed to point out tlie progress of conviction, it will not be improper to take notice of a few truths which result from what hath been already said. This is tlie more necessary, that erroneous or defec- tive views of religion are commonly occa- sioned by some mistake in the foundation. 1. The necessity of regeneration itself appears with peculiar force, from what 071 Regeneratton. 211 hath been said on this part of the subject. There must be a real inward change of heart, before there can be any true reli- gion. If the moral excellence of the di- vine nature must be discovered ; if God must be seen as glorious in his holiness, the heart and temper must be changed as well as the life. Nothing is more plain from the holy Scriptures, than that " the natural man receiveth not the things of the Spirit of God;" and it is equally plain from experience and the nature of the thing. While men continue in the love of sin, it is impossible that they should see the beauty of infinite holiness. So long as they love sin, they must hate ho- liness, which is its opposite, and not less contrary to it than light is to darkness. Therefore, all restraint upon our outward conversation ; all zeal and diligence in expensive rites and ceremonies ; all du- ties, of whatever kind, that arise from fear or other external motives, are of no con- sequence till the temper and inclination of the heart is entirely renewed. 2. From what hath been said, we may plainly perceive, that regeneration from fijrst to last must be ascribed to the agency p 2 212 A Practical Treatise of the Holy Ghost. It must be the effect of divine ^^race, and the work of sovereign power. Let not any creature be unwil- ling to stand indebted for his new creation to the Author of his first being ; " for of him, and through him, and to him, are all things." While man is in his natural state, he is an enemy to God in his mind by wicked works. The discoveries that are made to him of the real nature of God in his works and in his word, while he continues in this disposition, are not amia- ble but hateful. Nay, he is so far from loving him as his father, that he fears him as his enemy. This fear will discover it- self one of these two ways. Sometimes it will make the sinner fly from God, cast instruction behind his back, and increase unto more ungodliness, till natural con- science is seared and insensible. How many there are of this kind, whom one crime only precipitates into another, ex- perience is a melancholy proof. It is worth while, at the same time, to observe what intimations are given us in Scripture, that this is the first and natural effect of sin upon all, to drive them at a further distance from God. Two instances of on Regeneration, 213 this have been given above. Our first parents no sooner sinned, than they fled and hid themselves w^hen they heard God's voice in the garden, as impatient of his approach. A similar reflection we see in the apostle Peter, on being witness to an extraordinary effect of his Saviour's divine power : " And when Simon Peter saw it, he fell down at Jesus' knees, saying, De- part from me, for I am a sinful man, O Lord." See another instance of the same kind : " And the whole midtitude of the country of the Gadarenes round about besought him to depart from them, for they were taken with great fear," Another common effect of this natural fear, in some respects contrary to the for- mer, is to dispose men to perform some constrained and hypocritical services, in order to avoid punishment. This is de- scribed in the temper and conduct of the children of Israel, as represented by the Psalmist: " When he slew them, then they sought him; they returned and in- quired early after God. And they re- membered that God was tlieir Rock, and tlie high God their Redeemer. Never- theless they did flatter him with their 214 A Tnicticd Treatise mouth, they lied unto him with their tongues ; for their heart was not right with him, neither were they steadfast in his covenant/' Hence it appears, that to a discovery of the glory and excellence that is in God, it is necessary that we be in some measure changed into the same image. To say that this is the effect of our own attempts and endeavours in the way of duty, without the constraining power of divine grace, is, when thoroughly examined, a manifest contradiction. If persons endeavour to force or oblige themselves to love any one, it is a sure sign that he is very unlovely in their eyes. Love cannot be forced, or rather, to speak more properly, forced love is not love at all. In a word, it is our indispensable duty to attend to every dictate of con- science, and to follow it so far as it goes ; but I cannot help thinking, that for a sinner truly and sincerely to desire a change of nature, would be an evidence of a change begun. Therefore, till a sinner get a supernatural illumination, he can never see the glory and beauty of the divine character. Before this, he may seek to propitiate God's favour ; he may on Regeneration. 215 wish to avoid his wrath ; he may desire a change in God for his own safety, but he cannot be satisfied with him as he really is. It must be the same almighty power which brought the world out of nothing into being, that must bring back the sin- ner from his rebellion and apostacy, ac- cording to that promise, evidently appli- cable to the Saviour, " Thy people shall be willing in the day of thy power, in the beauties of holiness." Neither is the same thing less clearly asserted in the New Testament : " For it is God which worketh in you, both to will and to do of his good pleasure." 3. Hence we may see wherein lies the fundamental essential difference between common or imperfect convictions, and the effectual sanctifying and saving influences of the Holy Ghost. The first arise from a view of the natural perfections of God, from a belief of his power and severity, without any discovery of his righteous- ness and glory. Therefore, however great a length they may proceed, however dif- ferent or opposite their effects may be, they never produce any real change in the heart. It is of great consequence to 216 A Practical Treatke attend to this important distinction; for though imperfect convictions sometimes are entirely efi'aced, and are followed by no lasting eH'ect at oil, yet it is often other- wise. They frequently produce a coun- terfeit religion, which not only continues for a time, but is carried down by some to the grave as a lie in their right Jiand. So subtle are the deceits of Satan, that there are many hollow forms of religion, not only upon a legal, but an evangelical bot- tom. I shall give the reader a sketch of the principles and outlines of both. There are some legal hypocrites. Awa- kened to a sense of their danger, merely from the irresistible power of God, they fall to the exercise of repentance, and hope that by so doing they may live. Hence the whole system of bodily penance and mortification. Hence also so strong an attachment, in some worldly persons, to the external forms of religion, and ve- neration for the places of divine worship. Being now somewhat more regular and decent in their ordinary carriage than be- fore, they entertain a fond hope that all shall be well. In the mean time, they are so far from being restored to the image of on Regeneration. 217 God, or being governed by his love, that all this is a burden to them ; and indeed it is because it is a burden, that they are so prone to think it meritorious. Con- science checks them, and they dare not run to the same excess with others, or even repeat what they themselves did for- merly ; and by this comparison, cannot help thinking they are in a hopeful way. But did such persons reflect a little on the nature of God, they would see their error. They would learn, that they are so far from being renewed in the spirit of their minds, that whatever lengths they go, they are dragged or driven against their will ; and whenever they can find a plausible excuse, they are ready to withdraw their neck from the yoke. A just view of the glory of God, and the obligation upon every rational creature to love and imitate him, would effectually cure them of all self-righteousness and self-dependence; would lead them to himself and tiie grace treasured up in his Son, to " work in them the whole good pleasure of his goodness, and the work of faith with power." On the other hand, there are evangeli- 218 A Practical Treatise cal hypocrites. These begin upon the same principles, and their views have the same radical defect with the former. They are awakened to a sense of danger, and sometimes made to tremble through fear of divine judgments, but without any dis- covery of the glory and amiableness of the divine nature. If such persons hap- pen to live in a family or congregation where they hear much of the doctrine of redemption, it may have its place in their scheme. They may be so convinced of their own manifold transgressions, as to be satisfied to throw their guilt upon the surety, and rely on the sufferings and death of Christ for deliverance from the wrath of an otfended God. Nay, I have not the least doubt that some may, by a confident presumption, imitate the faith of God's elect, and believe that Christ died for themselves in particular. So long as this persuasion can maintain its ground, it may, and must give them great joy and satisfaction. Who would not find consolation in thinking themselves in safety from divine wrath ? Yet all this while they never see the evil of sin in it- self, as an opposition to the nature, and a on Regeneration. 219 breach of the law of God. They are never brought to love an infinitely holy God in sincerity of heart. They may love him, because they suppose themselves the peculiar objects of his love, with some obscure, confused, sensual idea of the de- lights of heaven ; but they know not, or consider not the nature of that salvation he hath provided for his chosen. All such love, it is plain, ariseth from a false confidence in their own state, and not from a true knowledge of God. Their notions of God's love to them contain more of a partial indulgence to them as they are, than of his infinite compassion in forgiving what they have been. The effects of such religion are just what might be expected from its nature, violent and passionate for a sea- son, and commonly ostentatious, but temporary and changeable. Self-love lies at the root, and therefore, while they are pleased and gratified, they will continue their profession of attachment; but when self-denial or bearing the cross is required, they reject the terms, they lose their transporting views, and return to their sins. 220 A Practical Treatise Tliere are many examples of this, not only in Scripture, but in the history of the church in every age. Many of those disciples who seemed gladly to embrace the doctrine, and highly to honour the person of Christ, when they heard some of the most mortifying precepts, '* went back and walked no more with him.'' The character is little different which we find described under the image of the stony-ground hearers, who '' hav- ing not root in themselves, when per- secution or tribulation arose because of the word, by and by were offended." I hope this, with the explication above given of its cause, may be of use to account for some appearances in a time of the revival of religion. Persons who seem to have the same exercises with real converts, yet afterwards fall away, and " return with the dog to his vomit again, and with the sow that was washed to her wallowing in the mire." This gives occasion to adversaries to speak reproachfully, and is greatly distressing to those who truly fear God. But would men carefully attend to what the holy Scriptures teach us to expect, their surprise on Regeneration. 221 in all such cases would cease. "For it must needs be that offences must come." And though there are many counterfeits, there will still be sutficient means to dis- tinguish the gold from the dross. Section 3. There must be a convic- tion of sin and danger. The next great step in a saving change, is a deep humiliation of mind, and con- viction of sin and danger. The abso- lute necessity of this is very evident, and indeed generally confessed. It is equally evident, whether we consider the na- ture of the change itself, the means of its production, or the motives to all future duty. If an entire change is ne- cessary, there must be an entire and thorough dissatisfaction with, and dis- approbation of our past character and state. Whoever is pleased with his present character, will neither desire, endeavour, nor even accept of a change. If we consider the means of our reco- very, by Jesus Christ suffering in the room of sinners, the same thing will appear with increasing evidence. Those 222 A Practical Treatise who are not h ambled under a sense of guilt and corruption, will treat with great contempt a purchased pardon and a crucified Saviour. This our Lord himself often tells us in the plainest terms : " They that are whole need not a physician, but they that are sick. I came not to call the righteous, but sin- ners to repentance." To these indeed his invitation and call is particularly addressed : " Come unto me, all ye that labour and are hea^y laden, and I will give you rest." To the same purpose we shall find many other passages, both of the pro- phetic and apostolic writings. The glad tidings of salvation are always directed to the humble, miserable, broken heart- ed, thirsty, perishing soul. Thus in the prophet Isaiah, " Ho, 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." When Christ entered on his personal ministry, he opened his commission in the following terms : " The Spirit of the Lord is upon me, because he hath on Regeneration. 223 anointed me to preach the gospel to the poor : he hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind; to set at liberty them that are bruised, to preach the acceptable year of the Lord." I shall only men- tion one other passage : " And I will give to him that is athirst of the foun- tain of the water of life freely." From these passages, and many others in the same strain, it is evident beyond contradiction, that there must be a deep humiliation of mind, and sense of guilt and wretchedness, before a sinner can be brought unto God. This indeed hath ordinarily been considered as the first step towards conversion. In order to treat of it in the most clear, and, at the same time, the most useful manner, I shall divide it into two branches ; and, first, consider what is the true and genuine source of conviction or sorrow for sin ; and secondly, to what degree it must be in order to a saving change. First, then, let us consider what is the true and genuine source of convic- tion and sorrow for sin. And here we 224 A Practical Treatise may observe in general, that, properly spealcing, there can be but two sources of sorrow or humiliation of mind at all, namely, fear of suffering, and sense of the evil and desert of sin. Both these are found in true nenitents ; and it is their union and mumal influence that distinguishes repentance unto life from every counterfeit. Many have trembled through fear of punishment from God, and been dismayed at the tokens of his presence, %vho, notwith- standing, lived and died strangers to true religion or any saving change. We see that even Judas the traitor to his Lord repented, confessed his sin, nay, did what he could to repair the wrong, throwing back the price of innocent blood ; and yet hanged himself in de- spair. The Scripture only further says he went into his own place ; but there have been few, if any, interpreters of Scripture, who entertained any doubt that it was the place of torment. We ever}' day see that occasional danger, or the apprehension of immediate death, throws some into fits of terror, extorts from them confessions of guilt, or pro- on Regeneration. 