^^iif 
 
 -m^- 
 
 
 
 ^^ 
 
 
 Mi-. 
 
mi • ■ 
 
 
AN 
 
 ESSAY 
 
 ON 
 
 JUSTIFICATION, 
 
 AND A 
 
 TREATISE 
 
 ON 
 
 REGENER A T I O N, 
 
 ■ BY , 
 
 JOHN WITHERSPOON, D. D. 
 
 «OMETIME MINISTER OF THE GOSPEL AT PAISLEY, AMD LATft: 
 PRESIDENT OF fRINCETON COLLEGE, IN NEW JERSEY. 
 
 To whub is prefijted, 
 
 SOME ACCOUNT 
 
 OF THE 
 LIFE OF THE AUTHOR. 
 
 EDINBURGH 
 
 MINTED FOR OGLE & AIRMAN J J. PILLAN8 8c SOK9§; 
 J. RITCHIE ; AND J. TURNBULL. 
 
j. Ritchie, Printtr. 
 
CONTENTS. 
 
 Life of the Author, - - ^ 
 
 An Essay on Justification; to which is pre- 
 fixed a Letter, to the Rev. James Hervey, 35 
 
 Treatise on Regeneration. 
 Introduction, - - 107 
 
 Cha?. T. 
 Some general obfervatjons on the metaphor 
 iifed by the apoftle John, Except a man be 
 ho>n again ; and the fame or ftmilar expref- 
 fions to be found in other parts of the word 
 of God, - - - 115 
 
 f 1. From this expreflion, Except a man he 
 born again he cannot fee the kingdom 
 of God. we may learn the greatnefs of 
 that change which mutl pafs ^|j^ eve- 
 ry child of Adam, before he can be- 
 , come an heir of life, - ii^ 
 
 f 2. This expreflion, Except a man he horn 
 agawy and other fimilar expreffife.^ im- 
 ply that the change here intencS^ is not 
 merely partial, but univerfal, 123 
 
 J 3. From thefe words. Except a man he horn 
 again he cannot fee the kingdom oj God, 
 and other fimilar expreflions in the holy 
 Scriptures, we may infer that the change 
 here intended is not merely externa/ and 
 imperfeB, but inward^ efjential ^ud^ com^ 
 plete^ ' - - 131 
 
 § 4. From this metaphor. Except a man he bom 
 again, he cannot fee the kingdom of God, 
 
GONTENTS.. 
 
 and other parallel expreflions in the holy 
 Scriptures, we may learn that the change 
 here intended \^Jupernaturalp, l6l£ 
 
 Chap. II. 
 II which is fhewn wherein this change doth 
 properly and diredly confift, and what are 
 its principal evidences and fruits, - 173 
 
 fi. Wherein the change in regeneration doth 
 
 properly and diredly confift, - iB, 
 
 f 2. The fecond part of this change, - 180 
 
 J 3. The efFefts ol regeneration, with fome of 
 
 the principal evidences of its fincerity, 191 
 § 4. A more particular inquiry into what pro- 
 perly conftitutes the fincerity of the 
 change, - - - 209 
 
 Chap. III. 
 Of the fteps by which this change is accom- 
 
 pliflied, - - - 23Jt 
 
 J 1. There mud be a difcovery of the real na- 
 ture of God, - • 334 
 f 2. There #iift be a difcovery of the infinite 
 
 glory of God, - - 245 
 
 f 3. There muft be a conviftion of fin and dan- 
 
 '* ger^ ^ . .. 257 
 
 § 4. Of the degree of forrow for fin in true pe- 
 nitents, - - 270. 
 
 § 5, Acceptance of falvation through the crofs 
 
 ofChrift, - - 283 
 
 J 6. How the believer recovers peace of con- 
 
 fcience, - - - 295, 
 
 §7. Kow the Chriftian is governed in his daily 
 
 converfation, - - 303' 
 
 Conclusion, • - 310 
 
ACCOUNT 
 
 OF TB£ 
 
 LIFE 
 
 or 
 
 The Rev. JOHN WITHERSPOON, 
 
 * D.D. L.Ii.D. 
 
 4. 
 
ACCOUNT 
 
 OF THE 
 
 LIFE 
 
 The Rev. JOHN WITHERSPOON, 
 
 D. D. L. L. D. 
 
 WHEN the works of men, eminent 
 both for their intelledlaa'l and mo- 
 ral excellence, are prefented to the Public, 
 it is natural to prefume that the Pubhc will 
 feel a defire to be favoured with fome ac- 
 count of them. It is from a prefumption of 
 this 'kind, that the following brief ac-' 
 count has been drawn up of the late emi- 
 nent Dr WiTHERSpooN. Thofe who take 
 pleafure in acquainting themfelves with the 
 hiftory of perfons who have been blelTed 
 with fuperior talents, and enabled ftrenu- 
 oufly to devote thetxifelves to truth, to vir- 
 tue, and to the befl: interefts of mankind, 
 will feel peculiar intereft in perufing a faith- 
 i\il memoir of this eminent divine% 
 
3tll ACCOUNT OF THE LIFE 
 
 Dr WiTHERSPooN was a branch of a very 
 refpedable family, which had long poffelTed 
 a confiderable landed property in the eaft of 
 Scotland. He was lineally defcended from 
 that eminent man of God, the Rev. John 
 Knox, well known as the prime inftrument 
 of fpreading and eflablifhing the reformed 
 religion in this part of the United King- 
 doms. The Dodlor was born on the 5th 
 day of February 1722 ; and his father was,, 
 at that time, minifter of the parifh of Yef- 
 ter, about 18 miles from Edinburgh. His 
 father was a worthy man — eminent not only 
 fox piety, but for hterature, and for a habit 
 of extreme accuracy in all his writings and 
 difcourfes. Any propenfity, when it has 
 once become charaderiftical of a race, is pe- 
 culiarly apt to be propagated by the influ- 
 ence of early alTociations. The father's ex- 
 ample, therefore, may be fuppafed to have 
 contributed not a little to form in the fon 
 that tafle and love of corrcdlnefs, united 
 with a dignified, iimplicity, for which he 
 was fo much and fo juftly diilinguifhed 
 through the whole of his life. 
 
 Young WiTHERSFooN was very early^fent 
 to the public fchool at Haddington, where 
 his father Jpared no iCiXpence in his educa- 
 
-OF DR WITHERSPOON. Xlli 
 
 tion. He liad been at that feminary but a 
 little while when he attraded particular no- 
 tice. He was diilinguilhed for alTiduity in 
 his fludies, for foundnefs of judgment, and 
 for clear nefs and quick nefs of conception, 
 among his fchool-fellows, many of w^hom 
 have lince filled fome of the higheit llations 
 in the literary and political world.. 
 
 At the age of fourteen, he was removed 
 to the Univerfity of Edinburgh, where he 
 continued attending the different Profeflbrs 
 with a great degree of credit in all the 
 branches of learning, until the age oFtwen- 
 ty-one, when he was licenfed to preach the 
 gofpel. When a ftudent at the Divinity 
 Hall, his character ilood remarkably high 
 for his ta^e in facred criticifm, and for a 
 precifion of thinking, and a perfpicuity of 
 expreffion, rarely attained at fo early a pe- 
 riod. 
 
 He had fcarcely left the Univerfity when 
 he was invited to be Affiflant and Succefibr 
 to his father in the pariih of Yefter. How- 
 ever, he chofe rather to accept an invitation 
 from the parifh of Beith, in the weft of 
 Scotland, where he was ordained with the 
 univerful confent of the people, and where 
 
XlV ACCOUNT OF THE LIFE 
 
 he afterwards received many plealing to- 
 kens of their high efteem and cordial affec- 
 tion. It is devoutly to be wifhed that fuch 
 happy fettlements were more frequent in 
 the Church of Scotland, and that they were 
 not fo often prevented by the impolitic ex- 
 crcife of the law of patronage. 
 
 From Beith, he foon received a call to 
 the large and flourifhing town of Pailjey, fo 
 celebrated for its various and excellent ma- 
 nufadures. There he relided with high re- 
 putation, and laboured in the work of the 
 Lord with uncommon fuccefs. There his 
 name will long be held in facred remem- 
 brance. 
 
 During his refidence at Paifley, he was 
 invited to Dublin, in Ireland, to take the 
 charge of a numerous and refpedable con- 
 gregation in that city. He was alfo invited 
 to Rotterdam, in the republic of the United 
 Provinces, and to the town of Dundee, in 
 his own country. But he could not then 
 be induced to quit fuch a fphereof comfort 
 and ufefulnefs a3 Paifley afforded him. He 
 rejeded alfo, in the firfl: in(lance,the invita- 
 tion of the Truftees of the College of New 
 Jerfey, in America. He thought it almoft 
 iinpoffible to diflblve connedions at home, 
 
OF DR WITHERSPOON. XV 
 
 which had been fo long endeared to him ; 
 to leave a place where he was fo much re- 
 fpedled and fo very happy ; and, in the 
 middle of his career, to bury himfelf, as he 
 apprehended, in a new and diftant country. 
 But, urged by all the friends whofe judg- 
 ment he moft refpedled, and whofe friend- 
 fhip he moft valued ; hoping too that his 
 facrifices might be more than repaid by 
 his being made peculiarly ufeful in promo- 
 ting the caufe of Chrift, and the interefts of 
 learning in the new world, and knowing that 
 Jerfey College had been confecrated from 
 its foundation to thofe great objeds to which 
 he had devoted his life, he confented, on a 
 fecond application, to wave every other con- 
 lideration, to crofs the Atlantic, and to take 
 the important charge to which he had been 
 called, with the concurrent wifhes and the 
 higheft expectations of all the friends of the 
 College *. Their expedations were not dif- 
 appointed. The reputation and profperity 
 
 * Dr WiTHERSPOON arrived with his family in Ame- 
 rica in the month of Auguft 1768. He was the fixth 
 Prefident of the College fince its foundation in the year 
 1746. His five predeceffors were, the Rev. MeiTrs Jo- 
 nathan Dickenson-^Aaron Burr— Jokathan Edwards 
 
XVI ACCOUNT OF THE LIFE 
 
 of the College under Dr WiTHhRSPooN's ad- 
 miniilration equalled the higheft hopes that 
 even the mod fanguine entertained. 
 
 'New Jerfey College w^as founded, and has 
 fince been chiefly fupported, by private li- 
 berality and zeal. Its finances, from a va- 
 riety of caufes, wxre in a very low and de- 
 clining condition, when Dr Witherspoon 
 arrived in America. But his reputation ex- 
 cited an uncommon liberality in the Public, 
 and his peVfonal exertions, which extended 
 from Maflachufetts to Virginia, foon raifed 
 its funds to a flourifhing Hate. The war of 
 the Revolution, indeed, afterwards obilrudl- 
 ed its growth, and almofl annihilated its re- 
 
 «— Samuel Davies — and Dr Samuel Findley j men de*-' 
 fervedly celebrated for their learning, genius, and piety. 
 Mr Dickenson and Mr Edwards were advanced in life 
 when chofen to the Prefidency, and their labours there- 
 fore were not of fo long continuance. 
 
 A little before Dr Witherspoon left Scotland, and 
 while he was in great fufpenfe whether it was his duty 
 to leave it or not, a gentleman poiTeffed of a confiderable 
 property , and a relation of the Doctor's family, promi- 
 fed to make him his heir if he would not go to Ameri- 
 ca. This fa6l (hews that the Dodor^S conduft was df* 
 reded, not by lelfilh, but by the moil pure^nd difinte- 
 jrefted motives. 
 
OF DR WITHERS? OON. XVll 
 
 Toufces ; yet much, even then, was the in- 
 ililution indebted to his entcrprife and ta- 
 lents. 
 
 But the cliief advantages which it deri- 
 ved were from his literature, his fuperinten- 
 cence, his excellent example, and from the 
 general turn and tone which he gave to the 
 literary purfuits of the ftudents. Formerly 
 the courfe of inftrudlion had been too fuper- 
 ficial, and the metaphyfics and philofophy 
 that were taught tindured abundantly with 
 the dry and unedifying forms of the fchools. 
 This defedt, however, ought not to be im- 
 puted to the great and worthy men who 
 had prelided over the inftitution before 
 him ; but rather to circumftances exifting 
 from the infant ftate of the country, over 
 which it was not to be expeded that they 
 could, all at once, have a fufficiently com- 
 manding power. But true it is, that fince 
 the eled:ion of Dr Witheksfoon to the Pre- 
 lidency, learning has received an extenlion 
 that was not known before in the American 
 feminaries. He introduced into their phi- 
 lofophy all the mod liberal and modern im- 
 provements of Europe. He made the phi- 
 lofophical courfe embrace the general prin- 
 riples of policy and public law ; he incor* 
 
XVIII ACCOUNT OF THE LIFE 
 
 porated with it found and rational metaphj- 
 fics, equally remote from the dodrines of 
 fatality and contingency; from the barren- 
 nefs of the fchools, and from the cxceflive 
 refinements of thofe contradidory, but 
 equally abfurd and impious clalTes of fcep- 
 tics, who either wholly deny the exiftence of 
 matter, or maintain that nothing but matter 
 exifts in the univerfe. 
 
 The numbers of men of diflinguifhed ta- 
 lents, in the different liberal profeflions, who- 
 received the elements of their educati6'n' 
 under Dr Witherspoon, demonflrate how 
 eminent his fervices were to the College of 
 New Jerfey. Under his aufpices have been 
 formed a great proportion of the Clergy of 
 the American Church, and to his able in- 
 flrudlions America owes many of her moft 
 diftinguifhed patriots and legillators. Above- 
 thirty of his pupils have arifen to the ho- 
 nour of being members of the Congrefs, 
 and among thefe are to be found feme of 
 the firll characters for reputation and ufe- 
 fulnefs. 
 
 Dr Witherspoon continued direding the 
 Inftitution of which he was Preiident with 
 increafing fuccefs, till the commencement of 
 the American war. But that calamitous^ 
 
OF DR WITHERSPOON. XIX 
 
 event fufpended his fundlions and difperfed 
 the College. He then entered upon a new 
 fcene, and appeared in a new charadler. 
 Still, however, he (hone with his ufual 
 luftre. Knowing his diftinguifhed abili- 
 ties, the citizens of New Jerfey elected 
 him as one of the mod proper delegates 
 whom they could fend to that Conven- 
 tion which formed their Republican Con- 
 ftitution. In this Convention he appear- 
 ed, to the aflonifhment of all the ProfelTors 
 of the law, as profound a civilian as he con- 
 feffedly was a philofopher and divine. What 
 an exhibition this of the extent and variety 
 of the powers of his mind ! 
 
 From the revolutionary committees and 
 conventions of the State, he w^as fent early 
 in the year 1776, as a reprefentative of the 
 people of New Jerfey to the Congrefs of 
 United America. He was feven years a 
 member of that body, which, in the face of 
 innumerable difficulties and dangers, fecu- 
 red to Americans the eftablifhment of their 
 Independence. Dr Wuhekspoon was al* 
 ways firm amidfl the moil gloomy and for- 
 midable afpetts of public affairs, and always 
 difcovered the greateft reach and prefence 
 of mind in the molt embarrafiing fituations. 
 
XX ACCOUNT OF THE LIFE 
 
 It is impoflible here to enter into all his 
 political ideas. It is but juftice however to 
 obferve, that on almoft ail fubjeds on which 
 he differed from the majority of his brethren 
 in Congrefs, his principles have been juftifi- 
 ed by the refult. It is fufficient to fele<^ 
 only a few examples. ^" 
 
 He conftantly oppofed the expenlive 
 mode of fupplying the army by commijjion^ 
 which was originally adopted ; and comba« 
 ted it, until after a long experience of it'^ 
 ill effeds, he, in conjundlion with a few firm 
 and judicious aiTociates, prevailed to have it 
 done by contract *. 
 
 He oppofed, at every emiflion after the 
 firft or fecond, that paper currency which 
 gave fuch a wound to public credit, and 
 which would have defeated the revolution 
 if any thing could f , and even hazarded his 
 popularity for £ time by the ftrenuoufnefs of 
 his oppolition. 
 
 * Congrefs at firft fupplled the army by allowing a 
 certain comraiflion per cent, on the monies that the com- 
 miffioners expended. This invited expence. At length 
 they were induced to agree to the mode by contraft ^ or 
 allowing to the purchafer, a certain fum per ration. 
 
 •j- Inftead of emiflions of an unfunded paper, beyond 
 a certain quantum, Dr Withek^p oon urged the proprie- 
 
OF DR WITHERSPOON. ^ifel 
 
 In the information of the original confti- 
 deration, he complained of the jealoufy and 
 ambition of the individual States, v^hich 
 were not willing to intruft the general go- 
 vernment with adequate powers for the com- 
 mon interell. He then pronounced inclii- 
 cacy upon it. But he complained and re- 
 inonftrated in vain*. 
 
 Over-ruled however at that time, in thefe 
 and in other objcclis of importance, he had 
 the fatisra(5lion of living to fee America re- 
 vert, in almoft every inftance, to his awginal 
 
 ty of making loans, and eftablifhing funds for the pay- 
 ment of the intereft ; which, in the temper of the public 
 mind, he thought could then have been eafily effecled. 
 America has fince regretted that (he had not purfued 
 that policy. The Doclor afterwards, at the inftance of 
 fome of the very gentlemen who oppofed him in Gon- 
 grefs, p«bli(hed his ideas on the nature, value, and ufes 
 of money, in one of the moft clear and judicious effays 
 that perhaps was ever written on the fabjeifl. 
 
 * He particularly remonftrated againll the tardy, in- 
 efBcient and faithlefs manner of providing for the public 
 exigencies and debts by requifition on the feveral btaies. 
 He infilled on the propriety and neceffity of the govern- 
 ment of the union holding in its own hands the entire re- 
 gulation of commerce, and the levenues that might be 
 derived from that fource 1 hefe, he contended, would 
 be adequate to all the wants of the United States, ia a 
 feafoii of peace. 
 
 G 
 
XJIU ACCOUNT OF THE LIFE 
 
 ideas; ideas founded on a found and pene- 
 trating judgment, and matured by deep re- 
 fledion, and an extenfive obfervation of men 
 and things. But it is needlefs to trace his 
 political career farther ; it is enough to add, 
 that while he was thus engaged in ferving 
 his country in the charader of a cimlian, he 
 did not lay afide his duty as a minifler. He 
 gladly embraced every opportunity of 
 preaching, and of difcharging the other du- 
 ties of his facred office. This he confider- 
 ed as his higheft charader, and honour in 
 life. 
 
 The College having been colleded as foon 
 as poffible after its dirperiion,inflrudian was 
 recommenced under the immediate care of 
 the Vice-prefident *. Dr Withersfoon*s 
 
 * The Rev. Dr Samuel S. Smith, who was unani- 
 moufly chofen Dr Witherspoon's fucceffor, on the fixth 
 day of May 1795. This gentleman's chara6ler needs 
 no eulogium here. His feveral publications, and par- 
 ticularly his ingenious effay on '* The caufes of the 
 variety of complexion and figure of the human fpe- 
 cies," delivered before the Philofophical Society in Phi- 
 ladelphia, February 28. 1787, afford fufhcient teftimcny 
 of his genius and learning. The laft mentioned work 
 has diftinguiflied him in the eftimation of the literati, 
 b/Oth in Europe and America. As loon as it made its 
 appearance in Europe, it was read with avidity. It 
 
OF DR WITHERSPOON. XXUl 
 
 name, however, continued to add celebrity 
 to the inftitution ; and it has fully recover- 
 ed its former reputation. 
 
 The American flruggle for liberty draw- 
 ing to a period, and the Dodor feehng age 
 advancing upon him, was delirous of refign- 
 ing his place in Congrefs ; aad would have 
 fain retired, in a meafure, from the burdens 
 of the College. 
 
 But, notwithftanding his wiQi for repofe, 
 he was induced through his attachment to 
 the inllitution over which he had fo long 
 prefided, once more to crofs the ocean to 
 promote its benefit. He again viiited Bri- 
 tain, but the fruit of his voyage was not in- 
 deed anfwerable to the wilhes of his Ame- 
 rican friends, yet they felt not the lefs in- 
 debted to his enterprife and zeal. 
 
 From the very learned and fplendid ap- 
 pearances which Dr Witherspoon was ena- 
 bled to make, both in the College of New 
 Jerfey and in the Congrefs of United Ame- 
 
 fliortly paffed under more editions than one in Great 
 Britain, it was tranllated into the French languiage, 
 and publilhed with great eclat at Paris ; and has been 
 fince tranflated into the German language, and publiihed 
 with annotations by a profeffor of moral philofophy, in 
 one of the univcrfities of that empire. 
 
XXIV ACCOUNT OF THE LIFE 
 
 rica, he was doubtlefs much indebted to the 
 operation of circumftances in which he was 
 placed previoufly to his departure from his 
 native country. While a member of the 
 councils and courts of the Church of Scot- 
 land, he took a moftadtive and decided part 
 in ecclefiailical politics. To this may be 
 traced, in fame raeafure, the iliiiilrious dif- 
 play which he afterwards gave of his diver- 
 lined talents for being a man of bufinefs, a 
 fmancier, and a public fpeaker. 
 
 The Church of Scotland is well known 
 to be divided into two parties, the one dif- 
 fering widely from the other in their ideas 
 of eccleliailical management. The one 
 have declared themf^lves abundantly zeal- 
 ous to confirm and even extend the rights 
 of patronage ; while the other wifli either 
 to abridge thefe rights, or to confine their 
 operation fo as to extend the influence and 
 Jecure the confent of the people in the fet- 
 tlement of miniilers. The popular party 
 aie confidered as more zealous for the doc- 
 trines of grace and for the articles of reli- 
 gion in all their ftridnefs, as contained in 
 the nationtjl Confelfion of Faith. The op- 
 poling party again, who may be denomina- 
 ted the unpopular one, feem willing to allow 
 
OF DR WITHERSPOON. XXV 
 
 a greater latkude of opinion, and generally 
 preach in a ftyle that feems lefs evangelical, 
 and lefs fitted to affedl the hearts and con- 
 fciences of the hearers. They delignate 
 themfelves moderate men^ and therefore 
 ftrenuoufly oppofe what they call the uuilcU 
 nefs of orthodoxy^ the madnefs of fanatic if m^ 
 the frenzy of the people. To the condudt 
 of their oppoiing inoderate brethren, the/)o- 
 pular clergy attribute mod of the unhappy 
 religious divifions which have taken place 
 in Scotland ; and could they be but perfua- 
 ded to relinquUh their unpopular meafures, 
 it is believed that mod of the fedaries would 
 in time be brought back to the communion 
 of the Eftabliflied Church.. 
 
 Dr VViTHERSPooN, while he remained in 
 the Church of ^acotland, was ftrenuous in 
 his efforts to bring about this confummation, 
 fo much to be deiired by all her ferious and 
 enhghtened friends. He laboured to make 
 his clerical brethren lay afide their unchri- 
 flian feuds, underfland their own true inte- 
 reft and the intereft of the flocks committed 
 to their charge. He wifhed to fee them co- 
 operating as men of one heart and of one 
 mind. He longed to wit nefs the death and 
 burial of diviiion ; to witnefs the Church of 
 C3 
 
XXVI ACCOUNT OF THE LIFE 
 
 Scotland rejoicing in the recbncilement of 
 }ier fons ; to witnefs th"e wandering flocks 
 brought back to the fold, and peace and 
 love, the found characteriftics of the religion 
 of Jefus, thoroughly eilablifned in the 
 land. 
 
 In promoting thefe viev^^s, he thought it 
 his duty to ad, in, the Church Courts, with 
 thofe of his brethren, who are ufually 
 denominated the qrthodox. Ading with 
 them, as he did with all, from convic- 
 tion, and at the fame time evincing uncom- 
 mon knowledge and wifdom, he foon acqui- 
 red fuch an influence in their councils, that 
 i]e was conlidered at length as their head 
 and leader. Before he had acquired this 
 influence, their councils were managed with- 
 out union or addrefs, while the meafures of 
 the moderate party had, for a long time, been 
 artfully conducted by fome of the greareft 
 literary charaders in the nation. It had 
 happened among the orthodox, as it often 
 does among fcrapulous and confcientious 
 men who are not much verfed in the affairs 
 of the world, that each purfued inflexibly 
 his ov;n opinion, as the didate of an honell 
 independent mind. They thought, that in 
 no cafe were thev to accommodate any thing 
 
OF DR WITHERSPOON. KXVU 
 
 to the views of others. They thought that 
 all addrefs and policy were inconiiitent 
 with religion. Hence refulted difunioii 
 of meafures and conieqnent defeat. Bat 
 the enlarged mind of Dr WixHhRSFOoN, 
 eager to overcome contention and unite 
 the parties contending, refufed not to 
 combine the wj/clwi of the ferpent with the 
 harmlejfnefs of the dove. Do him the or-» 
 thodox clergy of this church are principally 
 indebted for that concentration of views, 
 that harmony of delign and fyilera of ope- 
 ration, which they now poliefs, and which it 
 is to be wiihed they poflefled to a Hill greater 
 degree. One day, after Dr Withi^rspoon 
 had completely baffled, in fome important 
 queftions in the General AfTembly, the cele- 
 brated Dr Robertson, at that time the 
 leader^of the oppofite party, the latter faid 
 in a pleafant and eafy manner, ** 1 think 
 you have your men better difciplined than 
 formerly." " Yes," replied Y^\ Wither- 
 spooN, " by urging your politics too far, you 
 have compelled us to beat you with your 
 own weapons." 
 
 Thus, from the habits which he had ac- 
 quired in his native country, Dr VViXHER- 
 spoOxN was duly prepared for appearing with 
 
XXVlll ACCOUNT OF THE LIFE 
 
 fuch magnificence and fuccefs in the eccle-- 
 liaflical and civil aflemblies of America. 
 Few men have ever (hewn themfelves more 
 able to feize at once the right point of view 
 on every queition, to difentangle the moft 
 embarraiTed fubjeds, and by clear and con- 
 cluiive reafoning to bring every difcuffion to 
 a fpeedy and decilive termination. 
 
 Towards the clofe of life, however, he felt 
 and gratified an inclination to retire from 
 the political fcene on which he had long 
 aded with uncommon dignity and ufeful- 
 neis. He withdrew in a great meafure from 
 the exercife of all the public fundions that 
 were not immediately connedled with the 
 duties of his facred office. 
 
 Every day he felt his bodily infirmities 
 fall increafing. For more than two years 
 before his death, he fufFered the lofs of his 
 fight, which contributed to hafien the pro- 
 grefs of his other diforders. Thefe he bore 
 with a patience and a cheerfulnefs rarely 
 to be met with even in thofe eirment for 
 ^wifdom and piety* His adivity of mind, 
 and anxiety to be ufeful, would not permit 
 him, even in this deprefling fituation, to de- 
 fift from the exercife of his minifl:ry,and his 
 duties in the College» He was frequently 
 
OF DR WITHERSPOON. XXlX 
 
 led into the pulpit, both at home and 
 abroad, during his bhndneis, and he always 
 acquitted himlelf, even then, in his ufually 
 accurate, impreilive and excellent manner. 
 He had the felicity of enjoying the full ufe 
 of his mental powers to the very lad. He 
 died on the 15th day of November 1 794, 
 in the 73d year of his age. The College 
 of New Jerfey loft in him a mod diftin- 
 guifhed Prefident, America one of her able'ft 
 Politicians, and the Church of Chriil one of 
 her mod valuable Minidcrs. — " Blelfed are 
 the dead who die in the Lord : they reft 
 from their labours, and their works do fol- 
 low them." 
 
 Qt Br Withersfoon's charadler as an 
 azdhGr^il is not neceifary to fay much. His 
 Writings are before the Public ; and to 
 every ferious intelligent reader, they mud 
 difcover an uncommon knowledge of hu- 
 man nature, and a dttry and intimate ac- 
 quaintance with the Holy Scriptures. They 
 generally drike us, as being at once elo- 
 quent and convincing, grave and attraclive, 
 profound and plain, energetic and limple. 
 They evidently faew that the author's 
 
XXX ACCOUNT OF THE LIFE 
 
 learning was very extenfive ; that God had 
 given him a great and underftanding mind, 
 a quick apprehenfion, and a folid judgment. 
 
 Dr Wither6Poon's talents were various. 
 He was not only a ferious writer, but one 
 who pofTefled alfo an uncommon fund of re- 
 fined humour, and delicate fatire. A hap- 
 py fpecimen of this is feen in his Ecclejtajii- 
 cal CiharuSleriJlics. The edge of his wit in 
 that performance was diredted againll cer- 
 tain corruption^ in principle and pradlice, 
 prevalent in the Church of Scotland ; and 
 no attack that was ever made upon the mo^ 
 derate clergy gave fo deep a wound, or was 
 fo feverely felt. Dr Warburton, the ce- 
 lebrated Bifhop of Gloucefter, mentions the 
 CharaEieriJlics with particular approbation, 
 and exprefles his wifli that the Church of 
 England too had fuch a corredlor. 
 
 As a preacher^ Dr Withersfoon's cha- 
 rader flood remarkably high. In this de- 
 partment, he was, in piany refpeds, one of 
 the bell models on which a young pulpit 
 orator could form himfelf. It was a lingu-^ 
 lar felicity to the ftudents in the College of 
 New Jerfey that they had fuch an example 
 conllantly before them. Religion, from the. 
 manner in which it was treated by him, alt 
 
OF DR WITHERSPOON. XXXI 
 
 ways commanded the attention of the hear- 
 ers, even when it did not favingly reach 
 thfir hearts. An admirable textaary, a 
 profound theologian, an univerfal fcholar, 
 fimple, yet dignified in his manner, and in- 
 timately acquainted with the human heart ; 
 he brought forth all the advantages derived 
 from thefe fources, to the illuftration and in- 
 forcement of divine truth. 
 
 Though always folemn, affeding and in- 
 flru6i:ive,^he was by no means the moft fer- 
 vent and animated orator. A peculiar af- 
 fedion of his nerves, which generally over- 
 came him, when he allowed himfelf to feel 
 very keenly on any fubjecl, obliged bira, 
 from his earlieft entrance on public life, to 
 impofe a flrid reflraint upon his fenfibility. 
 He w^as therefore under the neceffity of fub- 
 ftituting gravity and ferioufnefs of manner 
 in public fpeaking, in room of that warmth 
 and fire of which he was fo capable by na- 
 ture, and which he fo much admired in 
 others when managed with prudence. 
 
 It was impoflible to hear him without at- 
 tention, or to attend to him without im- 
 provement. He had. a happy talent at un- 
 folding the^ llrid and proper meaning of the 
 facred w^iier, in any text from which he 
 
XXXIl ACCOUNT OF THE LIFE 
 
 chofe todifcourfe; at concentrating and gi- 
 ving perfed unity to every fabje^t which 
 he tieated, and prefenting to his audience 
 the clearefh and moft compreheniive views 
 of it. His fennons were diilinguiilied for 
 judicious and accurate division, for profound 
 reijuarks on human nature and human life, 
 and for haminous iiiuflrations of Scripture. 
 In his difcourfes, he delighted to dwell 
 chiefly on the great and diilinguifliing doc- 
 trines of the gofpei. And thefe he brought, 
 a^ far a's poflible, to the level of every un- 
 derftanding, and tor^he feelings of every 
 heart. He feldom chofe to lead his hearers 
 into fpeculative difcufiions, and never to en- 
 tertain them by a mere difplay of talents. 
 All oilentation in the pulpit he viewed with 
 the utmoft averfion and contempt. During 
 the whole of his Prefidency, he \yas.ex-' 
 tremely folicitous to train thofe *iludii^iis 
 youths who had the minidry of the gof- 
 pei in view in fuch a manner, ^s to fecure 
 the greateft refpedability, as well as ufefui- 
 nefs, in their facred profefTion. It v>'as his 
 confxant advice to ydung preachers, never 
 to enter the pulpit without the nioft careful 
 preparation. It was his ambition and iiis 
 hope to render^thofe in the holy mmiflry the 
 
OF DR WITHERSPOON. XXXIU 
 
 moft pious and exemplary body of men in 
 the American Republic. 
 
 His perfojial religion is well known. Few 
 men were ever more anxious to walk clofe 
 with God, and by a fobcr, righteous, and pi- 
 ous life, to adorn' the dodrines of the gof- 
 pel. Beiides the daily devotions of the clo- 
 fet and the family, he regularly fet apart, 
 with his houfehold, the laft day of every 
 year, for falling, humihation and prayer. 
 He was alfo in the pradlice of fpending 
 days in fecret exercifes of this kind as occa- 
 lio-n required. He was enabled, while on 
 earth, to " continue patiently in well do- 
 ing," and he is now in heaven enjoying his 
 everlafting reward. 
 
 " The memory of the jufl is blelTed." — 
 May we all be adorned with their character, 
 and admitted to their happinefs. 
 
 Canangate, Edin. ") 
 Augujl 1804. S 
 
 N,B. The materials of this Memoir have 
 been chiefly derived from a fermon preach- 
 ed in confequence of Dr Witherspoon's 
 death, by the Rev. -Dr Rodgers, fenior mi- 
 nifter of*the United Pref]3yterian Churches, 
 in the city of New York, 
 D 
 
ESSAY 
 
 ON THE 
 
 CONNECTION 
 
 IBTWSZN THS 
 
 DOCTRINE OF JUSTIFICATION 
 
 BY THE 
 IMPUTED RIGHTEOUSNESS OF CHRIST,, 
 
 AND 
 
 HOLINESS OF LIFE : 
 
 With fome Reflections upon the Reception wliich 
 
 that Doctrine hath generally met with 
 
 in the World. 
 
 TO WHICH IS PREFIXEf), 
 
 A LETTER to the Rev. Mr James Hervey, 
 Re6lor of Wefton-Favell, North amptonfhire^ 
 Author of Theron and Aspasio. 
 
LETTER 
 
 TO THE 
 
 Rev. Mr JAMES HERVEY, 
 
 Sir, 
 
 WHEN Chrift our Saviour was about to go to 
 his Father, he told his difciples, "If the 
 world hate you, ye know that it hated me before it 
 hated you. If ye were of the world, the world 
 would love his own ; but becaufe ye are not of the 
 world, but I have chofen you out of the world, 
 therefore the world hateth you." I am perfuaded 
 that by this he did not only intend to forewarn the 
 twelve of the offence which that generation would 
 take at the ignominy of the crofs, bujt alfo to inti- 
 mate that the cafe would be the fame in all ages y 
 that his doQirine would meet with great refillance 
 and oppolition ; and that the temper and character 
 of his real difciples would be very different from- 
 the fpirit that would generally prevail in the world. 
 This hath been continually verified in experience. 
 For as many in the higheft ftations, and of highefl 
 repute for wifdom in the world, did fet themfelves 
 againft the gofpel at its firfl publication,, fo even 
 where there is a nominal profeffion of it, there is 
 Hill an oppolition to its dodrines, in their fimplicity 
 P3 
 
3^ LETTER 
 
 and purity, by the world ; that is to fay, thofe who 
 have mod fway in it, who are the moft paflionate 
 admirers of its f'fhions, and the moft afliduous pro- 
 fecutors of its honours and pleafures. 
 
 It may be alfo obferved, that there is fometimes, 
 perhaps even generally, a fovereignty of divine pro- 
 vidence in the choice of the inftruments employed 
 in fpreading the gofpel. As at firft twelve illiterate 
 fifhermen were chofen, fo, often fmce that time, the 
 weakefl and moft unlikely have been pitched upon, 
 ** that our faith might not ftand in the wifdom of 
 men, but in the power of God." Hence it fre- 
 quently happens, that -it is not only difficult to make 
 men believe the gofpel, but even to perfuade them 
 to hear it. They are apt to defpife and deride the 
 meffage, becaufe of the meannefs of the mefleager, 
 or the homelinefs of the terms in which it is, deli- 
 vered. This is particularly the cafe with the pre- 
 fent age. From a certain love of eafe, and luxury 
 ©f mind, they defpife and trample upon all inftruc- 
 tions which have not fomething pleafing and infinu- 
 ating in their drefs and form. 
 
 You, Sir, are one of thofe happy few, who have 
 been willing to confecrate the fineft natural talents 
 to the fervice of Chrift in the gofpel, and are not 
 afliamed of his crofs. You have been able to pro- 
 cure attention upon fome fubjedts, from many who 
 v/ould hardly have given it to any other writer. 
 This hath made me obferve, with particular atten- 
 tion, the efFe<3: of your laft performance, Theison 
 and Afpalio, the chara6ler given to it, and the ob- 
 jedions raifed againft it. And I have always founds 
 that the moft fpecious and plaufible objedion^ and 
 
T O M R H« R V E Y. 39 
 
 that mofl frequently made againft the do6lrme of 
 juilification bj imputed righteoufnefs, has been ia 
 this cafe, as indeed ufually before, that it loofens 
 the obligations to pradice. This is what I have 
 particularly applied myfelf to refute in the follow- 
 ing effay, becaufe I have rarely obferved it done di- 
 ftin(5lly, and at full length, in any writer. And I 
 have addrefled it to you, as a teftimony of my 
 efteem of your excellent and ufeful writings, as a 
 public declaration of my efpoufing the fame fenti- 
 ments as to the terms of our acceptance with God, 
 and my ambition of contributing fonie fmall aflift- 
 ance to the fupport of the fame glorious caufe. It 
 was alfo no fmall inducement to it, that thereby it 
 might appear to all, that no external diftindions, d^ 
 fmaller differences, ought to be any hindrance to a 
 cordial efteem and affedtion among the fincere fer- 
 vants of our common Mafler. 
 
 The greatelt part of what follows was firft deli- 
 vered in two fermons, but it is now thrown into 
 the form of an effay, left the defpifed. title of a fer- 
 mon fhould oifend fome, and that it might the bet- 
 ter admit of feveral additions, both in the body of 
 the piece and in the notes, which could not have 
 been fo properly delivered from a pulpit. Some of 
 thefe regard the philofophical principles which have 
 of late been publifhed among us, of which I propofe, 
 in a fhort time, a much fuller difcuffion ; as there 
 is no way in which the truths of the gofpel are more 
 perverted, than by what the apoftle Paul calls 
 " philofophy and vain deceit, and oppolitions of 
 fcience falfely fo called." 
 
40 LETTER. 
 
 That your ufeful life may be prolonged, and that 
 you may have the honour of contributing more and 
 more to the converlion of finners, and the edification 
 and comfort of believers, is the earnefl prayer of. 
 
 Sir, 
 
 Your moft obedient humble Servant, 
 
 J. W. 
 
 i 
 
AN 
 
 ESSAY 
 
 OM 
 
 JUSTIFICATION. 
 
 ALL the works and ways of God have fomething 
 in them myflerious, above the comprehenfion 
 of any finite underftanding. As this is the cafe 
 with his works of creation and providence, there is 
 no reafon to expe£l it Ihould be otherwife in the 
 aflonifhing method of the redemption of the world 
 by Jefus Chrift. From this their myfterious nature, 
 or rather from the imperfeft meafure and degree in 
 which they are revealed to us, they are admirably 
 fitted for the trial of our ingenuity, humility and 
 fubjeftion. They are all of them, when ferioufly 
 and impartially inquired into, holy, juft and good > 
 but at the fame time, not beyond the cavils and ob- 
 jeftions of men of prejudiced, perverfe and corrupt 
 minds. 
 
