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ed by the inclemency of this tempeftuous climate, till it be transplanted into the milder regions of peace and ferenity above.

SECT. III.

The effects of regeneration; with some of the principal evidences of its sincerity.

N the further profecution of this head, I propofed to mention fome of the principal evidences and fruits of a faving change. Thefe, no doubt, it were eafy with fufficient propriety greatly to extend and enlarge, because they include all the marks and figns of real religion, fuited to every character and every fituation in which a chriftian can be placed. The heart being renewed, the life will of neceffity be reformed, and holiness in all manner of converfation, including the duties of piety towards God, and juftice 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 fubject take particular notice of the new views and apprehenfions which the regenerate perfon hath of himself, and every other thing or perfon to which he stands related. I fhall therefore very fhortly obferve, he who is born again, difcovers his new nature and life by new apprehenfions of God-of himselfof the world-of eternity-of Jefus Chrift the Saviour of finners-and of all the ordinances of his appointment.

The regenerate perfon has new views of God, both in refpect of greatnefs and goodnefs. He really and inwardly believes the being, prefence, power and providence of God, which he in a great measure difbelieved before. Whereas formerly, even what he did believe of God was feldom in his thoughts; now it is almoft impoffible for him to look upon any thing, or perfon, or event, without confidering its relation to God. O what "terrible majefty" does his fanctified understanding perceive in this Being of Beings, compared to the times of his former blindness? What a luftre and glory does the opened eye fee in all the divine perfections? Above all, what a ra

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vishing and astonishing view has he of the divine goodnefs and love? Wicked men, governed by felf-love, are therefore infenfible of obligations. Inordinate in their defires, they are never fatisfied with their poffeffions : whereas the child of God difcovers and confefles the infinite goodness of his Creator in all his mercies, of the leaft of which he is not worthy.

He hath quite new apprehenfions of himfelf, his own character and state. Before, he thought himself his own master, looked upon every religious law as a hard and tyrannical restraint; but now, he fees that he belongs to God he now remembers his Creator, confeffes his obligations, and mourns for his tranfgreffions. A converted finner often admires and ftands aftonifhed at his own former conduct. He wonders at the boldnefs of a poor guilty helpless rebel, perhaps curfing and blafpheming, perhaps rioting in fenfuality and luft. He wonders that the power of God did not arreft him in his courfe, and by fome fignal stroke, make him a ftanding monument of righteous indignation. He trembles to think of his former ftate, and it excites in him a deep and lively acknowledgment of the riches of divine grace. How great a fenfe of this does the apoftle Paul often exprefs in his own cafe; "who was before a blafphemer, and a perfecutor, "and injurious.- -This is a faithful faying, and worthy "of all acceptation, that Chrift Jefus came into the world "to fave finners, 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 broke; the falfe colors are now taken off from the world and all its enjoyments. How ardently did he love them once? how eagerly did he profecute them? and how rich did he efteem them? He envied every one who poffessed them, and thought that none fuch could fail of being completely happy. But now, he can never feparate the idea of riches from temptation, and often confiders the dreadful change of ftate in thofe who are carried about in pomp and grandeur on earth; who are cloathed in purple

1 Tim. i. 13, 15.

and fine linen, and fare fumptuoufly every day; but are, in a little time, tormented in hell fire. Formerly, he valued perfons by their station, by their wealth, by their spirit and genius, or other natural qualifications. But now, a chriftian in a cottage appears more honorable and more amiable than a blafphemer in a palace. Now, his heart is joined to every servant of Chrift, though defpifed in the world, though emaciated by fickness, though deformed with old age; nay, though loathfome and fordid through penury and want. He fees the beauty of these excellent ones of the earth, under all their prefent difadvantages, and in them is all his delight. With regard to perfons of an oppofite character, the penitent often recollects, with a bleeding heart, his fondnefs for, and attachment to, finful companions; and his kindness to them, is converted into a yearning tenderness and compaffion for their miserable ftate.

Further, the regenerate perfon has new apprehenfions of eternity. Formerly, the fhadows and vanities of time fo engroffed his thoughts, fo filled and occupied his fight, that eternity was seldom at all, and never fully in view. But now, it is frequently is frequently and strongly upon his mind. Now it, as it were, joins itself with, and points out its own relation to every fubject, and its concern in every purfuit. Now, it is prefent as the object of faith, to correct the falfe reprefentations of fenfe, and to oppofe the unjuft claim of earthly and momentary gratifications. Formerly, things unfeen were counted in a manner precarious and fabulous, of small moment in any determination: but now, there is fuch a difcovery of the great realities of another world, as weighs down all created things, and makes them feel as a feather in the balance.