225 rnises of amendment ; and yet in a little time they return to their former prac- tices, and sin with the same security, and perhaps with greater avidity than before. What is the essential defect of such seeming penitents ? It is that they have no just sense of the evil of sin in it- self; they have no inward cordial ap- probation of the holiness of God's na- ture and law, or of the justice of that sentence of condemnation which stands written against every transgressor. Here, O Christian, is the cardinal point on which true repentance turns, and the reader may plainly perceive the reason and necessity of what was formerly ob- served, that there must be a discovery of the infinite glory and amiableness of the divine nature. Without this there 11 may be a slavish terror, but no true humiliation. It is only when a sinner sees the unspeakable majesty, the tran- scendent glory, and infinite amiableness of the divine nature, that he is truly, effectually, and unfeignedly humbled, O that I could deliver this with pro- per force ! thut I could write and speak 226 A Fractical Treatise r.nder an experimental sense of its trutid' The sinner then perceives how infi-- nitely worthy his Maker is of the highest^ esteem, the most ardent love, and the. most unremitted obedience. He then sees that every intelligent creature, from the most shining seraph in the heavenly, host to the meanest and most despised mortal worm, is under an infinite, eter- nal, unchangeable obligation to love God with all his heart, and strength,, and mind. On this account he is con- vinced, that alienated affection and mi^;- placed allegiance is mfinitely sinful. lie sees this obligation to be founded, not merely nor chiefly on the greatness of divine power, but en the intrinsic in- herent excellence of the divine nature. Therefore he is persuaded, that there is not only danger in rebelling against or dishonouring God, but a great and manifest wrong and injustice in refus-! ing to honour him. Tliis strikes him; with a sense of his own guilt, and the^ guilt of all tliose vvlio live..'V»;it|;ipift^;Q<^: in the world." ,;..•: -cii;? ;:fi m' ^-u ,^t,,,^uce^.to confirm and illustr^ Jthis r tf^jli|.._^|j^Vs^ make two cbservations, . on Regeneration. 227 which will be found universally to hold, on the character and conduct of true penitents. I. That they obtain a new sense of the excellence and obligation of the duties of divine worship, both public and private. Before, they were apt to consider the duties of worship as little more than the means of re- ligion ; that the fear of an invisible Judge might be a bond upon the con- science, and keep men from fraud and dishonesty, or from riot and sensuality. They were cold and formal therefore in their own attendance, and never heard any speak of joy or sensible commu- nion with God in his sanctuary, but they were ready to express their detes- [\ tation of it as hypocrisy, or their con- tempt of it as enthusiasm and folly. But now the language of adoration is in some measure understood, which had been wholly insipid and without meaning before. They join with the Psalmist in saying, " Honour and ma- esty are before him, strength and beauty are in his sanctuary. Give unto the Lord, O ye kindreds of the people, ive unto the Lord glory and strength. q2 228 A Practical Treatise Give unto the Lord the glory due tinto his name ; bring an offering, come into his courts. O worship the Lord in the beauty of holiness ; fear before him all the earth." See also these elevated strains of praise, which, whether they are meant as the exercise of the church militant on earth, or the church trium- phant in heaven, are equally proper here : " And the four beasts had each of them six wings about him, and they were full of eyes within ; and they rest not day and night, saying. Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. And when those beasts gave glory, and honour, and thanks, to him that sat on the throne, who liveth for ever and ever, the four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory, and honour, and power ; for thou hast created all things, and for thy pleasure they are and were created." And to the same purpose ; " And I beheld, and I heard the voice of many angels round on Regeneration. 220 about the throne, and the beasts, and the elders : and the number of them was ten thousand times ten thousand, and thousands of thousands, saying with a loud voice, Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying. Blessing and honour, and glory, and power be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever." Nay, a true penitent begins to see the beauty even of the divine sovereignty, that all things belong to God, and there- fore it is most fit that all things should be subject to him, according to that strong and beautiful passage : " And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, say- ing, We give thee tlianks, O Lord God Almighty, which art, and wast, and art to come, because thou hast taken to. the^ thy great power, and hast reigaed*^:.3i>d I" '230 A Practical Treatise The other observation I am to make is, that a true penitent always acquires the deepest abhorrence of that atrocious, though prevailing sin, of profaning the name of God in common discourse. Tliere are many persons, not otherwise the most abandoned, who have no jiist sense of the heinousness of this sm ; and as it is not directly levelled against the temporal interest of our neighbours, it is far from being generally so scan- dalous and dishonourable as it ought to be. Such religion or virtue as is founded on worldly principles and views, may easily consist with its continuance; but he who is convinced of the evil of all sin, as rebellion against, and dis- obedience to God, will see the horrible guilt and impiety that attends this abo- minable praciice. That religion which is the work of God's holy Spirit, and consists in the recovery of his lost image, will never be able to bear so direct a violation of his sacred authority, so un- provoked an insult upon his honour and glory. A fear of punishment then we have seen, without a sense of the evil of sin in on Regeyieration. 23 1 itself, is not sufficient. Let me now add, that this discovery of the evil of sin in itself, must increase our fear of punish- ment by showing it to be just. A fear of punishment while alone, always tempts the sinner to search about on all hands for arguments against that suffering, the jus- tice of which he cannot perceive. Hence infidelity of heart, and secret suggestions that surely it cannot be that God will pu- nish as he Viath said. Hence blasphemous impatience. Hence rising thoughts and rebellion against God, even while under his rod; such as are described by the pro- phet Hosea : " And they have not cried unto me with their heart, when they howled upon their beds." Nay, hence sometimes the bitterest professed infidels among those who have been brought up in the knowledge of the truths of the gospel, while they have never seen their beauty, or felt their power. But so soon as there is a discovery of the glory of God, and the universal and perfect obedience due from all to him, this throws a new light on the tokens of a di- vine displeasure against sin, in the works of creation and providence. -This carries 232 A Practical Treatise home, with irresistible force, all the threat- enings of the wrath of God against sinners in his word. Their justice is then deeply and inwardly felt, and the sinner begins to wonder at the patience of a long-sutfer- ing God, that has not long ere now made him a monument of vengeance. The same view it is that not only begins, but carries on and completes genuine con- victions of sin, that silences all objections, and refutes the reasonings of the carnal mind. Every sincere convert will have, in a greater or lesser degree, the evidence in himself, that his change is of sovereign grace. He will probably be able to recol- lect in how many instances his mind set itself to oppose, and was at pains, as it were, to collect and muster up every ob- jection against the obligation and sanction of the law of God. The objections are raised, first against the necessity or benefit of obedience, and then against suffering for obedience, till all are borne down by the same almighty power which spake and it was done, and which can " lead capti- vity captive." I cannot propose to enu- merate all the objections, or ratlier all the forms in which objections may arise in the on Regeneration, 233 sinner's mind, when struggling against conviction ; but I shall mention a few of them, and show what it is that must put them to silence. 1 . Perhaps the sinner will say, Alas I why should the law be so extremely rigo- rous, as to insist upon absolute and sinless obedience ? Hard indeed, that it will not admit of any transgression, any omission, the least slip, or failing, or frailty, but pro- nounceth so severe a sentence : " Cursed is every one that continueth not in all things which are written in the book of the law to do them." But consider, I pray you, what is the law, and who is the author of the law. The sum of all the command- ments of the law is, " To love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength." Is this unreasonable? or is it too much? Is he not infinitely amiable, and absolutely perfect? Is he not the just and legitimate object of supreme love ? Is not every defect of love to God essentially sinful ? and can it be otherwise consi- dered ? He is a God of truth, who will not, and who cannot lict He must therefore assert his own majesty and right, and say, 234 A Practical Treatise as in the prophet, ** Is there a God be- sides me? yea, there is no God; I know not any.'' A discovery of the glory of God at once silences this objection, and shows that he asks but his due ; and as he is the unchangeable God, any abatement in the deraancls of the law not only would be un- reasonable, but is in truth impossible. 2. A2:aiu the sinner will perhaps say, " But vvhy should the sentence be so se- vere ? Tlie law may be right in itself, but it is hard, or even impossible for me. I have no strength ; I cannot love the Lord with all my heart. I am altogether insuf- ficient for that which is good." O that you would but consider what sort of ina- bility you are under to keep the com- mandments of God ! Is it natural, or is it moral ? Is it really want of ability, or is it only want of will ? Is it any thing more than the depravity and corruption of your hearts, which is itself criminal, and the source of all actual transgressions ? Have you not natural faculties and understand- ing, will and aifections, a wonderful frame of body, and a variety of members ? What is it that hinders them all from being con- secrated to God? Are they not as proper on Regeneration. 235 in every respect for his service, as for any baser purpose? When you are com- manded to love God with all your heart, this surely is not demanding more than you can pay ; for if you give it not to him, yoii will give it to something else that is far from being so deserving of it. The law then is not impossible, in a strict and proper sense, even to you. Let me next ask you, Is it unreasonable? Does he ask any more than all your hearts ? and are they not his own ? Has he not made them for himself? If not, let any rival rise up and plead his title to a share. Does he ask any more than that you should love him supremely ? and is he not every way worthy of your love? If he commanded you to love what was not amiable, there would be reason for complaint. By tra- cing the matter thus to its source, we see the righteousness and equity of the divine procedure, and that the law of God is eternal and immutable, as his own nature. Wherefore, " let God be true, and every man a liar." All the attempts to impeach his conduct as se\-ere, only tend to show tjie obliquity and perverseness oftiie^d©* -3 o:t byjriaar 236 A Practicul Treatise praved creature, and not to diminish the excellence of the all-glorious Creator. While men continue slaves to sin, it is absurd to suppose they should acquiesce in their Maker's authority ; but so soon as any person discovers the infinite amiable- ness of God, and his obligation to love and serve him, his mouth will be immediately stopped, himself and every other sinner brought in inexcusably guilty. He will see that there is nothing to hinder his compli- ance with every part of his duty, but that inward aversion to God which is the very essence of sin. It is of no consequence what your natural powers are, whether those of an angel or a man, a philosopher or a clown, if soul and body, and such powers as you have, are but wholly de- voted to God. Do you say this is impos- sible ? where then lies the impossibility of it, but in your depraved inclinations ? But we have not yet done with the ob- jections ; the most formidable of all is be- hind. Perhaps the sinner will say, How unfortunate soever this inclination may be, I brought it into the world with me. I de- rived it from my parents ; it is my very on Regeneration, 237 natiire ; I am not able to resist it. This brings in view a subject far more exten- sive than to admit of being fully handled here. We may also easily allow, that there is something in it beyond the reach of our limited capacity ; but whatever be the nature and effects, or manner of com- municating original sin ; whatever be the use made of it in accounting for events as a general case ; if any voluntary agent hath nothing to offer in opposition to the strongest obligation, but that he finds him- self utterly unwilling to obey, it seems to be an excuse of a very extraordinary kind. We are sure that no such excuse would be accepted by an earthly lawgiver ; nor have we the least reason to think any more regard will be paid to it by him " who judgeth righteously." In this, as in most other things, there is a wide difference between the sentiments of a hardened and a convinced sinner. Tlie first, who hath no just view of the guilt of his actual transgressions, is always prone to extenuate them, by introducing original sin as an excuse for his conduct; but a sinner, truly convinced of the evil of his felt and experienced enmity against 2^ A Practical Treatise God, maJces use of his early and original' depravity for his furtlier humiliation. Thus^ the Psalmist David, when under the exer- cise of penitence for the complicated crimes of adultery and murder, expresses himself as follows : " Behold I was sha- pen in iniquity, and in sin did my mother conceive me." In whatever way it was first introduced, it is certain that all aver- sion and opposition to God must be evil in itself, and the source of miser)' to him in whom it dwells ; for all that " are afar, off from him" shall certainly perish ; and all that continue unlike to him must de- part from him. Without perplexing our- selves with debates about the propriety or meaning of the imputation of Adam's first sin, this we may be sensible of, that the guilt of all inherent corruption must be personal, because it is voluntary and con- sented to. Of both these things, a disco- very of tlie glory of God will powerfully convince the sinner. When he seeth the infinite beauty of holiness, and the amiable- ness of the divine nature, he cannot for- bear crying out of himself, " Vv oe is me I for I am undone, because I am a man of unclean lips, and I dwell in the midst of 071 Regeneration. 