 The apoftle Paul, in his epiflle to the Romans, 
 among whom he had never been in perfon, at great 
 
42 AN ESSAY ON JUSTIFICATION. 
 
 length eftablifiies the fundamental dodrine of the 
 gofpel, that linners are jaftified by the free grace of 
 God, through the imputed righteoufnefs of a Re- 
 deemer. To this do6lrine men do by nature make 
 the flrongefl oppofition, and are, with the utmoft 
 difficulty, brought to receive and apply it. We 
 may well fay of it in particular,, what the fame apo- 
 ftle fays of the truths of God in general, that ** the 
 natural man doth not receive them *." It is therefore 
 highly necefTary to prevent or remove, as far as 
 poffible, the objedions that may be brought againft 
 it by the art or malice of Satan, who will, no doubt, 
 bend the chief force of all his engines againft this 
 truth, knowing that the cordial reception of it is a 
 ^re and effedual, and indeed the only fure and ef- 
 fedlual means, of deftroying his power and influence 
 in the heart. Accordingly we find the apoftle, in 
 the fixth chapter of the above-named epiftle, andfirfl 
 verfe, fuppofes an objection made againft this doc- 
 trine in the following terms : " What ftiall we fay 
 then ? ftiall we continue in fin that grace may 
 abound ?" To which he anfwers by rejecting the 
 confequence with the utmoft abhorrence, and in the 
 ftrongeft manner affirming it to be without any 
 foundation. 
 
 From the introdudion of this objedlion by the 
 apoftle, we may either infer that there were, even 
 in thefe early days, fome who branded the doftrine 
 of redemption by the free grace of God with this 
 odious confequence ; or that he, by the inspiration 
 of the Almighty, (iid forefee that there ftiould arife, 
 in fome future periods of the Chriftian church, ad« 
 * I Cor. ii. 14. ^ 
 
AN ESSAY ON JUSTIFICATION. 43 
 
 verfaries who world attempt to load it with this 
 imputation : ' or that the doctrine is indeed liable, on 
 a fuperficial view, to be abufed to this unhappy 
 purpofe, by the deceitful hearts of men who are 
 wedded to their lufls. It is probable that all the 
 three obfervations are juft -, and the two laft render 
 it a peculiarly proper fubje£l for our attention and 
 confideration at this time, and in this age. 
 
 It is well known that there are many enemies of 
 this do£lrin^, of different characters and of different 
 principles, who all agree in affaulting it with this 
 objedlion — that it weakens the obligations to holi- 
 nefs of life, by making our juilification before God 
 depend entirely upon the righteoufnefs and merit of 
 another. And fo far, I think, we muft join with 
 the adverfaries of this do6lrine, as to lay it down for 
 a principle — that whatever belief or perfuafion, by 
 its native and genuine tendency, weakens the obli- 
 gations to practice, muft be falfe. And I will alfo 
 affert, in oppofition to fome modern infidels, (though 
 fome may think that my caufe might avail itfelf of 
 the contrary opinion) that a man's inward principle, 
 or the perfuafion of his mind, hath a neceffary and 
 unavoidable influence upon his practice *. So that, 
 if I am not able to fhew that juftification through 
 the imputed righteoufnefs of' Chrift, is fo far from 
 
 * That is to fay, fo far as it can be applied to pradlice, and fo 
 far as it is real or prevalent above its oppcfite ,• for there are many 
 truths of a religious nature which men think they believe fome- 
 tinies, but which yet their corrupt paffions often make them doubt 
 or ; and thefe doubts are nine parts in ten of their lives obverfant 
 to their minds, as a vindication of their licentious pradlicc : in fome 
 fenfe, fuch may be faid to acT!: in con^radidlion to their principles ; 
 but they are principles either not really believed, or, which is the 
 
44 . A^ ESSAY ON JUSTIFICATION. 
 
 weakening the obligations to holinefs, that, oti the 
 contrary, the belief and reception of it, as ite necef- 
 farj confequence, muft make men greater lovers of 
 purity and holinefs, and fill them with a greater 
 horror of fin than arty other perfuafioii on the fame 
 fubjed, I am content to give up the caufe. 
 
 I hope we may be indulged a candid hearing on 
 this fubjeft, as experience does not feem to be un- 
 favourable to the do6lrine I am efiaying to defend. 
 H" it appeared in fad that its friends, upon a fair and 
 juft comparifon, were more loofe in their pradice 
 than their adverfaries of any of the oppofite opi- 
 nions, it would be a firong prejudice againft it ; or 
 rather, if this were always the cafe, it would be an 
 unqueftionable evidence of its falfehood. But doth 
 not the contrary appear on the very face of the 
 world ? Are not the perfons who profefs to deny 
 their own righteoufnefs, and hope for juftification 
 through Chrifl, ordinarily the moft tender and fear- 
 ful of finning themfelves, and the moft faithful and 
 diligent in promoting the reformation of others ? 
 And do not all carelefs, profane and fenfual livers, 
 almoft to a man, profefs- themfelves enemies to this 
 dodrine ? I could almoft appeal to any one who 
 hath the lead experience of, or commerce with the 
 world, whether he wduld exped to find, upon a 
 ftrid fearch and inquiry, the worlhip of God more 
 conftantly attended, the name of God more regularly 
 called upon in families, children and fervants more 
 carefully inftruded and more dutifully governed, a 
 
 fame thing, not habitijally recollecfled ; and none can expedl that 
 men will act upon a principle, thouijh once ever fo firmly believed, 
 if it be forgotten, or at the time of adlion entirely out ol view. 
 
AN ESSAY ON JUSTIFIGAJION. 43 
 
 greater freedom from levity, profaneuefs, unchaftitj, 
 pride, malice, or inlincerity of converfation, among 11 
 the friends or enemies of this dcclrine ? Soil^e is 
 this, that they commonly have the appellation of the ^ 
 Jlr'iBer fort given them, by which is certainly un- ^^ 
 derftood at leaft an apparent flridnefs of life and 
 manners *. 
 
 As therefore experience doth not hinder, or rather 
 as it warrants us to affirm, that thofe who expecl 
 juftiiication by free grace are, of all others, the moft 
 holy in their lives, I propofe to Ihew that it mull 
 be fo, and that this is but the native fruit, and ne- 
 ceflary confequence of their principles. What has 
 induced me to this attempt, is not only the calum- 
 nies of enemies, but the weaknefs or treachery of % 
 profeffed friends. Thefe laft injure tlie truth often ^ 
 in two different ways. Some fpeak in fuch a man- ^ 
 ner as to confirm and hardcjp en^ijfes in their oppo- 
 fition to it ; they ufe fuch raih and incautious ex- 
 preffions, as do indeed juftify the objection which 
 the apoftlc rejefts with fo great ^?jd»faorrence ; and in 
 E 
 
 * I am not ignorant that it is the ufnal refuge of thnfe who are 
 evidently diflolute in their own lives to allege, that there is indeed 
 an appearance of tliis. but that it is no more than appearance, being 
 all hypocrify. It would be going out of the way to enter upon a * 
 lar^e refutation of this flander. Therefore arknowiedgin^f that, no 
 doubt, whatever nnmber of hypocrites there are in the world, aftd 
 there are too many, they rouft herd amonsjft, or attach rhernfelves 
 to the fociety of the beft part of it;. I obferve, that the general 
 charjre of hypocrify is only thrown out at a venture, is a judging of - 
 the heart : and by the very fuppofition, contrary to appearances, 
 jiftified, for the moft parr, by a fteady pcneverance. XVherop.s, 
 ufually the whole merit of thofe who bring file acrufation. is that 
 01 b?ing uniformly wicked, and not fo much as profeffing what it, 
 ., .,. fU,;.. ii-Jif^jenfable du\- ' -^'- "- h:ve profeflisd and pr?.<f>:-.e-i- 
 
46 AN ESSAY ON JUSTIFICATION. 
 
 the heat of their zeal againft the felf> righteous lega- 
 iilt, feem to ftate themfelves as enemies, in everj 
 refpe6i:, to the law of God, which is holy, jiift and 
 good. Others, on the contrary, defend it in fuch a 
 inanner as to deftroy the do6lrine itfelf, and give 
 fach interpretations of the word of God as, if they 
 were juft, and known to be fo, the objection would 
 never have been made, becaufe there would not have 
 been fo much as an occafion given to it *. 
 
 •But 01 all the pretended Ciu-iflians, one fort are 
 worthy of' -the higheft contempt, who'/ acknowledg- 
 ing the truth of this dodrine, call it dangerous, and 
 are backward to teacli or publilh it, left it fhould be 
 abufed. Would fuch weak, half- thinking mortals, 
 be wifer than God ? Hath he publiftied it, and fhall 
 %ve throw a veil over it, to remedy the rafhnefs of 
 hi^ proceeding? Do the Scriptures reveal, and are 
 we' Backward to " teftif^the gofpel of the grace of 
 God ?" All the works of God are capable of being 
 abufed; that this maybe fo likewife, the apoftle 
 fuppofes. It is, however, not the lefs ufeful>or im- 
 portant ; only let us endeavour to vindicate it from 
 the falfe charge of favouring or encoura,ging licen- 
 tioufnefs of life. This I would willingly do in fuch 
 a manner, as to allert while I defend it ; to maintain 
 
 * I have often thought, tltat there cannot be a ftrongpr argument 
 that theexplication commonly given by .CalvinilKs, of the paflages 
 of Scripture on this fnl^jeOt is juft, |lian the apoftle's fuppofition of 
 an objc(5lion of this nat^ire arifingfrom it. For if the exph'cation 
 of lorne. others were fuppoied to he the obvious meaning of the text, 
 and were fubftituted in its room, as all jii!t definitions may be with- 
 out inconvenience, th^poftle's words, " What ftall we lay then? 
 fnal! we continue in fin that grace xnay abound ?" would bet quite 
 
AN ESSAY ON JUSTIFICATION. 4f^ 
 
 the dodlrine itfelf, while I (hew not only its inno- 
 cence, but its ufefulnefs in praftice. 
 
 The words of the infpired apoftle are, *' God for- 
 bid ! how fhall we that are dead to fin, live any long- 
 er therein ?'^ In wh;ch he afErms, th^t the grace of 
 God abounding in the gofpel, is fo far from being an 
 encouragement to tin, that it deliroys the power of 
 fin, and removes the inclination to it, fo'far as it 
 prevails. .*t'he language is very ftrong, " We that 
 are dead to fin." — It leems to put us in mind-of the 
 total effectual breach of relation between a dead mah^ 
 and the objects with which he was formerly con- 
 nefted in life : they are nothing to him, nor he to 
 them ; he neither loves them, needs them, nor uies 
 them. So in proportion as the grace of God oiter- 
 ed through Chrift in the gofpel is received and ap- 
 plied, fin is mortified in the heart ; tlms fays the 
 apofile elfewhere, '* God forbid that I fhould- glory^ 
 fave in the crofs of our Lord Jefus Chrift, by which 
 the world is crucified unto me, and I unto the 
 world *«" This, which is indeed the language of 
 the fcripture throughout, is not merely denying the 
 accufation, but eftabiifiiing the contrary truth, the 
 influence of this do^lrine upon purity of heart and 
 life, which we fiud the apoftle alfo aflerting in the 
 middle of his reafoning upon the point, " Do we 
 then make void the law through faith ? God forbid ; 
 yea, v^e eftablifli the law f." 
 
 In the profecution of this fubject, it will be ne- 
 ceflary, firft, in a few words, to ftate that doftrine 
 againft" which the objection is made. It may be 
 
 ♦ Gal. vi. 14. I Rom. iii. 31. 
 
4^ AN ESSAY ON JUSTIFICATION. 
 
 delivered in Scripture-language, thus, " That all 
 
 hav^e fmned, and come lliort of the glory of God — 
 
 That every moutli muft be flopped, and all the 
 
 world become guilty before God — Therefore by 
 
 the deeds of the law, there fhall be no flefli jullified 
 
 2n his fight — But we are jullilied freely by his grace> 
 
 through the redemption that is in Chrift Jefus :~. 
 
 Whom God has fet forth as a propitiation, through 
 
 faith 'in his blood, to declare his righteoufnefs, for 
 
 the remilTion of fins that are pafl, through the for- 
 
 hearance of God — Where is boafting then ? It is 
 
 excluded. By what law ? of works ? nay, but by 
 
 tlie law of faith. Therefore we conclude, that a 
 
 .an is jufliiied by faith without the deeds of the 
 
 law — Mjoreover, the law entered, that the offence 
 
 might abound ; but where fin abounded, grace did 
 
 much mo" e abound -, that as fin hath reigned unto 
 
 litath, even fo might grace reign through righteouf-. 
 
 nefs unto eternal life, by Jefus Chrifl our Lord." 
 
 The dodlrine alTerted in the above and other paf- 
 fages of fcripture may be thus paraphrafed : That 
 every intelligent creature is under an unchangeable 
 and unalienable obligation, perfe£lly to obey the 
 whole law of God : that all men proceeding from 
 Adam by ordinary generation, are the children of 
 polluted parents, alienated in heart from God» tranf- 
 greHors of his holy law, inexcufable in this tranf- 
 grefTion, and therefore expofed to the dreadful con- 
 lequences of his difpleafure ; that it was not agree- 
 able to the didates of his wifdom, holinefs and juf- 
 tice, to forgive their fins without au atonement or 
 fatlsfadion ; and tnerefore he raifed up for them a 
 Saviour, Jefus Chrifl, who, as the fecond Adam;, 
 
AN ESSAY ON JUSTIFICATION. 49 
 
 perfectly fulfilled the whole law, and offered himfelf 
 up a facrifice upon the crofs in their itead : that this 
 his righteoufnefs is imputed to them, as the fole 
 foundation of their jallification in the light of a 
 holy God, and their reception into his favour : that 
 the means of their being interelled in this falvation, 
 is a deep humiliation of mind, confeilion of guilt 
 and wretchednefs, denial of themfelves, and accep- 
 tance of pardon and peace through Chrill Jefus, 
 which they neither have contributed to the procu- 
 ring, nor can contribute to the continuance of, by 
 their own merit, but expert the renovation of their 
 natures, to be inclined and enabled to keep the com- 
 mandments of God as the work of the Spirit, and 
 a part of the purchafe of their Redeemer*. 
 
 This fhort account of the dodrine of the impu- 
 tation of Chrift's righteoufnefs will be further il- 
 iuftrated and explain edin the progrefs of this dif-' 
 courfe, intended to fliew, that in thole who do cor- 
 dially embrace it, the obligations to holinefs are not. 
 
 E3 
 
 * The intelligent reader will probably perceive, that I have ex- 
 prefled the above do<5lrine in fuch general terms, as not diftiii(5lly 
 to take a part in the differences that are to be found among forae 
 authors, as to the way of explaining it, and paiticularly as to the 
 nature of faith. The reaion of my doing fo is, that I would will- 
 ingly rather reconcile, than widen thefe ditVerences; and becaule 
 it is my firm perfuafion, that however fome think it juftelt, or wi- ; 
 feft, or fa fell 10 exprefs themfelves one way, and lome another, yet 
 all who have a deep and real convidlion, that they are by nature in 
 a loft ftate, and under the wrath of God, and that there is no falva- 
 tion in any other but in Chrift, are, if they undeiftood one another* 
 at bottom, or at lealt in all things any way material, entirely of the 
 fame opinion. Accordingly the reader will. I hope, find that the 
 reafoning in the following pages may eaiily be applied by thern all 
 without exception. 
 
50 AN ESSAY ON JUSTIFICATION. 
 
 ■weakened, but flrengthened and confirmed. For 
 this purpofe be pleafed to attend to the following ob- 
 fervations ; in all of which I defire it may be re- 
 membered, even where not exprefsly mentioned, an 
 oppoiitioa is intended between the principles and 
 views of a believer in Chrift, who refls his hope on 
 his imputed righteoufnefs, and thofe who a£l on any 
 Gontrary principle. 
 
 In the firft place, he who expects j unification by 
 the imputed righteoufnefs of Chrift, hath the clear- 
 eft and ftrongeft convidlion of the obligation of the 
 holy law of God upon every reafonable creature^ 
 and of its extent and purity. This will appear ve- 
 ry evidently, if we confidcr what it is that brings 
 any perfon to a belief or relifh of this do£lrine. It 
 mull be a fonfe of iin, and fear of deferved wrath. 
 Let us fearch «ut the caufe by tracing the effects. 
 Wherxe arifes the fear of wrath, or apprehenfion of 
 Cod's difpleafure? Only from a conviction of guilt. 
 And what can produce a conviction of guilt, but a 
 fcafe o^ obligation ? This is manifeftly the do6trine 
 t»f Scripture, which teaches us, that ** by the law is 
 the knowledge of fin" — and that "the law is a 
 fchooliriafter to bring us to Chrift.'* Thofe who 
 have none at all, or a very imperfect fenfe of the 
 obiigp.tloa of the divine law, will never have the 
 Icaft efteem of the righteoufnefs of Chrift, which.- 
 atones for tlieir tranfgreftion of it ; it muft appear 
 to them to be fooliftmefs ; whereas thofe who have 
 ii. fa'ong conviClion of the juftice of the demand 
 of tlie law, both cfteem and ufe the plea of 
 iheir Saviour's merit. Such alfo have a ftrong 
 Uiifc of the e::lsut aiid ruri ty of the law of God^ 
 
AN ESSAY OS JUSTIFICATION. 5 1 
 
 as well as its obligation in general. Whllft others 
 confider nothing as fin, but the groiTell and moil no- 
 torious crimes, they are deeply fenfible of the alien- 
 ation of their hearts from God, whom they are 
 bound fiipremely to love, and to whofe glory they 
 are obliged to be habitually and univerfally fubfer- 
 vient. 
 
 This conviction of the obligation of the divine law, 
 fo eiTentially conne6ted with, or rather fo necelTarily 
 previous to, an acceptance of the imputed righteoui- 
 nefs of Chrift, is evidently founded upon the rela- 
 tion of man to God, as a creature to his Creator. 
 This relation then continues, and mull continue, un- 
 changeable J therefore the obligation founded upon 
 it muft be unalienable ; and all thofe who have 
 once been fenfible of it, mull continue to be fo, un- 
 lefs we fuppofe them blinded to the knowledge of 
 God as Creator, by the difcovery of his mercy in 
 Chrift the Redeemer. But this is abfurd j for the 
 fubfequent relation of a finner to God, as forgiven 
 and reconciled through Chrift, never can take away, 
 nay, never can alter his natural relation as a creature, 
 nor the obligation founded upon it. Neither can it 
 be conceived as coniiftent with the perfedions of 
 God to abate the demands of his law ; that is to 
 fay, a perfect conformity to his holy will *. Hvery. 
 
 * Since mention has been made of perfedt conformity to the will 
 of God, or perfedl obedience to his law, as the duty of man, which 
 is indeed the foundation of this whole dotfbrine, I think it neceflarjr 
 to obferve, that fome deny this to be properly required ot man^ as 
 his duty in the prefent fallen flate, becaufe he is not able to perforna 
 it. But fuch do not feem to attend either to the meaning of per- 
 U£i obedience, or to tlje nature or caufe of this inability. Per- 
 fedl obedience is obedience by any creature, to the uimcft extent 
 
52 AN ESSAY ON JUSTIFICATION. 
 
 the lead deviation from it, by tranfgreflion or ne- 
 gled of daty, muft ftill be evil in itfelf, and muft 
 ftill be feen, and efteemed to be fo by the God of 
 truth, who cannot lie. Now, is there any thing in 
 the gofpel that hath the leaft tendency to leiTen the 
 fenfe of this obligation, after it hath been once dif- 
 covered ? Very far from it : on the contrary, all 
 that Chrift hath done for the falvation of finners, as 
 its immediate confequence, magnifies the law, and 
 makes it honom-able. 
 
 Perhaps it may be thought that the releafing a 
 finner from the fanttion of the law, or the puniih- 
 ment incurred by pardon purchafed and beftowed, 
 has this effed ; and here it is, to be fure, that men 
 
 of hts natural powers. Even in a (late of innocence, the holy dif- 
 pofitions of Aflam would not have been equal in ftrength and ac- 
 tivity to thofe of creatures of an higher rank : but furely to Jove. 
 God, who is infinitely amiable, with all the heart, and. above all, 
 to confecrare ail his powers and faculties, without exception, and 
 without intermiffion, to God*s fervice, muft be undeniably the duty 
 of every intelligent creature. And what fort of inability are we 
 under to pay this? Our natural faculties are furely a» fit for the fer- 
 vice of God as for any bafer purpofe ; the inability is only moral, 
 and lies wholly in the avertion or" our hearts from fuch employment. 
 Does this then take away the guilt ? Muft God relax his law be- 
 caufe we are not willing to obey it ? Confult even modern phiJo- 
 (ophers ; and fuch of them as allow there is any fuch thing as vice, 
 will tell you that it lies in evil or mirolaced affe<ftions Will then 
 that wh'ch is ill in itfelf excufe its fruits in any degree from guilt or 
 blame ? The truth is, notwithftanding the loud charge of licenti- 
 oufnefs upon the truths of the gofpel, there is no other fyftem that 
 ever I perufed. which preferves the obligations of the law of God 
 in its ftrength the moft part of them, when thoroughly examined, 
 )uft amount to this, that men are bound, and that it is RIGH T, and 
 MKKT, and TIT, that they fljould be as good and as holy as they 
 therafelves incUne. 
 
AN ESSAY ON JUSTIFICATION. SS 
 
 by their partial views, are apt to fuppofe the objec- 
 tion lies. 
 
 But let us only reiieft, that the obligation to duty, 
 and obedience to the Creator, hath been feen by a 
 believer in the ftrongeft light, and muft continue to 
 be fenfible. Will he then be induced to ad in the 
 face of a perceived obligation, by an inftance of un- 
 fpeakable mercy ? Is this reafonable to fuppofe ? or 
 rather, is it not felf-contradidory and abfurd ? It is 
 fo far from being true, that this mercy difpofes to 
 obedience, as a peculiar and additional motive, as I 
 fhall afterwards fhew more fully in its proper place. 
 In the mean time, it is felf-evident, that it can be 
 no hindrance. What leads us into error in this 
 matter, is what happens fometimes in human af- 
 fairs. In a human government, mercy, orapromife 
 of impunity for paft crimes, may enable, though 
 even in that cafe not incline, a rebellious traitor to 
 renew his wickednefs. But this is a moll unjuft and 
 partial view of the cafe, in which the very circurn- 
 llance is wanting upon which the chief ftrefs ought 
 to be laid. Human laws reach only outward actions, 
 becaufe human knowledge is fo imperfeft that it 
 cannot difcover the difpofition of the heart : and as 
 all profefiions are not lincere, fo kindnefs is oftea 
 beftovved on improper obje6ls. This kindnefs, how- 
 ever, though it may difcover the impropriety, can* tt 
 not caufe it. 
 
 But make the fimilitude complete, and fee how 
 it will lead us to determine. Suppofe one who hath 
 been in rebellion, deeply and inwardly convinced of 
 the evil of rebellion, and his obligation to fubmif- 
 iion ; fuppofe his convidion fo flrong, that he con- 
 
54 AN ESSAY ON JUSTIFICATION. 
 
 feffith the juftnefs of the fentence condemning him 
 to die, which is very confident with a delire of life : 
 Vv^Ill a pardon offered or intimated to fuch a perfon 
 make him difloyal ? Is this its natural, nay, is it its 
 poflible effeft ? If it could be fuppofed to have any 
 fach confequence at all, it could only be in this dif-. 
 tant way, that pardon feems to lefTen the fenfe of a 
 judge's difpleafure at the crime. But even this can 
 have no place here, becaufe fufficient care is taken 
 to prevent any fuch abufe of it, by the fubftitution 
 and vicarious fufferings of a Mediator. 
 
 I cannot help obferving here, that the fimilitude 
 above ufed will lead us to the difcovery of one great 
 caufe of the obje^Lion againft which I am reafoning. 
 It arifes from that corruption of heart, and inward 
 oppolition to the law of God in its extent and puri- 
 ty, which is in all men by nature, and continues in 
 all who are not renewed in the fpirit of their minds. 
 As they have a ftrong tendency and inclination to 
 tranfgrefs the law where they dare, they are ready 
 '.to think, that the hopes of impunity mull encou- 
 rage every one* to a bold violation of it. And no 
 doubt this would be true, if there could be any real 
 efleem or cordial acceptance of the gofpel, without 
 a previous convidtion of the obligation of the law, 
 and the guilt and demerit of every tranfgreflbr *• 
 
 * But this is impoffible ; for though there maj be fome fort of 
 fear of punifhment, occafioned by difplays of divine power, w here 
 there is no true humiliation ot^mind, or genuine convi(fHon of fin ; 
 this is but like the impatient ftru^eles of a chained (lave, inftead- 
 of the willing rubje(n:ion of a penitent child^ There is ftill in all 
 fuch an inward murmuring againft the fentence. as that of an un« 
 juft and rijjorous tyrant, and not of a ri^hteorts judgel Therrrore, 
 thotigh fuch Ihould pretend to rely on the merits of Chrifl: for par-- 
 
AN ESSAY ON JUSTIFICATION. SS 
 
 But fuppofing, what is in truth the cafe with every ^ 
 believer, that there is a real and ftrong conviftion of 
 the obligation of the law of God upon every ra- 
 tional creature, which cannot be taken away ; to ima- 
 gvine that the mercy of God in pardoning finners for 
 Chrifl's fake will leflen or weaken the fenfe of this 
 obligation, is a moft manifeft contradiction. On the 
 contrary, iin mufl needs have received a mortal blow, 
 the love of it mull neceffarily have been deftroyed, 
 before pardon in this way could be fought or obtain- 
 ed ; fo that the apoftle might well fay, ^MIow fhall 
 we that are dead to fin, live any longer therein ?" 
 
 In the fecond place, he who believes in Chrift, 
 and experts jultification through his imputed righ- . . 
 .teoufaefs, mud have the dcepell and ftrongefl; fenfe 
 of" the evil of iin in itfelf. This is in a good mea- 
 fure included in, or an immediate confequence of, 
 what has been already mentioned. For the obliga- 
 tion of the law, as hinted above, is but very imper- 
 fecl, if we confider it only as founded on the power 
 Off God, ^id the dependence of the creature, and^- 
 not alfo on the holinefs, juftice, and goodnefs of the 
 law itfelf. In the firil fenfe, perhaps, it may be felt 
 by the wicked in this world, at lead, we are fure, 
 it is felt by devils and damned fpirits in a feparate 
 ■ftate. They know that they muil fuffer, becaufe 
 they will not obey. Bat where there is a<:omplete 
 fenfe of obligation, it implies a belief of the rlgh- 
 teoufnefs of the law, as well as the power, of the 
 law-gtver ; of the equity, nay, the excellence of the 
 
 don and deliverance, it is plainly not from their he irts ; and li.ere- 
 fore neither to the faving of theirfouls, nor to the reforaiatioi- of 
 their lives. 
 
56 AN ESSAY ON JUSTIFICATION* 
 
 command, as well as the feverity of the fan6lion. 
 All fuch not only believe that God will punifh for 
 fin, but that it is mod juft that he fhould do fo, and 
 that fm has richly deferved it. 
 
 It may therefore feem unneceiTary to add any 
 thing on this fubje6t more than has been already faid: 
 but I have mentioned it by itfelf, becaufe, befides that 
 fenfe of the obligation and purity of the law of God 
 which mud: pave the way to a finner's acceptance 
 of the righteoufnefs of Chrifl, there is a difcovery 
 of the evil of fin, and its abominable nature, in eve- 
 ry part of this " myftery of godlinefs, God mani- 
 fefted in the flefh," and the truths founded upon it ; 
 fo that the more thefe are believed, and the more 
 they are attended to and recollected, the more mufl 
 the believer be determined to hate and abhor every 
 wicked and falfe way ; every nev/ view which he 
 takes of the gofpel of his falvation, every ad of 
 trufl: and confidence exerted upon it, muil increafe 
 his horror of fin, and excite him to fly from it. 
 
 Let us confider a little what views are pre fented 
 us of the evil of fin, in the dodrine of Chrift, and 
 of him crucified. Here we fee that a ho^ and jnfl 
 God would not forgive fm without an atonement. 
 What a demonflration is this of its malignity, if 
 carefully attended to, and kept conftantly in our eye, 
 as a part of our very idea of the divine n^pre ! 
 The difficulty in this cafe, is oim: partiality in our own 
 caufe ; we are unwilling to think fin fo very blame- 
 worthy, becaufe this is condem.ning ourfelvcs ; but 
 let us confider what views an all-wife and impartial 
 God hath of it, and form ours upon his. And that 
 we may not fo much as once blafphcmoufly imagine. 
 
AN" ESSAY ON JUSTIFICATIOV. 57 
 
 that he alfo is partial-6n his own fide, let us remem- 
 ber that he is the God of love, who, by this very 
 .falvatlon, hath magnitied his love in a manner that 
 palTeth knowledge. He ftiews his fenfe of the evil 
 of the crime, even whilft he is contriving, nay, in 
 the v^ery contrivance of a proper way for the crimi- 
 nal's efcape. He is not, fo to fpeak, fetting forth 
 the malignity of the offence, in order to juftify the 
 feverity of his own v^engeance, but he is exerting 
 his amiable attribute of mercy, and yet here muil the 
 evil of lin appear, n^ 
 
 Coniider^ in a partTcuiar manner, upon this fub- 
 jefl, the dignity and glory of the perfon who made 
 this atonement. The value of the purchafe may be 
 feen in the greatnefs of the prioe ; the evil of fm in 
 the worth of the propitiation. " For we are not 
 redeemed with corruptible things, fuch as filver and 
 gold, but with the precious blood of Chrift, as of a 
 Lamb without blemifh and without fpot *." It was 
 no lefs a perfon than the eternal and only begotten 
 Son of God, who was before all worlds, the bright- 
 nefs of his Father's glory, and the exprefs image of 
 his perfon, who fuffered in our {lead. Whoever 
 con Ciders the frequent mention in the facred oracles 
 of the glory and dignity of the perfon of Ghrift, 
 mufl be fatibfied i.hat it is not without defign ; and 
 non#can truly relifti or improve thefe truths, but 
 fach as thence learn the evil of lin, the immenfe- 
 iiefs of that debt which required one of fo great, 
 nay, of infinite and inexhauftible riches, to be able 
 ^o pay it. A creature indeed behoved to fufier ; 
 F 
 * J Pet. i. 18. 
 
5^ • AN ESSAY ON JUSTIFICATION. 
 
 and therefore 'he became the Son of man, but in- 
 timately united to the Creator, God blelfed for 
 ever. It was one of the firfl and earlieit confeffiona 
 of faith, That Jefus Chrift was the Son of God ; 
 and this belief muft have the ftrongeft influence ia 
 fhewing us the evil of lin, which none elfe was able 
 :to expiate. 
 
 In many pafTages of Scripture, God's fending his 
 own Son into the world to fave flnners, is reprefent- 
 ed as the ftrongeft proof poflible of his compalnou 
 and love. The nearnefs of th^^ relation teaches us, 
 as it were, to fuppofe fome riSludance in beftowing 
 him ; in allufion to which there is a beautiful ex- 
 pr^ilion of the apoftle Paul, " He that fpared not his 
 own Son, but delivered him up for us all, how ftiall he 
 not with him alfo freely g ve us all things * ?" The^^ 
 very fame thing fliews, with equal clearnefs, his ab- 
 horrence of fin. However ftrongly difpofed to fave 
 linners, he would have fin to be expiated, though his 
 own Son ftiould be the vidim : if any thing could 
 have made him difpenfe with it, this fhould furely 
 have had the efteft ; and therefore th^ condemning 
 o*f fin feems to have been as much in vie as the fal- 
 vation of the finner. 
 
 Every light in which we .can view this fubje^l, 
 contributes to fet before us the evil of fiii. I ftiall 
 ^^^only mention further, the greatnefs and fevcjjf^ of 
 the fufferings of our Redeemer, as they are repre- 
 fented both prophetically, to ftiew how muc)i was 
 exafted, and hiftorically, to fliew what was paid. 
 As the whole of his life was to be a ftate of humi- 
 
AN ESSAY ON JUSTIFICATION. 59 
 
 liation and forrovv, it is fald, *' As many were afto-- 
 nilhed at thee, his vifage was fo marred more than 
 any man, and his form than the fons of men." 
 Again, " He is defpifed and rejected of men, a man 
 of forrows and acquainted with- grief : and we hid, 
 as it were, cur faces from him ; he was defpifed, 
 and we efleemed him not." Once more, '* He was 
 wounded for our tranfgreffions, he was bruifed for 
 our -iniquities ; the chaflifement of our peace was 
 upon him, and with his flripes we are healed *." 
 In the hiflory of his life in the New Teftament, we 
 fee all this veriiied, in the meannefs of his birth, and 
 the continued infults and reproaches thrown upon 
 him during the courfe of his life. There is one re- 
 markable pafiage, John viii. 57. ** Thou art not yet 
 fifty years old, and hall thou feen Abraham ?" The 
 meaning of this is hardly obvious, unlefs we fuppofa 
 that his natural beauty and bloom was fo wafted and 
 decayed by forrow, that he feemed to ftrangers near 
 twenty years older than he really was. 
 
 In the^lofe of the gofpel, we have an account of 
 the laft fcene of his fufferings in the garden and on 
 the cfofs. " He was fore amazed, and very heavy. 
 His foul was exceeding forrowful, even unto death. 
 His fweat was as it were great drops of blood, fall- 
 ing down to the ground." He was at laft ftretched 
 on a^accurfed tree, where the pain of a tortured 
 body was but fmaU to the anguifti of an overwhelm- 
 ed fpirit, which conftrained him to utter this heavy 
 complaint, "My God, my God, why haft thou for- 
 faken me ?" Let the Chriftian ftand at the foot of 
 the crofs, and there fee the evil of fin, which requi- 
 * Ifa. lii. 14. liii. 3. 5, 
 
^O AN ESSAY ON JUSTIFICATIOF. 
 
 red fo cofllj an expiation. Let him there fee the 
 holinefs and juftice of God in its punifliment Let 
 him hear the Moft High faying, " Awake, O fword, 
 againrt the man who is my fellow." And let him 
 thence learn, how much fia is the object of divine 
 dcteflation. 
 
 Hath a believer then a firm perfuafion of all thefe 
 truths ? Are tliey the iVequefit theme of his medi- 
 tations ? And muft they not neceffarily fill him with 
 an abhorrence of fin, inflame him v/ith a hatred of 
 it, and excite in him a felf-loathing on its account? 
 Thus it is faid in the prophetic writings, " They 
 ftiall look on me whom they |iave pierced, and they 
 fliall mourn for him, as one mourneth for his only 
 fon, and lliall be in bitternefs for him, as one that 
 is in bitternefs for his firft-born *.'* And muft not 
 a repetition of the fame views ftill ftrengthen the 
 imprefTion ; fo that, as the apoftle Paul tells us of 
 liimfelf, " the world will be crucified unto him, and 
 he unto the world f ." 
 
 I atn fenfibJe that thefe things will have no fuch 
 efFed upon the enemies of the gofpel who difbelieve 
 them, or upon thofe Chriftians, if they deferve the 
 name, who difguife, explain aw^ay, or give up the 
 fatisfadion of Chrift ; or even thofe who have a 
 lirong tinfture of a legal fpirit, and are for contri- 
 butlng foniewhat toward their acceptance witl^^od, 
 by their own merit and defective obedience. Such 
 cannot reliih thefe fentlments, and therefore it may 
 feem improper, in reafoning againil enemies, to bring 
 tliem at all in view. But let it be remembered, that 
 .however little many believe fuch things, they may 
 * Zech. xii. lo. t Ga!. vi. 14. 
 
AN ESSAY ON JUSTIFICATION. 6l 
 
 yet perceive, if they will attend to it, their natural 
 operation upon thofe who do believe them. And 
 let any modern adept in the fcience of morals fhew, 
 in his account of the foundation of morality and the 
 nature of obligation, any thing that hath a force or 
 influence equal to this ; or, will the nominal felf- 
 rigbteous Chriftian, who thinks Chrili only made 
 up fome little wants which he finds in himfeif, or 
 that his death had only fome general expediency ia 
 it, ever be equally tender in his practice with him, 
 who fees fo much of the purity of the law of God, 
 and his deteftation of fin, as to efteem all his owi> 
 righteoufneffes but as filthy rags, and bottoms his 
 hope of acceptance wholly upon the perfed righte- 
 oufnefs of his Redeemer ? 
 
 In the third place, He who experts juftiflcation 
 only through the imputed righteoufntfs of Chrifl, 
 has the moil awful views of the danger of fin. He 
 not only fees tht obligation and purity of the law, 
 but the feverity of its fan6i:ion, It is a fear of wrath 
 from the avenger of blood, that perfuades'him to fly 
 to the city of refuge. And if we compare the fen- 
 tlments of others with his, either the generality of 
 a carelcfs and blinded world, or thofe who a6l upon 
 contrary principles and a dilTerent fyflem from that 
 which we are now defending, we fhall find, thar not 
 one ^ them hath fuch apprehenfions of the wrath 
 and vengeance of God, due on the account of fin, as 
 the convinced finner who flies to the propitiation of 
 Chrift for deliverance and refcue. 
 
 I am very fenfible that many readers will be ready 
 to challenge this argument as prefTed into the fervicCp 
 F3 
 
2 AN ESSAY ON JUSTIFICATION. 
 
 >.aa wholly improper upon my fcheme. They will 
 fiippofe that every believer, in confequence of his 
 faith in Chrift, is fcreened from the penalty of the 
 law, and ftieltered from the ilroke of divine juftice : 
 he is therefore no more under this fear ; and its be- 
 ing no more a motive of a<^on in the future part of 
 his conduct, is the very ground of the objedion I 
 am attempting to remove. This is no doubt plau- 
 fjble ; but let it be remembered in what way it is 
 that believers are freed from their apprehenlions of 
 the wrath of God, — it is by their acceptance of his 
 mercy through faith in Chrift. Before the appli- 
 cation of this remedy, they faw themfelves the chil- 
 dren of wrath and heirs of hell ; and they ft ill be- 
 lieve that every fin deferves the wrath of God, both 
 in this life and that which is to come. Will they 
 therefore re- incur the danger from which they have 
 fo lately efcaped, and of which they had fo terrible 
 ii view ? Will they do fo voluntarily, even although 
 tliey know the remedy to be liili at hand, ftill ready 
 to be applied, and certainly efFeftual ? Suppofe any 
 perfon had been upon the ver^^point of periftiing in 
 a violent and rapid ftream, "and faved when his 
 llrength was v^-ell nigh exhanfted, by the happy in- 
 tervention of a tender-hearted paftenger, would be 
 voluntarjy plunge himfelf again into the flood, even 
 although he knew his deliverer were ftanding by, 
 ready for his relief? The fuppofttlon is quite unna- 
 tural ; and it is equally fo to imagine, that one faved 
 from divine wrath will immediuiely repeat the pro- 
 vocation, even whllft he trembles at the thoughts of 
 the mifery of that flate from wh'ch he had been fo 
 lately delivered. 
 