Let us here ftand ftill, and paufe a little. Let me befeech every reader to ponder this reflection, which I cannot pafs. Oh! what concern have we all in everlasting endlefs eternity! O fubject without bounds! Who is able to do it justice in words? Who is able to reach it even in thought? Happiness that fhall continue through everlasting ages. Mifery, anguifh, torment, that fhall never have an end. Are we all, without exception, to be fo divided

at laft? Yes; the great Judge fhall feparate the righteous from the wicked, and fhall fet the one on his right-hand, and the other on his left. Shall then companions on earth; fhall fellow-citizens, and fellow-foldiers; the dearest friends and the nearest relations, be parted afunder, and take a long, long, eternal farewel? O the strong deceit and illufion of fin, that is able to hide eternity from dying men! O the inconceivable blindnefs of thofe who are unmindful of a future ftate, while they inhabit these tabernacles of clay, which are fo often tottering; which are daily wafting, and shall fo foon fall in pieces and crumble into duft! How is it poffible we should forget, that in a little time" we "muft all appear before the judgment-feat of Chrift."

The regenerate perfon has alfo new views of Jefus Chrift, the great and only Saviour of finners. Before, he was "without form or comelinefs, or any beauty, that he "fhould defire him." Before, (as is, alas! the cafe with very many) all the truths, relating to the perfon, charac ter, and office of a Mediator, were hated as abfurdities, or defpifed as enthufiafm. They were nick-named nonfenfe, cant, and unintelligible ftuff. Or if decency forbad this, they were altogether cold and without relifh. But now, the name of a Saviour is "precious-even as ointment "poureth forth."* The ftrongeft language is too weak to exprefs his gratitude, or breathe out his love. "He is "white and rudkly, the chief among ten thoufand:-yea, "he is altogether lovely."+ How great is the difference between the felf-righteous formalift and the humble penitent? The one, trufting in himself that he is righteous, knows little of the value of a Saviour; the other, deeply penetrated with a fenfe of guilt, and ftrongly conscious of abfolute weaknefs, "counts all things but lofs, for the ex"cellency of the knowledge of Chrift Jefus his Lord; and "defires to be found in him, not having his own righte "oufnefs, which is of the law, but that which is through "the faith of Chrift, the righteoufnefs that is of God by faith."

VOL. I.

Cant. i. 3.

† Cant. v. 10.

Phil. iii. 8.

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Again, the regenerate perfon has new views of the ordinances of Chrift's appointment. They were formerly his burden, now they are his delight. Before the fabbath wore, as it were, a fable garb, and an offenfive gloom. It was looked upon as a piece of confinement and restraint. He was ready to fay, "What a wearinefs is it; when will "the Sabbath be over, and the new moon, that we may fet "forth corn, and fell wheat?" But now, he calls it a delight, the "holy of the Lord, and honorable." Now, he thirsts after the water of life, efteems, loves, and defires the word of God. He now readily joins the holy Pfalmist in all these fervent expreffions to be found in his writings, of affection to the truths and ordinances of God.

"O how "love I thy law! it is my meditation all the day.* The "law of thy mouth is better to me than thousands of gold "and filver. My foul thirfteth for thee; my flesh longeth "for thee, in a dry and thirsty land, where no water is. "To fee thy power and thy glory, fo as I have feen it in "the fanctuary. I was glad when they faid unto me, "let us go into the houfe of the Lord; our feet shall stand "within thy gates, O Jerufalem!"||

Suffer me now to conclude this general account of the spirit and temper of the regenerate, with a few particular characters, by which they will commonly be diftinguished.

1. The new nature will discover itfelf by great humility. There is no difpofition more the object of divine abhorrence and deteftation, than pride; nor confequently, any more amiable and neceffary than humility. We are told, that "God refifteth the proud, but giveth grace to the "humble." To the fame purpofe the prophet Ifaiah, "For thus faith the high and lofty One, that inhabiteth "eternity, whofe name is holy, I dwell in the high and ho"ly place; with him alfo that is of a contrite and humble fpirit, to revive the fpirit of the humble, and to revive "the heart of the contrite ones." Pride was the fin by which the angels fell from their glory and happiness. It

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* Pfal. cxix. 97.
Pfal. cxxii. 1 2.

† Pfal. cxix. 72.
* James iv. 6.

Pal. Ixiii. 1, 2.

† 16. Ivii. 15.

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