239 ^i.people of unclean lips ; for mine eyes have seen the King, the Lord of hosts.'' As the impurity of his heart, so the irre- gularities of his life will stare him in the face ; they never appear so hateful, as ■when brought into comparison with the divine holiness; and if he " essay to jus- tify himself, his own mouth will condemn him" as guilty from choice. Once more, the same view will effectu- ally confute and show the vanity of those pretensions which are derived from our own imperfect and defective obedience. "When conviction first lays hold of a sin- ner, however vain the attempt, he has still n strong inclination that righteousness " should come by the law." This is not wonderful; for in no other way can he himself have any title to glory, and a thorough renunciation of all self-interest is too great a sacrifice to be made at once. Hence he is ready to look with some mea- sure of satisfaction on those who have been greater sinners than himself, and secretly to found his expectation of pardon for those sins he hath committed, on the su- perior heinousness of those from which he hath abstained. lience also he is ready 240 A Practical Treatise to hope he may make sufficient atonement for his past sins by future amendment ; but a discovery of the holiness of God, and the obligation to love him " with all the heart, and soul, and strength, and mind," soon destroys this fond imagination. It shows him that he can at no time do more than his duty ; that he never can have any abounding or soliciting merit; nay, that a whole eternity, so to speak, of perfect obe- dience, would do just nothincT at all to- wards expiating the guilt of the least sin. But besides all this, the same thing shov?s him, that his best duties are stained with such sins and imperfections, that he is still but adding to the charge, instead of taking from the old score ; for " we are all as an unclean thing, and all our righ- teousnesses are but as filthy rags ; and we all do fade as a leaf; and our iniquities, like the wind, have carried us away." Thus, one after another, he is stript of every plea, however eagerly he may cleave to them, and support or bolster up one by the addition of another. He sees not only his danger, but his guilt; not only the fearfulness of his state, but the holiness and"; i-ighteousness of his Judge. He lies on Regeneration. 241 down prostrate at the footstool of the Al- mighty, and makes unmerited mercy and sovereign grace the only foandatioii of his hope. Section 4. Of the degree of sorrow for sin in true penitents. Having thus considered the proper source of genuine conviction and sorrow for sin, it was proposed next to inquire, to what degree it must be in order to a saving change. The truth is, were not this a question often proposed, and the resolu- tion of it desired by serious persons, the weakest of whom deserve all attention and regard from every minister of Christ, I should have left it altogether untouched. The reason of this observation is, that I am persuaded, and take the present op- portunity of affirming it, that the chief distinction between convictions genuine or salutary, and such as are only transi- tory and fruitless, does not lie in their strength or violence, so much as their principle and source, which has been for- merly explained. There is often as great, or perhaps it 242 A Practical Treatise may be safely said, there is often a gi-eater degree of terror in persons brought under occasional convictions, which are after- wards fruitless, than in odiers in whom they are the introduction to a saving change. It is probable that the horror of mind which possessed Cain, after his bro- ther's murder, was of the most terrible kind. It is probable that the humiliation of Ahab, after he had caused Neboth to be destroyed by false evidence, and was threatened with a dreadM visitation, was exceeding great. It is probable that the mere passion of fear in either of these cri- minals was equal, if not superior to the feai' of any true penitent recorded in Scrip- ture. It is the principle that distinguishes their nature. It is the differing principle that produces opposite eitects. The one is alarmed, and trembles through fear of wrath from an irresistible and incensed God ; the other is truly sensible of sin in all its malignity, and fears the sanction of a righteous, but violated law. The one feels himself a miserable creature ; the other confesses himself a guilty sinner. The one is terrified, and tke other is humbled. .jBwioob aiiuqnoc on Regeneration. 243 It is some doubt with me, whether in fruitless convictions there is any sense at all of sin, as such; I mean, as truly me- riting punishment from a just and holy God. Such persons ordinarily are dis- pleased at the holiness of God's nature, and murmur at the strictness of his law ; and therefore, however much they may dread suffering here or hereafter, they cannot be said to be convinced of sin. We have seen some who, when afflictions brought their sins to remembrance, were but driven on by despair to higher degrees of guilt, and the more they seemed to fear the approaching judgment of God, only increased in the impatience of blaspheming rage. However, as there is a great measure of deceit in the human heart, some may be ready to flatter themselves, on the one hand, that they have seen the evil of sin in itself; and some, on the other, to fear that they have not seen it as they ought, because tlieir sorrow has not risen to the requisite degree. Many have expressed uneasiness that they never mourned for sin in a manner corresponding to the strong Scripture declarations of its odious and k2 S44 A Practical Treatise hateful nature, or to the following dessh*rin|f po%ver, as well as deliverance from- itst condemning guilt? Is there no part of the law of God, of the duty and character of a Christian, however ungrateful to a cove- tous heart, however despised by a scorn- ing world, but you acknowledge its obli- gation ? V>'ould you, indeed, rather be holy than great ? Do you rather choose persecution with the people of God, than to enjoy the pleasures of sin for a season ? See what terms Christ makes with his disciples : " If any man will come after me, let him deny himself, and take up his cross, and follow me : for whosoever will save his life shall lose it, and whosoever will lose his life for my sake, shall find it." Upon the whole, instead of finding fault with the duty or lot of God's children, can you truly say, " O that there were such a heart in me that I could keep his statutes ! The law of the Lord is perfectly holy. The paths of the Lord toward me bave been infinitely gracious. My heart '^only is exceeding sinful. O Lord, write -thy law in my heart, and put it in my in- i-Ward parts; give me a new heart and a new spirit, and cause me to walk in thy on B.€generution. 249 Statutes, and keep thy judgments, and do tben»." ,3. It is an excellent evidence of con- viction's being right, both in principle and in degree, when the penitent hath a greater fear of sin than of suffering. As the great source of genuine conviction of sin is a sense of its evil in itself, rather than an apprehension of its consequences even in the life to come, there is no way in which this will discover itself more dis- tinctly, than in the views we have of sin and suffering in the present state. Whe- ther do you grieve most heartily for sin or for worldly losses ? Which of them do you avoid with the greatest solicitude and care ? Will not this show what it is that lies nearest your hearts, and hath the do- minion there? Will not this show it in a manner that must be convincing even to yourselves, and leave no room to reply? Alas, how heavy a sentence does this carry against many professing Christians! How great their anxiety about the things of time, how litde about the concerns of eternity 1 How carefully will they observe the increase or decrease of their trade and opulence ! But how little attention will 250 A Practical Treatise they pay to the growth or decay of reli- gion in their hearts ! They will dread the arts, and fly frona the society of a fraudu- lent dealer, but will suspect no danger while their ears are drinking in the poison of licentious or impure conversation. The loss of a child, or the loss of their sub- stance oppresses them with sorrow, while even the commission of gross sin, if con- cealed from the world, produces a reflec- tion scarcely felt, and speedily forgotten. I have said indeed above, that all per- sons are not equally susceptible of violent emotions of any kind. But what shall be said of the same persons, who have the strongest passions on every other subject, and nothing but coldness and indifference in matters of religion ? What shall be said of the same persons who are easily and deeply affected with all temporal suf- ferings, and yet are but very slightly af- fected with a sense of the evil of sin ? whose tears flow readily and copiously over a dying friend, but have no tears at all to shed over a dying Saviour? Does this at all correspond with the description given by the prophet, " of mourning as for an only son?" in which penitential on Regeneration. 251 sorrow is compared to the most severe and exquisite of all human calamities. I must however observe, that temporal suf- ferings are ordinarily attended and aggra- vated by sensible images, and are also sometimes sudden and unexpected, on both which accounts they may more pow- erfully call forth tlie expressions of sorrow and sympathy. But it is not difficult to judge which of them dwells most heavily upon the mind, which of them would be first avoided by the deliberate choice of the heart. Every true penitent does cer- tainly see sin to be the greatest of all evils, and will discover this by comparison with all the other evils of which he hath at present any knowledge or experience. 4. I shall only mention one other evi- dence of convictions being to a proper degree, which is, when a sense of the evil of sin is still growing instead of dimmish- ing. This will be found essentially to distinguish a sense of the evil of sin in itself, from a mere terror of God's power in taking vengeance on the sinner. Time gradually weakens the one, but knowledge, and even the mercy of God, continues to increase the other. When a sinner is 2fi% A Practical Treatise brought under great convictions, it is a state so painful and distressing, that it cannot continue long. Some kind of peace must of necessity succeed. Either he stifles his convictions, hides the danger by shutting his own eyes, and returns to his former security and licentiousness of practice ; or he does some things for a time to quiet tlie cries of conscience, and lay a foundation for future peace ; or, lastly, he returns to God through Christ by true repentance, and continues to serve him in newness of life. * The first of these cases needs no illus- tration ; the sense of sin in all such per- sons being not so properly v.eakened as destroyed. In the second, the sinner is under great restraints for a season, but, when the terror is over, his obedience and diligence is immediately relaxed. This shows plainly, that he had no sincere or cordial affection to the law of Crod, bufc was afraid of his power. It shows that his convictions never were of a right kind, and therefore it is no w onder their strengtli should decay. But, in every true peni- tent, a sense of sin not only continues, but daily increases. His growing disco- 077. Regeneration. 253 very of the glory of God, points out more clearly to him his own corruption and de- pravity, both in its quantity and its ma- lignity, so to speak. The very mercies of God, whatever delight or sweetness they afford, take nothing away from his sense of the evil of his doings, but rather melt hira down in penitential sorrow. They serve to cover him with confusion at his own unworthiness, and to fill him with wonder at the divine patience and con- descension. The first work of a convinced dinner is, to mourn over the gross enormities of a profligate life, or a life devoted to worldly pursuits. And his continued employment after conversion, is to resist and wrestle with that inherent corruption which was hidden from his view before, but becomes daily more and more sensible. So true is this, that I have known many instances rti which the most genuine expressions of self-abasement happening to fall from aged experienced Christians, have appeared to others as little better than affectation. They were not able to conceive the pro- priety €»f these sentiments, which, Idft^ 254 A Practical Treatise acquaintance with God and with ourselves doth naturally and infallibly inspire. From these remarks let me beg the reader to judge of the reality and progress of the spiritual life. Does your sense of the evil of sin not only continue but grow ? Do you now see sin in many things which you never suspected before .' Do you see more of the boldness, ingratitude, and sottish folly of sinners and despisers of God ? Are you daily making new disco- veries of the vanity, sensuality, and trea- chery of your own hearts? Be not dis- couraged at it, but humbled by it. Let it empty you of all self-esteem and self-de- pendence, and give you a higher relish of the gospel of peace. The substance of the gospel is " salvation to the chief of sinners, by the riches of divine grace, and the sanctification of your polluted natures by tlie power of the Holy Ghost." As I would willingly give as much in- formation and instruction as possible, I shall, before quitting this part of the sub- ject, speak a few words of a pretty extra- ordinary opinion to be found in some of the practical writers of the last age. It on Regeneration. 255 is, that genuine conviction, and the soul's subjection to God, ought to be carried so far in every true penitent, as to make him willing, satisfied, and, some say, even pleased, that God should glorify his justice in his everlasting perdition. This is so repugnant to nature, and to that very soli- citude about our eternal happiness by which the conscience is first laid hold of, that it appears to be utterly impossible. There have been many to whom this re- quisition has given inexpressible concern, has been a daily snare to their conscience, and an obstruction to their peace. There is such an inseparable connection between our duty and happiness, that the question should never have been moved : but, for the satisfaction of those who may have met, or msty still meet with it in authors, otherwise deservedly esteemed, I shall make some remarks which, I hope, will either explain it in a sound sense, or show it to be at bottom false. Men do often differ more in words than in substance. Perhaps what these authors chiefly mean, is no more than what has been explained above at considerable length, namely, That4he sinner finds him- 256 A Practical Treatise self without excuse, his mouth is stopped, he seeth the holiness of the law, he con- fesseth the justice of the sentence, he quits every claim but mercy. Thus he may be said to absolve or justify God, though he should leave him to perish for ever. So far, I apprehend, it is undeniably just; otherwise the very foundation of the gos- pel is overthrown, and salvation is not " of grace," but " of debt." If we impartially examine the word mercy, and the many strong declarations in Scripture of our obligations to God for the gift of eternal life, we shall find that they cannot con- sistently imply less, than that the sinner deserved, and was, liable to eternal death. But to carry the thing farther, and to say that the penitent must be pleased and satisfied witli damnation itself, as he is pleased with suffering in another view, as it is his heavenly Father's sanctified rod, appears to me to be at once unnatural, unreasonable, unlawful, and impossible. It is plainly contrary to that desire of our own happiness which is so deeply im- planted in our natures, and which seems to be inseparable from a rational creature. No such thing is, either directly or conse- Oil Jlegcneration, 257 c[uentially, asserted in the holy Scriptures, which so often urge us to a due care of our own best interests. " Wherefore," says the prophet, " do you spend your money for that which is not bread, and your labour for that which satisfielh not? Hearken diligently unto rae, and eat ye tJiat which is good, and let your soul de- light itself in fatness; Incline your ear, and come unto me, hear, and your souls shall live, and I will make an everlasting covenant with you, even the sure mercies of David." Further, the proposition seems to me necessarily to imply an impossibi- lity in itself. For, what is damnation ? It is to be for ever separated from, and deprived of the fruition of God. Is this then a dutiful object either of desire or acquiescence? It is to hate God and blaspheme his name, as well as to be ba- nished from his presence. Can this be tolerable to any true penitent ? or is it re- concileable to, or consistent with subjec- tion to his righteous will ? Can any crea- ture be supposed to please God, by giving up all hope of his favour? or is it less absurd than disobeying him from a sense s 258 A Practical Treatise of duty, and hating him fronj a principle of love ? We must, therefore, carefully separate the acknowledgment of divine justice, and most unconditional subjection to the di- vine sovereignty, from -an absolute despair, or giving up all hope in the divine mercy. We have a very beautiful Scripture in- stance of humble, yet persisting importu- nity, in the woman of Canaan, who met with many repulses, confessed tlie justice of every thing that made against her, and yet continued to urge her plea. Neither is there any difference between the way in which she supplicated of the Saviour a cure for -her distressed daughter, and the way in which an awakened sinner will implore from the same Saviour more ne- cessary relief to an afflicted conscience. " And behold a woman of Canaan came out of the same coasts, and cried unto him, saying. Have mercy on me, O Lord, thou son of David, my daughter is griev- ously vexed with a de^^il. But he an- swered her not a word. And his disci- ples came and besought him, saying. Send jier away, for she crieth after us. But he on Tiegemration. 