AN ESSAY ON JUSTIFICATION. 6^ 
 
 Let US only conlider the ftrong fenfe which a be- 
 liever ufually fliews of the clanger of others in an 
 unconverted ftate, from a perfuafion of their being 
 under the wrath of God. He warns them, intreats 
 them, pities them, and prays for them. He would 
 not exchange with any one of tbem, a prifon for a 
 palace, or a fcaffold for a throne. How then fhould 
 he be fuppofed to follow them in their practice, and 
 thereby to return to their ftate ? 
 
 But perhaps here again it will be urged, that this 
 is improper ; becaufe, according to the principles of 
 the affertors of imputed righteoufnefs, a believer 
 being once in a juftified ftata cannot fall from grace, 
 and therefore his fins do not defcrve wrath ; and he 
 himfelf muft have, from this perfuafion, a flroflg 
 confidence that, be they what they v^ill, they cannot 
 have fuch an effecl : and accordingly fome have ex- 
 , prefsly affirmed, that the future fins of the eled are 
 forgiven, as well as their paft, at their converfion ; 
 nay, fome, that they are juftified from all eternity, 
 that God doth not fee fin in a believer, that his af- 
 flictions are not punishments, and other things of the 
 like nature. Now, though I muR confels I look, 
 upon thefe exprefilons, and many more to be found 
 in certain writers, whatever glofles they may put 
 upon them, as unguarded and anti-fcriptnral, yet not 
 to enter into the controverfy at all, I fuppofe it will 
 be acknowledged by all without exception, that a 
 believer's fecurity, and the impofilbility of his fal- 
 ling from grace, is a fecurity of not finning, that is, 
 of not being under the dominion of fin, as much as, 
 or rather in order to his fecurity, of deliverance from 
 the wrath of God. His pardon is fure, but this &• 
 
64 AX ESSAY ON JUSTIFiCATrON, 
 
 CLirity is only hypothetical, becaufe his faith and ho- 
 linefs are fecured by the promife of God ; fo that,, 
 to fuppofe a perfon to fin without reftraint, by means 
 of this perfuafion, that his falvation is fecured by 
 his fiift acceptance of Chrift, is a fuppofition felf- 
 ' contradiftoi y . However ftrongly any man may af- 
 fert that a believer's falvation is fecure, he will not 
 fcruple at the fame time to acknowledge, that if fuch 
 believer fliould fm v/ilfully and habitually, and con- 
 tinue to do fo, he would be damned ; but he will 
 deny that any fuch cafe ever did, or ever can pofTibly- 
 happen *. 
 
 The obje£lion mud furely appear flrongeft upon 
 the principles of thofe who make the nature of faith- 
 to confill in a belief that Chrift died for themfelves 
 in particular, or of their own perfonal intereft in. 
 him, and tlie pardon and life which he hath pur- 
 chafed, making affurance effential to its daily exer- 
 cife. Yet even thefe will not deny, that their faith 
 is not always equally ftrong, and that their alTurance. 
 is fometimes interrupted with doubts and . fears. ^ 
 Now, what is the caufe of thefe doubts and this un- 
 certainty ? Is it not always fin more dire£lly or by; 
 confequtince ? So that fm renders their faith doubt-- 
 ful, which is the very fame thing with putting them. 
 
 * Indeed there can be nothing rrore unfair, than to take one 
 part of a man's belief, and thence ar^ue againft another part, upon 
 •w hich the firft is exprefsly founded If I fliould fay, 1 am confident 
 I fliall never be drowned in a certain river, becaufe I am rtfolved 
 never to crofs it at all ; would it not be abfurd toreafon thus — 
 Here is a man who hath a perfuafion he will never be drowned in 
 this river, therefore he will be furely very headftrong and fool-' 
 hardy in fordinjj; it when it overflows its banks, which is contrary. 
 to tjie very foundation of my feciirity ? 
 
AN ESSAY CN jrSTIFICATlON. 6$ 
 
 i fear concerning their future ftate. Indeed it is 
 r.ot more fare that our "Redeemer invites all weary 
 heavy-laden fmners to come unto him that they may 
 find reft, than it is that the unrighteous fhall not in- 
 herit the kingdom of God. So that every inftance 
 of voluntary lin mufl throw back the believer (at 
 leaft as to his own fentiments) into his former ftate, 
 till he be again reftored by faith and repentance. 
 
 From this I think it evidently appears, that the 
 motive of the danger of fin is not weakened, but 
 hath its full force upon thofe who expect juftification 
 by the imputed righteoufnefs of Chrift. And, if it 
 is not weakened, it mufl be flrengthened by this 
 perfuafion, lince, as I have fhewn above, none have 
 fo deep a fenfe of the obligation of the law, and the 
 tvil of da, and by confequence none can have fo 
 great a fear of its awful fandion. That" this is 
 agreeable to Scripture might be fhewn at great 
 length, where the putting their right to the fav^our 
 of God and eternal life more and more beyond all 
 doubt and queflion, is recommended to be ievers as 
 an obje£t of their care and diligence. Thus fays 
 the apoftle to the Hebrews, " And we defire that 
 every one of you do fhew the fame diligence^to the 
 full allurance of hope unto the end^.*' And the 
 apoille Peter, after a long enumeration of the graces 
 of the Chriiiian life, fays, " Wherefore the rather, 
 brethren, give diligence to make your calling and 
 election fure f ." Nay, the fear of wrath and of 
 finally perifhing, is reprefented by the apoflle Paul 
 himfelf, as one view at leafl, which habitually in- 
 £uenccd his own conduifl : " But I keep under my 
 - * I-Ieb. VI. II. t aPet. i. ic 
 
66 AN ESSAY ON JUSTIFICATION. 
 
 body, and bring it into fubjedion, left that by any 
 means, when I have preached to others, I myfelf 
 fhould be a caft-away *." 
 
 In the fourth place, Thofe who expert juftifica- 
 tion by the imputed righteoufnefs of Chrift, have 
 the higheft fenfe of the purity and holinefs of the 
 divine nature ; and therefore muft be under an ha- 
 bitual convi6lio%vof the neceffity of purity, in order 
 to fit them for his prefence and enjoyment. If this 
 doctrine in its main defign, or by any of its eiTen- 
 tial parts, had a tendency to reprefent God (I vvill 
 not fay as delighting in fin) but as eafy to be paci- 
 fied towards it, paffing i. by with little notice,, and. 
 punifhing it but very {lightly, there might be fome 
 pretence for drawing the conclufion complained of 
 from it. For I think it may be allowed as a maxim,* 
 that as is the God, fo are his worfhippers, if they 
 ferve him in earneft. Whatever views they have 
 of the obje£l of their efteem and worfhip, they will 
 endeavour to form themfelves to the fame charader. 
 But if, on the contrary, this dodrine preferves the 
 purity of God entire ; nay, if it gives us ftill more 
 llrong, awful and ftriking views of it, it can never 
 encourage fuch as believe it in the pradice of fin. 
 
 But that this is the cafe with all fuch as believe 
 and underftand the dodrine of juftification by the 
 imputed righteoufnefs of Chrift, may be demonftra- 
 ted in the cleareft manner. It might indeed be 
 iliewn, from a great variety of arguments founded 
 upon the mediation of Chrift : at prefent I fliall 
 cnention but two, the propriety of which, and their 
 relation to the fubjed in hand, every one muft im- 
 * I Cor. ix. zi. 
 
AN ESSAY ON JUSTIFICATION. 6f 
 
 mediately perceive. 5n the fird place, That Chriil 
 behoved to fuffer by divine appointment for the ex- 
 piation of fin, is not only equal with, but flronger 
 than all other evidences of the purity of God and 
 his abhorrence of lin. It is an event of the moft 
 ftriking and aftonifliing nature, every reflection upon 
 which overwhelms the mind, that the eternal and 
 only begotten Son of God fhould afliime the likenefs 
 of linful flefh, and Hand in the room of finners; even 
 though the merited punilliment had been indicled 
 upon the offenders themfelves, it would not have 
 been fuch a proof of the purity of God. Here, e?ren 
 when he is inclined to mercy, its exercife is ob- 
 ftru£led till juftice is fatisfied. Can any one confi- 
 der this without being deeply convinced, that he is 
 a God " of purer eyes than to behold iniquity," 
 and with whom unrighteoufnefs can have no com- 
 munion ? Will any, after fuch views, hope for his 
 favour while they retain the love of fin, or exped to 
 dwell in his prefence while they continue (lained 
 with its pollution ? 
 
 The fame thing muH: alfo caiTy convincing evi- 
 dence with it, that to fuppofe Chrift to have bought 
 an impunity for (inners, and procured them a lic^ence 
 to offend, is felf-contradidory, and altogether incon- 
 Tiftent with the wifdom and uniformity of the divine 
 government ; that he never could hate fin fo much 
 before, and love it after the fufferings of Chrift ; 
 that he could not find it neceffary to puniTn it fo fe- 
 verely in the furety, and yet afterwards love and 
 bear with it in thofe for whom that furety fatisfied. 
 Not only may this be clearlj'- eflablifhed by reafon 
 and argument, but it muft be immediately felt by 
 
>68 AN ESSAY ON JUSTIFICATION. 
 
 every one who fees the neceflity of the atonement 
 of their Redeemer. They will be fo far from ta- 
 king a liberty to fin, that on the contrary they will 
 be ready to er}^ out, " Who can fland before this 
 holy Lord God*?'* Accordingly we fliall find in 
 experience, that none are more ready to call in que- 
 fiion the integrity of their own chara£l:er, none more 
 ready to fear the eifedls of the fms that cleave to 
 them, as unfitting them for the divine prefence, than 
 fuch as trufl folely in the merits of Chrift for their 
 accepi^ance with God. 
 
 JJS"he fecond thing I propofed to mention in the 
 dodrine of Chrifi's mediation, which fliews the pu- 
 rity of the divine nature, is our continued approach 
 to God by him as an intercelTor and advocate. It 
 contributes to keep continually upon our minds a 
 fenfe of the divine holinefs and purity, and of our 
 own unworthinefs, that we are not permitted to ap- 
 proach him but by tlie interceffion of another. Such 
 a conduct in human afTairs properly ferves to fiiew, 
 dignity and greatnefs on the one part, diftance and 
 imworthinefs on the other. The fame condu6l then 
 
 * It is a certain facl. tint the number of perfons under dlltrers 
 of mind, by :perplexing doubts or anxious fears ooncerning their fu- 
 ture ftate, is incomparably greater amongffc the friends than the 
 enemies of this docftrine. By this I do npt at rM mean, that either 
 their doubts are dutiful or their fears deSreable. Such a ftate is to 
 be looked upon as the fruit of their own weaknefs and imperfedliion, 
 and as a chaftifement from a wife and jjrfcious God, either more 
 immediately for corred"J:ing their fins, or for the trial, ilKiftration, 
 and perfe(^ting of their grace and virtue; but its being more com- 
 mon among tbofe who believe in Chrift's imputed righteoufnefs than 
 others, is a plain proof that this dodlrine doth not naturally tend 
 to infpire any with an unholy boldnefis, or a fecure and flothful pre- 
 fumption. 
 
AN ESSAY ON JUSTIFICATION. 69 
 
 in God towards us, doth it not convince us, that he 
 muft be fan<3:ified of all them that draw near to him ? 
 And whilft it makes imputed righteoufnefs the con- 
 dition, plainly fhows the neceffity of inherent holi- 
 nefs, as a qualification in our approaches to his throne, 
 Suppofe an earthly prince were to be addrefled by 
 two different perfons, one who thought he had a 
 title upon his own merit to make an immediate ap- 
 plication, and another who could not approach 
 him without one nearly related to him, and in high 
 favour at court, to procure his admiffion, and to back 
 his requeft ; which of thefe would probably be mod 
 refpedful to his fovereign, and moll folicitous ta 
 avoid giving offence by his condu£l ? Surely the 
 latter ; and fo it is always with the humble, morti- 
 fied believer, who counts all things but lofs for the 
 excellency of the knowledge of Chrill Jefus *." 
 
 In the fifth place, Thofe who exped juftification 
 by the imputed righteoufnefs of Chrift, muft be in- 
 duced to obedience, in the flrongeft manner, by the 
 liberal and ingenuous motive of gratitude and thanks 
 fulnefs to God. That it is the native and genuine 
 expreflion^f gratitude to God, to live a pure and 
 holy life, I fuppofe will hardly be denied ; at leaft, 
 this the Scriptures reprefent as pleafing him, ferving 
 him, doing his will, honouring him. It is indeed 
 extremely dilHcult to conceive how God, all-mighty 
 and all-fuflficient, fhould be at all affeded with our 
 condu£l, either good or bad ; it feems to be impro- 
 per to fay, that he can be pleafed or difpleafed with 
 our actions, or that he hath any intereft at ftake, 
 G 
 
 * Phil. iii. 8. 
 
70 AN ESSAY ON JUSTIFICATION. 
 
 Nothing, to be fare, can be more weak and impo- 
 tent, than the injuries offered, or the alTaults made 
 upon him by created beings. As his nature is with- 
 out variablenefs or (hadow of turning, fo his happi- 
 nefs is fuch, as can neither be increafe,d norimpaired. 
 And yet, in this way, he himfelf has taught us to 
 conceive of the matter, that holinefs is not only an 
 imitation of his character, but obedience to his will ; 
 and its contrary a tranfgrefiion of his law. Thefe 
 have been the fentiments of all nations without ex- 
 ception ; and, after the utmoft efforts we can make to 
 exempt him in our minds from all human paffions 
 or affections, of joy, anger, or difpleafure, we can- 
 not help confidering it ftiil as proper to fay, fuch a 
 courfe of life is agreeable, and fuch another is dif- 
 pleafing to God, and will provoke his wrath. • 
 
 Is not gratitude then a principle of action that 
 will be powerful and operative ? Mankind in gene- 
 ral bear witnefs to this, as they have agreed in all 
 figes to brand ingratitude with the blackeft mark of 
 infamy, and to reckon it among the moll atrocious 
 of crimes. And indeed we find by experience, that 
 -it is comparatively ifronger, for the moil part, than 
 the oppofite motives of force or fear. There Is a 
 fort of natural tendency in^man to refiit violence and 
 refufe fubmiflion to authority, whiiit they may be 
 won by favours, and melted to thankfulnefs and 
 gratitude by kindnefs and love : at leafl, this msy 
 be applied perfe£tly to the prefent cafe, where the 
 bare outward performance (which may indeed.be 
 the effe£t of fear) will not be accepted without ihc' 
 inclination of the will. A flavifh dread both leiTens 
 tlie degree and debates the nature of that obedience 
 
AN ESSAY ON JUSTIFICATION. 7I 
 
 we might elTay to perform. This is an univerfal 
 principle ; a^nd, in particular, while the law of God 
 iiands in its force and rigour, as a covenant of works^ 
 threatening death without hope of mercy againft 
 every tranfgrefUon, it begets a defpondent flo h, and 
 at bell ferves only to difcover our fin and miferj ; 
 nay, as the apoftle Paul, itrongly and juftly reafons, 
 it renders our corrupt afFe6lions more ipflamed and 
 violent by^reflraint * ; " Nay, I had not known fin 
 but by the law ; for I had not known lud, except 
 the law had faid, Thou flialt not covet," &c. 
 
 But let us now complete this argument, by fiiew- 
 ing that a believer in Chrifl; is under the ftrongeft 
 obligations, from gratitude, to do the will of God, 
 And how many confiderations concur in fhewingthis ? 
 The unfpeakable greatnefs of the bleflings he re- 
 ceiv^es, no lefs than deliverance from everlafling mi- 
 fery and anguifh, and a right to everlafting glory and 
 happinefs. — The infinite and aiFe(9:ing condefcenfion 
 of the great and glorious Giver, who, in mercy to 
 thofe who could not profit him at all, but on the 
 contrary" had highly provoked him, laid help for them 
 
 upon one who is mighty to fave The aftonifhing 
 
 means employed in this defign, viz. God's not fpa- 
 ring even " his own Son, but delivering him up for us 
 all." Well might the apoftle John fay f, « God SO 
 loved tlie world, that he gave his only begotten Son, 
 that whofoever believeth in him, ihould not perifh, 
 but have everlalling life." But, above all, the fenfe 
 which he himfclf hath of his mifery and wretched- 
 nefs. Nothing can be more dreadful than the ap- 
 prehenfioas which a convinced finner hath of his 
 
 f John iii. 16, 
 
J2. AN ESSAY ON JUSTIFICATION. 
 
 own ftate : what, and how ftrong then mull his fenfe 
 of gratitude be, to him who hath given his Son, and 
 to him who has given himfelf for the purchafe of 
 his pardon ? With what earneftnefs will he feek af- 
 ter, and with what cheerfulnefs will he embrace eve- 
 ry opportunity of teftifying his thankfuhiefs ? Will 
 i?ot the name of his Redeemer be precious, even " as 
 ointment poured forth?" his laws delightful to him, 
 and his honour dear ? 
 
 Jt is proper to obferve here, that the fingle view 
 of he bleilings of divine goodnefs, which muft have 
 the ftrongeil inEuence in leading us to a grateful re- 
 fentment of them, is peculiar to fuch as expeft juf- 
 tlfication through the imputed righteoufnefs of 
 Chriit ; viz. their being of free unmerited grace and 
 mercy. For, though there are clafles of Chriftians 
 Vv»ho pretend to difelaim the belief of any merit in 
 man, it would be.no difficult matter to Ihew, that 
 there are none who do not, by their profefled princi- 
 ples, or their ufual language, fuppofe it, excepting 
 thofe defcribed in the beginning of this difcourfe. 
 And fuch not only believe his mercy to be unmerit- 
 ed, but tliat they have juftly deferved his wrath and 
 indignation, nay, and that they continually do fo, 
 even in their bed ftate ; their pureft and holieft ac- 
 tions having fuch fins attending them, or fuch a mix- 
 ture and alloy of unholinefs and impurity in them, 
 as, if they were weighed in the e^a6t balance of juf- 
 tice, would be fafficient to procure their total re- 
 ji £tion. 
 
 In how ftrong a light is this reprefented by the 
 f?xred writers ; and how powerful does its operation 
 appear to be upon themfelves ? They feem penetra- 
 
AN ESSAY ON JUSTIFICATION. 73 
 
 ted and poflefled with a fenfe of the love of Chri(!, 
 and of God in him, as having finners for its obje6l. 
 Thus the apoftle Paul reafons : ** For fcarcely for a 
 righteous man will one die, yet, peradventure, for a 
 good man fotne would even dare to die. But God 
 commendeth his love to^^■a^d3 us, in that, while we 
 were yet finners, Chrill died for us * " And again, 
 '* If, when we were enemies, we were reconciled ta 
 God by the death of his Sonf." What a fenfe of 
 the love of Chrifl is difcovered by the two follow- 
 ing paifages of the fame apoftle ! " That Chrifl 
 may dwell in your hearts by faith ; that ye being 
 rooted and grounded in love, may be able to com- 
 prehend with all faints, what is the breadth and 
 length, and depth, and height ; and to know the love 
 of Chrift, which paiTeth knowledge J." The other is, 
 ** If any man love not the Lord Jefus Chrift, let him 
 be Anathema, Maranatha || ;" than which nothing 
 could more ftrongly exprefs his own fenfe of the 
 obligation. It deferves notice alfo, that the infpi- 
 red writer^ do often reprefent it as one of the ftrong- 
 eft arguments againft fin, that it is a reproach and 
 diftionour brought upon our Redeemer and Lord. 
 ** For many walk, of whom I have told you often,, 
 and now tell you, even weeping, that they are ene- 
 mies of the crofs of Chrift ^. Seeing they crucify 
 to themfelves the Son of God afrefii, and put him 
 to an open ftiame**." 
 
 I muft again here, as on a former branch of the 
 fubjeft, obferve. That, no doubt, fuch arguments as 
 G3 
 
 * Rom V. 7, 8. f Rom v. lo. t ^P^- ii'* '7. i8, iff, 
 
 fi I Cor. xvi. «». If Phil, iii. i8. ♦* Heb. vi. 6. 
 
74 AN ESSAY ON JUSTIFICATION. 
 
 ihefe, will have little or no eiFed upon thofe wh(y 
 have but an imperfect belief of them, which, it is to 
 be feared, is the cafe with not a few who go under 
 the name of Chriftian. But is it not very evident, 
 that they mull have the ftrongeft imaginable influ- 
 ence upon all fuch as are actuated by a lively faith 
 in the doftrine of redemption ? They muft fee them- 
 Telves indebted to the undeferved mercy and love of 
 God for favours of infinite value, and therefore muft 
 certainly endeavour to exprefs their gratitude by an 
 entire confecration of their lives to their benefa£tor'^ 
 fervice. 
 
 This leads me to obferve, in the fixth and laft 
 place, That thofe who expert juftification by the im- 
 puted righteoufnefs of Chrift, muft be poiTefled of a 
 fupreme or fuperlative love to God, which is not on- 
 ly the fource and principle, but the very fum and 
 fub (lance, nay, the perfe6lion of holinefs. That 
 thofe who believe in, and hope to be accepted and 
 finally faved, through the imputed righteoufnefs of 
 Chrift, muft be poffeffed of a fupreme love to God, 
 appears from what hath been already faid upon the 
 fobjed of gratitude. Love is the moft powerful 
 means of begetting lov^e. Thus fays the apoftle 
 John,„*f We have known and believed the love that 
 Goi^f hath to us ; God is love *»" And a little 
 after, " We love him becaufe he firft loved us f,'* 
 The infinite and unfpeakable mercies which he hath 
 beftowed on us, with all the circumftances attending 
 thsm, the means and manner of their conveyance, 
 which have been hinted at above, muft neceflariiy 
 excite the moft ardent love in return, and every pro** 
 ♦ I John iv« 1 5. J i John iv» ig* 
 
AN ESSAY ON JUSTIFICATION. 7 5 
 
 per expreflion of it. This is their immediate and 
 natural, nay, this is their necejQTary and unavoidable 
 efFed. " For the love of Chnfl conftraineth us, be- 
 caufe we thus judge, that if one died for all, then 
 were all dead ; and that he died for all, that they 
 which live fhould not henceforth live unto them- 
 felves, but unto him which died for them, and rofe 
 again *." 
 
 If any Ihall think proper to afTert, that favours 
 bellowed are not to be confidered as the true and 
 formal caufes of love, but the excellence and amia- 
 ble qualities of the objed: — thus, for example, fup- 
 •pofing any perfon of a character juftly hateful in it- 
 felf, from caprice, felf-intereft, or any other linifter 
 motive, to bellow many fignal favours upon another, 
 the beneficiary might receive and delight in the fa- 
 vours, without efteeming, nay, even when he could 
 not efteem the giver : if this is conlidered as an ob- 
 jection againft what I have juft now faid, and the 
 conclufivenefs of the argument to be founded upon 
 it ; I oflSer the two following anfwers to it. iQ, 
 That in the account given in Scripture of the re- 
 demption of the world by the fubllitution of a Sa- 
 viour, and the juflificatlon of finners by the imputed 
 righteoufnefs of Chrill, there is the brightell difplay 
 of all the divine perfections. The almighty power, 
 the unfearchable wifdom, the boundlels goodnefs, 
 the inflexible juftice, and inviolable truth of God, 
 fliine in this great defign, with united fplendour. 
 Every attribute, that can in reafon claim our venera- 
 tion and efleem, as well as our thankfulnefs and grati- 
 tude, is here to be feen. Even the perfe£lions of juf* 
 * J Cor. V. 14. 
 
7^ AN ESSAY ON JUSTIFICATION. 
 
 ticeandmercy (which I willnot call jarring attributes, 
 as fome too harflily do, but) which feem to reftrain 
 and limit each other in their exercife, are jointly iliuf- 
 trated, and fhine more brightly by their union, than 
 they could have done feparately ; and, at the fame 
 time, the purity and holinefs of the divine nature, 
 which is the fum of them all, is deeply imprefled 
 upon tile mind. So that here is every thing that 
 can produce love ; worth and excellence to merit it, 
 love and kiudnefs to excite and raife it. From this 
 it evidently appears, that he who'believes in the im- 
 puted righteoufnefs of Chrift, muft have a fuperla- 
 tive love of God. 
 
 But 2dly, Left it fhould be faid that many have- 
 not th;s view of the doftrine in queftion, as honour- 
 able to God, and reprefenting him in an amiable 
 light, but the contrary ; I obferve that there muft 
 have been a difcovery of the glory of God, as ftiin- 
 ing in this plan of falvation, to all who cordially 
 embrace it. Nothing elfe could induce them to do 
 fo. If its enegaies do not fee this, and therefore fet 
 themfelves againft it ; this confirms the different and 
 honourable fentiments entertained by its friends ; fo 
 that even fuppofing (what we will never grant j that 
 this view of the a.v:'ablenefs o the divine nature, 
 as reprefented in the gofpel, were not well founded ; 
 yet, doubtlefs, it is the view of thofe *' who count 
 all things but lofs for the excellency of the know- 
 ledge of Chrift*," and glory in nothing bnt his 
 crofs. 
 
 The truth is, notwithftanding any cavilling ob- 
 jedions that may be raifed againft it, many favours 
 ♦ Phil. iii. 8. 
 
AN ESSAY ON JUSTIFICATION. 77 
 
 received by one to whom they are abfolutely necef- 
 fary, and by whom they are infinitely prized, mufl 
 naturally and neceflarily produce love. This will 
 be reckoned a firfl: principle by every unprejudiced 
 mind ; and it is always fuppofed in the Holy Scrip- 
 tures, where the faints are reprefented as under the 
 habitual and powerful imprellion of love to God, 
 for his love to them manifefted in their redemption. 
 Thus fays the apoftle Paul, " For 1 am perfuaded 
 that neither death, nor life, nor angels, nor princi^ 
 palities, nor powers, nor things prefent, nor things 
 to come, nor height, nor depth, nor any creature, 
 fball be able to feparate us from the love of God, 
 -which is in Chrift Jefus our Lord." 
 
 Now, is there any thing more necefiary, to ihow, 
 that thofe who believe and traft in the imputed 
 righteoufnefs of Chrift miift be holy in their lives, 
 than their being under the influence of a fupreme 
 love to God ? Is not this the firft and great com- 
 mandment of the law, " Thou fhalt love the Lord 
 thy God, .with all thy heart, and with all thy foul, 
 ^d with all thy mind * ?" Is not this a never- fail- 
 ing fource of univerfal obedience ? As they love 
 God, will they not love their brethren alfo : the ve- 
 ry word of men, becaufe they are the creatures of 
 God ? and the righteous more efpecially, becaufe 
 they are his faints, his chofen ones ? Can they love 
 God fupremely, and yet voluntarily difpleafe him, 
 breaking his commandments, or refifting his defigns ? 
 We know that love hath a quite dilFercnt effeft, in 
 every other and inferior inftance, endearing to us 
 every thing related to the perfon who pofTelTcs our 
 
 * Mat. xxii. 37. 
 
78 AN ESSAY ON JUSTIFI6ATION. 
 
 efteem and aifection ; how then can it be fuppofed 
 fo prepoftcrous in- this fingle cafe, when it is fixed 
 on the greateft and the beft of objefts ? 
 
 It is a received maxim, that there can be no true 
 love where there is not fome likenefs and conformi- 
 ty of nature and d'fpofition to the objeft beloved, 
 and an endeavour after more. And this is a maxim 
 ,that will in no cafe hold more infallibly than in mo- 
 ral fubjeds. It is impoilible that we can love pu- 
 rity, if ourfelves are impure ; nay, it is even impof- 
 fible that we can underftand it. Though an unholy 
 perfon may have a very penetrating genius and ca- 
 pacity, may think acutely, and perhaps reafon juilly 
 upon many, or moil of the natural attributes of 
 God, he can neither perceive nor admire his moral 
 excellence. Inftead of perceiving the glory of God 
 ^s infinitely holy, he hates, and fets himfelf to op- 
 pofe this part of his charader, or to fubftitute fome- 
 thing quite different in its room *'. Or, if we can fup- 
 pofe him able, or from any particular reafon inclined, 
 to tell the truth, as to what God is, he can never 
 dtfcern or feel his glory or beauty in being fuch, 
 
 * This is the true reafon why many fo warmly oppofe God's vin- 
 ^ift've juftice. and that in the face of many awful examples of it» 
 even in the prefent partial and imperfecfl difpenfation That there 
 are many marks of God's difpleafwre againft fin, even in that part 
 of his government which is at prefent fubjedled to our view, and 
 alfo diltincl warnings of ^ ftri(fler reckoning to come, I fliould think, 
 might be to an impartial perfon. pad all doubt; and yet this is de- 
 tided, and denied by many, merely becaufe they can never think 
 that a perfedlion in the divine nature, far which they have no love 
 or efteem in their own hearts. All who love God, then, muft be 
 like hira and even thofe who will not be what he really is, are 
 always ftrongly inclined, at leait to fuppofe him what they them* 
 felves are. 
 
AN ESSAY Oy JUSTIFICATION. 79 
 
 For why, he himfelf is unholy ; that is to fay, in 
 other words, he fupremely loves, ^and hath his af- 
 fedions habitually fixed, upon fomething that is not 
 God, fomething that is contrary to God's nature, and 
 a breach of his law. 
 
 Let us continue to refle£l a few moments upon this 
 fubjecL, which is of great importance, varying a little 
 the light in which it is viewed. Ltt us confider 
 Xvhat is meant by a fupreme and fuperlative love to 
 God. Thefe words muft have a meaning. It is 
 not a fupreme love of a certain nature, or perfon, 
 called God, whom no man hath feen, and of whom 
 we know no more but the name. In this cafe the 
 old maxim would hold, " Ignoti nulla cupido i" there 
 can be no affection, of either love or hatred, towards 
 an obje^ wholly unkaown. A fupreme love of 
 God therefore, where it really hath place in any heart, 
 muit mean tlie love of a charadler in fome meafure 
 underftood, thouoh not fully comprehended. In 
 fhort, according to the Scriptures, it is a fupreme 
 love of the fource and pattern of moral excellence, 
 ot a being of infinite holinefs and purity, with whom 
 " evil cannot dwell.*' Is not this, in truth and 
 reality, the love of holinefs itfelf, the fupreme love 
 of it ? Can we lo^e holinefs then, and not afpire 
 after it ? can we love it, and not endeavour to prac- 
 tiie it ? nay, can we love it, and not poiiefs it ? can we 
 love holinefs fup e ely and live m lin habitually? 
 It is :he grolTeit contrad 61 on, the n.oii abfolute im- 
 pofribiiity. There^is then a diametrical oppoiltion 
 bctvveen the love of God and thj fervice of fin. 
 To fuppofe them confillent, would be fuppoiing, that 
 the tendency of the heart and afFcclions m"ght be 
 
5o AN ESSAY ON JUSTIFICATION. 
 
 oppofite to the courfe of the life, or fupremely fix- 
 ed upon two things mutually deilrudlive to each 
 other; on the contrary, our Saviour juftly affirms, 
 that '* no man can ferve two mafters ; for either he 
 will hate the one, and love the other ; or elfe he 
 ■will hold to the one, and defpife the other. Ye can- 
 not ferve God and mammon *." 
 
 Once more, Is not the love of God, I mean the 
 fnpreme love of God, precifely what is meant by 
 holinefs ? It is not only an evidence of it, not only 
 a fource of it, not only an important branch, but the 
 fum and perfe6lion of it. For what is fin in the 
 heart, of which all evil a6tions are but the fruits and 
 expreflions, and from which they derive their ma- 
 lignity and contrariety to the divine will ? Is it not 
 the love and purfuit of inferior obje6ts on their owa 
 account, and giving them that placrr in cur affe^iions 
 which is due only to God ? All fins, of whatever 
 kind, may be eafily reduced to this, and fhown to be 
 nothing elfe, but the alienation and eftrangement of 
 our heart and affedions from God, to whom alone 
 they are due ; which, fo far as it prevails, neceflari- 
 ly occafions a mifapplication of every faculty of our 
 minds, and of every member of our bodies, and thus 
 a rebellion of the whole man. But whoever loves 
 God above all, and places his chief happinefs and 
 delight in him, is truly holy ; not only will be fo 
 as the effed, but really is fo, by the pofleflTionof this 
 difpofition. In proportion as this love is increafed 
 and ftrengthened, his fandification is carried on 5 
 and when it is complete and triumphant, entirely 
 
 * Mat. vi. 24. 
 
AN ESSAY ON JUSTIFICATION. 8l 
 
 free from the mixture of aiiv bafer paffion, he is 
 perfe£l in holinels. 
 
 It may probably occur to forae readers, that this 
 reafoning will not accord with the accounts given by 
 many moderns of the nature and foundation of vir- 
 tue. Some found it upon the prcfent prevailing 
 tendency of our own difpofitions, and make it point 
 directly and immediately at oar own happinefs ; 
 others found it upon our conne6lions with our fel- 
 low-creatures in this flate, and make it conlift in 
 benevolence of heart, and beneficence of aftion ; 
 others again, who approach nearer the truth, but 
 without precifion, ftyle it an afting towards every 
 object, according to reafon and the nature of things. 
 Upon any of thefe fchemes, the connedion, or rather 
 coincidence, above alleged between the love of God 
 and virtue, or moral excellence, does not fo clearly 
 •appear. This indeed feems to me the great defed: 
 of thefe accounts of the nature and foundation of 
 virtue, that they keep our relation and obligations 
 to God*at a dillance at lead, and much out of view. 
 But as this is the firft commandment of the law 
 which Xjod hatli revealed to man for his obedience, 
 ** Thou flialt love th« Lord with all thy heart, with 
 all thy ftrength, and with all thy mind ;'* fo, upon 
 a fair and juft examination, the fupreme love of 
 God will be found the moft coniiftent and rational 
 account of the nature of virtue, and the true fourcc 
 from which all other virtues, that are not fpurious, 
 muft take their rife, and from which they derive ' 
 their force and obligation. It is founded, not only 
 upon the relation of creatures to their Creator, but 
 H 
 
S2 AN ESSAY ON JUSTIFICATION, 
 
 ,on the inherent excellence of the divine nature* For 
 fuppoiing (what will fcarcely be/ denied) that God 
 may be at all the object of our eiteem and love, it is 
 plain that we ought to have the higheft efteem for 
 the higheft excellence, a fupreme love for what is 
 infinitely amiable ; and if our affedions do in any 
 meafure prefer what is lefs to what is more worthy, 
 they muft be, ''in that proportion, wrong and mif- 
 placed. 
 
 As to fome of the phrafes (for they are no more) 
 which come into repute together, or in fucceffion 
 one after another, to exprefs the rife and foundation, 
 of virtue, fuch as a fenfe of beauty, of harmony, of 
 order and proportion, this is no explication of the 
 matter at all ; it is only transferring the language 
 ufed with refpedl to fenlible objefts, to ethics or mo- 
 rality, in which it muft be underftood figuratively. 
 That there is fome analogy between thofe fubjedls 
 and morality, may be eafily confelTed j but there are 
 few diiFerent fubjedls in natiire, between which as 
 llrong, or a ftronger analogy may not be traced. 
 For example, how eafy would it be to reduce all no- 
 tions of morality, nay, indeed all notions of beauty 
 in painting, or harmony in mufic, to truth and reality 
 in oppofition to falfehood ! Wollafton's Religion of 
 Natuie Delineated is an example of this, in, which 
 he relblves the morality or immorality of every 
 aftion, into the truth or falfehood of a propofition. 
 And whoever reads the book will, 1 dare fay, be 
 fenfible, that it is juft as natural and proper as a 
 certain noble author's rhapfodies upon beauty and 
 harmony. In fliort, it were eafy to fliew that none 
 of the accounts given of the nature of virtue have 
 
AN ESSAY ON JUSTIFICATION. 83 
 
 any meaning, truth, or force in them, but fo far as 
 they are founded upon, or coincident with that which 
 J have above given from the word of God *. 
 
 * There Is one late writer. David Hume, Efq. who, it mufl be 
 ronfcfled, hath excelled ail that went before him in an extraordi- 
 nary account of the nature of virtue. I have taken no notice above 
 of his principles, if they may be called fo, becauie I think both 
 him and them worthy of the highefl contempt; and would have 
 difdained to have made mention of his name, but that it affords me 
 an opportunity of exprefllng my fenfe of the wrong meafures taken 
 by many worthy and able men, who, in fermons and other difcour- 
 fes, give grave and ferious anfvvers to his writings. As to himfelf, 
 that man muft be beyond the reach of convidlion byreafoning,\vho 
 is capable of fiich an infult upon reafon itfelf and human nature, as 
 to rank all natural advantages, mental and corporeal, among the 
 virtues, and their contraries among the vices Thus he hath ex- 
 prefsly named wit, genius, health, cieanlinefs, taper legs, and broad 
 l"Upulders, among his virtues; difeafes he alfo makes vices; and 
 confiftently enough, indeed, takes notice of the ,infe(?tious nature of 
 fome difeafes, which, I fuppofe, he reckons an aggravation of the 
 crime. And, as to mankind ia general, if they were at that pafs 
 as to need a refutation of fucb nonfenfe, as well as impiety, it would 
 be in vain to reafon with them at all. If I were to contrive an 
 anfwer to this writer, it would be a vifible, inftead of a legible an- 
 fwer it Would be to employ a painter to make a portrait of him 
 from the life; to encompafs him with a few hieroglyphics, which 
 it would not be difficult to devile: to infcribe upon his breaft thefe 
 words, KEA.LTH, CLEANLINESS and BROAD SHOULDERS ; 
 and put the following fentence in his mouth, which he hath adopt- 
 ed from a French author, "FEMALE INFIDELITY when it is 
 known -is a fmall matter, and when it is not known, is nothing." 
 This would be very proper when applied to his writings, who, as 
 well as his friend and coadjutor without a name, makes " our mo(t 
 important reafonings upon many fubjects to reft ultimately upon 
 feni'e and feeling." It is probable fome over delicate perfons will 
 think this is not treating him with fufficient decency; but till there 
 be a plan agreed upon, of the meaf^i res of decency due from infidels 
 to Chriftians, and from Chriftians to infidels, whether he does not 
 deferve far worfe treatment fronj any who believes the gofpel, I 
 leave to the judgment of ihofe who will read his writings. 
 
»4 AN ESSAY ON JUSTIFICATlOIf. 
 
 Thus I have fliewn, that thofe who believe the 
 dodlrine of imputed righteoufnefs muft be mofl holy 
 ill their lives ; that the obligations to obedience are 
 not weakened, but ftrengtheaed and coniirnned by 
 it. This any impartial perfon may be convinced of, 
 who will refle£l, that it is hardly polTible to conceive 
 an obligation to duty, of any kind, which may not 
 be reduced to one or other of thofe above-named ; 
 and, if I am not miftaken, none of them can operate 
 fo flrongly upon any other fcheme, as that which is 
 here efpoufe^, and v/hich is fo evidently founded on: 
 the Scriptures of truth. 
 