259 answered and said, I am not sent but unto the lost sheep of the house of Israel. Then came she and worshipped him, say- ing^, Lord help me. But he answered and said, It is not meet to take the chil- dren's bread, and to cast it to dogs. And she said. Truth, Lord ; yet the dogs eat of the crumbs which fall from their mas- ter's table. Then Jesus answered and said unto her, O woman, great is thy faith ; be it unto thee even as thou wilt." I shall conclude with mentioning an in- stance of a similar character in a foreigner of eminent station, who had been a great profligate, and afterwards became a great penitent.* He composed a little piece of poetry after his conversion, the leading sentiment of which was what I have re- commended above, and in his own lan- guage was to the following purpose : " Great God, thy judgments are full of righteousness, thou takest pleasure in the exercise of mercy; bat I have sinned to such a height, that justice demands my destruction, and mercy itself seems to so- licit my perdition. Disdain ray tears, • Dea Barreanx. S 2 260 A Practical Treatise strike the blow, and execute thy judgment. I am willing to submit, and adore, even in perishing, the equity of thy procedure. But on what place will the stroke fall, that is not covered with the blood of Christ ?" Section 5. Acceptance of salvation through the cross of Christ. The next great step in a sinner's change, is a discovery and acceptance of salvation from sin and miser^r- through Jesus Christ. This is the last and finishing step of tlie glorious work. When this is attained, the chanofe is completed, the new nature is fially formed in all its parts. The spi- ritual seed is implanted, and hath taken root; and it will arrive by degrees, in every vessel of mercy, to that measure of maturity and strength, that it pleaseth God each shall possess before he be car- ried hence. It is easy to see that conviction of sin, which hath been before illustrated, pre- pares and paves the way for a discovery and acceptance of salvation by Christ. Before conviction of sin, or when con- on Regeneration. 261 viction is but imperfect, the gospel of Christ, and particularly the doctrine of the cross, almost constantly appears to be foolishness. Or if, as sometimes happens, education and example prompts the sin- ner to speak with some degree of reve- rence of the name, character, and under- taking of a Saviour, there is no distinct perception of the meaning, nor any in- ward relish of the sweetness of the salu- tary truths. But those who have been *' wounded in their spirits, and grieved in their minds," begin to perceive their un- speakable importance and value. That mystery which was hid from ages and generations, begins to open upon the soul in its lustre and glory. The helpless and hopeless state of the sinner makes him earnestly and anxiously inquire, whether there is any way to escape, whether there is any door of mercy or of hope. He says, with the awakened and trembling jailor, " What must 1 do to be saved?'' and with the Psalmist, " Innumerable evils have compassed me about; mine iniquities have taken hold upon me, sq that I am not able to look up: theyiaxQ more than the hairs of mine headi ^^<(^^^ 262 A Practical Treatise fore my heart faileth me." " I have no excuse to offer, nor any shelter to fly to : the works, the word, and the providence of God, seem all to be up in arms against me, and have enclosed me as an enemy to him, O how fearful a thing is it to fall into the hands of the living God ! Who shall dwell with devouring fire ? Who shall dwell with everlasting burnings ? Is there no prospect of relief? Is there no balm in Gilead ? Is there no physician there ? Wonderful has been my past blindness ! I have awakened as out of a dream, and find myself hastening fast to the pit of destruction. What would I not do, what would I not give for good ground to believe that my guilt were taken away, and my peace made with God ?" ^^ith what eagerness and earnestness, hitheito unknown, does the sinner now inquire after the way to life ! With what solicitude does he " go forth by the foot- steps of the flock, and feed beside the shepherds' tents !" The Sabbaths, and ordinances, and word of God are now quite difl'erent tilings from what they were before. No more waste of that sacred •time in business or in play. No more on Regeneration. 263 serenity of heart, because he had been regularly and constantly at church, but an astonishinsf view of the sins of his holy things ; careless, formal, heartless wor- ship. He cries out with the Psalmist, " Lord, if thou should mark iniquity, who shall stand ?" No more indifferent, slothful, disdainful, hearing the word. No more critical hearing the word, that he may commend the ability, or deride the weakness of the preacher. With what concern does he hang upon the sa- cred message, to see if there be any thing upon which he can lay hold ! He then hears that " God is in Christ, reconciling the world to himself." The very news of salvation, the bare mention of pardon, is now a joyful sound. It rouses his atten- tion, it awakens his curiosity, and he sets himself to weigh and ponder the import- ant intimation. He hears that " God so loved the world, that he gave his only be- gotten Son, that whosoever believeth in him should not perish, but have everlast- ing life. For God sent not his Son into the world to condemn the world, but that the world through him might be saved." *f Is there then, says he, "hope of mercy 264 A Practical Treatise with God, whom I have so long forgotten, and so greatly offended ? hath he indeed loved a guilty %vorld ? hath he loved them in so amazing a manner as to send his only begoiten Son to save them from de- struction ? How great is the giver, how wonderful the gift, and how undeserving the objects of his love !" Here, perhaps, a difficulty may occur. *' It may be so," says the soul, " but are all the children of Adam the objects of divine love ? Shall every sinner be par- taker of divine mercy ! Surely not. How then are they distinguished ? Perhaps he intends only to save a few of the least unworthy, and to glorify his justice and severity in the condemnation of the most eminendy guilty, ^^'hat then have I rea- son to expect ? None, none, none of any rank so criminal as I. I have sinned early, and I have sinned long. I have sinned against the clearest light and know- ledge. I have sinned against innumera- ble mercies. I have sinned against the threatenings of God's word, the rebukes of his providence, the checks of my own conscience, and the unwearied pains and diligence of ministers and parents. I on Regeneration. 265 have burst every bond, and torn in pieces every restraining tie." How many gra- cious promises present themselves imme- diately to extinguish this fear ! " Come now, and let us reason together, saith the ].ord ; though your sins be as scarlet, they shall be as white as snow ; though they be red like criroson, they shall be as wool. If ye be willing and obedient, ye shall eat the good of the land.— Him that Cometh unto me, I will in no wise cast out.— Wherefore also he is able to save them to the uttermost that come unto God by him.— And the Spirit and the bride say, Come ; and let him that heareth say, Come; and let him that is athirst come; and whosoever will, let him take the wa- ter of life freely." To these promises may be added many Scripture examples of first-rate sinners saved by tlie power of God, that none may despair. An ido- latrous INIanasseh, an unrighteous and oppressive publican Zaccheus, an unclean Mary Magdalene, and a persecuting Paul. Then is the soul brought to acknowledge and adore the matchless love of God ; to repeat and adopt the words of the apostle Paul, " This is a faithful saying, and wor- 266 A Practical TreatUe thy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief." The sinner, in such a situation, is wholly employed in alternately viewing his own deplorable character and state on the one hand, and the sufficiency and efficacy of the remedy on the other. As these take their turns in his mind, his hope rises or falls. Perhaps when he again reflects on the infinite num- ber and heinous n:-.ture of his offences ; when he considers the holiness and pu- rity of God's nature and law, he is ready to bring all into question, and to say, " How can these things be ? Is it pos- sible that all this guilt can be passed by ? Is it possible that it can be forgiven and forgotten by a holy God? Is he not of purer eyes than to behold ini- quity ? Is it not said, that evil cannot dwell with him ? that sinners shall not stand in his presence ? How then can I presume to approach hira ? I, who have been so daring and obstinate a rebel ? What reception can I expect to meet with but — ' Bind him hand and foot, and take him away, and cast him OH Regeneration. 267 into outer darkness ; there shall be weep- ing and gnashing of teeth.' " To remove this distrust, and assure his heart before God, he is informed of the foundation of his hope, that sal- vation comes by a Mediator. He un- dertook our cause, he purchased redemp- tion by his precious blood. Hear him saying in the councils of the Most High, " Sacrifice and offering thou didst not desire ; mine ears hast thou opened. Burnt-offering and sin-offering hast thou not required. Then said I, Lo, I come : in the volume of the book it is written of me, I delight to do thy will, O my God ; yea, thy law is within my heart." Hear also in what manner he executed this gracious purpose: " He was wound- ed for our transgressions, he was bruised for our iniquities ; the chastisement of our peace was upon him, and with his stripes we are healed. All we, like sheep, have gone astray; we have turned every one to his own way ; and the Lord hath laid on him the iniquity of us all." Let us also see how this mat- ter is represented in the New Testa- ment: " Whom God hath set forth to 2^8 A Fractkul Treatise be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God ; to declare, 1 say, at this time his righteousness ; that he might be just, and the justifier of him that believeth m Jesus." " For he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him," It is through this man, and through his blood that " repentance and remis- sion of sins is preached to all nations." Is not this a suihcient and stable ground of hope ? In the substitution of our Surety, we see a way opened for the reception and restoration of sinners, in a perfect consistency with all the divine perfections. The spotless purity and holiness, the strict and impartial jus- tice of God seem to raise an insuper- able obstacle to our admission into his favour ; but in the sufl'erings and atone- ment of our Redeemer, we see how he may testify his abhorrence of sin, and punish it, and at the same time show mercy to the sinner. There is a perfect harmony of all the divine attri- 071 Tie generation. 269 butes in this design, and particularly a joint illustration of mercy and justice. This is the gospel of Christ, the blessed and reviving message brought unto the world by the Prince of peace. This is " the record which God hath given of bis Son.'' How welcome, how reviving this, to the discouraged convinced sinner ! His very concern and fear, when proceeding upon proper grounds, arises from a view of the infinite evil of sin, so provoking to a holy God. But in this plan, laid by divine wisdom, he sees the guilt of sin sufficiently expiated by a sacrifice of in- finite value. " For we are not redeemed with corruptible things, such as silver and gold— but with the precious blood of Christ, as of a Lamb without blemish and without spot." He compares and contrasts, if I may so speak, the greatness of his guilt with the price of his pardon. Then appears, with new and uncommon force, the greatness of this mystery of godliness, God manifested in the flesh. A vic- tim no less considerable than the eternal and only begotten Son of God, "the 270 A Practical Treatke brightness of his Father's glory, and the express image of his person/' What is it that cannot be purchased by this mar- vellous exchange ? The believer sees with adoring wonder the justice of God more awfully severe, in awakening his sword against the man who was " his fellow," than if the whole race of of- fending men had been irrecoverably lost. At the same time he sees the unspeak- able dignity and majesty of God, in his infinite and truly royal mercy, great in itself, and greater still in the way in which it is dispensed. " Herein is love indeed, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." I cannot help here observing, that this salvation is so amazing, so wonderful in its nature, and so far removed from any thing we know among men, that we are in danger of being put to a stand, and can scarcely conceive it possible. But on the other hand, when we con- sider that it carrieth not upon it any of the marks of human wisdom^ we are naturally led to say, " Salvation be- longeth unto God. — His ways are not on Regeneration. 271 as our ways, nor his thoughts as our thoughts." Tlierefore when conviction of sin makes us feel the necessity, and discovers the glory of our Saviour's atonement, we may both rest assured of its truth, and triumph in its power. We may say with the apostle Paul, " Who shall lay any thing to the charge of God's elect? It is God that justi- fieth ; who is he that condemneth ? It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh inter- cession for us." But, " Pause a litde, my soul," saith the convinced sinner, " what tidings are here ? What saith the Scripture, ' Who shall lay any thing to the charge of God's elect?' Unanswerable indeed ! Happy, happy, thrice happy they, who are the objects of God's everlasting, distinguish- ing and electing love. But how can I be sure that this includes, or rather does not exclude me ? Can I ever hope to read ray name written in the Lamb's book of life ? No." But when you confess you cannot read any thing there in your favour, who hath autho- 2'?2 A Practical Trcatm rised you to suppose any thing there to your prejudice ? Secret things belong only to God. We are not permitted to search, and we are not able to com- prehend or explain the infinite depth of the divine counsels. But do not things that are revealed belong to us ? and how shall we presume to set at variance the secret and revealed will of God ! Is not the commission sufficiently extensive ? " And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth, and is baptized, shall be saved ; and he that believeth not, shall be damned." Is not the call unlimited and universal ? " Come unto me, all ye that labour and are heavy laden, and I will give you rest. — And Jesus said unto them, I am the bread of life : he that cometh to me shall never hunger, and he tliat believeth on me shall never thirst.— And in tlie last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink." Can you then entertain any doubt of the call reaching to you, or question on Regeneration. 273 your title to rest upon this Rock of ages? Behold, we preach unto you Christ crucified, a despised Saviour in- deed, " to the Jews a stumbling-block, and to the Greeks foolishness ;" but the " power of God, and the wisdom of God for salvation to every one that be- lieveth." There is no guilt so deep but this precious blood will wash it out. No gift so great, but infinite merit is sufficient to procure it. No nature so polluted, but infinite power is sufficient to renew it. Shall we then any more withhold our approbation, or refuse our consent ? Shall not every sinner, bur- dened with a sense of guilt or danger, intimate his compliance and urge his claim, and say, " Thanks, thanks be to God for his unspeakable gift. — It is salvation by the death of Christ, and therefore becoming a holy and a jea- lous God, with whom evil cannot dwell. It is the same unchangeable God, who enacted the holy law, and who pub- lishes this glorious gospel. — It is sal- vation by grace, otherwise no child of Adam could have had any claim ; and it is meet that the lofty looks of man should T 274 ' A Practical Treatise be humbled, and the Lord alone e:^- alted in that day. — It is salvation to the chief of sinners : I am the man. I hear my character clearly described in the word of God. I can read my name in the general and gracious invitation. I will accept of the offer, I will receive and embrace this blessed Saviour as my Lord and my God, as my life and my all." Once more, perhaps the believer is still staggered, and his faith begins to fail. Astonished at the greatness of the mercy, " he believeth not for joy, and won- dereth." He is ready to say, " Might I but hold fast this beginning of my con- fidence, I would not envy the greatest monarch on earth his throne, his pur- ple, or his sceptre, but would sing the new song put into my mouth, Unto him tliat loved us, and washed us from our sins in his own blood, and hath made us kings and priests to God and his Father, to him be glory and domi- nion for ever and ever. But alas I are not all the promises of salvation only in favour of them that believe ? Here tUen the conclusion may fail. I am on Regeneration. 275 sensible of a lamentable weakness and backwardness of mind ; and whilst I think I have no doubt of any of the truths of God, I greatly distruct the reality of my own consent and compli- ance with his will." Do you then really give credit to all the truths of God respect- ing your own lost condition, and the only way of deliverance from it ? May the Lord himself increase your faith : for if it be so indeed, you are happy and safe. These truths, these alone, are the sure foundation of hope. I am afraid we have all too strong a tendency to look for some encouraging qualifi- cation in ourselves, on which we might more securely rest. What is faith ? Is it any more than receiving the record which God hath given of his Son, be- lieving the testimony of the Amen, the true and faitliful Witness ? Is not your peace and reconciliation with God, and the sanctification of your natures, ex- pressly provided for in the all-sufficiency of Christ, and to him you are assured that you must be indebted for both. What standeth in the way of your com- fort then, but either that you do not give T 2 276 A Practical Treatise credit to the promise he hath made, or that you are not willing that he should do it for you ? And this I acknowledge is both unbelief and impenitence. Complain therefore no more that you are afraid of yourselves, whilst yet you pretend to have the highest esteem of the blessings of redemption ; on the contrary, say unto God in a thankful frame of spirit, " Glory to God in the highest, on earth peace, and good-will towards men. I praise thee for this message of peace. I think I see, in some measure, its necessity, truth, and beauty. I see it, I trust, to such a de- gree, that it is the sole foundation of my hope. 1 renounce every other claim; nay, I abhor the thoughts of any other claim ; * yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ the righteousness which is of Gk)d by on Jlegenerution, 277 faith.' It grieves me that there is such a backwardness in me to give glory to thy name, and to be indebted to the riches of thy grace. Subdue my obsti- nacy, and rule by thine own power. Lord, I believe, help thou mine unbe- lief." Section 6. How the believer recovers peace of conscience. We have now seen in what way the believer is reconciled to God, and de- livered from condemnation. It will not be improper, hovv^ever, also to consider how he recovers peace of conscience, and how his heart and life are governed in his after walk. This will serve more fully to illustrate the influence and operation of the truths of the gospel. There is even a necessity for doing so on two different accounts: 1. That, as has been shown above at considerable length, every true penitent is deeply and inwardly sensible of the evil of sin in itself. He is not merely afraid of wrath, ,,l>ut sees the impurity and pollution of Ms own heart. Supposing, th^jrefoTJa, 278 A Practical Treatise will the intelligent reader say, this great distinction thoroughly established, his relief is but half accomplished. There may be no more condemnation for him in the law of God, for the breach of which satisfaction has beea made and accepted ; but he is only so much the more liable to the condemnation of his own conscience. He must still suffer the reproaches and challenges of his own mind, which make so great a part of the misery of a guilty state. This receives additional strength from a second consideration, that as he is justitied by faith, he hath peace only through the blood of Christ. This is not from himself, and may be thought to leave him, so to speak, in point of state and character, in point of pollu- tion and defilement, just as before ; nay, the extraordinary, unsolicited, unde- served grace of God, may be thought to increase his self-condemnation, and set the malignity of his rebellion in the strongest light. And indeed so far this is true, that the free grace of God was intended, and does serve to produce a growing humiliation of mind and self- on Regeneration. 279 abasement, as well as an admiration of the love of God in Christ Jesus. As the tenderness of a parent is an image which God hath very frequently made use of to shadow forth his O'A'n infinite compassion, I will borrow from it an illustration of the two remarks just now made. Suppose any child has offended a parent by a gross instance of undu- tifiil behaviour, for which he hath been severely reproved, and for some time kept at a distance ; if the pareut for- gives him, and receives him again into his favour, does not his being thus freed from the fear of suffering, leave full room for his concern at the offence? And does not a sense of his father's love melt his heart more for having grieved such a parent, than any terror upon his mind for the punishment of the crime ? He is immediately covered with confusion ; and if there be in him any spark of ingenuity, he is no sooner forgiven of his father, than the tide of his affections returns back with full force, and he can hardly forgive himself. But notwithstanding this, as Christ by his sufferings and death delivered 280 A Practical Trcuthe us from the wrath to come, so by the shedding of his precious blood the heart is also, as the Scripture expresses it, sprinkled from an evil conscience. On this important subject, which leads us to the great principles of the spiritual life, the following particulars are re- commended to the serious attention of the reader. 1 , Through Jesus Christ, and the whole of his undertaking as Mediator of the new covenant, the glory and honour of God is most admirably promoted, and a perfect reparation made to his holy law which had been broken. This must needs be highly pleasing to every convinced sinner. As the justice of God is thereby satisfied, so conscience, which is God's vicegerent, and as it were pleads his cause, is satisfied by the same means. The ground of a sinner's dissatisfaction with himself, is the disho- nour done to God. Must it not, therefore, please and satisfy him to see this dishonour so perfectly removed, and so much of the divine glory shining in the work of re- demption? All the divine perfections ap- pear there with distinguished lustre ; and must not this be highly refreshing to the on Regeneration. 281 pardoned criminal ? The very holiness and justice of God, which before were terrible to him, are now amiable. He also con- templates and adores the divine wisdom, as it is to be seen in the cross of Christ. We are told that even the celestial hosts have new discoveries of the wisdom of God, in this great design of Providence. " To the intent, that now unto principali- ties and powers in heavenly places, might be known by the church the manifold wisdom of God." How much more must the interested believer, with peculiar com- placency, approve and adore it? But, above all, if that love and mercy which reigns through the whole is glorious to God, must it not be delightful to the Chris- tian? God is love, and his tender mercies are over all his other works ; but creating and preserving goodness are shaded and eclipsed by redeeming love. It is the theme of the praises of heaven, where Christ, as the object of worship, is repre- sented as appearing " like a lamb that had been slain." 2. Believers have peace of conscience through Christ, as their redemption ^through his blood serves for their own hu- 282 A Practical Treatise luiliation and self-abasement, for the ma- nifestation of the evil of sin, and the vile- ness and unworthiness of the sinner. No- thing could be so well contrived as the doctrine of the cross, in its purity and simplicity, to stain the pride of all human glory. \Ve are particularly called to deny ourselves, and to derive our worth and strength from our Redeemer, in whom "it hath pleased the Father that all fulness should dv.-eli," and from whose fulness all his disciples must " receive, and grace for grace." No hope of mercy but through him. " I am the way, and the truth, and the life : no man cometh unto the Father but by me." " Neither is there salvation in any other ; for there is none other name under heaven given among men whereby we must be saved." No access to the throne of grace, or acceptance in worship but through him : " In whom we liave ac- cess with boldness and conlidence, through the faith of him." " And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him." No hope of stability in duty, of usefulness, or holiness of con- versatioD, but by the continued exercise of on B^generation. 283 faith in him. " Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me. I am the vine, ye are the branches : lie that abideth in me, and I in him, the same bringeth forth much fruit ; for without me ye can do nothing." Hard sayings and humbling doctrine indeed ! But this is appeasing to the con- science, for as conscience condemns us as guilty and undeserving, this condem- nation is ratified in every particular by the gospel. These very circumstances in this doctrine, which provoke the hatred or invite the contempt of worldly men, do but so much the more endear it to the convinced soul ; and he says from the heart, " It is highly just and reasonable that God alone should be exalted, and that he, through our Redeemer, should have the whole praise of our recovery and salvation." Agreeably to this, it will be found that the apostles, in celebrating the grace of God, seldom omit an express con- demnation of themselves, and a renuncia- tion of all merit of their own, which in-' 4eed in every passage on this subject is 284 A Practical Treatise roanifestly implied : " For by grace ye are saved, through faith ; and that not of yourselves, it is the gift of God : not of works, lest any man should boast : for we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." " 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. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ." 3. Believers have peace from the chal- lenges of an evil conscience through Christ, as they have an absolute assurance of being delivered from tlie power of sin, and effectually enabled to glorify him with their souls and with their bodies which are his. This must be the most earnest desire of every convinced sinner. He breathes after deliverance from the bondage of sin ; the more he hath felt the weigiit of his chains, the more he longs to be free. This is inseparable from genuine convictions, on the principles above laid down. How much must it contribute to on Regeneration. 285 compose the conscience, to know that this desire shall certainly be accomplished ! However much cause he may have to condemn himself for his past provocations, or to dread the weakness of his own reso- lutions of future amendment, he knows and trusts in the power of his Redeemer. He knows that henceforth he shall not serve sin, that its dominion shall be gra- dually broken through life, and entirely- destroyed at death. As the end of Christ's coming was to glorify his heavenly Father, he knows that the glory of God cannot be promoted by leaving the sinner under the bondage of corruption, and therefore Ihat he shall be purified, and made meet to be a " partaker of the inheritance of the saints in light." If we look with care and attention into the New Testament, we shall perceive that there is a close and mutual connection be- tween our justification and sanctification, and that both are represented as the fruit of our lledeemer's purchase : " There is therefore now no condemnation to them that are in Christ Jesus, who walk not af- ter the flesh but after the Spirit : for the law of the Spirit of life iii Christ Jesus 286 A Practical Treatise hath made me free from the law of sin and death : for what the law could not do, in that it was w-eak through the flesh, God sending his own Son in the likeness of sin- ful flesh, and for sin condemned sin in the flesh." All the blessings of salvation are represented as following one another in a continued chain or series, not one link of which can possibly be broken : " For whom he did foreknow, he also did pre- destinate to be conformed to the image of his Son, that he might be the first-born among many brethren. Moreover, whom he did predestinate, them he also called ; and whom he called, them he also justi- fied ; and whom he justified, them he also glorified." Tliere is a cleansing and puri- fying virtue in the blood of Christ, as well as an infinite value in the way of pur- chase and atonement : " For if the blood of bulls and of goats, and the aslies of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God V None but real Christians, exercised in on Regeneration. 