 There is, however, one general confideratlon, 
 which it would be wrong to omit^ in fhewing the 
 friendly influence of this do6lrine upon holinefs of 
 life, although it doth not fo properly fall under the 
 notion of a dire<Sl; obligation ; that is, the great en- 
 couragement given in it to the ftudy of purity and 
 holinefs, by the profpeft of fuccefs. Defpair of 
 fuccefs cuts the finews of diligence in every enter- 
 prize. And, particularly upon the fubjedl of reli- 
 gion, nothing more eiT" ftually enervates our refolu- 
 tions, and leads to a fuUen, defpondent negledl of 
 dpty, than an opinion that we ihall not fucceed in 
 attempting it, or lliall not be accepted in our endea- 
 vours after it, or, our imperfeft attainments in it. 
 But the dodrine of juftification by the free grace of 
 God, " through the redemption that is in Chrift 
 Jefus," gives tl\e greateft encouragement to all who 
 will return to their duty. This encouragement na- 
 turally divides itfelf into two branches: i ft. The 
 fure hope of acceptance through Chrift. 2dly, The 
 powerful and e|Feduai aid provided for them in the 
 
AN ESSAY ON JUSTIFICATION. ^5 
 
 H0I7 Spirit, which he hath purchafed, and beftows 
 for their fandification. 
 
 ift, The fure hope of acceptance through Chrift 
 Jefus. Although fin hath greatly blinded the minds 
 of men, there is flill fo much of " the work of the 
 law written in their hearts," as muft make them 
 fenfible that in many things they offend, and muft 
 give them ground ot folicitude and fear, while they 
 expecl to be juflified by their own merits. Accord- 
 ingly we find, that except the groffefl and boldeft 
 infidels, of which fort this age has fuijpifhed fome 
 examples *, all clalTes of men confefs themfeh^es 
 guilty of many fins, faults or failings ; fome expref- 
 fing themfelves in a flronger, and fome in a fofter 
 ilyle, according to the greater or lefler degree of the 
 depravation of na^ral confcience. Tf there is any 
 meaning then in thefe words, they mult be liable to 
 the difpleafure of God in fome refpe6ts, for which 
 they cannot themfelves atone ; and muft therefore 
 labour under at leaft much uncertainty as to their 
 acceptance. This muft weaken their hands, and 
 flacken their diligence in an attempt fo precarious in 
 its ifTue. 
 
 Perhaps fome may fay, that this is only levelled 
 againft thofe who deny all fatisfa6tion, or all ufe of 
 the merit of Chrift, but not againft thofe who ex- 
 pe6t to be juflified by their own merit, fo far as it 
 goes, and truft in their Saviour for making up what 
 
 H3. 
 
 * Vide ElTays on the principles of morality and natural religion.- 
 Thefe Eflays conclude with an addrefs to the Sapieme Being, which 
 contains the followirg words " What mortals term fin, thou pro- 
 nounceft to be only error; for moral evil vani(hes^ in fome meafure, 
 from before thy more uerfed figUt." 
 
'S6 AN ESSAY ON JUSTIFICATIOK". 
 
 is wanting in tbemfelves. But of fuch I would alk, 
 how they (Lall be fatisfied that they have gone as 
 far with their own merit as is requifite, if there is 
 any flrefs to be laid upon it at all ? Will they fay, 
 as fome foolifhly do, that they do all in their power, 
 and truft in Chrift for fupplying what may be ftill 
 deficient ? If they dare refolutely ftand to this plea 
 at the laft day, when God fhall judge the fecrets of 
 all hearts, that they have done all in their power, 
 there is really nothing wanting to them ; they need 
 no Saviour, they need no pardon. But this is what 
 no mere man that ever lived can fay with truth. 
 So that upon any fcheme but an entire reliance on 
 the merits of Chrift for juftification before God, 
 there muft ftill be a dreadful uncertainty, inconfiitent 
 with that liberal and ingenuous freedom with which 
 the children of God love and ferve him. Thefe^ 
 ftrongly penetrated with a fenfe of duty and obliga- 
 tion, deeply humbled under a fenfe of fin, and refting 
 on the perfe£l atonement made by their Saviour and 
 fubftitute, ferve hi^ with alacrity and pleafure,, 
 wearing the bonds of love. And knowing the weak- 
 neU of their beil fervices while here, they long for 
 that bleilcd time when they ihall be made perfectly 
 holy, and yet fhall forever acknowledge themfelves 
 indebted for their place in heaven, and their conti- 
 nuance there, to the grace of God and the love of 
 their Redeemer. 
 
 The other branch of the encouragement which 
 believers in Chrift have to diligence in duty, is the 
 promife of the Holy Spirit to lead them into all 
 truth, and guide them to all duty. This promife ii 
 cxprefsly made to believers and their feed after 
 
• AN ESSAY ON JUSTIFICATION. 87 
 
 them, in every age of the chuich, to the end of the 
 world. Thus fays the apoftle Peter, "And ye fball 
 receive the gift of the Holy Gholt ; for the promife 
 is to you and to your children, and to all that are 
 afar off, even as many as the Lord our God Ihall 
 call *." And it is to this plentiful efFufion of the 
 Spirit, that the prophets afcribe the purity and prof- 
 perity of the church in the latter days. " For I 
 will pour water upon him that is thirfty, and floods 
 upon the dry ground : I will pour my Spirit upoa 
 thy feed, and my bleiling upon thine offspring, and 
 they iliall fpring up as among the grafs, as willows 
 by the water-courfes f.". 
 
 I am feniible that the nature and form of the ar- 
 gument doth not permit me at once to fuppofe the 
 truth of this, and to make ufe of the diredl agency 
 and effectual operation of the Spirit of God to prove 
 the holinefs of faints. But it may be eafily made 
 appear, that the belief and perfuafion of this muft 
 have the llrongeft influence in animating their own 
 endeavours. What more proper for fuch a purpofe 
 than the belief of an almighty aid, certainly to be 
 exerted in their behalf ? Muft not this invigorate 
 their powers, and preferve them from finking through 
 fear of the number and ftrength of their adverfaries ? 
 Nothing but ignorance of themfelves can make them 
 boaft of their own ftrength. The refult of experi- 
 ence in the ftudy of holinefs, muft be a humbling 
 convi6lion of the force of temptation and ftrength of 
 paflSon on the one hand, and the weaknefs and fee- 
 blenefs of human reafon and refolution on the other. 
 Muft it not then be of the greateft advantage to be* 
 * Ads ii. 38, ^g, f Ifa. sliv. 3, 4. 
 
S^ AN ESSAY ON JUSTIFICATION. 
 
 lievers, to be under an habitual perfuafion of tha 
 prefence and operation of the Spirit of God to fanc- 
 tifj them wholly ? .Without this the attempt would 
 be altogether vain ^ but this makes the exhortation 
 come with peculiar force and energy, ** Work out 
 your own falvation with fear and trembling ; for it 
 is God that worketh in you both to will and to do 
 of his good pleafure *." 
 
 It will be a fupport to the prefent argument to 
 obferve, that fome fenfe of the weaknefs of humaiv 
 nature, and its inequality to any thing arduous and 
 difficult, feems to have been pretty univerfal in eve- 
 ry country, and in every age of the world. Thus. 
 among the ancient heathens, of whom we have the 
 fulled account, all great enterprizes were fuppofed 
 to be undertaken at the inftigation, and executed by 
 the alTiilance of fome fupenor power. Their poets 
 always gave out that themfelves were infpired, and 
 their hero direfted by fome deity ; and moderns ge- 
 nerally fuppofe, that the very imagination of this had 
 no fmail influence on the fucCefs of the attempt. - 
 The interpofition of deities; was indeed fo remark- 
 able in the moll eminent ancient poets, that it has 
 been reckoned a branch of their art, diftinguifhed by 
 a particular name, called the machinery, and; is now 
 infeparably joined, at leaft to one fpecies of poetry. 
 Nay, it was a pretty general belief among fome na- 
 tions, that every particuiajP perfon had an angel,, 
 fpirit or genius, to whofe care he was committed^ 
 who aflifted him in difficulty, .and protefted him in 
 danger. Does riot all this then evidently prove,: 
 tliat a perfuafion of fuperior ai,d npil have the moll 
 * Phil. ii. 12,13. «? 
 
AN ESSAT ON JUSTIFICATION. 89 
 
 happy influence on oar adivity and diligence in duty, 
 and our progrefs in holinefs ? Doth it not make it 
 leafonable to expeft, that thofe who truft to nothing 
 better than their own flrength, will be proportion- 
 ably low in their attempts, and deficient in their 
 fucQefs J but that thofe whofe eyes are fixed for di- 
 rection upon God, and who live in a continual de- 
 pendence on his grace, will become truly partakers 
 of a divine nature ? 
 
 Now, is not this the diftinguifhing charaderiftic 
 of the fcheme of redemption by free grace, that it 
 gives lefs to man and more to God than any other 
 plan ? It feems indeed particularly to point at this 
 very defii^n in every part of it, to abafe the pride of 
 man, and to exalt the grace of God. Self-denial is 
 the firft condition of the gofpel, and a renunciation 
 of all felf- dependence is the leffon continued through 
 the whole. '* Surely in the Lord have I righteouf- 
 nefs and flrength," may be called the motto of 
 every Chriftian, is a Ihort and comprehenfive fum- 
 mary of iiis faith, and the great foundation of his 
 hope and trull. As then it has been {hewn that he 
 is habitually inclined to obedience, with what ala- 
 crity and vigour will he apply himfelf to his duty, 
 fiiice he believes that almighty power is conftantly 
 engaged in his behalf; and that however unable 
 he may be of himfelf, for any thing that is good, 
 yet a thorough and eiildu^l change will be wrought 
 in him by divine power ? What a firmnefs and for- 
 titude rauft be infpired by the following pafl'age of 
 the prophet Ifaiah, and othef prcmifes in the fame 
 flrain ? .%Hail thojj not known, haft thou not heard, 
 that the everlalling-God, the Creator of the ends of 
 
90 Alt ESSAY ON JUSTIFICATION. 
 
 the earth, fainteth not, neither is weary ? There is 
 no fearching of his underflanding. He giveth power 
 to the faint ; and to them that have no might he 
 increafeth ftrength. Even the youths (hall faint and 
 be weary, and the young men Ihall utterly fall. 
 But they that wait on the Lord Ihall renew their 
 ftrength ; they (hall mount up with wings as eagles j 
 they ihall run and not be weary, they fhall walk 
 and not faint *." 
 
 But now, perhaps, after all the advantages of 
 this do£lrine, pointed out in the preceding difcourfe, 
 fome will be ready to aik me, if it cannot poflibly 
 be- applied to the encouragement of impiety, or ferve 
 to foller a fupine floth and negligence ? To this I 
 am ready to anfwer. By fome who profefs it, it 
 may ; but by thofe who really believe it, it never 
 can. There is no part of the word or providence 
 of God that may not be, or that hath not frequently 
 in fad been abufed to bad purpofes, by wicked men 
 under the dominion of their lulls. But, in order to 
 remove ambiguity, it is proper to obferve, that 
 wherever there is a national profeffion of any reli- 
 gious principles, there rauft be many who are not 
 believers, in any other fenfe than that they have 
 been accuftomed to hear fuch and fuch things aflert- 
 ed, have never inquired into nor doubted, feldom 
 even thought of them, and fo do not difbelieve 
 them. But there is a great difference between fuch 
 a traditionary belief as may produce a cuftomary 
 profeffion, and fuch a real and inward perfuafion as 
 will change the heart and influence the practice. 
 That there may be fome of the ftrft fort otbelieveri* 
 * Ifa. xl. 2 8. —37. 
 
AN ESSAY ON JUSTIFICATION. 9I 
 
 in the dodlrine of imputed righteoufnefs, who are 
 not holy, or perhaps abufe it, ill underitood, to un- 
 holineis, 1 am willing to allow ; but that all thofe 
 who believe it upon real and perfonal conviction, 
 mufl be moft confcientious in the praftice of every 
 moral duty, I hope hath been clearly made appear 
 in the preceding pages. 
 
 The above is all that was firft intended in the 
 profecution of this argument ; but perhaps it will 
 not be improper, before difmiffing the fubjeCl, to 
 make a few refledllons upon the reception which it 
 hath met with, and mufl (till expe6l to meet with 
 in the world -, upon its importance and proper appli- 
 cation. 
 
 It is very certain, being neither denied by friends 
 nor enemies, that this doftrine hath, in all ages, not 
 only been attacked with the weapons of human wif- 
 dom, but generally alio loaded with much reproach 
 and contempt. After, therefore, it hath been fo far 
 defended as may fatisfy every impartial mind, and 
 its infiueiv^e upon pra6lice demonilrated, I obferve 
 that whatev^er impreffion this fa6l may make upon 
 others, it feems to me no imall confirmation of its 
 truth as coming from God, that it is contrary to 
 the fplrit of the world. This is both agreeable to 
 Scripture and to found reafon The doctrine of 
 '* Chrift crucified," the apoftle Paul tells us, ** was 
 to the Jews a flumbling-block, and to the Greeks 
 fooliilmefs *." And, fpeaking of the effedl of the 
 publication of this do£lrine, he fays, ** Ye fee your 
 calling, brethren, how that not many wife men after 
 the flefh^not many mighty, ot u;any noble are 
 * I Cor. i. 13. 
 
$2 AN ESSAY ON JUSTtFtCATlOK. 
 
 called. But God hath chofen the foolifli things of 
 the world to confound the wife ; and God hath cho- 
 fen the weak things of the world to confound the 
 things which are mighty ; and bafe things of the 
 world, and things which are defpifed, hath God 
 chofen, yea, and things which are nor, to bring to 
 nought things that are f " This we are not to un- 
 deriland as if the apoftle yielded that the gofpel was 
 not agreeable to true wifdom, or that the proper 
 and legitimate ufe of human wifdom would not lead 
 us to embrace it ; but it contains a ftrong intirnation 
 of a truth not commonly attended to, that great na- 
 tural abilities have pretty much the fame influence 
 on tlie moral charadler, with great wealth or tem- 
 poral profperity. They ate both apt to intoxicate 
 the mind, and lead to pride, arrogance and felf- 
 conceit; and perhaps intelledlual pride is as great an. 
 obftru£lion to the difcovery of truth, as any bad 
 difpofition wliatfoever. We are alfo taught, that 
 God ordered and dlfpofed of things in this manner, 
 for the wife ends of his providence, for the fubjec- 
 tion of the" arrogance and boafted wifdom of men ; 
 •or, in the words of the^^poftle, " That no flefli 
 fliould glory in his prefence." The reception, then, 
 which this do6:rine ufually meets with, fliould be fo 
 far from remaining as a prejudice or objection ngainft 
 its truth or utility, that, on the contrary, it lliould 
 contribute to fatisfy us, that it is the real and ge- 
 nuine doctrine of Chrid, fmce it meets with the 
 fame fort of oppolition, and from the fame quarter, 
 with which this was encountered at its firfl publi- 
 cation. 
 
 • r Cor. I. 26,-28. 
 
AN ESSAY ON JUSTIFICATION. 93 
 
 And indeed, befides this exadl correfpondence be- 
 tween the event and what the Scripture gives us 
 reafon to exped, as to the reception of the gofpel 
 in the world, I apprehend it ought to be a general 
 prejudice in favour of its tmth, confidering the ori- 
 ginal it claims, that it doth not carry on it any of 
 the marks of human wifdom. It feems to lie (if I 
 may fo fpeak) quite out of the way of human ima- 
 gination and contrivance, and is diametrically oppo- 
 lite in its whole tendency, to themoft prev^ailing hu- 
 man inclination, viz. felf-efteem, pride, and vain-glo- 
 ry. This indeed is the true reafon why this doc- 
 trine is fo unacceptable to the world, efpeclally the 
 ambitious part of it, that it is dire£lly levelled againft 
 their corrupt affections. It gives a view of the ho- 
 linefs, purity and juftice of God, which is intolera- 
 ble to all thofe who are not willing to break their 
 league with fin and vanity. And when it is truly 
 complied with, it not only divorces men from their 
 former attachment to fin and fenfuality, but will not 
 fuffer them to glory, even in their new character. 
 All who fubmit unfeignedly to the gofpel, both feel 
 and confcfs themfelves wholly indebted for forgive- 
 nefs and acceptance, for their prefentholinefs and their 
 future happinefs, to the free, unmerited grace of God. 
 ' How hard fuch a facrifice is, none can conceive who 
 have not fome acquaintance with vital, experimental 
 religion. Now, what is the moll natural inference 
 from this ? Is it not, that we have not .the fmalleft. 
 reafon to fufpeft this do£lrine to be a " cunningly 
 devifed fable," but may reft affured, that it is ** the 
 I 
 
V4 '•^^' ESSAY OX ;,. 3. ......... J.,. 
 
 \viidom and the power of God for fiilvation, to eve- 
 ry one that belie veth */' 
 
 This leads me to obferv^e, That if the reafoning 
 which the reader hath perufed upon this fubjetl be 
 jail and conclulive, there is one ciicumllance in 
 \\hich this *• doilrine according to godlinefs" eflen- 
 tlally diiVers from all other fchemes or lyftems of 
 morality. It is, that any of thefe fyllems a man 
 may underftand, embrace and defend, without having 
 liis heart made better, or his morals fecured or im- 
 proved by it at all ; whereas it is impollible that 
 :;ny man can really-, and from tlie heart, embrace 
 the dotftrine of Chriirs imputed righteoufnefs, with- 
 out being ruiirlified by it, " dead to fin, and aliv^ to 
 God." That the firll of thefe affertions is true, the 
 lives and charadeis of fome noted writers on the 
 foundation of morality, have been, and are an unde- 
 niable proof. Some of them do indeed exprefsly 
 yield it ; and it is evidently yielded, by implication, 
 in all the late writings, where there is fo frequei.t 
 meniion of the fmall inlluence that fpeculation has 
 upon pradice. On this is founded w hat a late scuie 
 and eminent writerf juftly calls the msfler p»rejudice 
 cf this age, viz. " The innocence of error.'* This 
 may as well be expreiTed by its counterpart, the un- 
 prolitablenefs or inefiicacy cf truth, \Ciiich furely 
 ought to be but a weak recommendi.t"on cf what is 
 called truth, by thofe wbo hold fuch an opinion. 
 
 That the other aiVertion is juft, hath been the 
 
 point undertaken to be made cut in this ECW ; antl 
 
 whoever will but confider how unacceptable this 
 
 .'oftrine is to mankind in general, may b|^fatisfied 
 
 ♦ Rem. i, i5. f Mr .llarburtim. 
 
Ay LSSAT Oy JUSTIFICATIO?*^. 9 J 
 
 at there can benoeffedual inducement to embrace it, 
 A there be fuch a difcovery and fenfe of the evil and 
 cianger of rin,a5 is utterly inconfirtent with a voluntary 
 continuance in it. The apparent ftate of the vifible 
 church, in which vlc^ and wickednefs fo fhamefuUy 
 abonnd, will be no objeftion to this, if what I hint- 
 ed ab )ve be recollected *, that there is a great diffe- 
 rence between a nominal or cullomary profeCion and 
 real belief. As to the few more zealous and emi- 
 nent aiTertors of this doctrine, who fometimes greatly 
 diihonour their profelHon, the anfwer is eafy: Ihey 
 are hypocrites, by whom indeed great offences do 
 come ; and the weak and unilable fall over the 
 ftumbling block, and are tempted to doubt the rea- 
 lity of religion, by this difcovery of the falfehood 
 of its profeifors. But fuch can never be fairly rank- 
 ed annong believers, whofe garb and habit they only 
 t reach eror.fly wore, for fome time, while they were 
 in the intereft of another mafterf . We may fay of 
 
 * See p^ge 89. 
 
 \ Perhdf^ fo.Gft may th-vik \he late acconrt* publifhed of the Mo- 
 ra-Jan? an ohjeclton to the jnftn'-fs of thi^ reprefentation. They 
 are faid to be great afleriors of the doctrine of inriptitcW righleouf- 
 pefs ; and yet there have not only appeared lome bad men amongft 
 them, but thty are univerfaily charged a% a fedl with mod impioiiS 
 an-'i fcandalotu praAice«i. Perhaps candour and charity might hare 
 led u< to fopp.ife, that mofl. or all thofe accofatioos, were calum- 
 nious, if they had bren aiHrmed by none but avowed enemies to 
 the dvcflrines which thev efpoufe; as the Crll Chrillians were char- 
 ged by their ^emies with eating human facriflces, when thty met 
 in private to celebrate the Lord's f jpper. Bat the cafe it feem* 
 is other-A'ife here . f.ir fone onrufpeclfd accu^s ha^-e appeared, 
 w'ho'ij none can im^sgine prejudiced againft them for embracing the 
 d >c1rine of imputtd ri^hteomncfs. I confei's rayfe J to have lb iittle 
 acq^iainiance v'nh thofe Hernhulters, a* they are called, either as 
 to their principles or plftfl.c^4, that I c^nnvt very fully bardie the 
 
^6 Ajy ESSAY ON JUStlFlCATIO]"?. 
 
 t]>em as the apoftle John fays, " They went out 
 from us, but they were not of us ; for if they had 
 been of us, they would no doubt have continued 
 with us ; but they went out that they might be 
 fnade manifeft that they were not all of us*." 
 
 But this is not all j for the reception of the doc* 
 trine of imputed righteoufnefs is not merely to be 
 eoftfidered as the beft means, comparatively, of pro- 
 ducing, preferving, and increafing our fanftification 
 and purity, as fure and effeftual while others are 
 precarious, but it is the only way, and all others are 
 abfokitely infufficient for the purpofe. If this be 
 indeed the doftrine of Chrift, the Scripture method 
 of falvation, then it is not only true, but a funda- 
 mental truth. Of this we are frequently and fc- 
 kmnly ail'ured in the Word of God. " I am the 
 
 fubje<5l ; but, if there is no other objedlion to tvbat is afBroied 
 above,, no doubt an acquaintance with the true rtate of the cafe 
 would enable us eafily to remove this. Perhaps, after ail, the bad 
 practices charged againft them may be only the confequence of fome 
 defigning perfons gerting in among them, and a great plurality may 
 be innocent, or at leaft comparatively To. But however this be, it 
 is not certain (at leaft to me) that they really embrace the fame 
 ilocflrine with us: they do indeed talk much of the Lamb, fpeak of 
 hiding themfelves in his wounds, &c. but I think their language 
 is peculiar to themfelves, and by no means the phrafeology either 
 of Scripture or of any other fe<fl of ChrilUans. Befides, as Count 
 Zinzcndoif, their leader, takes upon him to be a prophet^ it is pro- 
 babie they are juft a fet of deluded people, drawn away by his arf^ 
 %vho may much more properly be faid to believe in him than in 
 Crnriit, 
 
 [A more perfe5l kjioivledge oj tJye doctrines, charadler a?id labour:^ 
 
 of 'be MLrav/ansy has demonjlratedthat, fv fur from furnijbing any^ 
 
 ohjL'ilion againjl the do5lri?ie defended in this EJay, they mojl 
 
 ^(.-ivet fully ilbtflrate and covpm /if.— Note of the Awieiican Editor, 
 
 * I Jolin ii. 19. ■"' 
 
AN ESSAY ON JUSTIFICATION. 97 
 
 "WJiy, (fays our Saviour) and the truth, and the Hie ; 
 no man cometh unto the Father but by me *." So 
 fay the apotiles Peier and John : " Neither is there 
 falvatlon in any other ; for there is none other name 
 under heaven, given among men, whereby we mull 
 be favedf." It is therefore in vain for any to ex- 
 pert an efFeclual change of life, but by an acquaint- 
 ance with Chriil and him crucified. We have in- 
 deed the cleared evidence from experience, that no 
 human reafon, no argument whatever, drawn from. 
 wot Idly conveniency, is at all fufficient to contend 
 with violent and linful habits. We fee 'many ex- 
 amples of perfons of excellent underflanding and 
 knowledge in other matters, liay, who can reafon 
 ftrongly and jullly upon the bad confequences of 
 vice in others, fometimes even in themfelves, who 
 will yet go on to ruin their name, family, fortune 
 and health, while they are ilaves to evil habits ; no- 
 thing will change them but the grace of God. 
 
 And as we have feen above, that our own righ- 
 teoufnefs^in its bell ilate is wholly inefFe6i:ual for 
 our acceptance with God, fo all who have any ex- 
 jieclations of this kind from it, .plainly iliew that 
 they have fuch defedlive views of the extent and 
 obligation of the divine law, as are Inconfiflent with 
 an unfeigned univerfal fubmifiion to it. This is a 
 matter of the lad importance, and ought to be par- 
 ticularly recommended to the ferious confederation 
 of fuch as may have, at fome times, fome imperfect 
 convidions ; fuch as from a wearinefs and fatiety of 
 linning may give a temporary preference to a life of 
 
 13 
 
 * John xw. 5. f Ads iv. iZr 
 
9^ AN ESSAY ON JUStlFlCATION. 
 
 religion, and raife a feeble and inelFe£lual wifli wi(!i 
 Balaam, that they might " die the death of the 
 righteous." They ought to be told, that no endea- 
 vours to be a little better than before, no abflinence 
 from fome fins as a kind of atonement for others 
 retained, no refolutions taken in their own ftrer/gth, 
 no righteoufnefs of their own oiFered or trufted in as 
 a matter of their juflification, will be accepted, or is 
 worthy of being fo ; that nothing will be truly ef- 
 feftual, till they fee their loft condition, and believe 
 in Chrift, firft for pardon, and then for fan6tification, 
 ** to the praife of the glory of his grace, wherein he 
 hath made us accepted in the beloved *." If they 
 have any other plea, any other ground of hope and 
 truft, it fliall undoubtedly- fail them ; they muft re- 
 main under a fentence of juft and legal condemnation, 
 and fhall finally perifli ; for *' he that believeth in 
 the Son hath everlai^ing life ; but he that believeth 
 not the Son fliall not fee life, but the wrath of God 
 abideth on him," John iii. ^6. f 
 
 * Eph. i. ^. 
 
 •f The application of.thefe pafTages of Scripture, to the particu- 
 hir pvlnciples above maintained, will perhaps be thoujpjht to include 
 in it a very fevere and uncharitable condemnation of many Chri- 
 llians, who differ 'n judgment upon the point of juftification. And 
 indeed I pretend no great friendfhip to the fentiments fo frequently 
 exprelled of late, " That it is a fmail matter what a man believes, 
 if his life be good." Tlie alTertion might perhaps be ailovv^d. if it 
 did not contain a foolifli and unreafonable fuppofition, that a man 
 may believe wrong, and yet lead as good a life as he that believes 
 )ight ; the contrary to which will always be expe(fled by him who 
 |j^ives credit to the word of God, that his people are " fancflified 
 through the truth.'* As to Socinians and Pelagians, who are the 
 greateft oppofers ot the truths above defended. I never did eftee«x 
 them to be GhtilUans at all j fo the coiifefquence, with regard to 
 
AN ESSAY ON JUSTIFICATION. 99 
 
 I am naturally led to conclude this fubje^t by ob- 
 ferving, that the importance, efficacy, and neceflity 
 of the imputed righteoufnefs of Chrilt, fliews how 
 much it is the duty of all minifiers of the gofpel to 
 make it the main and leading theme of their fermons. 
 The preaching of the gofpel is by the apollle Paul, 
 in a very juft and expreffive manner, ftyled prcacli- 
 ing " the unfearchable riches of Chrift." In him 
 every propliecy, precept, promife, and truth is cen- 
 tered. His character and work as a Saviour is held 
 forth in a variety of lights in the facred oracles, and 
 in every opening or view that is given us, fo to fpeak, 
 of the difpenfations of divine Providence and grace, 
 he is the chief figure, or the termination of the prof- 
 
 them, may be eafily admitted. But it will be thought hard to fay 
 the fame thing of the Arminians However, if the righteoufnefs 
 of Chrift is the only ground of our juftification, and the receptiori 
 of him in this chara<fter the true principle of ra;i(ftificHtion, I do 
 not fee how we can avoid concluding the danger of thofe who act 
 upon any other plan. And yet I am periuaded there have been, 
 and are maajr good nien among them which may be accounted for 
 in this manner, that their heart* are better than their underitand- 
 ings ; and they are habitually under the government of principles 
 which, through fome railtaken views and ground lels fears of their 
 abufe, they fpeak of more fparingly, or rather leem to e(tabiilh the 
 contrary pofitions. The proof of this aflertion I take from their 
 own writings particularly from the difference between their fer- 
 mons and other difcourfes, and thufe forms of prayer which they 
 have drawn up, and irot only recommended to others, but left be- 
 hind them as a witnefs of their own exercife in their tloftts. If 
 they be fuppofed to feel the fentiraents which they exprefs in their 
 prayers, it can be eafily made appear, that thefe fentiments caii 
 only be didlated by the doctrine of tree grace. If what they fay of 
 themfelyes be true in its natural and obvious meaning, and if they 
 believe it, which charity obliges us tofuppofe, it muft be altogether 
 vain to lay the ieall ItreGs upon their own righteoufnefs for their ac* 
 ceptance with God. 
 
100 AN ESSAY ON JUSTIFICATION. 
 
 ped. If therefore we would know what efleem is 
 due to our Redeemer in our hearts, and how high a. 
 place he ought to hold in our views of religion, let 
 us obferve the regard paid to him bj the facred wri- 
 ters. They derive almoft all their motives to every 
 moral duty, from what he hath done, and is ftill 
 doing for us, and feem to delight even in the repe- 
 tition of his name. I am perfuaded thofe who-are 
 accuRomed to the devout and ferious perufal of^ the 
 word of God, will not reckon it " enthufiafm," 
 when 1 fay, that thefe writers appear to be warmed 
 and elevated above their ordinary meafure, when 
 they celebrate his falvation ; and that, both in the 
 Old and New Teftament, wherever w^e meet with, 
 any paflage lingularly lofty and fublime, there we 
 may be lure that Chrift the Redeemer is the imme- 
 diate theme. 
 
 Juftitication by the free grace of God, through 
 the redemption that is in Chrift Jefus, was the doc- 
 trine taught among Chriftians, in the earlieft and- 
 pureft ages of the church. And their deparmre 
 from it was the prelude to that univerfal corruption 
 of faith aim worfhip, that relaxation of difcipline,. 
 and diffolution of manners, which took place in the- 
 ages following, ft is alfo very remarkable, that" 
 this doflrine was always fully and diftin61:ly taught 
 in thofe churches which never fubmitted to the ty- 
 ranny, or received the corruptions of the Romifh- 
 Antichrift : I mean the churches of the Piedmontefe 
 vallies, which by fo many judicious writers are fup- 
 pofed to be the two witnefTes mentioned in the Re- 
 velation, who fled into the wildernefs from the per- 
 fecution of the beaft, and prophefied in faekcloth. 
 
jiN ESS At ojr jusTiFiGATioir. I ox 
 
 The accounts which have been tranfmhted to U3 
 of the principles held by them, long before the Re- 
 formation, plainly fhew, that they maintained this 
 dodtrine from the beginning. And as it is well 
 known that the Reformation took its firft rife from 
 the grofs and fcandalous application of the doftrine 
 of merit in indulgences, fo all the reformers, without 
 exception, were ftrenuous aflertors of free grace. 
 This was reckoned by them, " articulus flantis aut 
 cadentis ecclefiae," by which the church muft Hand 
 or fall. Particularly, our reformers in both parts 
 of this ifland agreed in preaching the fame do6lrine, 
 and the eminent piety of our fathers is a Handing 
 evidence of its force and efficacy. 
 
 It doth not perhaps become, and probably it 
 would not be fafe for me, to enter into a particular 
 examination of the manner of preaching in the pre- 
 fent age ; and therefore my refledions upon that fub- 
 jecl fhall be very few and general. What is moft 
 obvious in our prefent fituation, and what ought to 
 affect ChrWians with mod concern, is the great pre- 
 valence of infidelity. This is the more furprifing, 
 that we have never wanted, and do not at prefent 
 want, many able and eminent writers to ft and up in 
 defence of the gofpel, and refute the changeable and 
 inconfiftent reafonings of infidels, whatever form 
 they fliall from time to time think fit to aflume, and 
 on w^hatever principles they fiiall pretend to build. 
 But, I am afraid, the heft defence of all is but too 
 much negle6ted, viz. zealous, alliduous preaching 
 the great and fundamental truths of the gofpel, the 
 ioft condemned ftate of man by nature, and the ne- 
 ceffity of i)ardon tiirough the righteoufnefs, and re* 
 
102 AN ESSAY ON JUSTIFICATIOJf. 
 
 novation by the Spirit of ^hrift. This would make 
 a far greater number of thofe who ca 1 themfclves 
 by the name of Chrifl, Chriftians indeed. And the 
 vifible efficacy of his dodrine would be a fenlible de- 
 mon flration of its truth and divine original. If thefe 
 truths are not contradidcd, it may be fafelv faid, 
 that they are by many kept more out of view than 
 formerly And furely we have no great caufe to 
 boalt of our improvements in the preaching art, if 
 its goodnefs is to be determined, like that of a tree, 
 not by its blolToms, but its fruits. 
 
 There is one obfervation which may fatisfy us 
 that the preaching of the crofs of Chrift will moil 
 effe^lualjy promote real reformation. It is, that 
 thofe preachers who (to fay no more) approach 
 neareft to making our own merit and obedience the 
 ground of our acceptance with God, very feldom, if 
 ever, give any alarm to the conferences of their hearers. 
 Let them recommend ever fo pure and high a fland- 
 ard of morals, they are heard without fear, and, if 
 they preach elegantly, with pleafure, even by the 
 moft profligate. To fuch preachers, all vain worldly 
 minded people ufually attach themfelves, where they 
 have not call off the very form of religion ; but moll 
 part of ferious Ghridians, together with profeffing 
 hypocritc-s, who cannot eafily be diftinguifhed in this 
 world, always follow preachers of another ilrain. 
 It is eafy to fee the reafon of this from what hath 
 been faid above ; there are none who fet the llrift- 
 nefs and obligation of the law, the holinefs and jaf- 
 tice of God, in fo awful a light as thofe who believe 
 there is no fhelter from the fandion of the law, and- 
 
AX ESSAY ON JUSTfJFlCATION. IC3 
 
 tTie wrath of an offended* God, but in the blood of 
 Chrift. Perhaps I am already enfnared and expofed 
 to cenfure, by affirming that there are among us 
 preachers of different- {trains. But it is fo certain a 
 truth that I cannot deny it, and fo important that I 
 will not difguife it. 
 
 Upon the whole, as the prefent afpe6l of public 
 affairs, as the ftate of the world and character of the 
 age loudly call upon all, of every ftation, to exeit 
 themfc'lves with diligence for the fupport ai^i revival 
 of truth and righteoufnefs, 1 hope the niinifters of 
 the gofpel will promote this end, by zealoufly la- 
 bouring to bring men ro the faving knowledge of 
 Chriil, *' the way, and the truth, and the liie — the 
 foundation — the tried flone — the precious corner 
 ilone," the flrength and fecurity of the building. 
 To deny, explain away, or negledl to 'mpart the 
 truths of the everlafting gofpel, is the way to leave 
 the world in wickednefs ; but, by preaching them 
 in purity and with fimplicity, which, we havercrifon 
 to think, will be accompanied with " the demon- 
 ilration of the Spirit," iinners are reconciled unto 
 God, the power of (in is broken in them, the divine 
 image is formed in them, and upon thefe truths their 
 hopes of eternal life muff reft and depend. Let us 
 be ever ready to fay with the apoftle Paul, ** God 
 forbid that I ftioiild glory, fave in the crofs of our 
 Lord Jefus Chrift *." And let us quicken our dili- 
 gence, and animate our endeavours, by expreffing 
 with the Pfalmift David our faith in the perpetuity 
 of his kingdom. " His name Ihall endure for ever j 
 * Gal. vi. 14. 
 
104 AN ESSAY ON JUSTIFICATION. 
 
 his name ihall be continued as long as the fun ; and- 
 men iliall be blefled in him, all nations fhall call him 
 bleffed. BlelTed be the Lord God, the God of If- 
 rael, who only doth wondrous things. And bleifed 
 be his glorious name for ever ; and let the whole 
 earth be filled with his glory. Amen and Amen *.'•* 
 
 * Pfal. Ixxii. 17, 18, 19. 
 
PRACTICAL TREATISE 
 
 ON 
 
 REGENERATION. 
 
 K 
 
PRACTICAL TREATISE 
 
 ON 
 
 REGENERATION. 
 
 John iii. 3. 
 
 'Jefus anfwered and faid unto him^ Verily ^ iierilyy J 
 Jay unto thee. Except a man be born agala, he catt- 
 not fee the kingdom 0/ God. 
 
 INTRODUCTION. 
 
 THE condition on which minifters of the gofpel 
 hold their office, is extremely awful. ** They 
 muft render an account unto God*' of their fidelity 
 to the fouls committed" to their charge. Their duty 
 and danger, as fervants of God, are jointly and 
 ftrongly exprelTed in the commiffion given to the 
 prcphet Ezekiel. " Son of man, I have made thee 
 a watchman unto the houfe of Ifrael, therefore hear 
 the word at my mouth, and give them warning 
 from me. When I fay unto the wicked, Thou fhalt 
 furely die ; and thou givefl him not warning, nor 
 fpeakeH to warn the wicked from his wicked wa^ 
 
108 A PRACTICAL TREATISE 
 
 to fave his life ; the fame wicked man fhall 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 wickednefs, nor from his wicked way, 
 he liiall die in his iniquity ; but thou haft delivered 
 thy foul," Ezek. lii. 17, 18, 19. 
 
 It is'nataral for us, in fuch a fituation, to be often 
 revolving in our minds this great and weighty truft. 
 It is at once our duty and intereft, to conlider w.ith 
 all paffible care, in what way we may have the 
 eafieft and moft cileclual accefs to the hearts of fin- 
 ners ; what views of divine truth will be moft con- 
 vincing ; what forms of addrefs will make the 
 ftrongeft and moft lading impreffion : in one word, 
 how we may acquit ourfelves in our miniftry, fo as 
 . to be a " favour of life unto life," to many of thofe 
 w^ho hear us, and to ** deliver our own fouls" from 
 the blood of thofe that perifh. 
 
 Such indeed is the undeniable moment and im- 
 portance of the truths of the gofpel, that I am often 
 ready to think it will be eafy to fet them in fo clear 
 and convincing a light, as no perfon of common un- 
 derftanding fhall be able to relift. I am often ready 
 to fay within myfelf, Surely if they be warned, they 
 will no more dare to rufh on the thick bofl'es of the 
 Almighty's buckler ; furely the boldeft finner muft 
 tremble at the thoughts of death, judgment, and 
 eternity faft approaching, and from which it is im- 
 pofTible to fly. But when we fee how many are. 
 able to fit unmoved under the moft awful tfereaten- 
 ings from the word of God ; how many continue 
 unchanged under the moft alarming difpenfations of 
 providence, our thoughts are immediately carried 
 
ON REGENERATION"; IC^, 
 
 to the unfearc'.able depth of the divine counfels, and- 
 we mull fay with our blefTed Saviour, *' Even fo. 
 Father, for fo it feemed good in thy light," Luke 
 X. 21. or with the apoftle Paul, " But if our gofpel 
 be hid, it is hid to them that are loft ; in whom the 
 god of this world hath blinded the minds of them 
 that believe not, left the light of the glorious gofpel 
 of Chrift, who is the image of God, fhould Ihine 
 unto them," 2 Cor. iv. 3, 4. 
 