287 the spiritual life, know the value or neces- sity of the promises of strength and assis- tance contained in the Scriptures. The glory of their Redeemer's person, spoken of in so magnificent terms, both in the Old Testament and the New, is surveyed by them with the most exquisite delight. The power and efficacy of his administra- tion is to them a source of unspeakable comfort. Under him, as the Captain of their salvation, they display tlieir banners, and go forth with undaunted courage to meet every opposing enemy, believing that they shall be " more than conquerors through him that loved them." Among many others see the two following pas- sages : " O Sion, that bringest good ti- dings, get thee up into the high mountain : O Jerusalem, that bringest good tidings, lift up thy voice with strength, lift it up, be not afraid : say unto the cities of Ju- dah, Behold your God ! Behold, the Lord Ood will come with strong hand, and his arm shall rule for him : behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd; he shall gather the lambs with his arm, and carry them in his bosom, and shall gently 288 A Prfictical Treatise lead those that are wiih young." " P'ear thou not, for I am with thee; be not dis- mayed, for I am thy God : I will strengthen thee, yea I will help thee, yea I will up- hold thee with the right hand of my righ- teousness. Behold, all they that were incensed against thee shall be ashamed and confounded ; they shall be as nothing; and they that strive with thee shall perish. Tliou shalt seek them and shalt not find them, even them that contended with thee : they that war against thee shall be as nothing, and as a thing of nought. For I the Lord thy God will hold thy right hand, saying unto thee, Fear not, I will help thee." Section 7. How the Christian is go- verned in his daily conversation. Before concluding this chapter, I shall speak a few words of the principles by which a believer is governed in his after obedience. On this the reader may ob- serve, that a change in his whole charac- ter and conduct immediately and neces- sarily takes place. The love of God is " shed abroad in his heart by the Holy on Reireneration, 289 Ghost," and is the commanding principle of all his future actions. It constantly discovers its influence, except in so far as it is resisted and counteracted by the re- maining struggles of that " law in his members, which warreth against the law of God in his mind." By the discovery which he hath obtained of the real nature and infinite amiableness of God, his will is renewed ; he approves the things that are excellent, and gets such an impression of the obligation of the law of God, as cannot be afterwards effaced. So long, however, as he continues under a load of unforgiven guilt, and sees every perfection of God armed with terror against himself, there can be little else than slavish fear : but when he hears a gracious promise of pardon ; when, on examining the evidence, his doubt and uncertainty is removed; when he sees the righteous ground on which this forgiveness is built, he lays hold of it as his own, and is united to God by unfeigned love. This love, though weak in its measure, is, notwithstanding, perfect in its nature, and therefore power- ful in its influence ; being at once a love of esteem, of gratitude, and of desire. u 290 A Practical Treatise The love of God is the first precept of the moral law, and the tirst duty of every intelligent creature ; but it is easy to see, that unless our love is iixed upon the true God, it is spurious and unprofitable; and unless the true God is seen in " the face of Jesus Christ,'' for any sinner to love him is impossible : but through the glo- rious gospel the new nature is effectually produced, and cannot be produced in any other way. It is Christ Jesus who reveals to us the true God, the knowledge of whom v,e had lost. " No man hath seen God at any time ; the only begotten Son, which is in the bosom of the Father, he hath declared him." It is he who makes our peace with God, whom we had offended by our transgressions ; for, " being justi- fied by faith, Vv'e have peace with God through our Lord Jesus Christ." And it is he who reconcileth our minds to God, by discovering his mercy to us; so that he might well say of himself, " I am the ■way, and the truth, and the life : no man Cometh unto the Father but by me." I might easily show^ that the love of God is the source, the sum, and the per- fection of holiness. All other duties na- on Regeneration. 291 turally flow from it; nay, all other duties are nothing else but the necessary expres- sions of it. But instead of entering into a particular detail, suffer me only to ob- serve these two things : — First, that a be- liever is under the constant influence of gratitude to God ; and, Secondly, That this includes in it, and will certainly pro- duce the most sincere and fervent love to all his fellow-creatures. 1 . A believer is under the constant in- fluence of gratitude to God, and that not of a common kind. It is not merely thankfulness to a bountiful and liberal benefactor for mercies which have not been deserved, but a deep sense of obli- gation to a Saviour who loved him, and washed him in his osvn blood from the guilt he had contracted ; who saved him by his own death from the dreadful pe- nalty which he had incurred. What the influence of this must be, v/e may gather from the words of the apostle Paul : " For the love of Christ constraineth us, because w^e thus judge, that if one died for all, then were all dead; and that he died for all, that they which live should not hence- V 2 292 .1 Fractkal Treatise forth live unto themselves, but unto him which died for them, and rose again/' I cannot immediately drop this subject, but entreat the reader to observe how deeply a sense of redeeming love must be engraven on the heart of every be- liever. On how many circumstances will he expatiate, which serve to magnify the grace of God, and point out the force of his own obligations ! The infinite great- ness and glory of God, independent and all-sufficient, that he should have compas- sion on the guilty sinner, and say, " De- liver him from going down into the pit ; I have found a ransom !" O how piercing those rays of love which could reach from the Godhead to man ! To this he will never fail to add his own unworthiness, his numerous, aggravated, repeated pro- vocations. He never loses sight of those sins which first compelled him to fly for refuge " to tlie hope set before him." His own interest obliged him to remember them before, as exposing him to condem- nation, and he is now willing to confess and record them, as serving to illustrate the divine mercy. on Regeneration. 293 And let us never forget the unspeak- able gift of God, " that he spared not his own Son, but delivered him up for us all." How shall we sufficiently won- der at the boundless mercy of the Father, and the infinite condescension of the Son, when we reflect upon his incar- nation, and on the astonishing end of his appearance in our nature, that he might " bear our sins in his own body on the tree." Did he overcome all his enemies in his last conflict, and " make a show of them openly, triumphing over them in his cross ?" And shall he not also, by the same means, reign in his people's hearts, and be the sovereign Lord of all their afiections ? To all this I shall only add that glo- rious inheritance which is provided for every vessel of mercy, after he hath passed his preparatory trials. How well may we join with the apostle Peter in this solemn form of thanksgiving, " Blessed be the God and Father of our Lord Jesus Christ, which, accord- ing to his abundant mercy, hath be- gotten us again, by the resurrection of Jesus Christ from the dead, to an io.-^ 254 A Practical Treatise heritance incorruptible, and undefiled, and that fadeth not away." Now, when all tliese circumstances are considered by the believer, together with such as may be peculiar to himself and his own past conduct, must he not be ready to cry out, " Lord, what wilt thou have me to do ? O that I knew how I might repay some small part of my infinite obligations ! O that I knew by what means, or at what expense, I might magnify and do thee honour ! Write thy laws in my heart, and put them in my inward parts, and enable me in every possible way to show that I love thee, because thou hast first loved me." 2. This plainly includes in it, and will certainly produce the most sincere and fer%-ent love to his fellow-creatures. As love to God is the first, so love to man is the second commandment of the moral law. We have our Lord's own authority for saying it is like unto the first ; and that love which " worketh no ill to his neighbour," is the *' fol- filling of the law." Every one is ready to acknowledge, that love to man is an important branch of practical religion. on Regeneration. 295 But many great pleaders for this duty do not sufficiently attend to its inse- parable connection with the love of God, and, in particular, with a sense of re- deeming love, or the love of God in Christ, yet is there no such principle of universal love any where to be found ? In order to take a short view of this, it will be proper to distinguish our brethren of niankind into the two ge- neral classes of bad men and good. As to bad men, the same love to God, the same concern for his glory Mhich fills the Christian with grief and indig- nation at their most daring offences, in- spires the most ardent desire for their recovery and salvation. This is the only love to them which is either ac- ceptable to God or profitable to them- selves. It will show itself in all the offices of kindness and humanity ; in instructing them where there is ability, admonishing them where tliere is op- portunity, and in pleading for them at the throne of grace, to which there is always undisturbed access. The be- liever, knowing the danger of sin, and having a prospect of approaching eter- 296 A Practical Treatise nity, is moved with compassion for blind and inconsiderate sinners. Their con- duct leads him to reflect upon the de- pravity of his own nature, and earnestly to pray that they may be partakers of divine grace. He that loveth God is under little temptation to hate his brother ; or ra- ther, in so far as he loveth God sin- cerely, he is under none at all. Hatred commonly ariseth from envy and rival pursuits. But a Christian, more than satisfied with his own portion, hath no occasion to envy others either what they possess or prosecute. In what a contemptible light does he look upon the honours, riches, and pleasures about which there is so violent a struggle among worldly men ! It is impossi- ble, therefore, that he should hate those who do not interfere with him, though in many cases he is disposed heartily to pity their folly and delusion. Nay, the matter does not even rest here, for the Christian is laid under the most express command to love his personal enemies, *' to bless them that curse him, to pray for them who despitefully use him on Regeneration. 297 and persecute him." This is the glory of the gospel, which gives the doctrine of Christ a lustre far superior to the most admired systems of human virtue. And however hard a saying it may ap- pear at first view, when we consider the character and hopes of a penitent sinner, and the example of his expir- ing Saviour, it hath nothing strange or incredible in it at all, that he who ex- pects, from the free grace of God, par- don for his innumerable and aggravated offences, should be ready to forgive the far sligliter trespasses of his brethren against himself. (Jr rather, that he should take the highest pleasure, and think it his honour to do so, when he remembers his Jiedeemer's dying words, " Father, forgive them, for they know not what they do." As to good men there is no manner of difficulty ; they are united together by the tenderest and the strongest ties, and love one another with a pure heart fer- vently. It was no wonder that when Christianity was in a persecuted state, the heathens should make the remark, " Behold, how these Christians love one 298 A Practical Treatise another ! They had a common charac- ter, a common Saviour, common suffer- ings, and common hopes. And must it not be the same stiil ? for " all that will live godly in Christ Jesus must suffer persecution." If they are not persecuted with the swords, they shall be persecuted with the tongues of men. They have the strongest motives to love one another, and nothing to divide them, for there can be no rivalship or jealousy between those who possess or court tiie true riches. There is enough in an all-sufficient God to satisfy the desires of all his saints; and they be- ing intimately united to the one only liwing and true God, must of conse- quence be united to one another. This is the tenor of their Saviour's interces- sory prayer : " 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 glorj- which thou gavest me, I have given them : that they may be one, even as we are one. I in them, and thou in me, that they may be made perfect in one, and on Regeneration, 299 that the world my know that thou hast sent me, and hast loved them as thou hast loved me." CONCLUSION. I SHALL now close this discourse with some practical improvement of these im- portant truths. Several reflections have indeed already been interwoven with the particular branches of this subject, and the light which they throw^ on other parts of religion pointed out. I shall, therefore, at this time only make a few observations upon the whole, and pro- ceed to a serious address to all my readers on this most interesting subject. And, 1. From the various truths above esta- blished, and the order in which they have been opened, we may see the in- dissoluble connection between salvation by the grace of Cod, and holiness in heart and conversation. We may see their equal importance and their in- fluence upon one another. There are 300 A Practical Treatise many who attempt to divide those things which God hath inseparably joined. Many insist only on the duties of the law of God, and our natural obli^;^a- tions to obedience ; and are hardly brought to any mention of the righteous- ness of Christ as the ground of a sin- ner's acceptance before God. Nay, some scruple not to affirm, that the doc- trine of justihcation by free grace, or a sinner's being found in Christ, not having his own righteousness, weakens the obligation to holiness, and tends to introduce licentiousness of practice. But from what hath been said in the above discourse we may learn, not only in general the absolute necessity of a change, but how this stands connected with the purchase and gift of salvation, the character and work of a Redeemer. It will plainly appear, that a change in some respects is necessary to bring us to, and in others is the necessary effect and consequence of the acceptance of salvation. I have endeavoured in the preced- ing pages to show, that a discovery of the nature and glory of God, and of on Regeneration. 301 the infinite evil of sin, is absolutely necessary in order to our either under- standing or relishing the doctrine of the cross. What is this then but a change begun? Must not the dominion of sin in every such person have received a mortal blow ? Doth any thing more directly tend to holiness, than to see the power and glory of a holy God, and how " evil and bitter a thing" it is to depart from him ? On the other hand, is it not necessary, to complete the change, that there be a sense of reconciliation and peace ? " Can two walk together except they be agreed ?" Can any person live in the love and service of God, while he conceives him to be his enemy, and supposes him- self still the object of his wrath and displeasure ? But supposing this re- conciliation obtained, let me boldly ask, What motive to holiness in all manner of conversation, equal to the force of redeeming love ? Judge, O Christian ! will any cold reasoning on the nature and beauty of virtue have such an effect in mortifying corruptions, as a believ- ing view of a pierced Saviour ? Where 302 A Practical Treatise shall we find so faithful, so active, so cheerful, a servant of God, as one who joins w^ith the apostle Paul in saying : " I am crucified with Christ : never- theless I live ; yet not I, but Christ liveth in me : and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me." Faith in Christ Jesus never can take place in any heart, unless there has been an internal work of the Spirit of God testifying of him ; and there is no effectual principle of new obedience, but faith which worketh by love. 2, What has been said above will serve to explain some controversies with which the truths of the gospel have been often darkened and perplexed ; parti- cularly those relating to the priority or right of precedency, so to speak, be- tween faith and repentance. Some make repentance, that is, as they explain it, sorrow for sin, serious resolutions of forsaking it, and begun reformation, the joint grounds of our acceptance with the merit of a Saviour. These, with great plausibility, slate the matter thus: on Regeneration. 303 That our sincerity is accepted through the satisfaction of Christ, instead of that perfect obedience to which we cannot now attain ; and, when taken in a cer- tain light, this assertion is undoubtedly- true. Others, discerning the falsehood that may lurk under this representation, and fearing the consequences of every self-righteous plan, are tempted to go to the opposite extreme. That they m.ight show salvation to be wholly of grace, some have even presumed to use this harsh and unscriptural expression, that it is not necessary to forsake sin in order to come to Christ. I could show a sense in which this also is true, even as it is not necessary to forsake your disease in order to apply to the physician. But if it is not necessary to forsake it, I am sure it is necessary, in both cases, to hate it, and desire deliverance from it. This difficulty will be easily solved from what has been said in the preceding parts of this treatise, and we may learn to preserve the truth, without exposing it to the scorn or resentment of its enemies. The reader may observe, then, that none can see the form or comeliness of a Sa- 304 ^4 Practical Treatise viour standing in the room of sinners, and purchasing forgiveness from a holy God, till the glory of this God is disco- vered, till the guilt of sin lays hold of the conscience, and its power is both felt and lamented. This may perhaps be called repentance, and I believe it is called so sometimes in the holy Scriptures, particu- larly in the following passage : " Repent ye, therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord." But the sinner does not so properly forsake sin in order to come to Christ, as he flies to him for deliverance from its condemning guilt and enslaving power. He is so far from coming to God with a gift in his hand, even of his own prayers and penitential tears, that bis con- victions continue to follow him, if I may speak so, through every lurking place, till he is entirely subjected, till he is stripped naked and bare, and deprived of every shadow of excuse. Then it is that salva- tion through a despised crucified Saviour becomes unspeakably amiable in all its parts, sin becomes more perfectly hateful, Jind an assured prospect is obtained of its on Regeneration. 305 immediate mortification ; and, in due time, of its entire and complete destruction. Tims faith and repentance are involved in one another ; they produce, and are pro- duced by one another. They may be treated of distinctly, but they cannot exist separately. So that whenever any of them is found alone, or stands independent of the other, that very thing is a sufficient evidence that it is false and spurious. 3. From what has been said on this subject, we may be enabled to judge what are the fundamental and essential doc- trines of the gospel, to which all others are but subordinate and subservient. Rege- neration, or the new birth, we are war- ranted to say, after tlie example of our Saviour, is absolutely necessary to salva- tion : " Except a man be born again, he cannot see the kingdom of God." If any man, therefore, depart from this truth, he makes shipwreck of the faith, and will at last be found to fight against God. It is also plain, that the reconciliation of a sin- ner to God must be through the blood of the atonement : " For other foundation can no man lay than that is laid, which is Christ Jesus " If any man hold by, and X 306 A Practical Treatise build upon this great foundatioD, he shall be finally accepted, though many things maybe found in him justly blame-worthy. Nor is it easy, indeed, to say -what degree of error and misapprehension concerning these truths themselves, may be consistent with abiding by the sulDStance. But cer- tainly all who directly and openly oppose them, may be said " to bring in damnable heresies, even denying the Lord tliat bought them, and to bring upon them- selves swift destruction." This may teach us what judgment Christians ought to form of the many par- ties and factions which divide the visible church. There may be smaller differences which keep them asunder on eardi, while in faith and in love to an unseen Saviour they are perfectly united. We are told that God shall gather his elect from the four winds, and that " many shall come from the east and west, and shall sit down ■with Abraham, and Isaac, and Jacob, in the kingdom of heaven." I always think with much pleasure on the perfect union of this great and general assembly of the church of the first-born. Then, all other distinctions, all other designations, shall 071 Regeneration. 307 be abolished, and those shall make one pure and unmixed society, who have re- ceived " a white stone and a new name,'' and " whose names are written in the Lamb's book of life." The prospect of this should keep us from immoderate resent- ment, at present, against any of v/hom we have reason to think that they hold the foundation, are acquainted with real and practical religion, or have had experience of a saving change. No man indeed can deny it to be just, that every one should endeavour to sup- port that plan of the discipline and go- vernment of the church of Christ, and even the minutest parts of it, which appear to him to be founded upon the word of God. But still sound doctrine is more to be esteemed than any form. Still we ought to consider the excellence of every particular form, as consisting in its fitness to promote or preserve the knowledge of the truth, and to carry on a work of illu- mination, conviction, and conversion, to the saving of the soul. Would any Chris- tian show that he is of a truly catholic disposition, let him discover a greater at- tachment to those even of dilFerent deno- x2 30iS A Practical Treatise minations, who seem to bear the image of God, than to profane persons, be their ap- parent or pretended principles what they will. Let U3 pay some regard to other distinctions, but still the greatest regard to the most important of ail distinctions, that of saints and sinners. 4. As this great distinction divides the whole human race, and is so very impor- tant in its consequences, let me earnestly entreat every one who peruseth this trea- tise, to bring the matter to a trial v.ith re- gard to himself. Answer this question in seriousness, Whether do you belong to the one class or the other ? V^e are drop- ping into the grave from day to day, and our state is tixed beyond any possibility of change ! What astonishing folly to con- tinue in uncertainty whether we shall go to heaven or hell, whether we shall be companions of angels or associates with blaspheming devils to all eternity ? I\o- thing, therefore, can be more salutary, than that you make an impartial search into your preseiit character and state. If you have ground to conclude that you are at peace with God, what an unspeakable source of joy and consolation ! If other- 071 Regeneration. 309 wise, there is no time to lose in hastening from the brink of the pit. May I not with some confidence make this demand of every reader, that he would set apart some time, and apply with vigour and ear- nestness to the duty of self-examination? Is not this demand reasonable ? What in- jury can you suffer by complying with it ? Will conscience permit any to continue unreproved in the neglect of it? Have you read so much on the subject of rege- neration, and are you unwilling to reap the benefit of it ? Let every one, without excey^tion, take up or renew this grand inquiry, " Am I in Christ? that is, Am I a new creature or not? Am I a child of God? or do I still continue an heir of hell ?" 5. As it is more than probable there will be some readers who are, or have rea- son to suspect themselves unrenewed, I would now come as an ambassador from Christ, and endeavour to negotiate peace. Wherefore, " as though God did beseech you by me, I pray you in Cln-ist's stead, be ye reconciled unto God." While 1 at- tempt this, I desire to do it under a just impression of the great and principal 310 A Practical Treatise truths which have been illustrated on this subject. I know that tliis change is a work of the Holy Spirit of grace ; that he only can bring a clean thing out of an un- clean ; that without his effectual blessing, the clearest and most conclusive reasoning directed to the understanding, the most warm and pathetic application to the affec- tions, will be altogether fruitless. I know that great natural abilities are often per- verted and abused ; that the soundest rea- son in worldly things, and the most brutish folly in matters of eternity, are often joined together; that men may be learned scholars, eminent politicians, active mer- chants, skilful tradesmen, and yet blinded sinners, whom no instruction can enligh- ten, whom no warning can alarm. But I know and believe, at the same time, that God " whom I serve with my spirit in the gospel of his Son," is able to make "his word quick and powerful, sharper than a two-edged sword, piercing even to the di- viding asunder of soul and spirit, and of the joints and marrow, and a discerner of the thoughts and intents of the heart." There is an express appointment that the wicked shall " receive warning," and in on Regeneration. 311 this way alone the watchman can " deliver his own soul." It is also agreeable to re- flect, that when God giveth "a door of utterance/' he is also often pleased to give *' a door of faith," vi^hich I pray may be the case with many who read this discourse, for Christ's sake. Let me therefore repeat in your ears this truth, and may God Almighty by his Spirit carry it to your hearts, that " except a man be born again, he cannot enter into the kingdom of God." Every child of Adam, by nature, is at enmity with God, and must either be renewed in the spirit of his mind, or perish eternally. It is of no consequence what you are as to outward station, if you are not reconciled to God ; it is of no consequence what you are as to outward profession, if you are not inwardly changed. God is no respecter of persons, and, therefore, whether you are high or low, rich or poor; whether you are of one denomination of Christians or another, if you have not been the subjects of a renew- ing and sanctifying work of the Holy Spirit, you are children of wrath, and if you die in that condition, must "go away into everlasting punishment." To reflect seriously but for a few moments on this 312 A Practical Treatise truth, and that every one of us is so deeply concerned in it, one would think might be sufficient to alarm us all, either for our- selves or for others, or for both. Who could imagine that this weak flesh, so frail in its nature, and so easily taken to pieces, should yet so harden us against the im- pression of approaching eternity ! But is there any hope of relief? Yes there is, and that as universal as the danger. The com- mission is unlimited : '^ Go ye into all the world, and preach the gospel to every creature." In order to make this exhortation the more distinct and effectual, I shall endea- vour to address it in a particular and se- parate manner to the following classes: the rich and the poor; the young and the old; the self-righteeus and the chief of sinners. I would preach the everlasting gospel to the rich and affluent, on whom (as the world chooses to express it) fortune smiles, who are well and plentifully supplied with every present conveniency. The prophet Jeremiali, in trying the success of his mes- sage, says, " I will get me unto the great men, and will speak unto them." It is in- deed a matter of no small difficulty often to on Regeneration. 313 persuade such to hear the truths of the gospel. Let them not be offended while I mention the words of our blessed Sa- viour : " Verily I say unto you, that a rich man shall hardly enter into the king- dom of heaven." And again, " I say unto you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." When the world is pleasing and inviting, it is ready to engross our atten- tion, to possess our esteem, and to attract our homage. Worldly grandeur is very ready to inspire the mind with pride and self-sufficiency, which is, of all other things, the most destructive of real reli- gion, and which is particularly opposite to the humbling and self-abasing doctrine of salvation by grace. The great and fashionable world is still in danger of the offence of the cross. Denying themselves, bearing profane scorn, mortifying the flesh, loving and following a crucified Master, are hard lessons indeed to men of wealth and affluence. But suffer me to warn all such, not to " trust in uncertain riches." Place not your happiness in so unstable a posses^ 314 A Practical Treatise sion. How strong, as well as how just the wise man's expressions ! " Wilt thou set thine eyes upon that which is not? for riches certainly make themselves wings, they fly away as an eagle towards heaven." Behold I preach the gospel to you, and offer you the true riches. However pride may make you fondly flatter yourselves, however your greatness or wealth may deter others from treating you with plain- ness and sincerity, you are sinners of the race of Adam, you are lost in him by na- ture, you are transgressors in practice, and liable to di\nne wrath, from which there is no shelter but in the blood of Christ. It is but a very little time that your worldly greatness can endure. Deaih shall write vanity on all created glory ; and nothing else shall screen you from the wrath of the almighty Judge in the last and great day. There the rich and the poor, the prisoner and the oppressor, shall stand upon a level before the Maker of them all. Em- brace, then, while you may, the mercy of God. Pat on the spotless robe of your Redeemer's righteousness, and value it more than purple and line linen, or the most costly attire. Seek the bread of life on Regeneration. 315 which came down from heaven, and value it more highly than the most sumptuous and delicate fare. Be not ashamed of a crucitied Saviour. Endure with a noble firmness the disdainful smiles of a scoffing world. O how amiable is the union of high station and piety, honour and humi- lity, wealth and self-denial, with a resolute profession of the gospel ! Blessed is the memory of Joseph of Arimathea, an ho- nourable man, and a counsellor, who boldly begged, and honourably interred the body of our Lord, after it had been crucified at the instigation of corrupt priests, and pierced by the inhumanity of brutal soldiers. May the Lord God of nature bless and increase your substance, and make every thing you do to prosper, but in his mercy deliver you from de- spising the gospel, dying impenitent, and lifting up your eyes m torments ! 2. Let me preach this gospel to the poor. It was the glory of the gospel that it was preached to the poor, and given by our Saviour himself as one of the marks of the Messiah's arrival, that " the gospel was preached to the poor." Very suitable was this to their state, good news were brought 316 A Practical Treatise to them in their distress. But think not, my brethren, that your being poor is enough of itself. It may, indeed, pre- serve you from many temptations to which the rich are exposed, and it ought, one would think, to constrain you to seek to be rich towards God. But alas, this is not always the case ! and when it is other- wise, how does it make every considerate heart bleed with compassion and tender- nescj ! O unhappy they who are both poor and profane, miserable in time and miserable to eternity, despised on earth, and outcasts for ever ! Pitiable case in- deed ! But does not the Saviour of sinners be- seech you to be reconciled unto God ? lie entreats you to come unto him that you may have life. He regard eth not the persons of men, but values a precious im- mortal spirit as much in a mean cottage as in a splendid palace. Your rags and na- kedness can be no hindrance to your ob- taining his favour. He counsels you "to buy of him gold tried in the fire, that you may be rich ; and white raiment that you may be clothed." But O consider that you are naturally much more loathsome on Regeneration. 