 The fecret counfel of the Moft High, however,, 
 though we muft adore with reverence, it is impodi- 
 ble for us to comprehend. What influence this has 
 upon the final ftate of particular perfons, no man in 
 the prefent life is, and probably no created being 
 ftiali ev^er be able fully to explain. This only we. 
 know, that it is not fuch as to take away the guilt 
 of fin, or deftroy the efhcacy of means. A fenfe of 
 duty therefore conftrains us to refume the arduouS' 
 and difficult talk, intreating the alliftance and blef- 
 ling of God, under a firm perfuafion that he will 
 hear the prayer of faith, and make his own word 
 ** quiclt and powerful, (harper than any two-edged 
 fword, piercing even to the dividing afunder of foul 
 and fpirit, and of the joints and the marrow, and a- 
 difcerner of the thougtits and mtents of the heart." 
 
 The fubjeft I have made choice of, and intend to- 
 handle in the enfuing treatife, immediately regards 
 the fubftance of religion, and is happily as little en- 
 tangled in controverfy as any that could be named. 
 We are told that " except a man be born again, he 
 cannot fee the kingdom of God." In this all par- 
 ties, every profelTion and denomination of Chriflians^ 
 
 K3 
 
no A PRACTICAL TREATISE 
 
 do or ought to agree. By whatever name you are 
 called, whatfoever leader you profefs to follow, 
 whatever ordinances you enjoy, if you are not " born 
 again," you Ihall not enter intd the kingdom of 
 God. 
 
 That manner of preaching the gofpel, explaining 
 or recommending divine truth, appears to me mofl 
 profitable, which brings ofteneft into view, or rather 
 never lofes view of the great and effentlal difference 
 between believers and unbelievers, faints and finners, 
 heirs of glory and heirs of hell. Thefe are mixed 
 together on earth. They have jcomm on privileges 
 as men and citizens. They cannot be certainly 
 diflinguiihed by human obfervation ; for though the 
 image of God fliines in a bright and fenfible manner 
 in fome on the one hand, and fome bear very plain 
 aiid deadly fymptoms on the other, whofe ftate may 
 br determined with little hazard of miftake, yet, in 
 the intermediate degrees, there are multitudes whofe 
 real eharafler is known only to God. "What then 
 canl>e fald more awakening, and at the fame time 
 more certainly true, than that every hearer of the 
 gofpel, and every reader of fuch a treatife as this, is 
 either reconciled to God, and the objeft of his love, 
 or at enmity with God, having " neither part nor 
 portion" in his favour; and as many as die in this 
 lad: condition, fhall be the everlafting monuments of 
 divine wrath. How Important a diftin6lion ! and 
 can any man refrain from faying, * Lord, thou 
 knoweft all things — to which of thefe clalTes do I' 
 belong ?' 
 
 But there is fomething. If poffible, ftlU more pref- 
 iing in the paffage of Scripture which I have placed 
 
ON REGENERATION. • IH 
 
 at the head of this difcourfe. Not only are all men 
 of two different and oppofite charafters now, but all 
 men are originally of one charader, unfit for the 
 kingdom of God ; unlefs a change has palTed upon 
 them they continue fo ; and unlefs a change do pafs 
 upon them hereafter, they muft be for ever exclu- 
 ded. This our Lord introduces with a ftrong afTe- 
 veration, and fignal note of importance : " Verily, 
 verily, I fay unto you. Except a man be born again, 
 he cannot fee the kingdom of God." Thefe words 
 were fpoken to Nicodemus, a ruler of the Jews. 
 This " maf^er in Jfracl " came to Jefus by night. 
 Convinced he feems to have been of the power 
 which -attended his miniftry, but, under a ftill 
 ftronger attachment to his worldly intereft, he durft 
 not openly av'ow his conviction. Our Lord, at once 
 to enlighten his mind with the moft falutary of all 
 truths, and level his pride of underflanding by the 
 manner of conveying it, faith to him, " Except a 
 man be born again, he cannot fee the kingdom of 
 God." This appears to have been extremely afto- 
 nifliing, by his anfwer in the following verfe : " Ni- 
 codemus faith unto him. How can a man be born 
 ■when he is old ? Can be enter the fecond time into 
 his mother's womb and be born?" 
 
 It is not my purpofe to give a tedious explication 
 of the pailage, or entertain the reader w'ith a pro-, 
 fufion of criticifm upon the words. This expr 
 the kingdom of God, Jiath various fignifications in 
 Scripture, but chiefly two in the New Teftament : 
 
 1. The gofpel difpenfation, or government of the 
 Mefliab, as diftingui fried from the preceding periods f 
 
 2. The kingdom of heaven, where the fincere dif- 
 
It 2 A PRACTICAL TREATISE 
 
 ciples of Ghrlft fhall be put in full polTeffion of the- 
 blefUngs of his purchafe. I take it to be the laft of 
 thefc 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 purpofes. An 
 open profediqn and receiving the external badge, was 
 neceflary to a concealed friend and cowardly difciple, 
 but a right to the fpiritual privileges of the gofpel, 
 and the promife of eternal life, was the only thing 
 that could make the pro feflion valuable or defirable. 
 Accordingly our Saviour feems to fpeak of both in 
 his reply to Nicodemus's admillion into the vifible 
 church by baptifm, and renovation by the Holy 
 G-olK Jefus anfwered, " Verily 1 fay unto thee,. 
 Except a man be born of water and of the Spirit, he 
 cannot enter into the kingdom of God." 
 
 I am fenfible that regeneration, or the new birth, 
 is a fubjecl at prefent very unfafliionabie y or at leaii 
 a Uyle of language which hath gone very much into, 
 defnetude. It is, however, a fubjeift of unfpeakable 
 moment, or rather, it is the one fubjedl in which all 
 others meet as in a centre ; the grand inquiry, in 
 comparifon of which every thing elfe, how excellent 
 fcever, is but fpecious trifling. What doth it iig-. 
 nlfy, though you have food to eat in plenty, and va- 
 il*^ riety of raiment to put on, if you are not born again ! 
 if after a few mornings and evenings fpent in un- 
 thinking mirth,, fenfuality and riot, you die i;i your 
 iins, and lie down in forrow ? What doth it fignity, 
 though you are well accomplifhed in every other 
 refpeft, to aft you part in life, if you meet at laH 
 with this repulfe from the fupreme Judge, " De- 
 
ON REGENERATION, II3 
 
 part from me, I know you not, ye workers of ini- 
 quity ?" 
 
 JFthis fubje^ is indeed unfafhiortable and negle£l- 
 ed, we are miferably deceiving ourfelves. If a new 
 nature is necelTary, to attempt to' repair and new 
 model the old will be found to be loft labour. If 
 the fpring is polluted and continues fo, what a vain 
 and fruitlefs attempt is it to endeavour, by addition 
 or by foreign mixture, to purify the ftreams. Juft 
 fo, it is by no means fufficient, or, to fpeak more 
 properly, it is altogether impoflible to reform the 
 irregularities and vicious lives of finners, and bring 
 them to a real conformity 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 fays of fuch foolilh 
 builders, " Wo to the foollfh prophets — becaufe, 
 even becaufe they have feduoed my people, faying. 
 Peace, and there was no peace ; and one built up a 
 wall, and lo, others daubed it with untempered mor- 
 tar : fay unto them which daub it with untempered 
 mortar, that it fliall fall : there {hall be an over- 
 flowing fhower, and ye, O great hailflpnes, fhall 
 fall, and a ftormy wind fhall rent it," Ezek. xiii. 
 10, II. 
 
 But perhaps the fubftance of the do6lrine is re- 
 tained, while the language is held in derllion. We 
 are told it is but a figurative jexpreflion, and the 
 fame in its meaning with repentance or reforma- 
 tion. , Doubtlefs it is fo. And it were greatly to 
 be wilhed, that many did thoroughly underftand 
 what is implied iii repentance unto life. But the 
 
114 A PRACTICAL TRFATISE 
 
 reader is jiritreated to obferve, that it is a metaphor 
 frequently ufed in the Holy Scripture. I think alfo 
 it is a metaphor of peculiar propriety and force, well 
 adapted to bring into view, both the nature of the 
 /change which it defcrit^s, and the means by which 
 it is accomplilhed. If there are any who, in writing' 
 or fpeaking on this fubjeft, have introduced or in- 
 vented unfcriptural phrafes, and gone into unintelli- 
 gible myfticlfm, this is neither wonderful in itfelf, 
 nor ought it to be any injury or difparagement to 
 the trutli. There is no fubjed:, either of divine or 
 human learning, on which fome have not written 
 weakly, fooliihly, or erroneoufly ; but that ought 
 not to excite any averfion to the do£trine itfelf 
 which hath been perverted or abufed, I pray that 
 God may enable me to write upon this interefting 
 fubje6l in a clear, intelligible, and convincing man* ^ 
 ner j to fupport the truth from the evidence of 
 Scripture and reafpn ; to refolve, in a fatisfying 
 manner, any obje£lions that may feem to lie againft 
 it ; but, above all, to carjry it home with a perfua- 
 iive force upon the confcience and heart. I contend 
 for no phrafes of man's invention, but for fuch as I 
 find in the Holy Scriptures ; from thefe I am re- 
 folved, through the grace of God, never to depart. 
 And in the mean time I adopt the words of the emi- 
 nent and ufeful Dr Doddridge : " If this doflrine,, 
 in one form or another, be generally taught by my 
 brethren in the miniftry, I rejoice ip it for their own 
 fakes, as well as for that of the people who are un- 
 der their care." 
 
 The plan of the following treatife is this : 
 
 I. To make. fome general obfervations upon th?t 
 
ON REGEN/,RATION. II 5 
 
 metaphor ufed by the apoflle John, " Except a man 
 be born again;" and the fame, or fimilar expreffions, 
 to be found in other parts of the word of God. 
 
 II. To fhew wherein this change doth properly 
 and dire6lly confift, together- with fome of its prin- 
 cipal evidences and efFe£ts. 
 
 III. To fhew by what fteps, or by what means, 
 it is ufually brought about. 
 
 IV. In the laft place, to improve the fubje6t by 
 a few pradical addrefTes to perfons of different cha- 
 racters. 
 
 CHAP. I. 
 
 Some general ohfervations on the metaphor ufed hy 
 the apojile 'John, Except a man be born again, and 
 the fame, or fimilar exprejfions, to he found in 
 other parts of the word of God, 
 
 IT deferves the ferious attention of every Chri- 
 flian, that, as this declaration was made by our Sa- 
 viour in^ very folemn manner, and by a very pecu- 
 liar metaphor, fo this is not the fingle palTage in 
 which the fame metaphor is ufed. We find it in 
 the apoftle Paul's epiftle to Titus, '* Not by works 
 of righteoufnefs which we have done, but according 
 to his mercy he faved us, by the waihing of regene- 
 ration, and renewing of the Holy Ghoft," Tit. iii. 5. 
 We fi^id one perfeftly fimilar to it, in the fame apo- 
 flle'-- frcond ephtle to the Corinthians, ** Therefore 
 if any man^be in Chrift, he is a new creature : old 
 things are paft away, behold all things are become 
 new," 2 Cor. v. 17. It is elfewhere called a new 
 creation, with reference to the power exerted in ^Jie 
 
Il6 A PRACTICAL TREATISE 
 
 produdion : ** For we are his workmanfliip, created 
 in Chrifl: Jefus unto good works, which God hath 
 before ordained that we jliould walk in them," Eph. 
 ii. 10. It is dill a figure of the fame kind that is 
 ufed when we are exhorted " to put off, concerning 
 the former converfation, the old man, which is cor- 
 rupt according to the deceitful lufts ; and to be re- 
 newed in the fpirit of our mind, and put on the new 
 man, which after God is created in righteoufnefs and 
 true holinefs," Eph. iv. 22, 23, 24. To name no 
 more paflages, the real believer is faid to be " born 
 of God," I John v. 4. in which the very expreffion 
 of the text is repeated, and the change attributed to 
 God as his proper work. 
 
 Whoever believes in the perfedion of the Scrip- 
 tures, will readily admit that it is intended we 
 fliould learn fomething from this very way of fpeak- 
 ing itfelf. Let us therefore confider what may be 
 fafely deduced from it. And, as 1 would not wil- 
 lingly drain the metaphor, and draw from it any 
 uncertain conclufion, fo it is no part of my defign to 
 run it out into an extraordinary length. Many 
 fmaller refemblances might eaiily be formed between 
 the image and the truth, but they would be more 
 fanciful than ufeful. The reader is only intreated 
 to attend to a few leading truths, w^hich feem natu- 
 rally to arife from this metaphor, and may be both 
 fupported and illuflrated from the whole tenor of 
 Scripture doctrine. 
 
ON REGENERATION". II 7 
 
 J I. From this exprejjtoriy Except a man be born 
 again, he cannot fee the kingdom of God, we 
 may learn the greatness of that change which 
 mujl pafs upon every child of Adam ^ before he can 
 become an heir of life. 
 
 No ftronger expreflion could have been chofen to 
 lignify a great and remarkable change of ftate and 
 charafter, whether we take the metaphor in a 
 flri^ter or a loofer fenfe. If we take the metaphor 
 in a ftrider fenfe, it may be intended to point out 
 the change of ftate in an infant newly born, from 
 what it was in immediately before the birth. The 
 manner of its exiftence, of deriving its nourifiiment, 
 the ufe and application of its faculties, and its de- 
 fires and enjoyments, are all entirely diiFerent. If 
 we take the metaphor in a loofer fenfe, being born 
 may be conlidered as the beginning of our exillence. 
 To this fenfe we feem to be directed by the other 
 exprelTions, of being created;^ in Chrift Jefus, and 
 made new creatures. Does not this ilill teach us 
 the greatnefs of the change ? We muft be entirely 
 different from what we weue before, as one crea- 
 ture differs from another, or as that which begins to 
 be at any time, is not, nor cannot be the fame with 
 what did formerly exift. 
 
 Tiiis may alfo be well fuppoirted from a variety 
 of other paffages of Scripture, and is a confequence 
 of different truths contained in the word of God. 
 For example, our natural ftate is in Scripture com- 
 pared to death, and our recovery to our bemg re- 
 ftored to life. Thus the apoftle Paul, in writing to 
 
 L 
 
ii8 
 
 A PRACTICAL TREATISE 
 
 the Ephelians, fay^, " And you hath h*e quickened, 
 who were dead in trefpaffes and fins." 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 fins, hath quickened us together with 
 Chrifh," Eph. ii. 1.4, 5. To the fame purpofe the 
 apoftle John fays, " We know that we have palTed 
 from death to life," i John iii. 14. The change is 
 fometimes defcribed by ^ffing from darknefs to 
 light, than which two things, none can ftand in 
 greater oppofitioa to one another. *' Ye were fome- 
 times darknefs, but now are ye light in the Lord," 
 Eph. v. 8. Every one muft be fenfible how eafy 
 it would be to multiply palTages of tlie fame kind. 
 But this I forbw-ar, and only wifh we had all of us a 
 deep imprelTion of the meaning and importance of 
 thefe upon our hearts. 
 
 It will not be improper, however, to obferve how 
 plainly the fame truth appears from the power wliich 
 the Scripture reprefei^ as exerted in bringing a fin- 
 ncr from a ilate of nature to a iiate of grace. Jt is 
 conliantly affirmed to be the w'oik of God* the ef- 
 fect of his power, n%, the exceeding greatnefs of 
 his power: " By grace ye are £aved, through faith, 
 ,ar;d that not of yourfelves, it is the gift of God," 
 Eph. ii. 8. " Work out your own I'alvation with 
 fear and trembling, for it is God that worketl^ in 
 you to will and to do of his good pl^afure," Ptiil. 
 ii. 12.- " And what is the exceeding greatnefs of 
 his power to us v*^ard who believ^e, according to the 
 working of his mighty power which he wrought in 
 'Chriit when he raifed him from the dead," Epli. i. 
 19. Now, is there any need of a uivdne agent to 
 
ON REGENERATION. 3 1 
 
 perform a work of no momerij^ Would it'T)e cele- 
 brated as an effect of the pow^of God, if it were 
 not truly great ? 
 
 Let me now, in the mod earneii manner, befeech 
 every perfon who reads thefe lines, to confider deli- 
 berately with hiitifelf what is the import of this 
 truth, and how lirmly it is eftabliilied. It appears 
 that regeneration, repentance, converlioil, or call it 
 what you will, is a very ^reat change from the ftate 
 ia which every man comes into the world. T .is 
 appears from our Saviour's alTcrtion, that we mull 
 be " born again." It appears from a great variety 
 of other Scripture phrafes, and is the certain confe- 
 quence of fome of the moll eflential doctrines of the 
 gofpel. 
 
 With what jealoufv^ ought this to fdl many of the 
 flate of their fouls ! How flight and inconfiderablc a 
 thing is it that with multitudes pafTes for religion ; 
 efpecially in^thefe days of ferenity and funfliine to 
 the church, when they are not compelled by danger 
 to weigh the matter with deliberation I A few cold 
 forms, a little oiitward decency, fome laint deflres 
 raljher thaft endeavours, is all they can afford for fe- 
 curing their everlalting happinefs. Can the weak- 
 nefs and infufhciency of thefe things poilibly appear 
 in a flronger light, than when true religion is confi- 
 dered as a new creation and a fecond birth? If the 
 iufpired writers be allowed to exprefs themfelves 
 either with propriety or truth, it is painful to think. 
 of the unhappy deluded Hate of fo great a number 
 of our fellow linners. 
 
 Will lo great a change take place, and yet have 
 no viiible etFeit ? Had any gredL change happened in 
 
120 A PRACTICAL TREATISE 
 
 your worldly circuiriflances, from riches to poverty, 
 or from poverty to riches, all around you would 
 have fpeedily difcerned it. Had any fuch chang6 
 happened in your health, it had been impoflible to 
 conceal it. Had it happened in your intellectual ac- 
 compli fliments, from ignorance to knowledge, it 
 •would have been quickly celebrated- How comes 
 it then to be quite undifcernable when it is from fin 
 to holinefs ? I am fenfible that men are very inge- 
 nious in ju defying their condu6l, and very fuccefsful 
 in deceiving themfelves. They will tell us that re- 
 ligion is a hidden thing, not to be feen by the world, 
 but lying open to his view who judgeth the fecx*ets 
 of all hearts. And doubtlefs this is, in one view, a 
 great truth. True religion is not given to oflenta- 
 tlon ; dliiident of itfelf, it is unwilling to promife 
 much, left it fliould be found wanting. But it 
 ought to be confidered that, however concealed the 
 .inward principle may be, the praftical efFed:s muft 
 of necellity appear. As one table of the moral law 
 eonlifts entirely of our duty to others, whoever is 
 born again, and renewed in the fpirit of his mind, 
 will be found a quite different perfon from what he 
 was before, in his converfation with his fellow- 
 creatures. 
 
 Hypocritical pretences to extraordinary fandity 
 are indeed highly criminal in themfelves, and ex- 
 tremely odious in the fight of God. But the prefent 
 age does not feem to have the leaft tendency to this 
 extreme. There is another thing much more com- 
 mon, not lefs abfurd, and infinitely more dangerous 
 to mankind in general — a demand upon the public, 
 that, by an extraordinary effort of charity, they 
 
ON REGENERATION. 121 
 
 lliould always fuppofe the ri^ality of religion in the 
 heart, when there is not the leafl lymptom of it in 
 the life. Nay, fome are hardly fatisfied even with 
 this, but infilt that men fhould believe well of 
 others, not only without, but againfl evidence. A 
 bad opinioii expreiied of a man, even upon the moit 
 open inilances of profanity, is often anfvvered with, 
 *' What iiave you to do to judge the heart ?" It is 
 amazing to think what^.inward confolation finners 
 derive to themfelves from this claim of forbearance 
 from their fellow creatures. Let me befeech all 
 fuch to confider, that as God cannot be deceived, and 
 will jiot be mocked, fo in truth they ufually deceive 
 none but themfelves. Every human affciSlion, when 
 it is ftrong and lively, will difcover itfelf by its ap- 
 parent efteds ; and it is as true of religious affec- 
 tions as of any other, tliat " the tree is known by 
 its fruits." 
 
 Bat if they have reafon ♦© fufpedt themfelVes 
 whofe change Is not vilible to others, hov/ much 
 more thofe who, if they deal faithfully, muit confefs 
 they aie quite ftrangers to any inch thing in their 
 own hearts. I do not mean that every perfon llioiild 
 be able to give an account of the time and manner 
 of his converfion. This is often effefted in fo (low 
 and gradual a manner, that it cannot be confined to 
 a piccife or particular period. But furcly thofe who 
 are no way fenfible of any change in the courfe of 
 their affedlions, and the objedls at which they are 
 pointed, can fcarcely think that they are born again, . 
 or be able to affix a proper meaning to fo flrong an 
 exprelRon. 1 have read an obfervation of an emi«. 
 L3 
 
2 2 2 A PRACTICAL TREATISE 
 
 nent author, That thofe who cannot remember^ the 
 time when they were ignorant or unlearned, have 
 reafon to conclude that they are fo Hill ; becaufe, 
 however flow and infenfible the fteps of improve- 
 ment have been, the effects will at laft clearly ap- 
 pear, by comparifou with an uncultivated flate. In 
 the fame manner, whoever cannot remember the 
 time when he ferved the former lufts in his igno- 
 
 o 
 
 ranee, has reafon to conclude that no change defer- 
 ving the name of regeneration has ever yet taken 
 place. 
 
 It will be, perhaps^ accounted an exception ta 
 this, that fome are fo early formed for the fcrvice of 
 God, by his blefling on a pious education, and hap- 
 pily preferved from ever entering upon the deftruc- 
 tive paths of vice, that they cannot be fuppofed to 
 recoUedt the time when they were at enmity with 
 God. But this is an objeftion of no confequence. 
 The perfons here defcribed have generally fo much 
 tendernefs of confcience, fo deep a fenfe of the evil 
 of fin, that of all others they will moft readily dif- 
 cover and confefs the workings of corruption in their 
 own hearts, and that " law in their members that 
 warreth againft the law of God in their minds." 
 They will be of all others moft fenfible of the 
 growth of the new, and mortification of the old na- 
 ture ; and will often remember the folly and vanity 
 of youth, in inftances that by moft others would 
 have been reckoned perfe6lly harmlefs. 
 
 What hath been faid in this fe6tion, is exprefsly 
 defi^ned to awaken fuch feeure and carelefs forma- 
 lifts as may have any general belief of the word of 
 God. To be born again muft be a great change. 
 
OK REGENERATION. 1 23 
 
 Can jou then fuppofe that you have undergone this, 
 not only without any application to it, but without 
 fo much as being fenfible of it, or being able to dif- 
 cover its proper efFe6ls ? 
 
 J 2. This exprejjion. Except a man be born again, 
 and other fimilar exprejjionsy imply ^ that the change 
 here intended is not merely partial^ hut univerful, 
 
 A new birth evidently implies an univerfal change. 
 It muft be of the whole man, not in fome particu- 
 lars, but in all without exception. As this is a 
 truth which naturally arifes from the fubjedt, fo it 
 is a truth of the laft moment and importance, which 
 merits the mod ferious attention of all thofe who 
 deiire to keep themfelves from illufion and felf-deceit 
 in this interefling queftion. 
 
 Innumerable are the deceits of Satan. If he can- 
 not keep finners in abfolute blindnefs and fecurity, 
 which is his firft attempt, heinduftrioufly endeavours 
 to pervert their views of religion, either by caufing 
 them to miftake appearances for realities, or fubfti- 
 tutlng a part for the whole. This branch of the 
 fubje^l is of the more confequence, that 1 am per- 
 fuaded it is peculiarly applicable to great numbers 
 of the ordinary hearers of the gofpel as fuch. The 
 great bulk of thofe who finally fall ihort of everlaft- 
 ing life, though they lived under the adminiftration 
 of the word and facraments, are ruined h'f miftakes 
 of this kind. There are few of them, if any at all, 
 who have'at no time, through their whole lives, any 
 ferious impr;)effions about rheir fouls, or do nothing 
 in the way of religion. There are ft ill fewer who 
 are fpeculative unbelievers, and fortify themfelves 
 
124 A PRACTICAL TREATISE 
 
 in their profane pradlices by irreligious principles^ 
 The far greateft number do fome things, and abitain 
 from others, to quiet the inward complaints of con- 
 fcience, and muit have fome broken reed or other on 
 which they may rell their eternal hopes. 
 
 It might ferve in general to alarm fuch perfons, 
 that, as I have obferved above, the change is evi- 
 dently very great, and therefore they ought not 
 eafily to fuppofe that it is already paft. But T now 
 add foniething ft ill more awakening, that the change, 
 however great, if it is only partial, is not fuch as is 
 necelTary to falvation. There may be a change 
 truly great in fome' particulars, from one period of 
 life to another, not only fenfible to a man's felf, but 
 viiible and remarkable to others about him, which 
 yet is not faving, becaufe it is not general, or becanfe 
 it is not permanent. The truth of this obfervation, 
 that the change muft be univerfal, appears from the 
 conftant tenor of the holy Scriprures. Thus the 
 Pfahnifl fays, " Then Ihall I not be afliamed, when 
 I have refpe6l unto all thy commandments," Pfal. ^ 
 cxix.6. And the apoflle James, " Whofoever {hall 
 keep the whole law, and yet offend in one point, he 
 ia (guilty of dl," James ii. lo. It is indeed fo much 
 the language of Scripture, that it is needlefs to in/ift 
 UDon it. God will be fervedviwithou' a rival, and 
 will not fliare dominion with any in the human 
 he:;rt. But what I am perfuaded will be of mofl 
 ufe upon this fubject, will be to point out, in a few 
 particulars, by what means a partial change is fotue- 
 times brought about, and how this differs from that 
 which is faving an^ univerfal. 
 
 I. In the firft pace, Sometimes a partial change 
 
ON REGENERATION* II^ 
 
 in point of morals, is produced merely by a natural 
 or accidental change in age, temper, or lituation. 
 There are different fins to which men are addicted in 
 the different periods or ftages of the human life. 
 Thefe, of confequenee, give way to, and are fuc- 
 ceeded by one another. There are, indeed, inltances 
 of extraordinary depravation in fome perfons, who 
 ** felling themfelves," like Ahab, to work iniquity, 
 become the flaves of almoll every evil habit incident 
 to human nature, Thefe, however, are efteemed 
 monfters even by the world in general, who continue 
 in the commiflion of every fin while they can, and 
 burn with deiires after them when they cannot • 
 But it often happens that the folly and levity, nay, 
 even the dilTolute licentioufnefs of youth, gives way 
 to the ambitious projeds of riper years, and the 
 hurry of an aftive life ; and thefe again are fucceed- 
 cd by fordid, felfifh, and covetous old age. In many 
 cafes the fins are changed, but the difpofition to fin, 
 and averfion from God, remains flill the fame. One 
 fin may be eafily fupplanted by another, in a hearty 
 that is wholly a flranger to renewing grace. How 
 greatly then may men deceive ihemfelves, by draw- 
 ing favourable conclufions from even a great and re- 
 markable change in fome one or more particulars, 
 while they continue under the government of fins of 
 a different kind. It is of fmall confequenee which 
 of the commandments of God are tranfgreffed, fince 
 they are all of equal and indifpenfable obligation. 
 It is of little moment for a man to get quit of one 
 difleaiper, by contracting another equally invete- 
 rate, and as certainly mortal What profit was it 
 to the Pharifee that he was not an extortioner like 
 
126 A PRACTICAL TREATISE 
 
 the publican ? his pride rendered him fllU more 
 odious and deteliable in die fioht of God. 
 
 o 
 
 I may add here, that bclides the common and ne- 
 cefTary change of age and temper, a change' of litu- 
 ation, employment and connexions, will fome times 
 wean a man from one fin, and introduce an attach- 
 ment to another. If the temptation is removed, the 
 fire may be extinguiihed for want of fuel. The in- 
 clination to fin in fome kinds may be thus occafion- 
 ally weakened, or the comraifiion of it rendered im- 
 poflible. It is eafy to fee that fuch a ghange as this 
 
 ''can he, of no avail in the fight of God ; or rather, to 
 fpeab^mgre properly, it is only an apparent, and no 
 rekl ejiange at all. It is a difference of effe<9: from 
 an alteration of clrcumftances, but arifing from the 
 very fame caufe. Are there not many who may 
 apply this refle^lion to themfelves ? Are there not 
 many who have ceafed to fin in fome refpe6ls, be- 
 caufe they have begun to fin in others ? Are there 
 not many who are abufed and deceived by this de- 
 lufory view ? who take comfort to themfelves by- 
 remembering fome fpecies of fins or follies which 
 they now fincerely and -heartily defpife ? Take heed 
 that this be nof" entirely owing to your progrefs 
 
 ^^iiroiigh life, or a change of clrcumftances and fitu- 
 atft>n. Are you not ftill living as much toyourfelves 
 as ever Pas much averfe from a life of love to, and 
 communion with God as ever ? P.emember, that 
 though yci^r condu6l may be wifer and more pru- 
 dent, and your charafter more refpe£l:able in tlie 
 world than before, this is no proof of#egeneratiou ; 
 and " except a man be born again, he cannot fee the 
 kingdom of God." 
 
ON REGENERATION. I 27 
 
 2. Sometimes a partial cliange is produced by 
 llrong occaiional coiividions, either frotn the word 
 or providence of God. There are many Inftan^s ia 
 which conviclions of fm are railed in the minds of 
 the hearers of the gofpel, which continue in great 
 force for fome time, and have a partial effedl which 
 ftill remains. Even a Felix is fometimes made to 
 tremble at the thoughts of a judgment to come. It 
 is very certain ihat natural conlcience, vvhtn awa- 
 kened by the word of God, will both reilrain from 
 fm, and excite to duty, even while llnliath the do- 
 minion upon the whole. As the fpirit luifeth againft 
 the ilcfli, and the {ici'h againrt the fpirit, in believers, 
 fo coafcience, the divine witnefs in the hearts of un- 
 believers, may urge to the pra6lice of^ut^ in a 
 certain meafure, when it is not able to change the 
 heart inwardly and univerfally. It may deter from 
 fins to which the attachment is Itfs (Irong, even 
 whiift it is not able to expel a darling iuft, or de- 
 throne a favourite idol. 
 
 There J^ a remarkable example of this character 
 in Herod, and his behaviour to John Baptift. We 
 are told by the evangelift Mark, tha^ He-rod^ " feared 
 John, knowing that he was a jufl man and an boly^ 
 and obferved him, and Vvrhcn he heard him he*»'did 
 many things, and heard him gladly," Mark vi. -zc. 
 Tiiat is to fay, lie did luany fnch things as were 
 lead contrary to the bent of corrupt aiTe<^^n. But 
 thiat the change was not entire is phiin Jiffkr when 
 lie was reproved for his beloved iufl:,.i;it only fervcd 
 to inilame his^fentfnent, and he took 'away the life 
 of his reprover. We find that Ahab, king of Ifracl, 
 of whom it is liiid, that he *' did more to pirovoke 
 
IlS A PRACTICAL TREATISE 
 
 the Lord God of TlVael to anger, than all that went 
 before him," yet humbled himfelf on the denuncia- 
 tion 1bf divine wrath, and was fo far penitent as 
 ferved to procure a fufpenlion of the temporal 
 itroke. 
 
 It appears indeed from innumerable in fiances in 
 Scripture, as well as fr©m daily experience, that 
 there are temporary convi6lions raifed in the minds 
 of many, both by the word and providence of God. 
 It is alfo certain, that there are imperfeft effects of 
 thefe convitlions, which often continue a conlider- 
 able time, or rather are perpetual, though they are 
 Hill only partial. Many finners, though they con- 
 tinue unrenewed, yet dare not return to the fame 
 unbounded licence as before. Nay, there are fome 
 lins, under the penal effefts of which they have fe- 
 verely fmarted, which they never dare afterwards to 
 indulge. We have a very remarkable national in- 
 ilance of this imperfect reformation in the Jews, 
 They were at firft fhamefully and amazingly prone 
 to idolatry, and continued fo under repeated ftrokes, 
 till the terrible defolation they met with at the Ba- 
 bylonifli captivity ; from that period, however, not- 
 withftanding their great guilt in other particulars, 
 they nev^er returned to idolatry, but to this day con- 
 tinue to have the deepeft abhorrence of that capital 
 crime. 
 
 There jste many particular perfons in the fame fi- 
 tuation. Some ilns which have lain heavy on their 
 confciences, or for which they have feverely fuffered 
 in the courfe of Providence, they will not corr»mit ; 
 but others, one or more, which may be called tlieir 
 <* own iniquity," they hold fall, and will not let 
 
ON REGENERATION. I 29 
 
 them go. Are there not different degrees of depra- 
 vation and obllinacy to be found in differmit finners, 
 as well as different degrees of hollnefs, obedience, 
 and fubmiflion, in the children of God ? And though 
 there is ufually a progrefs in the firft to the worfe, 
 as well as In the laft to the better, yet flill there 
 may be particular fins which they dare not commit, 
 and particular duties which they diligently dif- 
 cliarge. Nay, this partial chara61:er is often the 
 very thing that blinds their minds, and continues 
 their fecurity in an habitual alienation of heart from 
 the life and power of true religion. 
 
 Are there not many cuftomary Chriftlans who 
 have a form of godlinefs, and, though they are utter 
 flrangers to communion with God, yet notiiing will 
 induce them to part with their form? Are there not 
 many whom it would be unjuft to brand with the 
 groffer crimes of profane fvvearing, fenfual riot, or 
 unclean luft, who yet have their hearts fet upon the 
 world, which they love and purfue, and on which 
 they refl with complacency, as their fweeteft por- 
 tion ? Are all outwardly decent and fober perfons 
 ready to take up the crofs, and follow their Mailer 
 witliout the camp ? Are they ready to fiorfake 
 *' houfes, and brethren, and fifters, and lands, yen, 
 and their own life alfo, for his fake and the ^of- 
 ])el's ?" And yet without this they cannot be his 
 difclples. There are many hard fayings in religion, 
 which ordinary profeffors cannot bear, and with 
 which they never comply. Remember the cafe of 
 the young man who came to our Saviour, and fpoke 
 with fo much modcfty and difcretion, but could not 
 
13^ A PRA^CTICAL TREATISE 
 
 bear this great trial : " Then Jefus beholding hitn, 
 loved him, and faid unto him, One thing thou lack- 
 €{l ; go thj way, fell vvhatfoever thou haft, and give 
 to the poor, and thou {halt liave treafure in heaven ; 
 and come, take up the crofs, and follow me. And 
 J^ was fad at that faying, and went away grieved, 
 for he had great poiTeirions," Mark x, 21, 22. 
 
 3. Sometimes a partial change is produced, in a 
 •great meafure, even by the love atid attachment 
 ivhich men have to fome one darling and governing 
 lin. The lefs willing they are to cut off the right 
 hand, and to pluck out the right eye, the more zea- 
 lous and diligent they will be in other things, to 
 atone for the indulgence, or to cover it from their 
 own obfervation. How careful is aPharifee to tithe 
 mint, anife, and cummin, while he neglects the 
 •weightier matters of the law ! iHow does he " make 
 broad his phyladeries, and enlarge the borders of his 
 garment," while he is defective in " judgment, 
 mercy and faith !" How did the ancient Jews come 
 with thoufands of rams, and ten thoufand rivers of 
 oil, while living in the habitual negleft of fome of 
 the moll important branches of the divine law ? We 
 have an appofite example of this in the condu6l of 
 Saul when fent againft Amalek : he fpared of the 
 fpoii what was good, though he was commanded to 
 deftroy it, and then pretended to make a free un- 
 comman^ed offering of facrifice unto God, for which 
 he met #rtb this juft and fevere reprimand : "Hath 
 the Lord as great delight in burnt- ofTermgs and fa- 
 criiices, as in obeying the voice of the Lord ? Be- 
 hold, to obey is better than facrifice, and to hearken 
 than the fat of rams," i Sam. xv. 22. We fee 
 
ON REGENERATION. 13! 
 
 every day innumerable inftances of the fame kind ^ 
 ■U'hen there is any fin which men are willing to 
 fpare, which they defend with arguments, or pal- 
 liate with excufes, they are fo much the more ready 
 to over-do in fuch duties as are not fo contrary to 
 the prefent current of unfandiiied affeftion. From 
 all this you will plainly fee, that no man ought to 
 judge of himfelf by the greatnefs of the change in 
 any particular, uulefs it is univerfal, and without 
 exception. 
 
 § 3. From thefe words ^ Except a man be born again,, 
 he cannot fee the kingdom of God, and other Ji^ 
 milar exfirejjions in the holy Scriptures^ we may 
 infer that the change here intended is not merely 
 external and imperfed, but inward, effential, and 
 complete. 
 
 I might have divided this obfervation into two^ 
 parts, and treated of them feparately ; firft ihewing 
 that it is not an outward and apparent only, but an 
 mternal and real change ; fecondly, that it is not an 
 imperfe£t change, or difference in degree only, but 
 a complete and effential change of the whole cha- 
 racter. But as the illuftration of thefe two mud 
 have neceffarily, in a great meafure, coincided, and 
 they are very clofely connefted, I have chofen to 
 join them together. 
 
 That what fhall be faid on this fubjedl: may be 
 the more ufeful and profitable, I will endeavour to 
 explain, in as dillinCl and fimple\ manner as I am 
 able, what you are to underftand by the :-.bove re- 
 mark. The firft part of it will be moll eafily com- 
 ^reliended, tliat it is not an externalonly, but an in>- 
 
13^ A PRACTICAL TREATISE 
 
 ternal change; that the moft apparently ftrift and 
 regular converfation, the raoft fauklefs difcharge of 
 outward duties, will not be fuliicient while the heart 
 continues enflaved to fin in general, or under the 
 dominion of any particular luit. The other part of 
 the remark is, that the change muft not only be im- 
 perfe<5i;, or in degree, but effential and complete. 
 That is to fay, it is not fufficient that a man be 
 fomewhat lefs wicked than before,- that he not only 
 gives up fome fins, but ufe moderation in others ; 
 nay, though he be under fome degree of rellraint 
 univerfaliy, if fliil there is not what may be called 
 an effential change of character, if flill fin has the 
 aicendency upon the whole, though its dominion be 
 not fo uncontrolled as before. 
 