317 by sin than by poverty. Humble your- selves deeply in the sight of God, Fly for refuge to lay hold of the hope set be- fore you. Accept of a free pardon of all your sins through the blood of Christ, and of his Holy Spirit to enable you to love and serve him. Rejoice in your portion as all-sufficient and full, and in the cove- nant of peace, as " ordered in all things and sure." Go in the spirit of adoption to your reconciled Father in Christ, and ask of him your daily bread. Do not envy the prosperity of others, since it is not material whether you shall live in plenty and sleep on a bed of down, or live in straits and lie on a dunghill, compared to what shall become of you for ever. But above all, be not so mad as to envy sinners an unsanctitied prosperity. Ra- ther, when you see a man of opulence de- spising the Sabbath, or hear a wretch in a gilded chariot profaning his Creator's name, be ready to say, " Shall I complain of poverty, when my Lord and Master had not where to lay his head .' No ; let me, on the contrary, bless that adversity which caused me to consider. Let me be very thankful for that humble station 318 A Practical Treatise which gives me access to communion with God, and does not waste my time with crowds of company. Who knoweth whe- ther I should have retained my integrity, if I had been constantly surrounded with profane gaiety, swimming in pleasure, besieged by flatterers, solicited by sen- sualists, beset with temptations ? O that I may be possessed of the pearl of great price, reconciled to God, united to Christ, adorned with divine grace, and that I may be my Redeemer's at his second coming!" 3. I would preach the gospel to those who are but yet in the morning of life. This is the most pleasant and hopeful part of a minister's work. Happy are you, my dear children, who have been so early called into God's vineyard, but infi- nitely more happy, if you are inwardly and fully determined to comply with the call. I beseech you " Remember your Creator in the days of your youth, while the evil days come not, nor the years draw- nigh when you shall say you have no pleasure in them." Early piety is ex- ceeding lovely in the eyes of the sober part of mankind, highly acceptable to God, and will be infinitely profitable to on Regeneration. 319 yourselves. Be not enticed with the de- ceitful promises and false pretences of worldly enjoyments, which are so ready to inflame your passions, and so warmly solicit your love. Believe the testimony of all, without exception, who have gone before you, and have left this record writ- ten on created comforts, that they are " vanity and vexation of spirit." Believe it, you have entered on a world of sin and sorrow. You may feel the early stirrings of corruption in yourselves, and see its manifest and manifold fruits, both in your- selves and others. Alas ! are there not some young persons who learn, as their first language, to blaspheme their Maker's name? Many children who cannot work are expert in sinning. Alas ! your hearts are naturally far from God. You " go astray as soon as you are born, speaking lies." Be persuaded, therefore, to fly to the blood of Christ, the precious blood of Christ, " who loved you, and gave him- self for you." He died upon the cross to save you from the hell which you have deserved by your sins ; and he graciously invites you, saying, ♦' Suffer the little 3-20 A Practical Treatise children to come unto me, and forbid them not, for of such is the kingdom of God." Blessed are those children \^ho, like their Saviour, advance in wisdom as in stature, and " in favour with God and man." Let young persons in general re- member, as they are growing up, that all the early opportunities of instruction which they have enjoyed, especially such as have been brought up under the in- spection of pious parents, w^ill greatly aggravate their guilt, if they continue to despise them. For this reason some, I wish I could not say many, are old in sin v,-hen they are but young in years. Where- fore, without further delay, betake your- selves to God in Christ ; learn and love your Redeemer's name ; and let the life that you live in the flesh be a life of faith on the Son of God, and only Saviour of the world. Your early entrance on a re- ligious life will make you regixlar, esta- blished, useful, fruitful Christians. If you are to continue long in the world, it will greatly contribute to the sweetness and serenity of life ; and if it be the will of God that you should die soon, it will make you meet for the inheritance of the on ^'generation. 321 saints in light. There is something very tenible in the death (often the unexpected death) of young persons, in the bloom or middle of life, plunged in sensuality, in- flamed with lust, and bent on sin of every kind. But, blessed be God, there are also some agreeable instances of young saints quickly ripened by divine grace, thoroughly mellowed by early affliction, resigning the world, not with submission only, but pleasure, and taking wing to a land of rest and peace, where " the inha- bitants shall not say, I am sick;" and " the people that dwell therein shall be forgiven their iniquity." 4. I must now preach the gospel to those who are old, who, having gone through many vicissitudes, are perhaps tottering upon the brink of the grav(r, and drawing near to " the house appointed for all living." And I do it because my office obliges me to preach the gospel to every creature. Tiiere is but little plea- sure in addressing such, because there is but little hope of success. May I not suppose that some ono, or more, may be led to peruse this discourse, who have many years resisted the calls of the gos- 322 A Practical Treatise pel, and have been long accustomed to do evil ? What cause have you to admire the mercy of God, that you are not now " in the lake which burns with fire and brimstone for evermore ?" Have you not followed many of your equals in age to the church-yard, and committed their bo- dies to the dust ? What preparation have you made, in consequence of the reprieve allowed you, and the admonitions given you ? Hear then once more the joyful sound. Believe in the name of the Son of God, that you may have life through his name. Fly to his blood that you may obtain the forgiveness of your sins, and an inheritance among them who are sanc- tified. He, and none else, is able to de- liver you. Cry to him, that he may breathe upon the dry bones, and they shall live. Though you are hardened in profanity, though you are besotted in sen- suality, though earthly mindedness has overspread you like a leprosy, his right hand and his holy arm will get him the victory. He is able to create you anew imto good works ; and, as you are already rr^onuments of his patience and forbear- ance, to make you to eternity the happy on Regeneration. 323 monuments of his sovereign and almighty grace. Is there now any remaining ob- jection ? Is there yet any room for farther delay ? Hath not time shed its hoary hairs upon your heads, and drawn its furrows upon your brows ? Make haste, then, and fly for your lives, lest you lie down in sorrow, and make your bed in hell. 5. Let me preach the gospel to the self- righteous. By the self-righteous, I mean those who trust in an outward, lifeless form of duties, in a character formed upon worldly prudence, and a few of the most common offices of civility between man and man ; especially tliose, if any such have persisted in reading tliis dis- course to the close, who despise the doc- trines of the grace of God. Do any of you lean to the fashionable scheme of ir- religious, pretended morality ; and, when you are at liberty, treat the doctrine of free grace, and of Christ's righteousness and merit, with contempt and scorn. As the full soul ioatlieth the honey-comb, so the self-rigliteous soul spurns at the rioiies of divine mercy, and likes not the mces- sant repetition of the name of Ciuist. Your guilt is of the darkest and deepest V 2 324 A Practical Treatise dye. Your danger it is impossible to conceive or express. What views have you in drav/ing near to a holy God in solemn worship ? or what meeting do you expect v»ith God, when he sitteth upon the throne of his holiness in the day of judgment ? Do you ever, though in the slightest manner, make conscience of the duty of self-examination? May I not have some hold of you by that quarter? What satisfaction have you in your own hearts ? Dare you tell us now what passes there ? O the power of self-deceit ! You would he covered with confusion, did but the world know the foul pollution that lodges within you ; how much less shall you be able to stand the strict and impartial judgment of the great Searcher of hearts? Do but open the book of God, and what page will not condemn you ? This sentence stands uncancelled against you, ** Cursed is every one that continueth not in all things that are written in the book of tlie law to do them. Out of your own mouths will you be judged, ye wicked servants. Thou that raakest thy boast of the 1 aw, through breaking the law, disho- noureat thou God ?" Bring forth your on Regeneration, 325 boasted morality, and let it be put to the trial. Will you, or dare you say, " I have loved the Lord with all my heart, with all my soul, with all my mind, and with all my strength?" Will you say, " I have loved his worship, and served him in pub- lic, in my family, and in secret, and I hope he will accept of it ?" I think I am authorized to answer in his name, " Was it worshipping me to be singing psalms with your mouths, and not once remem- bering their meaning? to be thinking of an hundred vain things when you were in the house of God ? to be praising without thankfulness, confessing without sorrow^ and asking blessings without desiring them ? and to be more attentive to the faces and dresses of others around you, than to the frame of your own hearts? Was it hearing my word, to be criticising the style and manner of the speaker, and laying hold, with the utmost eagerness, of every improper motion or ill-chosen ex- pression, as a fund of entertainment for yourselves and your companions over your cups and bowls? Or do you call your careless, hasty, drowsy prayers, with long^ interraissions, worshipping me in secrefe?-\ 326 A PractkaL Treatise But, perhaps, you will rather choose to trust to the duties of the second table, and what you owe to your neighbour. Perhaps you will say, I have been honest in all my dealings, and never wronged any man; nay, I have been kind and charitable, have dealt my bread to the hungi-y, and supplied the wants of the afflicted and poor. I answer, in the name of God, " Many have been your defects even in these duties ; but supposing it to be so, you have not feared me. It might be from pride, from fear of censure, from prudence ; but it was not in obedience to me, for I was not in all your thoughts. Was it your duty to your neighbour to make a mock at his sins, to lead him into intemperance, to despise him in your hearts, and ridicule him in your conver- sation?" In one word. Do but examine all your righteousness, they will " be found as filthy rags before God." Trust not in such a " refrige of lies." The bed is shorter than " that a man can stretch himself on it, and the covering narrower than that he can wrap himself in it." Be- lieve it, there is no salvation in any other than in Christ, His atoning blood will on Regeneration. 327 reeoncile you to God ; his grace and love will captivate your souls; his holy and blessed Spirit will write his laws in your hearts. Believe in him, and you will be more holy than ever, and yet stand asto- nished at your profane and blind pride and vanity. He will create in you a clean heart, and you will then blush at the thoughts of your remaining pollution. You will apply yourselves to his service with zeal and diligence, and yet still say you are unprofitable servants. One view of the cross of Christ will make sin more odious than a thousand fine descriptions of the beauty of virtue, which commonly serve only to nourish and fortify the pride of man. If ever you desire to see the face of God in mercy, or to dwell in his presence, believe in Christ, for there is no other way to the Father. 6. In the last place, suffer me to preach the gospel to the chief of sinners. It is the glory of our Redeemer, that he " saves to die uttermost all tliat come to God by him." The dignity of his person, the greatness of his sufferings, and the infinite value of his atonement founded on bptii, makes him ** mighty to save.'' LetiWMRli 3^28 A Practical Treallse sinners attend to this who are without excuse, whose hearts have been a sink of the greatest impurity, whose lives are stained with the foulest and grossest crimes, whose sins have been numerous, and heinous, and scandalous ; who have no plea to offer, but are sensible that they have justly merited the wrath of God in its utmost rigour. Let such attend to this as are trembling at the thoughts of a righ- teous judgm.ent, and saying, " It is a fear- ful thmgl;o fall into the hands of the liv- ing God, — Men and brethren, what shall we do ?'' Behold I bring you good ti- dings of mercy unmerited, pardon unsoli- cited, a full and free remission of all your sins *' I have blotted out thine iniquities as a cloud, and as a thick cloud thy sins : return unto me, for I have redeemed thee." Receive this testimony, and " set to your* seal that God is true." Think not to do injury to the grace of God, by weaving a self-righteous cobweb, and refusing to believe till you have laid down some rules of a new life, and effected some partial reformation, as if you would first Slave yourselves, that you may be fit for salvartion by Christ, These hopes will on Regeneration. 329 soon be dashed in pieces. Faith in the imputed righteousness of Christ, is the sinner's only plea. The more vile you are in your own apprehension, the more need you have " to put on Christ." The subsequent change of heart and practice must be the effect of his power, is a part of his purchase, and ought to be received as his gracious gift. And I will venture to foretel, that you will make the greater progress in true holiness, the less you are disposed to boast of or to trust in it. This, I apprehend, is the gospel itself, styled in Scripture, with the highest pro- priety, the " gospel of the grace of God." *' Christ came not to call the righteous, but sinners to repentance." If you will rely on him for salvation, he will shed abroad the love of God in your hearts by the Holy Ghost, which w ill be a powerful and operative principle of new obedience. 1 beseech you, therefore, in the most ear- nest manner, not to reject the counsel of God against yourselves. Nothing can be more liberal, or more gracious than the offer of the gospel : " 1 will give to him that is athirst of the fountain of thei.water of life freely." There is »o^/^ia.r(9i' so 330 A Practical Treatise, Sj-c. deep a dye, or so infectious a stain, but the blood of Christ is sufficient to wash it out. There is not any slave of Satan so loaded with chains, but he is able to set him free. If you perish, it is of your- selves. I hare given you warnin?, from a sincere and ardent concern for you everlasting interest ; and may God him- self, for Christ's sake, by his Holy Spirit, effectually persuade you to comply with it 4 .r^ ^ Dennett, Lcatlicr Lane, Loudoo. L. Tel} abroac University of California \U REGIONAL LIBRARY.FACILITY \venue, Los Angeles, CA 90024-1388 irn this material to the library 3m which it was borrowed. ^"f^Smi UC SOUTHERN REGIONAL LIBRARY FACILITY B 000 002 204 6 ^lOSANCElfj^ -s;^l-LIBRARY6;. > =: %a3AINn]WV^ %OJ11V3JO^ § o ^ 5 ^ 6 ^OfCAlIFO^',. AWE-UNIVER5yA e — '^J