 Sin may certainly have the chief feat in the af- 
 fe£lions, though it hath not altogether quiet and 
 peaceable poiTeffion. There mud always be fome 
 governing principle, which, properly fpeaking, con- 
 iiiiutes the charader. As our Saviour tells us, 
 '* No man can ferve two maders ; for either he will 
 hate the one and love the other, or elfe he will hold 
 to the one and defpife the other ; ye cannot ferve 
 God and mammon," Matt. vi. 24. Grace and cor- 
 ruption are oppofite in their natuics, and mutually 
 dellruftive of each other, fo far as they prevail ; 
 and therefore the great queflion is, not how far any 
 of them is altered from what it was formerly in it- 
 felf, but low far it prevails in oppofition to the 
 other, aad hath truly the government of the man. 
 1 find it extremely difficult to communicate this 
 truth in a funple and intelligible manner, fo as to be 
 level to the nieaneil capacities. And it is little 
 
ON REGENERATION. 133 
 
 wonder ; for here lies the chief part of the deceit- 
 fulnefs of fin. It will, I hope, be better underllood 
 bj what is now to be added, both for its proof and 
 illaftration. 
 
 That what I have above aflerted Is agreeable tO' 
 the analogy of faith, and a part of^the will of God, 
 may eahly be made appear. It is the conl^ant uni- 
 form doctrine of the holy Scriptures. There we 
 fiad it is the peculiar prejogative of God, that he 
 feeth and judgeth the heart. By this his knowledge 
 is diflinguifhed fro-n, and excels all created under- 
 ftanding, and therefore, as no appearance will de- 
 ceive, fo no infincere profelTion will be accepted by 
 him : " For the Lord feeth not as man feeth, for 
 man looketh on the outward appearance, but the 
 Lord looketh on the heart," i Sam. xvi. 7. To 
 this purpofe is the exhortation of David to his fon- 
 Solomon : " And thou Solomon, liiy fon, know 
 thou the God of thy father, and ferve him with a 
 perfect heart and with a willing mind, for the 
 Lord fearcheth all hearts, and underftandeth all the 
 imaginations of the thoughts," i Chron. xxviii. 9. 
 
 The ftrefs that is laid on this in Scripture, and^ 
 the frequent repetition of the word " heart," can 
 hardly hav^e efcaped the notice even of the moft cur- 
 fory reader, or the moft fuperficial obferver. We 
 jfind the confent of the heart required, as indifpenfa- 
 bly and chiefly neceflary, and that as diftinguilhed 
 from outward and apparent obedience, which, with- 
 out it, will be of no value. <* My fon, give me 
 thine heart," fays Solomon, " and let thine eyes 
 obferve my ways," Prov. xxiii. 26* We find an 
 Ms 
 
■iSW 
 
 1^4 A PRACTICAL TREATISE 
 
 inward change of heart and dlfpofition promifed by 
 God as the work of his Spirit and grace : " A new 
 heart alfo will I giVe you, and a new fpirit will I 
 put within you ; and I will take away the flony 
 heart out of your flefh, and I will give you an heart 
 of flefh, and I will put my fpirit within you, and 
 caufe you to walk in my ftatutes, and ye lliall keep 
 my judgments and do them," Ezek. xxxvi. 26, 27. 
 We find the fame thing implored by penitent fin- 
 liCrs, as necellary to their recovery ; " Create in me 
 a clean heart, O God, and renew a right fpirit 
 within me," Pfal. li. 10. And we find the duty of 
 Returning penitents prefcribed in the very fame 
 terms : " Caft away from you all your tranfgreilions 
 whereby ye have tranfgrefled, and make you a new 
 heart and a new fpirit ; for why will ye die ? O 
 Jioufe of Ifrael," Ezek. xviii, 31. 
 
 I fliall only further obferve, that we find in Scrip- 
 tare an integrity of heart required to real religion ; 
 that is to fay, that the lave of God muft be the 
 commanding governing principle, that there muH be 
 no divided or rival aiFeftion fufFered 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 foul," Deut. xiii. 3. The 
 firft duty of the moral law runs in thefe terms : 
 " Thou Ihalt love the Lord thy God with all thy 
 heart, and with all thy foul, and with all thy mind," 
 Matt. xxii. 37. which, as a precept of the gofpel, is 
 explained by the following paffage : " He that lo- 
 veth father or mother more than me, is not worthy 
 cf me ; and he that loveth fon or daughter more 
 than me, is not worthy of me/' Matt, x. 57. If, 
 
ON REGENERATION. I35 
 
 to any, the collecting of fo many paifages of Scrip- 
 ture feem tedious, it is entirely owing to the abun- 
 dance and commonnefs of them. It were eafy to 
 have added ten times the number to thofe which 
 have been already quoted, a circumflance to which 
 1 particularly beg the reader's attention, as it lets 
 in the ftrongeft light the certainty and importance of 
 this truth. 
 
 Having fo far confirmed and eilablifhed the ob- 
 fervation from the facred oracles, I would willingly 
 illuflrate and apply it a little more particularly. 
 And as truth feldom receives greater light from any 
 thing than from a difcovery of the oppofite errors, I 
 fhall point out by what means fometimes an appa- 
 rent or imperfect change is produced, which is not 
 inward and efll-ntial. This I apprehend will be ef- 
 fe^led by a view of the following characters, every- 
 where to be met with. i. A character formed upon 
 a well- conduced felliih principle. 2. One that is 
 fupremely governed by reputation, and a defire of 
 honour^ and refped from men. 3. One that is in- 
 fluenced by a religious principle, in which a fpirit 
 of bondage and flavifli fear chiefly predominates. 
 
 In the firft place. There is achara6;er in the world 
 which may be faid to be formed upon a well con- 
 duced felfifli principle. It may be faid indeed, ia 
 general, of every unrenewed peifon, that in fuch a 
 heart God is dethroned, and felf, in one fhape or 
 other, is exalted, is fet in his place, and reigns ia 
 his Head j but what I have chiefly in view at pre- 
 fent is, to point out the chara£ler of thofe who, in. 
 all thofe parts of their conduifb which affume the 
 name of religion or of virtue, are chiefly aduated. 
 
135 A PRACTICAL TREATISE 
 
 not by a fenfe of duty, but by an intention to pro- 
 mote their own prefent fatisfaftion and comfort. It 
 is the language of experience and found reafon, as. 
 well as of the word of God, " that the wicked 
 worketh a deceitful work." There are many im- 
 mediate and fenlible bad confequences of vice and 
 wickednefs. Some who have already fmarted under 
 their efFeds, may, therefore, in many inftances avoid. 
 them, without any due fenfe of the evil of fin as 
 again fl, the law of God, or taking his fervice as their 
 hearty and unfeigned choice. 
 
 Let us give fome examples of this. A man may 
 avoid intemperance and excefs, purely or chiefly be-^ 
 Gaufe it is hurtful to his health, and introduces fuch 
 dlforders into his frame as incapacitates him for re- 
 liihing even the pleafures of the world and of fenfe. 
 A man may find from experience, that being inju- 
 rious to others in word or in deed, nay, even refent- 
 ing the injuries done to himfelf, raifes up fo many 
 enemies, and fo inflames every little incident, as 
 greatly to difturb his peace. ^ He may therefore he 
 patient and forbearing, whilft it is not owing to any 
 meeknefs of mind, or government of his paffions 
 from a fenfe of duty, but merely to the ftrength of 
 his judgment, and his falling upon the fitteft way o£- 
 promoting his own eafe. It is precifely this fort of 
 men who may often be obferved to be reafonable, 
 modeft, and felf-denied in their deportment in the 
 ■world in general, but favage and tyrannical, or pee- 
 vilh and difcontented in their own families, where, 
 there are none upon equal terms with them, or able 
 to make a formidable refiftance to them. A wife- 
 man may, upon the whole, by reflexion difcover,. 
 
ON REGENERATION. I37 
 
 tliat what gives the highell reliili and poignancy to 
 every fenfible enjoyment is, to habituate himfelf to 
 iome degree of felf-denial, to conduct them with 
 decency, and to ufe them with fobriety and mode- 
 ration. When this condufl:, as indej^d is commonly 
 the cafe, is the fruit of experience, it is fo fenfible a 
 change, that it often pall'es itfelf not only on others, 
 but even on the perfon concerned, for a religious 
 change. But if the change is not inward as well as 
 outward, if the afFedtions itill flow in the fame chan- 
 nel, ihough they are better hemmed in and prefer- 
 ved from impetuolity and excefs ; if the fource of 
 happinefs is Hill the fame, though it is more fpa- 
 ringly or more wifely indulged, it is plainly the old 
 nature, and the perfon cannot be faid to be bom 
 again. He is outwardly regular, and comparatively 
 lefs wicked than before, but cannot be faid to love 
 atid ferve God " with all his heart and with all his 
 foul," 
 
 We may learn from this very important leflbn, 
 to diflinguifli between human virtue and religion, 
 between a decent and blamelefs carriage upon mo- 
 tives of prefent convenlency, and a new nature, oir 
 a gracious fiate. I know feme are highly difTatis- 
 fied at making any diftindion of this nature j but is 
 it not plainly poffible that fuch a chara£ler as is de- 
 fcribed above may exift ? Is it not alfo plain, for 
 reafons too obvious to be infilled on,^that it cannot 
 deferve the name of a new or fpiritual birth ? and 
 is it not, therefore, the duty of minifters of the gof- 
 pel to put men in mind of this, as well as every 
 other fource of felf-deceit ? Nay, the neceffity ia 
 one view is greatefl, in fuch a cafe as this, that we 
 
X38 A PRACTICAL TREATISE 
 
 may warn thofe of their danger who have a name 
 to live while 'they are dead, that we n-ay fliake the 
 ftrong hold of the prefumptuous felf- applauding for- 
 maliil, who is often more deaf and infenfibie to the 
 things that belong to his peace, than the mofl aban- 
 doned profligate. 
 
 Is there any ready to fay, Why do you take upon 
 you to judge the heart, and afcribe what you mufl 
 confefs to be excellent and amiable in itfelf, to 
 wrong motives and an irreligious principle ? 1 an- 
 fwer, I judge no man's heart ; but, while I leave it 
 to the decifive judgment of God, would willingly 
 fubjedl its actings to its own review. It is but aa 
 appeal to the inward court of confcience, or rather a 
 citation of the perfon, with confcience as tlie witnefs, 
 to the tribunal of him that '* trieth the reins and the 
 heart." But, after all, there is ho difRculty in going 
 a ftep farther. We may often know the " tree by 
 its fruits." We may often difcern the falsehood oi 
 thefe plaufible moralifts, by an habitual worldlinefs 
 of temper and converfation, by a great indifference 
 about the ordinances and worihip of God ; nay, 
 lometimes a bold and avowed oppofition to vital ex- 
 perimental religion, to the language and exercifes of 
 the fpiritual life. 
 
 To prevent the mifunderftanding of what hath 
 been faid, it will be neceffary to obferve, that I in*. 
 tend not to deny the propriety or the life of thefe 
 afliftant motives, as they may be called, which arife 
 from the prefent benefit and advantage of true reli- 
 gion. I have faid only, that the obedience or refor- 
 mation which flows from no higher principle, is not 
 fach as will be acceptable to God ; it is not that 
 
ON REGENERATION. I39 
 
 change which is neceflary before we can enter into 
 life eternal. There are, however, various ufes to 
 which thefe confiderations may juflly, and ought ia 
 duty to be applied. They ought to fatisfy us of 
 the excellence and truth of religion in general, and 
 to be produced in oppofition to the licentious and 
 profane topics of converfation, fo often to be met 
 with in promifcuous company. When any one be- 
 gins to declaim in favour of lufl and fenfuality, and 
 alleges that nature has given us defires, and why 
 fhould it give them but in order to their gratifica- 
 tion ? let the hearer immediately obfervc, that by 
 the corruption of nature our appetites are greatly 
 inflamed, and not at all in a found ftate ; that, as is 
 plain from the raofl incontefted experience, the befl 
 and mofl defirable enjoyment of any fenfible de- 
 lights is, that thankful, felf-denied, moderate ufe 
 of them, which the word of God authorifes or pre- 
 fcribes. 
 
 The fame refleftrons may very properly fen^e for 
 awakening groiler finners to a fenfe of their danger. 
 The prodigal feems to have been firfl brought to 
 himfelf, by a deep refledlion upon his own folly. 
 But he did not reft here : he did not content himfelf 
 with endeavouring to recover, by fobriety and in- 
 duftry, the wealth which he had fquandered away, 
 bat returned to his father for the forgivenefs of 'his 
 crime. In the fame manner, no doubt, the lofs of 
 health, fubflai.ce and reputation, fhould convince 
 the finner of the evil of his ways. This argument 
 !S ufed by the apoflle Paul : " What fruit had ye 
 :hen in the things of whicli ye are now aihamed ?" 
 -Rom. vi. 21. But I would never call that religion 
 
140 A PRACTICAL TREATISE 
 
 which proceeds to no higher views ; nor that repeiTt- 
 ance, which is completed by no better principle. 
 
 Such reflexions fhould aUb be improved by every 
 good man, to imprefs his mind with a deep fenfe of 
 the goodnefs of God. Every thing that he com- 
 mands is truly mod eligible in itfelf, and moft be- 
 neficial to us. His will is as gracious as his autho- 
 rity is abfolute. Religion's " ways are ways of 
 pleafantnefs, and all her paths are peace," Prov. iii. 
 17. Well might our bleiled Mafter fay, " Take 
 my yoke upon you, and learn of me, for I am meek 
 and lowly in heart, and ye fhall find reft unto your 
 fouls ; for my yoke is' eafy, and my burden is light," 
 Matt. xi. 29, 30. This ftiould daily difpofe us to 
 thankfulnefs to that God who furreunds us with 
 his care, and who follows us with loving kindnefs 
 and with tender mercies. His very reitraints are 
 favours, his commands are bleffings. 
 
 Is it poffible to avoid adding^ that the fame views 
 fliould be made ufe of to fortify us againft tempta- 
 tion ? When a fenfe of duty is the prevailing defire, 
 "we may very fafely corroborate it with all thefe in- 
 ferior confiderations. It fliould make fm the more 
 hateful and abominable, and prevent us from yieild- 
 ing to that party w^hich ftill fecretly pleads for it ia 
 our imperfectly fandified hearts. 
 
 Before I leave this branch of the fubjeft, T muft 
 fpeak a few words to finners of a different chara61er. 
 If then many decent and regular perfons are never- 
 thelefs under the wrath of G^d, what terror fhould 
 this give to the more openly profane, who are living 
 4n inftances of grofs wickednefs I How many are 
 there to be found among us, nay, how many appear 
 
ON REGENERATION. I4I 
 
 from Sabbath to Sabbath in our worfliipping aflem- 
 blies, who live in the habitual practice of fome of 
 the moil notorious crimes ! How many, who liv^e in 
 a bold defiance of the truths and laws of our great 
 Mailer ! who are not only ftained with original pol- 
 lution, but labouring under a daily increafing load 
 of aflual guilt ! Are there not fome fwearers and 
 blafphemers of the great and dreadful name of God? 
 fome dcfpifers and profaners of his iioly day ? fome 
 who add drunkennefs to thirft, wafting the creatures 
 of God by dilTipating their own fubftauce, defacing 
 the image of God by undermining their own health, 
 at one and the fame time procuring and haftening 
 their final deftruftion ? Are there not fome walking 
 in the luft of uncleanuefs ? fome retaining, without 
 reftitution, the gain of unrighteoufnefs ? Is it not 
 furprifing that fuch do not tremble at the word of 
 God ? Can there be any doubt that all of the above 
 charafters are unrenewed ? Is there any pretence 
 for their deceiving tbemfelves ? There is no juft ex- 
 cufe even for the more regular and fober'building 
 their hope on a falfe foundation, but there is not foi^ 
 much as a fliadow of excufe for them. Dare any 
 fuch entertain a doubt of a judgment to qome ? Can 
 any mortal be inTenfible of the prexarioufnefs of 
 time ? The king of terrors lays his hand upon one 
 after another, as he receives a commlffion from the 
 King of kings ; and it is dift:. effing to think in what 
 an unprepared ft ate many receive the fummons, 
 %vhich neverthelefs they muft of neceffity obey. 
 
 Whoever thou art who readeft thefe lines, if thon 
 vxt yet unrenewed, but, particularly, if thou art ozie 
 ■ N 
 
142 A PRACTICAL TREATISE 
 
 of thofe whofe fins are open and manifeft, T befeecti 
 thee, in the moil earned manner, to be reconciled 
 unto God. ** Behold now is the accepted time, be- 
 hold now is the day of falvation. God is in Chrift 
 reconciling the world unto himfelf, not imputing 
 their trefpafTes unto them.'* The blood of this Sa- 
 viour is of infinite value. His Spirit is of irrefiftibie 
 efficacy. He is " able to fave to the uttermoft all 
 that come unto God by him." Delay not one mo- 
 inent. Give immediate thanks that thou art not 
 already in the place of torment. Believe in the Son 
 of God for righteoufnefs and ftrength. Add not .to 
 all thy other iins againft him, by undervaluing his 
 atonement, and defpairing of mercy. And may it 
 pleafe God, by his own power, to. reach thy heart, 
 to fnatch thee as a brand from the burning, and 
 make thee r-n everlafling monument of his grace and 
 love. 
 
 2. In the fecond place, We may often find an ap- 
 pearance of religion or virtue in a character, fupreme- 
 ]y governed by reputation, or a defire of refpeft and 
 honour from the world. 1 fay fupremely governed, 
 becaufe no dbubt there may be a mixjinre of other 
 principles, whilft this is the leading, the directing, 
 and the governing view. I am fenfible there are 
 Ibme who have no other view of any kind, by a 
 religious profefiion, than to deceive others ; and un- 
 der the fair difguife of piety and feeming devotion, 
 to carry on, with more fecurity and fuccefs, their, 
 unrigjiteous defigns. That fome fuch are to be 
 found in the world, fad experience is a melancholy 
 proof. The greatnefs of their guilt it is not eafy to 
 conceive, and Hill more difficult to exprefs. As it 
 
ON REGENERATION. I45 
 
 TTiuft always proceed upon a known deliberate con- 
 tempt of God, there is ufaally fuch a hardncfs of 
 heart and fearednefs of confcience attending it, that 
 there is little probability of making any impreffion 
 upon them ; or rather, to fpeak more properly, 
 they have all the fymptoms of being given up oi- 
 Grod and left to themfelves. But there is fomething 
 extremely harih and unnatural in fuipedling any of 
 wilful deliberate hypocrify, till it is plainly and 
 openly detected. The truth is, I am perfuaded, 
 that as it is a dreadful, fo it is a rare chara£ter. 
 The far greater part of thofe who are under the 
 power of hypocrify, deceive themfelves as much as^ 
 or rather more than the world. Thefe laft fall more 
 properly in my v^'ay to be confidered, as having un^ 
 dergone a feeming or apparent, without any real 
 change. 
 
 In order to illuftrate the charafter and (late of 
 thofe who are fupremely governed by reputation, or 
 a deiire of honour and refpedl, it will he proper to 
 obferv^ that as the law of God is a tranfcript of 
 his own peife£t inherent excellence;, true religion 
 mufl be in itfelf amiable and lovely. Nay, it muft 
 appear fo even in the eyes of thofe who are engaged 
 in a Itated oppolition to its intereft. You will fay. 
 How is this poffible ? is it not a manueil contra- 
 diction ? I anfwer, that though the fpint and prin- 
 ciples from which true religion mull flow, be di- 
 rectly contrary to the bent of an unrenewed heart, 
 yet their effects are both amiable and beneficial. 
 Bad men cannot endure inward mortification a.id 
 felf-denial, being humbled as fiuners in the fight of 
 God, juliitied freely by his grace, iaiidified by his 
 
344 A PRACTICAL TREATISE 
 
 Spirit, and having nothing whereof to glory. Agamfl 
 thefe vital principles of piety, the natural mind fets 
 itfelf with violence, and the unrenewed heart rifes 
 with indignation. But the efFe£l of true religion, or 
 a diHgent compliance with the duties of the moral 
 Jaw, as it is amiable in itfelf, fo it is alfo of good 
 report among men. We are told in Scripture, " that 
 the righteous is more excellent than his neighbour." 
 And the apoftle Paul exhorts us to our duty in the 
 following terms : " Finally, brethren, whatfoever 
 things are true, whatfoever things are honeft,, what^ 
 foever things are lovely, whatfoever thingSxare of 
 goad report ; if there be any virtue, and if there be 
 any pruife, think on thefe things," Phil. iv. b. 
 
 Does not this at once difcover how many may- 
 attain to a confiderable degree of regularity in the 
 practice of their duty, while their governing princi/- 
 ple is no better than a defire of the efteem of otliers. 
 That character acquires a value in their eyes, which 
 is in general repute, and will fet them in the moil 
 favourable light. This hath often a fecret and in- 
 fenfible influence, to which they themfelves do not 
 attend. What favours the deceit is, that many of 
 the very fame duties are commanded in the law of 
 God, and reputable in the fight of man. They 
 gladly embrace them therefore as the fervice of 
 God ; it pleafes them to think they ihall by this 
 means be acceptable to him. They fondly flatter 
 themfelves, that this is the chief ground of their 
 choice, and are not fenfible that they are but offer- 
 ing incenfe to their own vanity. Self-partiality often 
 hides the truth from our view, and conceals the 
 chief fprings and motives of a£tion. Since diforder 
 
ON REGENERATION. I45 
 
 was introduced into the human frame by fin, there 
 is no creature whofe character is fo mixed, variable^ 
 inconfiftent, and felf^contradi<Slory as man. Other 
 creatures are regular and uniform, and ileadily fulfil 
 their functions ; their nature and difpofition may be 
 known without ambiguity, and they always reach 
 their end. But man is, as it were, torn to pieces 
 by the conflidling principles of light and darknefs ; 
 and from the different and contrary fymptoms which 
 often appear, it is hard to tell in what clafs he fhould 
 be ranged. 
 
 From this will evidently appear the necefiit}?- of 
 an inward and eiTential change. That which is done 
 to gain the applaufe of men, will never be reckoned 
 an acceptable part of the fervice of God. On the 
 contrary, he holds it in the highefl deteilation. See 
 the exhortation of our Saviour : " Take heed that 
 you do not your alms before men to be feen of 
 them, otherwife ye have no reward of your Father 
 which is in heaven," Matt. vi. i. I cannot help 
 obferving here, that men of this character may be 
 divided into two clalTes, who commonly Hate them- 
 felves in oppofition to, and have the greateft hatred 
 or contempt for each other, and yet are a£led by 
 one common principle. 
 
 There are fome who feem chiefly to confine their 
 views to a fair and honourable carriage in their cor- 
 refpoiidence and commerce between man and manv 
 Thefe are commonly perfons of higher rank, and 
 all who defire to emulate them, and wifti to be claf- 
 fed wiih them. In fuch, honour holds the place of 
 religioa, or at leail is a fuperior and more powerful 
 
 N3 
 
■"146 A PRACTICAL TREATISE 
 
 principle. They would not willingly ftain their re- 
 putation with any thing that is bafe or mean, ac- 
 cording to the flandard they have formed to them- 
 felves of decency of character and dignity of carriage. 
 This flandard of decency, however, is very change- 
 able, h is either more narrow or more extenfive, 
 according to the fentiments of thofe with whom they 
 moll frequently converfe. And ther^ is often fdme 
 mixture of religion, which ferves under, and ccf- 
 ©perates with the commanding motives. 
 
 There are vaft multitudes of this chara6ler in the 
 prefent age, who cannot be defcribed in juller oi* 
 more fignificative terms than thofe of the apoflle 
 Paul ; they are "conformed to this world." They 
 tread in its fteps, they act upon its maxims, they aik 
 its approbation, and they have their reward. 
 
 How far fuch perfons are from being renewed in 
 the fpirit oi their mind, and how much they are 
 the fervants of men, may be plainly difcovered by 
 the following fign, that they are almoft as much 
 afhamed of unfafhionable duties, as of difhonourable 
 (primes, ^ow different is their boafled dignity of 
 irttud from a truly holy refolution, and Chiiltiaa 
 magnanimity I Are there not fom,e whofe int(2grity 
 ill ordinary cafes may be depended on, and wha 
 would abhor the thoughts of a mean and duty ac- 
 tion, as it is ufually ftyled, but who would be co* 
 vered with nearly equal fhame, if furprifed m any 
 aft of devotion, as if dete6led in difLoneliy and 
 fraud ? How many, who would brave the ting of 
 terrors in the field of battle from a fenfe of honour, 
 but who, though far from being infidels, h^aye not 
 fufficient courage to vvorfhip in their famjkes, the 
 
ON REGENERATION. 1 47* 
 
 great Creator and Preferver of men ? Such may fee 
 the reception they Ihall meet with at laft, and even 
 feel the juftice of their own condemnation, in thefe 
 words of our Saviour : " Whofoever, therefore, fliall 
 be afliamed of me, and of my words, in this adul- 
 terous and finful generation, of him alfo fhall the 
 Son of man be alharaed, when he cometh in the 
 glory of his Father, with the holy angels," Mark 
 viii. 38. 
 
 There are others of a different flamp, who feek 
 the approbation of men, more by an appearance of 
 pietv and devotion, and the duties of the firft table 
 of the law. That there are fome fuch alfo, not only 
 the word of God, but daily experience, puts beyoftd 
 all doubt or queftion. " This people," faith our 
 Lord, " draweth nigh unto me with their mouth, 
 and honoureth me with their lips, but their heart is 
 far from me," Matt. xv. 8. I kt afide, both in 
 this and in the former inftance, the cafe of grofs, 
 intended, and deliberate hypocrify. But are there 
 not many who, in their religious duties, feem chiefly 
 to have in view the attaining or preferving the efteem 
 and approbation of others ? They are not determined, 
 from any inward and perfonal convidion of the ex- 
 cellence or neceffity of religion, but from their youth 
 up, they have ftill heard religion fpoken of with re- 
 verence, and feen religious perfons treated with re- 
 fpeft. This makes them coniider an entire neglect 
 of religious duties as ihamefiil rather than finful • 
 and fome degree of profefled attachment to them, as 
 neceflary to their charadler and credit. 
 
 This, like ifiany other motives, has a ftrong, 
 though at the fame time an infeniible influence, and 
 
14^ A PRACTICAL TREATISE 
 
 when mixed vvkh imperfe£t convi6:ions of fin, will 
 produce no fmall degree of regularity in religious 
 exercifes, while yet the heart is habitually fet upon 
 the world. In whatever age or place there is a**re- 
 gular and fettled adminiftration of the ordinances of 
 Chrift, there will be many whofe religion is no more 
 than a blind imitation of others, and a defire of fomc 
 title to that chara6ter which is in elleem and repute 
 for the time being. Wherever there is much real, 
 there will alfo be much counterfeit religion. Where- 
 ever there is much true piety, it is always loaded 
 with the dead weight of many cuftoraary profeiTors. 
 Wherever there is much outward elleem waiting 
 upon the fervants of God, there will always be 
 many of thefe fair-weather Chriitians, who follow 
 Chrift whilft the profeflion is honourable, but are 
 unacquainted with that part of his fervice, which 
 confifts in taking up the crofs and fufFering reproach. 
 Their chara6ter is well defcribed by our Saviour, 
 under the image of feed falling upon jftony places. 
 '* He that received the feed into rtony places, the 
 fame is he that heareth the word, and anon with joy 
 receiveth it. Yet hath he not root in himfelf, but 
 dureth for a while ; for when tribulation or perfe- 
 cution arifeth becaufe of the word, by and by he is 
 offended," Matt. xiii. 20, 21. 
 
 3. In the third place, There is ftill another cha- 
 .rader different from both the former, in which there 
 may be an apparent and imperfe<3:, while there is no 
 complete and effential change. The charaiSler I have 
 now in view is formed upon religious principles, but 
 in which a fpirit of bondage and iliflviili fear greatly 
 predominates. It is often difficult, according, to the 
 
©N REGENERATION. 1 49 
 
 Scripture exprefiion, rightly to div^e the word of 
 truth : it is difficult to point out the errors by which 
 men deceive themfclves, and miftake the fhadow 
 for the fubftance, and at the fame time to caution 
 them fo diftinctly, as that ferlous perfons may not 
 be alarmed, their peace and comfort interrupted by 
 unneceflary or ill-grounded fears. Perhaps there are 
 few fubje6ls in which this difficulty is greater, than 
 the one 1 have now mentioned. I pray that God, 
 for Chrift's fake, may enable me to open the truth 
 in fuch a manner, as may convince and awaken 
 thofe who have hitherto built with untempered mor- 
 tar, and may give additional peace and confolation 
 to thofe who have " fled for refuge, to lay hold of 
 the hope fet before them." 
 
 That it is of importance to open this chara£ler, 
 every one may, upon a little refledion, be fenfible. 
 There are many who will not find themfelves inclu- 
 ded in any of the two former. Upon the moil can- 
 did examination, confcience bears them witnefs, that 
 they hav^ more in view than merely prefent eafe 
 and comfort, or the approbation of others. They 
 have often a ftrong impreffion of the importance of 
 an endlefs eternity. This hath a fenfible and confi- 
 derable influence upon their conduft, and is a mo- 
 tive quite diftind from worldly pleafure. It com- 
 pelsthem to duties out of the reach of human ob- 
 fervaTion, and therefore they cannot think that the 
 praife of men is their higheft aim. 
 
 But are there not many fuch under the dominion 
 of fear ? that is to fay, confcience in fome meafure 
 awakened, denounces vengeance againft the breaches 
 of the Jaw of God i providential difpenfations fiil- " 
 
150 A PRACTICAL TREATISE 
 
 them with ajijterror of divine power ; thej know 
 they cannot live always, and tremble to think what 
 
 -ftiall become of them after death. Well, perhaps 
 the reader will fay, with fome furprife, is this 
 wrong ? No, fo far their exercife coincides with 
 that of real penitents. But here,, if I may fo ex- 
 prefs it, the ways part af under : the real penitent,. 
 by a difcovery of the intriniie evil of fin, of the 
 mercy of God, and the great foundation of a finner'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 lawgiver, to whom 
 he fubmits as his Lord, and in whom he refts as his 
 portion. But there are others who, by abftinence 
 from fome fins againfl which the reproofs of con- 
 fcience are mofl diftind and fevere, and by the for- 
 mal difcharge of many religious duties, endeavour to 
 leifen their fears, to lay a foundation for a precarious 
 peace, and, as it were, by a collly facrifice to pur- 
 chafe an immunity from hell. Fear not only awa- 
 kens, but continues to govern them ; they lay down 
 a^^legal fyftem of obedience and felf-righteoufnefs, 
 
 ' ibut all the while they drag the yoke with great im- 
 patience. They do not hate fin from their hearts, 
 on its own account, but are afraid that they fhall 
 burn for ever for committing it. They do not love 
 God, but they fear, becaufe they know that they 
 cannot refill him. They do not engage i|i his fer- 
 vice with cheerfulnefs, or delight in it as their choice, 
 but groan under it as a burden. Their hearts and 
 a{fe6lions are fet upon prefent and temporal enjoy- 
 ments ; but they apply themfelves in fome meafure 
 to the duties of religion, becaufe they know thej' 
 
ON REGENERATION. 15! 
 
 ^nnot keep the world always, and fubmit to it as 
 rather better and more tolerable than everlafting 
 xniferj. 
 
 The frequency of this cha rafter will (land in need 
 of little proof. If the features are juftly drawn, I 
 ani perfuaded they will be eafily known, for they 
 are very common. Are there not many who may 
 juftly fufpefl themfelves to be actuated by no higher 
 motive tlian the fear of wrath? Does not this plainly 
 fhew itfelf, by your backward, heartlefs, cold dif- 
 charge of duty, your regret and forrow in parting 
 with, and frequent relapfes into fin ? Is not your 
 religion temporal y and changeable? Does it not rife 
 and fall with the feniible tokens of the divine pre- 
 faoLce and power ? Have you not trembled on a iick- 
 bsd or other time of danger — humbled yourfelves 
 before God — cried for relief — and promifed amend- 
 ment ? But has not your refolution relaxed upon 
 your recovery, and 3'^our diligence borne propoi'tiori 
 to the fdppofed nearnefs or diftance of the danger ? 
 Is. not this then maniftftly the effetl of fear? and 
 may not the words of the Plalmifl be juftly applied 
 to all fach — " When he flew them, then tliey fought 
 him ; and they returned, and inquired early after 
 God : and they remembered tliat God was their 
 rock, and the high God their redeemer : neverthe- 
 lefs they did flatter him with their mouth, and they 
 lied unto him with their tongues ; for their heart 
 was nor right with him, neither were they ft:edfall 
 in his covenant," Pfal, Ixxviii 34, 35, ^6, 37. 
 
 Few things, I apprehend, will be of more impor- 
 tance than to fliew, in a clear and fatisfying manner, 
 •that the obedience or religious performances that are 
 
15* A FRACTICAL TREATISE 
 
 influenced by iip higher motive than fear, are not 
 acceptable to God, nor any fnfficient evidence of a 
 renewed heart. This indeed is equally plain from 
 ihany paiTages of Scripture, and from the nature and 
 reafon of the thing. Jt appears from all thofe paf- 
 fages formerly cited, and many others where men- 
 tion is made of the inclination of the heart and will, 
 of #hich obedience on compulfion can be no manner 
 of ptoof. It appears undeniably from the great 
 commandment of the law, and fum of practical reli- 
 gion, " Thou Ihalt love the Lord thy God with all 
 thy heart, and with all thy foul, and with all thy 
 ftrength, and with all thy mind," Luke x. 27. It 
 appears from what is always reprefented as the great 
 commanding and conftralning motive of the gofpel* 
 " For the love of Chrill conflralneth us, becaufe we 
 thus judge, that if one died for all, then were all 
 dead ; and that he died for all, that they which live 
 ihould not henceforth live unto themfelves, but unto 
 him which died for them, and rofe again," 2 Cor. 
 V. 14. To the fame purpofe the apoftle John fays, 
 ** We have known and believed tlie love that God 
 hath to us. God is love ; and l-e that dwelleth in 
 love dwelleth in God, andXjcd in him," i John iv. 
 16. We find in Scripture that there is a dire£l op- 
 pofition ftated between the fpirit of genuine converts 
 under the gofpel, and a fpirit of bondage or flavifii 
 fear : *' For ye have not received the fpirit of bon- 
 dage again to fear, but ye have received the fpirit 
 of adoption, whereby we cry, Abba, Father," Rom. 
 vIII. 15. So fays the fame apoftle to Timothy, 
 ** For God hatb not given us the fpirit of fear, but 
 
OJJ REGENERATION. 1 53 
 
 of power and of love, and of a found mind," 2 Tim. 
 
 The truth is, it is equally plain from the nature 
 and reafon of the thing. That which is done only 
 or chiefly from fear, cannot be any evidence of tlie 
 change that is acceptable to God, becaufe, properly 
 fpeaking, it is no real or inward change at all. The 
 efFe£ls of fin are reflrained or controlled by fuperior 
 power, but the inclination to it remains flill the 
 fame. It is a common and known principle, that 
 whatever is the effect of compulfion or force upon 
 the agent, whether it be good or evil in itfelf, hath 
 notliing moral in its nature. The fword that com- 
 mits murder, and that which executes juftlce, de- 
 • ferves equal blame or praife, or rather none of them 
 deferves either the one or the other, A detefted 
 thief, compelled to make reftitution, or loaded with 
 chains fo that he cannot fteal, does not thereby be- 
 come honeft in his nature. 
 
 The cafe is precifely the fame with thofe who, ia 
 their religious duties, are under the govei'nment of 
 fear, although it be the fear of their almighty Judge. 
 From any limilar inftance between man and man, 
 we may at once be feniible of this truth, if one 
 man is willing to over- reach another, but, through 
 liis adverfary's fuperior ikill, is not able, or, terri- 
 fied by threatenings, is not bold enough to attempt 
 it, what character does he bear, or deferve, but that 
 of a difappointed knave ? What parent or mafler 
 will be fatisfied with the obedience of a child or fer- 
 vant, who plainly difcovers that he hates his com- 
 mands and grieves at his authority ? It is true^ as 
 O 
 
^54 A P.RACTrCAL TREATISE 
 
 man can only judge with certainty of the ©utward 
 appearance, this ^ircumliance muft be left out of 
 every fyitem of human government. We can make 
 no laws on earth to punifh the intention ; but io 
 much we know of it, as may make us fenfible what 
 all fuch deferve, and iliall receive at the hand of 
 "God, whofe prerogative it is that he knoweth and 
 jiidgeth the fecrets of all hearts. 
 
 1 ihali only further obferve, that the fame thing 
 appears in the cleareft manner, from the nature of 
 that happinefs which is prepared for the children of 
 God in the life to come. It is purely fpiritaal, as 
 it is perfectly holy ; it confiils in the knowledge of 
 God, in the exercife of love to him, in conformity 
 to his nature, and the execution of his will. Thofe 
 who are mider the dominion of fear, who have no 
 love to God, but only defire to avoid his wrath, will 
 certainly find, that though it were poiTible for them 
 to efcape hell, they neither deferve, nor are able, to 
 reliili the employment and happinefs of heaven. As 
 the commands of God are a burden to them on 
 earth, his immediate prefence would be a ftill more 
 infupportable burden in heaven. From all this I 
 liope it appears evidently, that a characler may be 
 formed up.ui religious principle?, and yet, if it is 
 never carried further than a reilvaint by fear, it is 
 Siot that change which is neceffary to falvation. 
 
 It will not be improper, or rather it will be ab- 
 folutely neceffary, to make a rt;ile£tion or two upon 
 this branch of tjie fubjeft for its improvement, and 
 to prevent its being miilaken or m.ifapplied. For 
 t})is purpofe let it be obferved, that we muft care- 
 ful W di iiiiiguiui the ilaviih dread above explained, 
 
ON REGENERATION. I55 
 
 from that dutiful reverential fear which every child 
 of God is rtiU bound to preferve upon his mind, of 
 his Father who :s in lieaven. Of the i^iii kind it is 
 faid, *' There is no fear in love, but perfeil love 
 calleth out fear, becaufe fear hath torment : he that 
 feareth is not made perfed: in love," 1 John iv. 18, 
 In proportion as the love of God prevails, the lirft 
 fort of fear is baniihed, but the other is fo far from 
 being baniihed, that it rather increafes. This is no 
 other than a profound veneration of the unfpeakable 
 greatnefs and glory of God, and particularly of his 
 holinefs and purity, which fbould bring every crea- 
 ture proflrate before him. We find in the vilion of 
 Ifaiah, the heavenly hofls reprefented as deeply pe- 
 netrated with fuch a difcovery : " In the \ear that 
 king Uzziah died, I faw the Lord fitting upon a 
 throne high and lifted up, and his train filled the 
 temple : above it flood the feraphims ; each one hud 
 fix wings ; with twain he covered his face, with 
 twain he covered his feet, and with twain he did 
 fiy. And one cried unto another, and faid. Holy,, 
 holy, holy is the Lord of hofts ; the whole earth is 
 full of his glory ^" Ifa. vi. i, 2, 3. 
 
 This not only may, but ought In us to be accom- 
 panied with a fear of the punidiment incurred by 
 fin ; at the fame time it mufl be infeparably con- 
 nefted with, or rather founded upon a fenfe of the 
 holinefs of his nature, the purity of his law, and the- 
 juflice of his vengeance. On the contrary, that fear 
 of (lod which prevails in the unregenerate, is found- 
 ed only on the terror of his power, as a natural at-., 
 tribute. It is like the iirugglingof a chained fiav^^jE 
 fvlio " gnaws his tongue for jjain^" who is not fatis- 
 
X56 A PRACTICAL TREATISE 
 
 fieci with the equity of the law which he has tratif^ 
 greffed, and cannot admit the juftiee of that fentence 
 the execution of which he apprehends. 
 
 There is no inconfiftency at all between the fear 
 and love which terminate on the correfpondent at- 
 tributes of God, majefty and mercy. A Chriftian 
 may, and ought to grow in a fenfe of the divine 
 prefence, and reverential dread of the divine ma- 
 }tiiy, and; fo be ftill more afraid of finning ; at the 
 fame time he may alfo grow in a fweet calm and 
 compofare of mind, a fiducial truft and reliance on 
 the divine faithfolnefs and mercy ; juft as, on the 
 other handj fome finners evidently inCreafe both in. 
 prefumption and timidity. During a great part of 
 their lives, they ad without reflexion and without 
 reftraint, and yet, at particular feafons, they are in 
 a manner diftraded with terror : nay, though it 
 often happens that grofa wickednefs fears the con« 
 Icience, and produces an infeniibility and hardnefs 
 of heart, there are inftances of the greateft profligates 
 being liable to the moft alarming fears *. Let us 
 never, therefore, confound things fo very oppofite 
 as a fear of the living God, joined to an inward and 
 hearty approbation of his commands, and that un- 
 willing obedience or abftinence which views him as 
 a ftern tyrant, and trembles at the thoughts of hia 
 Wrath. 
 
 It will be farther neceflary to obferve, that, as a 
 flavifli fear is to be entirely diftinguifned from that 
 
 * We are told that Nero, one of thofe monfters called Roman 
 emperor?, thcuj^h he adventncrd to perpetrate foine of the moft 
 horrid crimes, was yet fo eafi'.y Terrified, that a thuntler-ftorm ufed 
 to make him hide himfeif under a bed. 
 
ON REGEJJERATION. 157 
 
 which is filial and dutiful, fo no doubt there is often^ 
 even in real Chriflians, a mixture of the fpirit of 
 bondage itfelf, though they are fupremelj governed 
 by a better principle. This is not to be wondered- 
 at, fince they are fan^liiied but in part. There is 
 a ftrong remainder of fin and corruption in them of 
 different kinds, and, among the rell, a very blame- 
 able degree of unbelief and diftruft. How many 
 are there whofe comfort is leifened, and whofe hands 
 hang down, throu-gh an exceflive fear of death, the 
 lait enemy I What a refrelbment fhould it be to all 
 fuch, to think of this end of our Saviour's coming, 
 to ** deliver them who, through fear of death, u ere 
 all tp.eir life-time fubje£l; unto bondage," Heb. ii, 
 15. For their fakes, I am perfuaded, it will not be 
 difagreeable that in the cl fe of this feftion, 1 lay- 
 down a few marks, by which they ina.y be enabled 
 to judge whether this fiavifh fear predominates or 
 not. 
 
 Firft then, Chriftians, whether ornot is your fear 
 of wrath immediately connected with a fenfe of the 
 evil of nn ? Do you fee thefe two things in their 
 infeparable relation to, and mutual influence upon 
 cne another ? Do ycu fear wrath as the elFeft of 
 iin, and fin as the jull caule of wrath ? Have you no 
 fault to find with this connection ? Do you plead 
 guilty before God, and confefs that you are without 
 excufe ? Is fin truly hateful in itfelf, and your own 
 unhappy pronenefs to it an habitual burden ? The 
 language of a believer is' the fame with that of the 
 apoftle Paul : " Wherefore the law is holy, and the 
 tommaiidment holy, and juft, and good. Was then 
 
 03 
 
15^ A PRACTICAL TREATISE 
 
 that which is good made death unto me ? God for-*^ 
 bid. BiJt fill, that it might appear fin, working' 
 death in me by that which is good, that fin by the 
 commandment might become exceeding finful. For 
 we know that the law is fpiritual, but I am carnal,. 
 fold under fin,'* Rom. vii. 12, 13^ 14. In thole who 
 are under the dominion of fear, there is no juft fenfe 
 of the evil of fin, there is a pronenefs to extenuate 
 it, and inclination to jullify it, and a continual at- 
 tempt to forget or conceal it. The crime is flill 
 fweet, though the puniftiment is terrible. They are 
 not fatisfied to find that God is fo holy^ fo juft, and 
 fo powerful. With them his government is arbi- 
 trary, his law i»fevere, his nature implacable ; andj 
 iiifleadof changing their own difpofition, they would 
 much rather wiih a change in his will. 
 
 2. Whether does your fear of God drive you 
 from his prefence, or excite a ftrong defire of recon- 
 ciliation and peace ? The ilavifii fear which is not 
 attended with any juft views of the divine mercy, 
 clothes God with terror, and makes him the objed 
 of averfion. This is plainly the firft efFeft of fin. 
 It was fo in the cafe of Adam, who, as foon as he 
 had loft his integrity, when he heard God^s voice 
 in the garden, fled and hid himfelf. We find the 
 fame fentiment exprefifed by the men of Bethfiiemefli, 
 upon an extraordinary token of divine power and 
 jealoufy : ** And the men of Bethftiemeili faid. Who 
 is able to ftand before this holy Lord God, and to 
 whom ihall he go up from us ^^* 1 Sam. vi, 20. 
 Nay, the fame feems to have been the view of the 
 apoftle Peter,, when furprifed with an aftx)niftiing 
 evidence of his Mailer's power and Godhead ; 
 
ON REGENERATION. I59 
 
 <* When Simon Peter faw it, he fell down at Jefus' 
 feet, faying, Depart from me, for I am a fmful 
 man, O Lord," Luke v. 8. 
 
 This difpofition is daily manifeft in many who 
 lire under the dominion of fear. The worfliip of 
 God is painful to them, his fervice is a burden, his 
 prefence is terrible ; they keep at a diftance, there- 
 fore, as much as they can or dare. Their peace and 
 compofure is chiefly owing to their lofing them- 
 felves, and occupying their minds entirely with dif- 
 ferent objefts. No lign will more furely difcover 
 the nature and influence of flavifh fear than- this* 
 There is a gloom and melancholy fpread over every 
 thing in religion to them : when they are engaged 
 in facred duties, it is a heavy tirefome taik, and they 
 rejoice in getting them over, as a bullock when he 
 is loofed from the yoke. On the other hand, real 
 Chriftians, though burdened with iinful fear, cannot 
 take refuge in any thing elfe than God ; they dare 
 not take their reft in the creatnre, but fay with 
 Job, ** Though he flay me, yet will I truft in him,'* 
 Job xiii. 15. ; or with the Pfalmill David, " Yet 
 the Lord will command his loviiig-kindnefs in the 
 day-time, and in the night his fong ihall be with me, 
 and my prayer unto the God of my life," Pfal xlii. 
 7. Nothing gives relief to fuch, till they attain to 
 a view of the divine mercy, and a humble hope of 
 peace and reconciliation. 
 
 3, Whether have you comfort and fatisfaftion in 
 a fenfe of God's favour, as well as a diftreffing fear 
 of his wrath ? This alfo will ferve to diftinguilh 
 between thofe who have no other religion than what 
 fear produces, and thofe in whom it only maintains 
 
l6o A PRACTICAL TREATISE 
 
 a confli<5b with a better principle. There are fome 
 who are reflrained from fin, and compelled to many 
 duties by fear, who may eafily fee what governs 
 them, btcaufe they are altogither ftrangers to joy 
 and fatisfaSion ia God. This is not indeed what 
 they aim at. They have never yet (ten his favour 
 as the object of fupreme defire. They onl^ believe 
 fo far as to tremble, and would fain by compolition, 
 fo to fpeak, and fome degree of rompliance, though- 
 relu6lant and backward, avoid the divine wratli. 
 A coidnefs and conRraint runs through all their 
 performances, and they are apt to call in quellion 
 the reality of joy in God, and communion with 
 him, becaufe tliey are altogether ftrangers to it 
 themfelves. But all the real children of God defire 
 a fenfe of his love, as well as grieve or fear under 
 a fenfe of his difpleafure. The light of his recon- 
 ciled countenance gives them more joy and gladnefs- 
 tlian the greatelt aiHuence of corn or of wine; and 
 under the fevereil chailifement, inflead of Hying 
 from his prefence, they fay' with Job, " O that I 
 knew where I might find him, that I miglu come 
 even to his feat ; I would order my cauiV before 
 him, and fill my mouth with arguments," Job 
 xxiii. 3, 4. Noihmg indeed can be more proper 
 than calling the one a filial, and the other a fl-tvifh 
 fear ; for great is the difF^:rence between a child 
 fearing the difpleafure of a parent whom he fin- 
 cerely loves, and a flave dreading the refentraeat 
 of an enraged tyrant whofe fervice he abhors. 
 
©N REGEHERATrON. l€l 
 
 § 4. From this metaphor^ Except a man be born 
 again, he cannot fee the kingdom of God, and 
 ether parallel exprej/ions in the Holy Scriptures, 
 we may learn that the change here intended is 
 
 SUPERNATURAL. 
 
 When I fay it is a fupernatural change, I mean 
 that it is what man cannot by his own power effe£t 
 without fuperior or divine aid. As we are by na- 
 ture in a ftate of enmity and oppofition to God, fo 
 this is what we cannot " of ourfelves" remove or 
 overcome. The exercife of our own rational powers, 
 tht perfuafion of others, the application of all moral 
 motives of every kind, will be ineifeftual without 
 the fpecial operation of the Spirit and grace of God. 
 Thus the apoftie John defcribes thofe who believe 
 in the name of Chrift ; ** Which were born not of 
 blood, nor of the will of the flefli, nor of the will 
 of man, but of God,'* John i. 13. And thus the 
 apoftie Paul expreffes himfelf : •* Not by works of 
 lighleoufnefs which we have done, but according 
 to his mercy he faved us, by the wafliing of rege- 
 neraiion, and renewing of the Holy Ghoft," Tit.. 
 iii. 5. There is no part of the Scripture dodrine 
 which the natural man hears with greater aveifion,. 
 or oppofes with greater violence. It gives fo hum« 
 bling a vfew of our own chara£ler and (late, and 
 Hands fo dirediy oppofed to pride and felf-fuffi- 
 ciency, that it cannot be truly acceptable to any, 
 till they are brought to a faving acquaintance with 
 its power and efficacy. However, it hath been this 
 ** fooliftinefs of preaching,'* or rather, this com- 
 xconly efteemed foolifh part of preaching, that God 
 
X62 A PRACTICAL TREATISE 
 
 hath moft remarkably blefled for the falvatron o£ 
 fouls. I will therefore endeavour to lliew, in as 
 plain and fatisfjing a manner as I am able, that 
 this is the doftnne of the Holy vScripture, and then 
 to vindicate it from tie chief objedions that are 
 ufually raifed againlt it. 
 
 H'jw many pailages of Scripture are there, that 
 fpeak in the ftrongefl terms, not only of our mifer- 
 able but helplefs Hate before con veifion ! Thus the 
 apollle to the Ephelians, ** And you, hath he quick- 
 ened, who were dead in trelpafiks and lias," Eph. 
 ii. I. And again, *' But God, who is rich in mer^ 
 cy, for his great love wherewith he loved us, even 
 when we were dead in fins, hath quickened us to*- 
 gether with Chrill (by grace ye are faved)," Eph. 
 ii. 4, 5. In his epilUe to the Coloffians he repeats 
 the fame thing : •* And you, being dead in your 
 fins and the uncircumcifion of your flelb, hath he 
 quickened together with him, having forgivca 
 you all trefpafles,'* Col. ii. 13. Ti>e reader mud 
 know, that in many other pailages the fame truth 
 is to b? found, couched under the fame or like m.e- 
 taphors ; fuch as, ** blindnefs, darknefs, hardnefs of 
 heart.'* The force of the expreffion is feldom fuf- 
 ficiently attended to. Suffer me then to put the 
 quefiion. Do you give credit to the Holy Scrip- 
 tures ? Do you form your opinions, without par- 
 tiality or prejudice, from them ? Then you mud 
 receive it as truth that man, in his natural (late, 
 can do nothing of himfelf to his own recovery, 
 without the concurrence of fuperior aid. If there 
 is any meaning or [propriety in Scripture language,, 
 we nauit yield to this. What mote could be faid^ 
 
ON REGENERATION. 163 
 
 than that we are " dead " in i\n ? What more in- 
 capable of aftion than one who is entirely deprived 
 of life ? 
 
 But left there (hould be any remaininG: exception, 
 the thing is affrrted in plain and explicit terms, 
 without any metaphor, by the apoftle John, from 
 our Saviour's own mouth : *• No man can come 
 unto me, except the Father wliich hath fent me, 
 draw him ; and I will r<iife him up at the Uift day. 
 It is written in the prophets, And they fliall be all 
 tauoht of God ; every man, therefore, that hath 
 heard and hath learned of the Father, comethonto 
 me," John vi. 44, 45. I (hall mention only one 
 paiTAt^e more, in which, under the fimilitude of a 
 wretched outcaft: infant, the prophet Ezekiel re- 
 prefents the natural Hate of Jerufalem : " And as 
 for thy nativity, in the day thou wail: born, thy 
 navel was not cut, luiiher wail thou wafli-.d in wa- 
 ter to fupple thee; thou waft nor faked at all, nor 
 f'.vaddled at all. None eye pitied thee, to do any 
 of thefe unto thee, to have compaffion upon thee ;- 
 but thou wall cafl cut in the open field, to the 
 loathing of thy perfon, in the day that thou wa(l 
 born. And when I pafled by thee, and favv the^ 
 
 . polluted in thine own blood, I faid unto thee when . 
 thou wall in'thy blood, Live ; yea, I faid unto thee 
 when thou waft in thy blood, Live," Ez^ k. xvi. 
 4, 5, 6. Here all the circumltances are colle(^ed 
 that could fignify at once a m.'ferable and weak, 
 wretched and helplefs condition, or that coul\i ferve 
 to make our deliverance at once a lig-nal inftance 
 both of grace a!;d power. 
 
 This leads me to cbferve, that the fame truth 
 
164 A PRACTICAL TREATISE 
 
 will receive further light from thofe paflages 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 aflerted, that " ex- 
 cept a man be born again, he cannot enter into the 
 kingdom of God,'* fo, in other paffages, true belie- 
 vers are faid to be ** born of God — born from above 
 — born of the Spirit." The power of God exerted 
 in the renovation of the {inner, is defcribed in lan- 
 guage taken from the firfl formation of the world : 
 •* For we are his workmanftiip, created in Chrift 
 Jefus unto good works, which God hath before or- 
 dained that we fhould walk in them,*'' Eph. ii. 10. 
 And, " If any man be in Chrifl, he is a new crea- 
 ture ; old things are pafTed away, behold all things 
 are become new," 2 Cor. v. 17. See the prophe- 
 cies of the Old Te (lament, rcfpe^ling the plentiful 
 effufion of the Holy Spirit in the times of the gof- 
 pel ; they contain a clear defcription of divine fu- 
 pernatural influence. Thus the prophet Ifaiah, 
 ** For I will pour water upon him that is thirfty, 
 and floods upon the dry ground. I will pour my 
 Spirit upon thy feed, and my blefTing upon thine 
 offspring ; and they fhall fpring up as among the 
 grafs, and as willows by the water- courfes," Ifa. 
 xliv, 3, 4. To the fame purpofe the prophet Eze- 
 kiel, " Then will I fprinkle clean water upon you, 
 and ye fliall be clean ; from all your filthinefs, and 
 from all your idols, will I cleanfe you. A new heart 
 alfo will 1 give you, and a new fplrit will I put 
 within you j and I will take away the flony heart 
 out of your flefli, and ^ will give you an htart of 
 flefli J and I will put my Spirit within you, and 
 
ON REGENERATION. 163 
 
 caufe you to walk in my ftatutes ; and ye fhall keep 
 my judgments, and do them," Ezek. xxxvi. 25, 26, 
 27. Let it not feem tedious to any that I hav^e col- 
 lefted fo many- paffages of Scripture on this fubjeft. 
 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 teftimony, that regeneration is 
 the work of the Holy Ghoft. 
 
 I would not build this truth upon any other evi- 
 dence. When we (land in God's room, bear his 
 meffage, and fpeak in his name, nothing fhould be 
 affirmed which cannot be fupported by a " Thus 
 faith the Lord." But having done fo, ] think I may 
 "warrantably obferve how much tlie vifible (late of 
 the world correfponds with the Scripture declara- 
 tions on this fubjecl. I hope this will be neither 
 -unfuitable nor unprofitable, confide-ring what an in- 
 ward averfion men have to receive and apply them. 
 Do we not daily fee many inftances of perfons, of 
 firft rate underftandings and great natural abilities, 
 who yet^ continue blind to their duty to God, and 
 the falvation of their fouls ? As ihey are born, fo 
 they continue to fliew themfelves through their 
 A-vhole lives, ** wife to do evil, but to do good they 
 have no knowledge." What proofs do they often 
 give of the power and influence of habits of wicked- 
 nefs over them ! How frequently does it happen, 
 that their attachment to fin in general, or to fome 
 particular fin, is fuch as to bear down before it all 
 regard to their own intereft, temporal and eternal ! 
 while at the fame time perfons of unfpeakably in- 
 ferior talents, enlightened by the Spirit, and fanSi- 
 
 P 
 
l66 A PRACTICAL TREATISS 
 
 ^ed by the grace of God, fliall iland firm again ft the 
 moft dangerous temptations, and efcape the poUutien 
 that is in the world through luft. This our blefled 
 Lord adores as a part or proof of the fovereignty and 
 unfearchable wifdom of his heavenly Father. " In 
 that hour Jefus rejoiced in fpirit, and faid, 1 thank 
 thee, O Father, Lord of heaven and earth, that thou 
 haft hid thefe things from the \ fe and prudent, and 
 haft revealed them unto babes ; even fo. Father, for 
 fo it feemed good in thy fight," Luke x. 21. 
 
 Is it not plain, that k-perior advantages of inftruc- 
 tion, though very valuable, are far from being al- 
 ways elfe£lual ? Sometimes thofe who live long un- 
 der the falutary inftru6tion a'nd edifying exaiiiple of 
 pious parents and mafters, continue, notwithftand- 
 ing, in an infenfible ft ate. Sometimes we fee per- 
 fons fit long under the moft enlightening and awa- 
 kening miniftry, with hearts as hard as the nether 
 milftone. The cafe of the ordinary hearers of the 
 gofpel is indeed often afte6ling, and leads to ferious 
 meditation on the depths of the d ne counfels. 
 Suffer me to befpeak the readers of this clafs in the 
 following terms. Are not many of you a wonder 
 to yourfelves, as well as to one another ? Is not 
 your danger often pointed out to you in the cleareft 
 manner ? Is not your chara6ter drawn and diftin- 
 guiftied by the moft undeniable marks ? Are not 
 your duty and intereft fet before you in fuch a man- 
 ner that it cannot be contradi^l-^d, and there is no- 
 thing It ft to reply ? And yet after all, though there 
 may be fome weak or temporary refolutions, it is 
 without any real or lafting effed. Doth not this 
 ratify and confirm the folio wing paflage of Scrip- 
 
ON REGENERATION. . l6f 
 
 ture ? " Who then is Paul, and who is Apollos, but 
 minifters bj whom ye believed, even as the Lord- 
 gave to every man ? I have planted, Apcllos water- 
 ed, but God gave the increafe. So then, neither is 
 he that planteth any thing,, neither he that water- 
 eth, but God that giveth the increafe," i Cor. iii.- 
 5, 6, 7. , 
 
 To be abfent altogether from the ordinances of 
 God, is a dreadful and dangerous thing, for it leads- 
 cire6lly to a ftate of totaf blindnefs and undifturbed 
 fecurity. I have often thought, however, that the 
 eafe of many who continue to give their attendance 
 13 much more wonderful. Are there not habitual 
 drunkards often feen in the houfe of God ? Are 
 there not fome profane fwearers often feen in the^ 
 houfe of God ? Are there not fome who walk in 
 the lull of uncleannefs ? fome who retain, without 
 reftitution, unrighteous gain, whom approaching 
 death, the wrath of God, and the fire of hell, cannot 
 terrify ? Of fuch we may juflly faj with the apoftle 
 Paul, " But if our gofpel be hid, it is hid to them 
 that are loft, in whom the god of this world hath 
 blinded the minds of them which believe not, left 
 the light of the glorious gofpel of Chrift, who is 
 the image of God, fhould ftiine unto them," 2 Cor., 
 iv. 3, 4- 
 
 Let it be further confidered, how much providen- 
 tial warnings are generally defpifed, even when they 
 are fo awful in their nature, and fo clear in their 
 meaning, that one would think nothing but an ab- 
 folute infatuation could prevent their efFe^l. Sinners 
 may keep themfelves from hearing the word of God, 
 and from any fuch reading or conyerfation as will 
 
l68 A PRACTICAL TREATISE 
 
 bring eternity in their view. But he vilits them in 
 their families or in their perfons, and they cannot 
 fiy from thofe " terrible things in righteoufnefs," 
 by which he pleads his caufe from day to day. Are 
 not the young and beautiful foon carried to their 
 graves ? Are not the great and noble foon humbled 
 in the dufl ? Have not fenfuaiity and riot, impurity 
 and luft, (lain their vidims, and raifed up monu- 
 ments fraught with moral inflru6lion in every age ? 
 How long is it ago lince Hofea faid, " Whoredom, 
 and wine, and new wine, take away the heart?'* 
 Hof, iv. II. and fince Solomon faid of a harlot, 
 *• She hath cad down many wounded, and many 
 firong men have been flain by her. Her houfe is 
 the way to hell, going down to the chambers of 
 death ?". Prov, vii. 26, 27. But though unlnfpired 
 writers have faid this as well as he, nay, though it 
 is vilible to all, have men become wife ? have they 
 ihunned the paths of the deftroyer ? No ; we may 
 juflly fay of the prefent times, as the Pfalmifl Da- 
 vid faid many ages ago, " This their way is their 
 folly ; yet their pofterity approve their fayings," 
 Pfal. xlix. 13. Nothing, nothing will change them, 
 till the Spirit of God roufe and awaken the con- 
 fcience, powerfully conftrain the will, and effeflually 
 renew the heart. 
 
 Hence then it appears, that the new birth is a 
 ^' fupernatural change;" it is the effect of the power 
 of God ; it is the work of the Holy Ghoft. I have 
 been at the more pains to eftablifh this truth, be- 
 caufe I am perfuaded, that until it be truly received 
 there may be a form, but there can be nothing of 
 the power of godlinefs. But we mufl now vindicate 
 
ON REOENERATION', I69 
 
 it from the obje^Slions and abufe to which it may 
 be thought liable. There are many ^'ho Ilill har- 
 bour in their minds, and fometimes produce in con- 
 verfaiion, the objection mentioned by the apoftle 
 Pa,ul : *' Thou wilt fay then unto me, Why doth 
 he yet find fault, for v/ho hath refilled his will ?" 
 Rom. ix. 19.. This indeed is the fum of all the 
 objeftions that ever were, or ever can be offered 
 againft it ; and I make the fhort anfwer of the fame 
 apoftle, " Nay, but O man ! who art thou that re- 
 pliefl again ft God ?" This is but making or ima^ 
 gining an inconfiftency between two things, both of 
 which God hath clearly eftabliflied, and infeparably 
 joined in his word. Thefe are, bis own power ne- 
 celfiry to the change, and our dut , in the ufe of the 
 means ; or rather, our tin while continuing at en- 
 mity with him, and refufing his mercy. 
 
 1 make no fcrupie to acknowledge, that it is im-- 
 pofTible for me, nay, ! find no difficulty in fuppofing 
 that it is impolTible for any finite mind to point out 
 the bounds between the *' dependence " and ** acti- 
 vity " of the creature. But though we muft ever 
 remember, that it is he alone v\?ho can *' bring a 
 clean thing out of an unclean," yet we know alfo, , 
 that " all have linned, and come fhort of the glory 
 of God." We know that ** God will be juft when 
 he fpeaketh, and clear when he judgeth :" that he 
 rejects with difdain the imputation of being the au- 
 thor of fin, *' Let no man fay when he is tempted, 
 3 am tempted of God ; for God cannot be tempted 
 of evil, neither tempteth he any man," James i. i^, 
 Eor our greater afTurance of this, he hath conde« 
 
 P3 
 
170 A PRACTICAL TREATISE 
 
 fcended to confirm it by his oath. — " As I live, 
 faith the Lord God, I have no pleafure 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 houfe of Ifrael?" 
 Ezek. xxxiii. xi. The connection between this and 
 the former truth appears plainly in the following 
 pafiage : " Ye v/ill not come unto me, that ye might 
 have life," John v. 40. 
 
 Perhaps, alfo, there are fome who abufe this doc- 
 trine to floth and negligence. At leaft they may 
 pretend this as an excufe or palliation of their con- 
 tempt of religion. But is it not an inference di- 
 reftly contrary to what the Scripture teaches us 
 much more juftly to draw from the fame truth, 
 viz. *^ Work out your own falvation with fear and 
 trembling j for it is God that worketh in you to 
 will and to do of his good pleafure?'* Phil. ii. 13, 
 14. The former inference would be jufl in the cafe 
 of devils, who, having received their fentence, can 
 only now *' believe and tremble ;" but it would be 
 altogether unjuft, and a dreadful contempt of mercy 
 in thofe to whom the oifer of falvation by grace is 
 addreffed. What is now tranfa£ling in the miniflry 
 of the gofpel, Ihall contribute at laft to Hop every 
 mouth, and put this criminal excufe to eternal fi- 
 ience. Suppofe the (inner at the judgment-feat to 
 offer this defence for himfelf : " I was altogether 
 under the power of corruption ; it was impofEble 
 for me to do any thing of myfelf.'* Is it not natu- 
 ral to reply, " Where learned you this ?" From the 
 holy Scriptures. " And did not the fame Scrip- 
 tures alfo tell you, Him that cometh to me I will 
 
ON REGENERATION. I7I 
 
 in no wife caft out. Wherefore he is able to fave 
 to the uttermofl all that come to God through him. 
 
 Believe in the Lord Jefus Chrift, and thou fbalt 
 
 be faved?'* But I could not reconcile one Scripture 
 to another. " And was that any way wonderful ? 
 Or can it poffibly juftify your rebellion againfl the 
 plained commands, that you were not able fully to 
 comprehend what is faid of the abfolute dominioa 
 and fovereignty of God ?" 
 
 .Let us, therefore, fettle it in our minds, that, 
 though we are of ourfelves utterly unable to produce 
 a change in our hearts, " nothing is impofTible with 
 God." He firft made them, and he is able to re- 
 form them. On a convidlion of our own inability, 
 one would think we (hould but the more humbly 
 and the more earneftly apply to him who is all- 
 fufficient in power and grace. The deplorable and 
 naturally helplefs ftate of finners, doth not hinder 
 exhortations to them in Scripture ; and therefore 
 takes not away their obligation to duty. See an 
 addrefs, where the ftrongeft metaphors are retained, 
 the exhortation given in thefe very terms, and the 
 foundation of the duty plainly pointed out — "Where- 
 fore he faith. Awake thou that fleepeft, and arife 
 from the dead, and Chrift fhall give thee light," 
 Eph. V. 14. From which it is very plain, that the 
 moral inability under which finners now lie, as a 
 confequence of the fall, is not of fuch a nature as to 
 take away the guilt of (in, the propriety of exhor- 
 tations to duty, or the neceffity of endeavours after 
 recovery. 
 
 But what fhall we fay ? Alas ! the very fubje^l 
 we are now fpeaking of, affords a new proof of tlie 
 
172 A PRACTICAL TREATISE 
 
 blindnefs, prejudice, and olDftinacy of iinners. They 
 are ftlf- condemned J for they do not adl the lame 
 part ill fimilar cafes. The affairs of the prefent life 
 are not managed in fo prepofterous a manner. He 
 that ploughs his ground, and throws in his feed, 
 cannot fo much as unite one grain to the clod ; nay, 
 he is not able to conceive how it is done. He can- 
 not carry on, nay, he cannor fo much as begin one 
 fingle ftep of this wonderful procefs toward the fab- 
 fequent crop ; the mortilication of the feed, t'.e re- 
 furredion of the blade, and gradual increafe, till it 
 come to perft«Sl maturity. Is it, therefore, reafon- 
 able that he fliould fay, " I for my part can do no* 
 thing ; it is, firil and laft, an efFe£l of divine power 
 and energy ; and God can as eafily raife a crop 
 without fowing as with it, in a fingle inilant and in 
 sny place, as in a long time by the mutual icfluence 
 of foil and feafon ; f will therefore fpare myfelf the 
 hardiliip of toil and labour, and wait with patience 
 till I fee what he will be pleafed to fend?" Would. 
 this be madnefs ? Would it be univerfally reputed- 
 fo ? And would it not be equal madnefs to turn thc- 
 grace of God into licentioufnefs ? Believe ir, the 
 warning is equally reafonable and equally neceflary, . 
 in fpiritual as in temporal things : " Be not deceit 
 ved, God is not mocked, for whatfoever a man 
 foweth, that (hall he alfo reap ; for he that foweth 
 to the flefli, iliall of the flefh reap corruption ; but 
 he that foweth to the Spirit, fliall of the Spirit reap 
 life everlafling," Gal. vi. 7, 8, . 
 
ON REGENERATION. I73 
 
 CHAP. II, 
 
 In which is Jhewn wherein this change doth properly 
 and dire6ily conjijl^ and what are its principal 
 evidences and fruits, 
 
 § I. Wherein the change in regeneration doth properly 
 and direBly conftjl. 
 
 I HAVE hitherto, by general remarks, endeavour- 
 ed to caution the reader againil taking up with er- 
 roneous and defeclive views of the nature of reli- 
 gion. We now proceed a ftep farther: and I would 
 v/illingly point out, in as diftin£l 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 difpofition, in the life and 
 pra£lice, which conftitutes the difference between 
 one who " is," and one who is " not born again," 
 The different fteps by which this change may be 
 -fiffedled in the fovereign providence of God, and the 
 different degrees of perfection at which it may ar- 
 rive, I purpofely omit here, and referve as the fub- 
 ject of a diftin6l head of difcourfe. 
 
 That w.e may enter on the fubje61: with the great- 
 er perfpicuity and limplicity, it will be proper to 
 begin with obferving, that the defign and purpofe of 
 this change is to repair the lofs which man fuftained 
 by the fall. Man, at his firll creation, was made 
 after the image of God, in knowledge, righteouf- 
 nefs, and holinefs, and enjoyed uninterrupted fellow- 
 fhip and communion with him. He was not only 
 Aibfervient to the divine glory, by a natural and 
 
174 A PRACTICAL TREATISE 
 
 neceflary fubjeftion to the divine dominiori, which; 
 all creatures are, have been, and ever will be, but 
 bj choice and inclination, his duty and delight being 
 invariably the fanne. By the fall he became not 
 only obnoxious to the divine difpleafure, by a fingle 
 act of tranfgreffion, but difobedient to the divine 
 will in his habitual and prevailing inclination. This 
 is the charader given, not of one man only, but of 
 the human race. " And God faw that the wicked- 
 nefs of man was great in the earth, and that every 
 imagination of the thoughts of his heart was only 
 evil continually," Gen. vi. 5. 
 
 He became, at the fame time, not only unworthy 
 of, but wholly difinclined to communion with God,, 
 and habitually difpofed to prefer the creature before 
 the Creator, who is " God blefled for evermore." 
 In regeneration, therefore, the finner muil be reftored 
 to the image of God, which, in a created nature, is 
 but another expreffion for obedience to hi^ will. 
 He mufl alfo be reftored to the exercife of love to 
 him, and find his happinefs and comfort in him. 
 His habitual temper, his prevailing difpofition, or 
 that which hath the afcendency, muft be the fame 
 that was perfe£l and without mixture before the 
 fall, and fhall be made equally, or perhaps more- 
 perfe6l in heaven, after d^ath. 
 
 As the change muft be entire and univerfal, cor- 
 refponding to the corruption of the whole man, it i^ 
 not unufual to fay it may be fully comprehended in 
 the three following things, giving a new direction to 
 the under ftanding, the will, and the affeftions. And 
 no doubt, with refpe6l to every one of thefe, there 
 is a remarkable and fenfible change. But as the 
 
OJf REGENERATION. 175 
 
 underflandlng is a natural faculty, which becomes 
 good or evil juit as it is applied or employed, it 
 would be fcarce poffible to illullrate the change in 
 it without introducing, at the fame time, a view of 
 the difpofition and tendency of the heart and affec- 
 tions. As, therefore, the change is properly of a 
 moral or fpiritual nature, it feems to me properly 
 and direftly to confift in thefe two things : i. That 
 our fupreme and chief end be to ferve and glorify 
 God, and that every other aim be fubordinate to 
 this. 2. That the foul reft in God as its chief hap- 
 pinefs, and habitually prefer his favour to every 
 other enjoyment. Thefe two particulars I fhall 
 now endeavour to illuftrate a little, in the order ia 
 which 1 have named them. 
 
 I. Our fupreme and chief end muft be to ferve 
 and glorify God, and every other aim muft be fub- 
 ordinate to this. 
 
 All things were originally made, and are daily 
 preferved for, nay, they Ihall ceitainly in theifllie 
 tend to the glory of God ; that is, the exercife and 
 ilUiftration of divine perfection. With this great 
 end of creation, the inclination and will of every in- 
 telligent creature ought to coincide. It is, accord- 
 ing to Scripture and reafon, the firft duty of man to 
 " give unto the Lord the glory due unto his name.'* 
 This, I know, the world that lieth in wickednefs 
 can neither underftand nor approve. " The natural 
 man receiveth not the things of the Spirit of God, 
 for they are foolilhnefs unto him, neither can he 
 know them, becaufe they are fpiritually difcerned," 
 I Cor. ii. 14. Tiie truth is, we o ght not to be 
 fuiprifed to iind it fo, for in this the fin of man 
 
17^ A PRACTICAL TREATISE 
 
 originally confined, and in this the nature of all fin, 
 as fuch, doth ftill confift, viz. withdrawing the al- 
 legiance due to God, and refufing fubjedion to his 
 -will. The language of every unrenewed heart, and 
 the language of every finner's pra6lice is, " Our lips 
 are our own, who is lord over us ?" But he that is 
 renewed and born again, hath feen his own entire 
 dependence upon God, hath feen his Maker's right 
 of dominion, and the obligation upon all his crea- 
 tures to be, in every refpeft, fubfervient to his glo- 
 ry, and, without referve, fubmillive to his will. He 
 hath feen this to be moft fit and reafonable, becaufe 
 of the abfolute perfection and infinite excellence of 
 the divine nature. He is convinced, that all pre- 
 ferring of our will to that of God, is a criminal 
 ufurpation by the creature, of the unalienable rights 
 of the great Creator and fovereign Proprietor of 
 all. 
 
 Regeneration, theUj is communicating this new 
 principle, and giving it fuch force as that it may ob- 
 tain and preferve the afcendency, and habitually go- 
 vern the will. Every one may eafily fee the diffe- 
 rent operation and effects of this principle and its 
 oppofite, by the different carriage and behaviour of 
 men in the world. The unrenewed man feeks his 
 own happlnefs immediately and ultimately ; it is to 
 pleafe himfelf that he conllantly aims. This is the 
 caufe, the uniform caufe, of his preferring one a6iion 
 to another. This determines his choice of employ- 
 ment, enjoyments, companions. His religious ac- 
 tions are not chofen, but fubmirted to, through fear 
 of worfe. He confiders religion as a reftraint, and 
 the divine law as hard and fevere. So that a iliort 
 
ON REGENERATIOK. I77 
 
 and fummary defcription may be given of man m 
 his natural ftate— That he hath forgotten his fub- 
 jeftion, that God is dethroned, and felf honoured, 
 loved, and ferved in his room. 
 
 This account will appear to be juft, from every 
 view given us in Scripture of our ftate and charac- 
 ter, before or after converfion. It appears very 
 clearly, from the firft condition required by our Sa- 
 viour of his difciples, viz. felf-denial. ** Then faid 
 Jefus to his difciples. If any man will come after 
 me, let him deny himfelf, and take up his crofs, and 
 follow me," Matt. xvi. 24. All thofe who are 
 brought back to a fenfe of their duty and obligation 
 as creatures, are ready to fay, not with their tongues 
 only, but with their hearts, " Thou art worthy to 
 receive glory, and honour, and power, for thou haft 
 created all things, and for thy pleafure they are and 
 were created,'* Rev. iv. 11. It ought to* be attend- 
 ed to, what is the import of this when fpokeu from 
 conviction. They not only confider God as beinfj- 
 moft great, and therefore to be feared ; but as infi- 
 nitely holy, as abfolutely perfect, and therefore to 
 be loved and ferved. They efteem all his commands 
 concerning all things to be right. Their own re- 
 maining corruption is known, felt, and confelTed to 
 be wrong. This law in their members, warring 
 againft the law of God in their minds, is often deeply 
 lamented, and, by the grace of God, ftrenuoufly and 
 habitually refifted. 
 
 Perhaps " the attentive reader may have obferved^ 
 that I have ftill kept out of view our own great in- 
 tereft in the fervice of God. The reafon is, there h 
 
578 A PRACTICAL TREATISE 
 
 certainly, in every renewed heart, a fenfe of dutv, 
 independent of intereli. Were this not the caie, 
 even fuppofing a defire of reward or fear of puniili- 
 nient fliould difpofe to obedience, it would plainly 
 be only a change of life, and no change of heart. 
 At the fame time, as it did not arife from any in- 
 ^vard principle, it would neither be uniform nor lail- 
 iiig. It is bej^ond all queftion, indeed, that our true, 
 intereft is infeparable from our duty, fo tnat felf- 
 leeking is felf loling ; but ilill a fenfe of duty muft 
 have the precedency, otherwife it changes its nature, 
 a:id is, properly fpeaking, no duty at all. 
 
 To honour God in the heart, then, and to (ervQ 
 him in the life, is the lirft: and higheft defire of him 
 that is born again. This is not, and cannot be tlie 
 ■cafe, with any in a natural (late. But, before we 
 proceed to the other particular implied in this change, 
 it will not.be improper to make, an cbfervation, 
 which I hope will have the greater weight when 
 the foundation of it is frelh in the reader's mind. 
 Hence may be plainly feen tlie reafon ^vhy profane 
 and worldly men have fach a tendency to felf-righ- 
 teoufnefs, while the truly pious are filled w^ith an 
 ibhorrence of that foul-defiroj ing falfehood. This, 
 } dare fay, appears ilrange to many, as I confefs it 
 hath often done to me, before 1 had thought fuUy 
 upon the fabjed" : that thofe who are evidently none 
 of the flrideil in point of morals, and have lead of 
 that kind to boaft of, (hould yet be the mod pro- 
 fefled admirers and defenders of the dodlrine of jufii- 
 fication by works, and dcfpifevs of the do^lrine of 
 the srrace of God. But the folution is eafy and na- 
 tural. Worldly men have no jufl fenfe of their na- 
 
ON REGEKERATlOJf. 179^ 
 
 tnral and unalienable obligation to glorify God in 
 their thoughts, words, and ailions, and therefore all* 
 that they do in religion, they look upon as a meri- 
 torious fervice, and think that certainly fomething 
 is due to them on that account. They think it 
 flrange, if they have walked foberly, regularly, and 
 decently, efpecially if they have been fJ:ri6T: and 
 pun£bual in the forms of divine worfliip, that God 
 iiiould not be obliged (pardon the exprefilon) to re-- 
 ward them according to their works. It is a hard 
 fervice to them, they do it'only that they may be 
 rewarded, or at lead may not fuffer for the neglect 
 of it, and therefore cannot but infill upon the merit 
 of it. 
 
 On the other hand, thofe who are born of God 
 are fenfible that it is the duty of every rational crea- 
 ture to love God with all his heart, and to confe- 
 crate all his powers and faculties to his Pvlaker's 
 fervice. They are convinced, that whoever Ibould 
 do fo without fin, would do only what is juft and 
 equal, an^ have no plea of merit to advance. But 
 when they confider how many fias Hill cleave to 
 them, how far fhort they come of their duty in 
 every indance, they afk for mercy, and not for re- 
 ward, and are ready to fay with the Pfalmifl Da» 
 vid, "If thou. Lord, fiiouldefl mark iniquities, O 
 Lord, who (hall ftand ? But there is forgivenefs 
 with thee, that thou mayeft be feared," Pfal. cxxx. 
 3,4. To fum up this reafoning in a few words — 
 The relutlant obedience which (ome pay to the di- 
 vine law, is coniidered as a debt charged upon God^ 
 whereas real obedience is coniidered as a debt due 
 to God. And therefore it mufl always hold, that 
 
iSo A PRACTICAL TREATISE 
 
 the very imperfeaion of an obedience itfelf, in- 
 creafes our difpofition to overvalue and reft our 
 dependence upon it. 
 
 § 2. The fecond part <?/ this change. 
 
 The next thing iir^.pned in a faving change is, that 
 the foul rei^': m God as its chief happinefs, and ha- 
 bit«^"!lj prefers his favour to every other enjoj^ment. 
 On this branch of the fubjeft I would beg the rea- 
 der to obferve, not only the meaning and fubflance 
 of the proposition, but the order in which it is pla- 
 ced. There muft be ftrll a devotednefs of mind to 
 God, and a fupremc leading concern for his honour 
 lind glory. He muft be, if I may fo fpeak, again 
 leftored to his original right, his dominion and 
 throne, while the creature is reduced to its obe- 
 dience and fubje6lion. In confequence of this, there 
 is an unfeigned acquiefcence in God, as the fource 
 of comfort, and a high efteem of his favour as "bet- 
 ter than life. This does not go before, nay, is hardly 
 diftin^l: or feparated from a fenfe of duty, but is 
 founded upon it, and grows out of it. When a 
 holy foul has feen the infinite eifcellence and glory 
 of the true God, loves him fupremely, and is devo- 
 ted to him. entirely, h© alfo delights in him fuper- 
 latively. 
 
 Such a perfon is fully convinced that thofc, and 
 thofe alone are happy, whofe God is the Lord, and 
 that thofe who are afar olf from him fhall certainly 
 periih. In a natural (late, as the fure confequence 
 of fin,- the tranfgreflbr files from God, with a dread 
 and horror of his pretence. But the renewed foul 
 returns to him with delire, and feels an unealiiiefs 
 
ON REGENERATION. Ibl 
 
 and want that cannot be fupplied but by the intima- 
 tion of pardon, and lenie of divine love. The 
 warmth and fervour of devout alfection is exprelTed 
 i-i the flrongell terms in Scripture : " As the hart 
 panteth after the water- brooks, fo panteth my foul 
 aUer thee, O God. My foul thirfleth for God, for 
 the living God, when ihall 1 come and appear be- 
 fore God ?" Pfal. xlii. i, 2. " Becaufe thy loving- 
 kindnefs is better than life, my lips fhall praife 
 thee. Thus will I blefs thee while I live, I will 
 lift up my hands i^i tliy name ; my foul fhall be fa- 
 tisued as with marrow and fatnefs, and my mouth 
 fhall praife thee with joyful lips," Pfal. xliii. 3, 
 
 4, 5- 
 
 It is necefiary that ferving and delighting in God 
 fliouid be joined together on a double account. 
 Their influence on one another is,.reciprocaL It 13 
 not eafy to diilinguilh a confcientious liudy to ferve 
 and glorify God, from a llaviih obedience through 
 fear of divine power, but by its being infeparabiy 
 coniiefted with a delight in God, as the choice of 
 the hea^t. and centre of the affeftions. On the 
 other hand, it is hard to diftinguiih cleaving to God 
 as our portion and happinefs, from an intereiled 
 mercenary bargain in religion, but by its being pre- 
 ceded by, founded upon, nay, even refolved into a 
 fenfe of the fu^reme honour due to God for his in- 
 finite excellence. This reafonable fervice will then 
 be attended with an unfpeakable fweetnefs and com- 
 placency, and the all-fufficiency of God will be an 
 unllial^en fecurity for the happinefs and peace of 
 thdic v.'ho put their trull in him, 
 Q-3 
 
I0 2J A PRACTICAL TREATISE 
 
 We may often obferve thefe two difpolitions 
 jointly exerting themfelves, and mutually ftrength- 
 cning one another^ in the language and exercifes of 
 the faints in Scripture. With what fervour of fpi- 
 rit, and with what inimitable force and beauty of 
 fljle, do we find the Pfalmid David expreffing him- 
 felf in both views. Sometimes he makes a full 
 furreuder of himfelf and his all to the divine fervice 
 and difpofal ; at other times his foul " makes her 
 boaft in God," and he exalts in his happinefs and 
 jfecurity under the divine prote£lion : " O my foul, 
 thou haft faid unto the Lord, Thou art my Lord,"^^ 
 Pfal. xvi. 2. " The Lord is the portion of mine in- 
 heritance, and of my cupj thou maintainefl my lot ; 
 the lines are fallen to me in pleafant places, yea I 
 have a goodly heritage," Pfal. xvi. 5, 6. 
 
 Thefe two things are, indeed, often fo intimately 
 united, that we are at a lofs to know whether we 
 ihould interpret the language of the facred writers 
 as a profeffion of duty, or an expreffion of delight^ 
 as in the following words ; '* I will fing unto the 
 Lord as long as I live, I will fing praife unto n»y 
 God while I have my being. ' My meditation of 
 him ftiall be fweet, I will be glad in the Lord," 
 Pfal. civi 33, 34. How deeply the Pfalmift was 
 penetrated with a fenfe of the honour and fervice 
 due to God, may be particularly feen in fome of 
 thofe animated paflages in which his enlarged heart 
 calls upon every creature to join in the work of 
 praife : " Blefs the Lord, ye his angels that excel 
 in ftrength, that do his commandments, hearkening 
 to the voice of his word. Blefs ye the Lord, allye 
 his holls, ye miniilers of his that do his pleafure. 
 
ON REGENERATIOK. 1 83. 
 
 Blefs the Lord all his works, in all places of his 
 dominion. Blefs the Lord, O my foul," Pfal. eiii. 
 20, 21, 22. 
 
 It is eafj to fee how this diftinguiflies the natural 
 from the new-born foul ; nay, it is eafy to fee how 
 this diflinguiihes the man who is renewed in the 
 fpirit of his mind from all others, however various 
 their chara6lers, however different or oppolite their 
 purfuits. The defign of man's creation is exprefled 
 in the Aflembly's Shorter Catechifm, in a way that 
 can fcarce be altered for the better ; it was that he 
 might *' glorify God, and fnjoy him for ever.'* 
 As he departed from his duty by fin, fo alfo, at the 
 fame time, fr©m his happinefs. A& he refufed to 
 do the will of God, fo he no more fought his favour, 
 but placed his happinefs and comfort in the crer.- 
 ture " more than the Creator, who is God blelTed 
 for ever.'* All unrenewed perfons, in one fliape or 
 another, place their fupreme happinefs in fomething 
 that is not God. In this one circumilance they all 
 agree, though the different forms which the world 
 puts on to folicit their affection, the different degrees 
 in which they profecute it, and the different ways 
 in which they apply or abufe it, are fo very many, 
 that it is impoilible to enumerate or defcribe them. 
 Though there is but one God, the idols of the na- 
 tions are innumerable. There is but one way to 
 peace, and if that is neglefted, the unfatis*fa6tory 
 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 
 ftate is juitly defcribed by the wife man, when he 
 fajs, ** Lo this only have 1 found, that God made 
 
184 A PRACTICAL TREATISK 
 
 man upright:, but thej have fought out many Inven- 
 tions," Eccl. vli. 22. 
 
 It may not be improper here juft to hint at a few 
 of the principal purfuits by which the charaders of 
 men are divevfified, their hearts and cares divided, 
 and the one thing needful forgotten and difregarded. 
 Some there are who yield themfelves up to the iin- 
 reflrained indulgence of pleafure. Senfual appetite 
 and paffion carry them on with unbridled fury. The 
 lud of the fielh, the luft of the eye, and the pride 
 of life, polTefs their affeftions-, and their prevailing 
 defire is to gratify thefe appetites, as far as their 
 fituatioa and circumftances enable them, or the rival 
 purfuits of others will permic them. This, which 
 is ufually the firO:. attempt of unfandified and un- 
 governed youth, is well defcribed by the wife man 
 in the following ftrong caution againft 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 light of thine eyes ; 
 but knov/ thou, that for all thefe things God will 
 bring thee into judgment," Eccl. xi. 9. This is 
 the path of the abandoned and heaven- daring profli- 
 gate, who cads off all fear of God, vvho burfts afun- 
 der every bond, ** who draws iniquity with cords of 
 vanity, and fins as it were with a cart-rope." 
 
 Again, There -are fome whofe hearts are fet upon 
 prefent gain. Inftead of making that fober *and 
 moderate ufe of this world and its enjoyments which 
 becom^th mort^U creatures, they look upon it as 
 their home. Inftead of confidering it only as a nieaa 
 to a higher end, they have it as their chief or ppin- 
 d'pal view, to fecure or enlarge their pofleffi on of it. 
 
ON REQENE^AtlOif. 1^^ 
 
 Thefe ** izy to the gold, Thou art my refuge, and 
 to the fine gold, Thou art my confidence.'* They 
 think their " houfes will endure for ever, and their 
 dwelling-places to all generations.** This is often 
 the fin of riper years ; and, that the t)rutifli folly of 
 ilnners may more eminently Ihew Itfelf, it is often' 
 the reproach i^nd fcandal of old age, when its abfur- 
 dity is moft fenfible and apparent. What doth it 
 fignify how much men of this character defpife the 
 levity of youth, or hate the filthy receptacles of 
 fenfuality and luft, while their aiFeftions are fu- 
 premely fet upon the prefent world, while " they 
 blefs the covetous whom the Lord abhorreth ?*' 
 
 It is often fuffident to raife in every ferious per- 
 fon a mixture of compaflion and indignation, to hear 
 thofe with whom poverty is the only crime, openly 
 pleading for, and boafting of their attachment to 
 the world, or treating with a fmile of contempt 
 thofe who tell them, from the word of God, that it 
 is vain. Though nothing is more frequently con- 
 firmed by experience, it is ufual to confider this as 
 only pulpit declamation, a part of our bufinefs and 
 profeilion, but containing a maxim that cannot be 
 applied to common life. Let all fuch be informed, 
 whether they will hear it or not, that however re- 
 gular and abilemious they may be as to all fenfual 
 indulgence, however diligent, eager, and fuccefsful 
 in trade, " except they be born again, they cannot 
 fee the kingdom of God." And, that they may not 
 deceive themfelves, but know in part at leaft, where- 
 in this change confideth, let them perufe and ponder 
 the following paflage of the apoftle John : ** Love 
 «ot the world, neither the things that are in the 
 
l86 A PRACTICAL TREATISE 
 
 •World : if any man love the world, the love of the 
 Father is not in him," i John ii. 15. * 
 
 Once more.^ There are fome who walk in the 
 path of ambition. Pride and vain glory is the idol 
 at whofe ihrine they bow. Theie indeed may be 
 divided into very different clalTes. Pride, which 
 may be called the mafter-palTion ^ the human 
 -frame, takes in the moll extenfive and univerfal 
 range. There is fcarce any Hate in which it is not 
 able to exert iifelf ; fcarce any circumftance which 
 it is not able to convert into the means of its own 
 gratification. All natural advantages which men 
 enjoy over others, whether in refpe61; of body or 
 mind ; all tlie additional trappings of fociety, viz. 
 wealth, flation and office ; all acquired advantages, 
 intelle^ual, or even moral, become the fuel of pride. 
 As fome endeavour by extraordinary adlons to fpread 
 their fame in public life, others, tliough in a narrower 
 fphere, are under the habitual government of the 
 fame delire. While great men are taking cities and 
 deftroying kingdoms to get themfelves a name, others 
 of meaner rank are vying with one another in drefs, 
 furniture and equipage, or fuch inferior arts as they 
 have been able to attain. Nay, thofe who never 
 did any thing that could merit praife, too often fliew 
 themfelves under the government of the mofl hateful 
 and detefted kind of ambition, by a rancorous ma- 
 lice and envy agalnft fuch as excel or oiitfliine them. 
 We may go a (tep farther, and fay, there is great 
 reafon to believe that in fome, the cultivation of 
 their minds, long and affiduous application to iludy, 
 zealous and' fucccfsful endeavours to promote the 
 
ON REGENERATION. 187 
 
 pjbllc good*ought to be afcribed to no other fource, 
 to no higher motive. 
 
 I thought I could not fall upon any way to il- 
 luftrate tiiis part of my fubje(5l, which v\ould make 
 it more iateiligible, than to give this (liort view of 
 the characters and purfuits of the men of the world ; 
 and tlien to obferve, That the change in regeneration 
 doth properly confift in a l^rong inward conviction 
 of the vanity of worldly enjoyments of every kind ; 
 and a perfuafion that the favour and enjoyment of 
 God is infinitely fuperior to them all. Whatever 
 other differences there may be, this will be found in 
 every child of Gcd, from the highelt to the lovvefl, 
 from the richeft to the pooreft, from the wife it to 
 tlie moli ignorant, and from the oklefl; to the young- 
 ell. Every fuch one will be able to fay with the 
 'Pfalmift, *' There be many that fay, Wlio will fhew 
 lis any good ? Lord, lift thou up the light of thy . 
 countenance upon us. Thou ha'fl put gladnefs in 
 my heart, more than in the time that their corn and 
 their wine increafed. I will both lay me down in 
 peace, and deep, for thou. Lord, only makeft me 
 dwell in fafety," Pial. iv. 6, 7, 8. 
 
 1 iLall afterwards have occaiion more fully to ex- 
 plain the comparative influence of this defire j but 
 before i conclude this fedion, muil' make the two 
 following remarks; i. That the ia^^our of God 
 muil appear to the believer as abfolutely neceffary 
 to his comlort. 2. As full and fufhcicnt for that 
 purpofe. 
 
 I. He that is born again confiders the favour of 
 God as abfoljtelv neceihiry to Iiis comfort. He 
 fees th^ emDtin;.fj and inheient \an!tv- of a'l thi:i'-s 
 
l88 A PRACTICAL TREATISE 
 
 elfe* Even when the world fmiles, even when 
 things fucceed with him to his wifh, he will not reft 
 fatisfied with any, or all temporal mercies. He 
 will, above all, deiire an intereft in that love which 
 God beareth to his chofen people, a right bj pro- 
 mife or covenant to the ufe of prefent comforts, and 
 the favour and protection of his fpecial providence. 
 How contrary this to the temper of many, who have 
 a name to live while they are dead ! If the world 
 fmiles, they follow it with eagernefs and embrace it 
 with complacency, while they are cold and indiffe- 
 rent in their defires towards God. Perhaps when 
 they are diftrelTed with outward calamities ; when 
 experience conllrains them to confefs the vanity of 
 the creature, they cry to God for relief. But when 
 eafe and profperity return, they foon forget his 
 works, are well pleafed with their condition, and 
 neither grieve for his abfence, nor are afraid of his 
 anger. This Ihews plainly, that whatever ccca- 
 fional fymptoms ihey may difcover, they are fu- 
 premely and habitually poffefTed by a love of the 
 world, and defire of fenfual gratification. In oppo- 
 fltion to this, every real Chtiftian fees the favour 
 of God to be fo abfolutely neceffary, that he cannot 
 be without it. He fees it to be more neceflary than 
 riches, honours or pleafures, nay, than health or 
 even life itfelf j all which he values chiefly as they 
 are the fruits of the divine bounty, as tokens of di- 
 vine love, and as they afford him an opportunity of 
 promoting the divine glory. He is ready to fay 
 with the Pfalmifl, " Whom have I in heaven but 
 thee ? and there is none upon earth that I deiire be- 
 fides thee ; my flefh and my heart faileth, but God 
 
ON REGENERATIOK. 189 
 
 is the ftrength of my heart, and my portion for 
 ever,*' Pfal. Ixxiii. 25, 26. 
 
 2. He that is born again confiders the favour of 
 God as full and fufficient for his comfort and happi* 
 nefs. That is to fay, he is habitually fatisfied with 
 this as his portion, whether there be abundance or 
 flraitnefs as to outward provifion. He counts the 
 favour of God as abfolutely neceiTary, but nothing 
 elfe is conlidered as fuch. .No earthly enjoyments 
 can fatisfy him without God's favour ; but this will 
 fatisfy him be his outward condition what it will. 
 I am far from meaning to affirm, that every good= 
 man is free from the leaft rifing murmur, the lead- 
 impatient or rebellious thought. If it were fo with 
 any man, he would be perfe£l in holinefs ; but I 
 mean to fignify that this is his habitual and prevail- 
 ing temper. He is inwardly convinced that thofe 
 alone are happy, and that they are and fhall be com- 
 pletely happy, who are reconciled to God, and the 
 objects of his fpecial love. His own remaining at- 
 tachment to prefent things, and immoderate forrcvv 
 under outward calamity, he fincerely laments as his 
 weaknefs, and humbly confefles as his fm. He en- 
 deavours to fupply the void left by every earthly- 
 comfort when it is withdrawn, by the fulnefs and 
 all-fufficiency of God. He pofTeffes in fome mea- 
 fure, and breathes after more and more of the tem- 
 per expreiTed in the two following paflages of Scrip- 
 ture : " Although my houfe be not fo with God, 
 yet he hath made with me an everlafling covenant, 
 ordered in all things and fure ; for this is all vay 
 falvatioD, and all my defire," 2 Sam. xxiii. 5. Al- 
 
 R 
 
jgo A PRACTICAL TREATISE 
 
 though the fig-tree fhall not bloflbm, neither fhall 
 fruit be in the vines ; the labour of the olive fhall 
 fail, and the field fhall yield no meat ; the flock 
 ftiall be cut off from the fold, and there fhall be no 
 lierdjn the flails ; yet will I rejoice in the Lord, I 
 will joy in the God of my lalvation," Habbak. iii. 
 17,18. 
 
 Thus I have endeavoured to point out wherein 
 <he change in regeneration doth immediately and 
 properly confift. It is juH the recovery of the mo- 
 ral image of God upon the heart j that is to fay, to 
 love him fupremely and lerve l.im uliimately as our 
 highell end ; and to delight in him fuperlatively as 
 our chief good. This recovery, however, is but be- 
 gun on earth ; it is gradually improved in the pro- 
 grefs of fanftilication, and fhall be fully completed 
 at the refurre6lion of the ju(l. The fam of the mo- 
 ral law is to love the Lord our God with all our 
 heart, and foul, and flrength, and mind. This is 
 the duty of every ratior.al creature ; and in order to 
 obey it perfectly, no part of our iiuvard afle^lion 
 or a6lual fervice ought to be, at any time or in the 
 leafl degree, mifapplitd. This is the cafe with no 
 mere man while he continues I'S the body. But re- 
 generation coniills in the principle being implanted, 
 obtaining the afcendency, and habit|ially prevailing 
 over its oppofite. Even in thofe who are born 
 again, there will flill be many, ftruggles between 
 the " law of fin in their members," and the ** law 
 of God in their minds." This we find deeply la- 
 mented by the apoflle Paul : " O wretched man that 
 I am, who fliall deliver me from the body of this 
 deiith ?" Rom. vii. 24. It ought to give unfpeak- 
 
OS REGENERATION. I^X 
 
 able confoktion to the Cbridlan, when he reflefta 
 that the feed which is planted by divine grace Ihall 
 be preferved by divine power. A gracious God 
 will neither fnfFer it to be fmothered by contending 
 weeds, nor deftroyed by the inclemency of this tenn- 
 peftuous climate, till it be tranfplanted into the 
 milder regions of peace and ferenity above. 
 
 § 3. Tie (ffecli of regeneration, withfome of the prir.» 
 cipal evidences of its Jincerity. 
 
 In the further profecution of tliis head, I propofed 
 to mention fome 01 the principal evidences and fruits 
 of a faving change. Thefe, no doubt, it were eafy 
 with fufficient propriety greatly to extend and en- 
 large, becaufe they include all the marks and figns 
 of real religion, fuited to every character and every 
 fituation in which a Chriflian can be placed. The 
 heart being renewed, the life will of neceffity be re- 
 formed ; and holinefs in all manner of converfation, 
 including the duties of piety towards God, and juftice 
 and charity towards men, will be its native and ge- 
 nuine eite£l:. But this would be too wide and ge- 
 neral a field. I find moft writers on this fubjeft take 
 particular notice of (he new views and apprehenfions 
 which the regenerate perfon hath of himfelf, and 
 every other thing or perfon to which he flands re^ 
 lated. I fhall therefore very fhortly obferve. He 
 who is born again difcovers his new nature and life 
 by new apprehenfions of God — of himfelf — of the 
 world — of eternity — of Jefus Chrift the Saviour of 
 finners— and of all the ordinances cf his appoint- 
 ment. 
 
 The regenerate perfon has new views cf God^' 
 
1 9 - A 'PR A CTIC AL TR E ATKE 
 
 'both in refpe^l of greatnefs and goodnefs. He really 
 -and inwardly believes the being, prefence, power and 
 •providence of God, which he in a great meafure 
 liifbelieved before. Whereas formerly, even what 
 he did believe of God was feldom in his thoughts ; 
 now it is alnaofl impoffible for him to look, upon any 
 thing, or perfon, or event, without confidering its 
 relation to God. O what terrible majefty does his 
 fanclilied underftanding perceive in this Being of be- 
 ings, compared to the times of his former blindnefs I 
 What a kiftre and glory does the opened eye fee in 
 all 'the divine perfections ! Above all, what a ravifli- 
 iag and aftonifhing view has he of the divine good*i 
 Tjefs and love ! Wicked men, governed by felf-love, 
 ^aic therefore infeniible of obligations. Inordinate 
 in their deiires, they arc never fatisfied with thei<r 
 poffeirions ; whereas the child of God difcovers and 
 confefies the iryfinite goodnefs of his dr^ator in all 
 his mercies, of the leaft of which he is not wor- 
 
 He hath quite new apprehenfions of himfelf, his 
 own charafter and flate. Before, he thought him- 
 •feif his avvn mailer, looked upon every religious 
 law as a h?.rd and tyrannical reilraint ; but now he 
 fees that he belongs to God ; he now remembers 
 hh Creator, confeffes his obligations, and mourns 
 for his tranfrrrcilions. A converted finner often ad- 
 mires, and ftonds aftoiliflied at his own former con- 
 duce. He wonders at the boldnefs of a poor guilty 
 l^clplefs rebel, perhaps curfing and blafpheming, per- 
 ,:aps rioting in fenfuality and liiO;. He voonders 
 tltat the power of God did not arrell him in his 
 <:ourfej and by fome figual (Iroke make him a ftand- 
 
ON REGENERATION. I93, 
 
 Jr^fT monnment of righteous indignation. He trem- 
 bles to think of his former ft ate, and it excites in 
 him a deep and livel> acknowledgment of the riches 
 of divine grace. How great a fenfe of this does the 
 apofile Paul often exprefs in his ov/n cafe : " who 
 was before a blafphemer, and a perfecutor, and in- 
 jurious This is a faithful faying, and worthy or 
 
 all acceptation, that Chrift Jefus came into the worlcL 
 to fave finners, of whom 1 am chief," i Tim. i. 13, 
 
 15- 
 
 The above is often connecled with, and increafett 
 
 by his views of the world and of worldly men. The* 
 cn.irm is now broke, the falfe colours are now taken 
 oS from the world and all its enjoyments. How ar- 
 dently did he love them once ! how eagerly did he 
 profecute them ! and ho^v rich did he elleem them I 
 He envied every one who iDolTeiled them, and thought 
 tliat none fuch could fail of being completely happy. 
 But now he can never feparate the idea of riches 
 from temptation, and often conliders the dreadful- 
 change o£^ ftate in thofe who are carried about in 
 pomp and grandeur on earth ; who are clothed in 
 purple and line linen, and fare fumptuoufly every 
 d iy ; but are, in a little time, tormented in hell flreo- 
 Formerly he valued perfons by their ftation, by 
 their wealth, by their fpirit and genius, or other na- 
 tural qualifications. But now a Chriftian in a cot- 
 tage appears miore honourable and more amiable 
 than a blafphemer in a palace. Now his heart is 
 joined to every fervantof Chrift, though defpifed in 
 the world, though emaciated by ficknefs, though 
 deformed with old age ; nay, though loathfom;e and- 
 R-3 
 
2'cf4 A PRACTICAL TREATISE 
 
 fordid through penury and want. He fees the beaii- 
 ty of thefe excellent ones of the earth, under all 
 tb,eir prefent difadvantages, and in them is all his 
 dJight. With regard to perfons of an oppofite cha- 
 rafter, the penitent often recolledls with a bleeding 
 heart, his fondnefs for and attachment to finful 
 companions ; and his kindnefs to them is converted 
 into a yearning tendernefs and compafTion for their 
 mlferable Hate. 
 
 Further, the regenerate perfon has new apprehen- 
 sions of eternity. Formerly the ihadows and va- 
 nities of time fo engroffed his thoughts, fo filled and 
 occupied his fight, that eternity was feldom at all, 
 and never fully in view ; but now it is frec^uently 
 and ftrongiy upon his mind. Now it, as it were, 
 joins itfelf with, and points out its own relation to 
 every fiibjeft, and its concern in every purfuit. 
 Now it is prefent as the obje6l of faith, to correct 
 the falfe reprefentations of lenfe, and to oppofe the 
 unjuft claim of earthly &nd momentary gratifications. 
 Formerly things unfeen were counted in a manner 
 pxcarious and fabulous, of fmall moment in any de- 
 termination j 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 
 ill the balance. 
 
 Let ufe here (land ftill and paufe a little. Let me 
 befeech every reader to ponder this refle6tion, which 
 I cannot pafs. O what concern have we all in an 
 everlafting endlefs eternity ! O fubjeft without 
 Isounds I M'^ho is able to do it juftiee in words ? 
 Who is able to reach it even in thought ? Happinefs' 
 that ftiall continue through everlafting ages j mi- 
 
ON REGENERATtbK. 105 
 
 fery, angnifb, torment, that ftiall never have an end. 
 Are we all, without exception, to be fo divided at 
 lad ? Yes ; the great Judge fhall feparate the righ- 
 teous from the wicked, and fhall fet the one on his 
 right hand, and the other on his left. Shall then 
 Companions on earth, ihall fellow- citizens and fel- 
 low-foldiers, the dcareft friends and the neareft re- 
 lations, be parted afunder, and take a long, long, 
 eternal farewell ? O the ftrong deceit and illufion of 
 fm, that is able to hide eternity from dying men I 
 O the inconceivable blindnefs of thofe who are un- 
 mindful of a future ilate, while they inhabit thefe 
 tabernacles of clay which are fo often tottering, 
 which are daily wafting, and fhall fo foon fall in 
 pieces, and cramble into dull ! How is it poflible we 
 fhould forget, that in a little time ** we mufl all 
 appear before the judgment- feat of Chrill ?" 
 
 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, /hat he fhould defire him." Before, (as is, 
 alas, the cafe with very many) all the truths rela- 
 ting to the perfon, character, and ofSce of a iVIedia- 
 tor, were hated as abfurdities or defpifed as enthu- 
 fiafm. They were nick- named nonfenfe, cant, and 
 unintelligible ftufF. Or if decency forbad this, they 
 were altogether cold and without relifh. But nov/ 
 the name of a Saviour is " precious — even as oint- 
 ment poured forth,*' Cant. i. 3. The ftrongelt lan- 
 guage is two weak to exprefs his gratitude, or 
 bicathe out his love. •' He is white and ruddy, the 
 chief among ten thoufi^nd ;— -yea, he is altogether 
 lovely," Cant. v. 10. How great is the difference 
 
19^ A PRACTICAL TREATISE 
 
 between t\e felt- righteous formalirt and the humbla 
 penitent ^ The one trufting in himielf that he is 
 righteous, knows little of the value of a Savidur ; 
 the other, deeply penetrated with a fenfe of guilt, 
 and ftrongly confcious of abfolute weaknefs, " counts 
 all things but lofs, for the excellency of the know- 
 ledge of Chrid Jefus his Lord ; and deiires to b^ 
 found in him, not having his own righteoufnefs, 
 which is of the law, but that wliich is through the 
 faith'of Chriil, the righteoufnefs that is of God bj 
 faith," Phil. iii. 8. 
 
 Again, the regenerate perfon has new views of 
 the ordinances of Chrift's appointment. They were 
 formerly his burden, now they are his delight. Be- 
 fore, the Sabbath wore, as it were, a fable garb aad 
 an oiFenllve gloom. It was looked upon as a piece 
 of confinement and reftraint. He was ready tp fay, 
 " What a wearinefs is it I 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 de- 
 light, the " holy of the Lord, and honourable." 
 Now he thirds after the water of life, eileems, loves 
 and delires the word of God. He now readily jo'ns 
 the holy Pfal mid in all thofe fervent expreffions to 
 be found in his writings, of attention to the truths 
 and ordinances of God. *' O how love I thy law I 
 it is my meditation all the day," Pfal. cxix. 97. 
 ** The law of thy mouth is better to me than thou- 
 fands of gold and filver," pfal.'cxix. 72. " My 
 foul thirfteth for thee ; my flelli longeth for thee ia 
 a dry and thirfty land where no waier is. To fee 
 thy power and thy glory, lo as I have feen it in the 
 fan^tuary," Pfal. Ixiii. i, 2. ** I was glad when 
 
ON r-egeneration. 197 
 
 they faid vint6 me, let us go into the houfe of the 
 Lord ; our feet fhall ftand within thy gates, OJeru- 
 Talem i" Pfal. cxxii. 1,2. 
 
 Suffer me ndw to conclude this general account of 
 the fpirit and temper of the regenerate, with a few 
 particular charaders by which they will commonly 
 be diftinguifhed. 
 
 I. The new nature will difcover itfelf by great 
 'humility. There is no difpo-fition more the obje<^ 
 of divine abhorrence and deteftation than pride ; nor, 
 confequently, any more amiable and necclTary than 
 humility. We are told that " God refifteih the 
 proud, but giveth grace to the humble," James iv, 
 6. To the fame purpofe the prophet Ifai^h, ** Fof 
 thus faith the high and lofty One that inhabiteth 
 eternity, Whofe name is holy, I dwell in the high 
 and holy place ; with hini alfo that is of a contrite 
 and humble fpirit, to revive the fpirit of the hum- 
 Tple, and to revive the heart of the contrite ones,** 
 Ifa. Ivii. 15. Pride was the fin by which the angeh 
 fell from ^heir glory and happinefs. It appears to 
 liave been the chief infjredient in the firfl fin of 
 man ; and, in general, the leading part of a finfirl 
 charafter. Before there can be any faving change ; 
 before there can be any efteem or reliih of the gof« 
 pel of the grace of God, there muft be a deep hu- 
 mility of mind, and thorough convi6llon of guilt and 
 ■wretchednefs. This mufl ftill continue, and have a 
 conftant and vifible effeft upon the believer's temper 
 and carriage. The truth is, the way in which a 
 fmner's peace is made with God, the ground ou 
 which his hope and comfort is founded, and the 
 means of his improvement in the fpiritual life, all 
 
198 A PRACTICAL TREATISE 
 
 confplre in making him humble. *' Where is boat- 
 ing ? It is excluded. No fleih is permitted to glory" 
 ia the divine prefence. Every fincere penitent, eve- 
 ry real believer, every profiting difciple of Chrift> 
 learns the emptinefs of the creature, the fulnefsj fo»» 
 vereignty, power, wifdom, and grace of the Creator 
 and Redeemer, from all that he hears, and from all 
 that he feels. 
 
 In his former ftate, either his ignorance of God, 
 or his wrong views of God and of himfelf, made 
 him fet a high value upon his own interefl, and 
 think he had a high claim to happinefs and fuccefs 
 of every kind. This made him repine at the courfe 
 of Providence, and very hardly allow that juftlce 
 was done him, when his attempts were defeated or 
 his defires difappointed. What fuUen impatience do 
 many (hew under the hand of God I What corroding 
 envy poflefTes their minds when they take a view of 
 the (perhaps miftaken) happinefs of others I But he 
 that is born again is deeply fenfible that he deferves 
 nothing at the hand of God. His habitual fenti^ 
 ments and language are the fame with what we find 
 in Scripture fo frequent with the faints : " I am not 
 worthy of the leaft of all the mercies, and of all 
 the truth which thou haft fhewed unto thy fervant," 
 Gen. xxxii. 10. " It is of the Lord's mercies that 
 we are not confuraed, becaufe his companions fail 
 not," Lam. iii. 2. " Unto me, who am lefs thaa 
 the leaft of all faints, is this grace given," Eph. iii. 
 8. Whereas formerly he was apt to viexv his owa 
 chara6ler with much complacence, and to have high 
 thoughts of the dignity of human virtue, now he 
 hath changed the ftern pride of philofophy^ for the 
 
ON REGENERATION. I99 
 
 ielf-denial and meeknefs of the gofpel. He has fucli 
 views of the glory and majefty of God, of the pu- 
 rity of his law, and of the holinefs of lus nature, 
 that he finks, as it were, into nothing in his own 
 fight, and knows not how to throw himfelf into a 
 low enough poilure in the divine prefence. Agree- 
 ably to this we have a Unking picture drawn hy our 
 Saviour in the parable of the Pharifee a; d publican, 
 of true penitence, particularly as {landing in oppoli- 
 tion to felf-fulticiency and pride : ** The Pharifee 
 Hood and prayed thus with himfelf : God, 1 thank 
 thee that I am not as other men are, extortioners, 
 unjufl, adulterers, or even as this publican. I fait 
 tv/ice in the week, I giv^e tithes of all that 1 poflefs. 
 And the publican ftanding afar oil', would not lift up 
 fo much as his eyes unto heaven, but fmote upon 
 his bread, faying, God be merciful to me a funier," 
 Luke xviii. ii, 12, 13. 
 
 Further, true religion mskes a man humble to- 
 ward his fellow- creatures, as wtil as toward God, 
 The one^ indeed, is the certain and ncccliary efFc(Sl 
 of the other. Every thing which one man can en- 
 joy 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 di- 
 llincliou can any man enjoy above another, but it 
 tnufl be of one of thefe two kinds — wotldly advan- 
 tages or fpirltual gifts ? Now worldly advantages 
 are of no fuch value, in the«eye of a real Chriftian,* 
 as to be matter of boafting. All fweillng on this 
 account is eftedually reftrained by true religion : 
 that which brings eternity in view, makes all tem- 
 l^ocal things of wonderfully little value to have or 
 
2Cay A PRACTICAL TREATISE 
 
 to lofe. And even ftill lefs will a good man glory* 
 in his advantages over others of a fpiritual kind. 
 Pride can never be fo greatly mifplaced, as when it. 
 fliews itfelf here. The Chriftian will fay to him- 
 felf, in the words of the apoftle Paul, " For who 
 maketh thee to diiFer from another ? and what haft 
 thou that thou didft not receive ? Now if thou didft 
 receive it, why dofh thou glory as if thou hadft not 
 received it r" i Cor. iv. 7. 
 
 I cannot help alfo obferving here, that every true 
 convert is naturally led to coniider himfelf as the 
 chief of finners, and every real Chriftian to reckon 
 that others are preferable to him in holinefs and, 
 fpiritual attainments. This is often taken notice of. 
 by religious writers, in a perfed confiftency both 
 with Scripture and experience. We fee this was. 
 the cafe with the apoftle Paul, that eminently holy, 
 faithful, and adive minifter of Jefus Chrift. He 
 exprefsly ftyles himfelf the ** chief of finners ;" and 
 fays, ** Howbelt, for this caufe I obtained mercy, 
 that in me firft,*' or in me as a capital and leading 
 inftance, " Jefus Chrift might fhew forth all long- 
 fufferlng, for a pattern to them which ftiould here- 
 •after believe on him to life everlafting," i Tim. i. 16. 
 And elfewhere to the fame purpofe, with a view to 
 bis minifterial labours : " For I am the leaft of the 
 apoftles, that am not meet to be called an apoftle, 
 becaufe I perfecuted the church of God ; but by 
 the grace of God I ai^ what I am, and his grace 
 which was beftowed upon me was not in vain, but 
 1 laboured more abundantly than they all ; yet not 
 I, but the grace of God which was with me,'* 
 I Cor. XV. 9, 10. This is eafy to be accounted for. 
 
ON REGENERATIOK. 201 
 
 Every man muft have a far more clear difcovery 
 and convidllon of his own lins, in their heinous na- 
 ture and aggravating circumftances, than of thofe of 
 any other, as well as a greater infight into the re- 
 maining corruption of his own heart. Hence it is 
 natural for him to conclude, that none have been fo 
 deeply indebted as himfelf 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 regenerate perfon mull 
 be, according to the ftrong and beautiful language 
 of the Holy Scripture, *• clothed with humility.'* 
 He muft be very humble ; he muft be humble in 
 every refpedl; he muft be inwardly, habitually, con- 
 ftantly, univerfally humble. I know no difpofitioii 
 better fitted either to determine our character in ge- 
 neral, or to decide when the Chriftian is difcharging 
 any duty in a proper manner. It is alfo a good 
 touch'ftone by which to try a profefTion or apparent 
 zeal for religion. I am fenfible it is a duty openly 
 to profefs^Chrift before men, and that he has pro- 
 nounced a dreadful threatening againft thofe who 
 iliall meanly deny him : " Whofoever iliall be afha- 
 med of me, or of my words, in this adulterous and 
 finful generation, of him alfo Ihall the Son of man 
 be alhamed, when he cometh in the glory of his 
 Father with the holy angels," Mark viii. 38. There 
 are many of the duties of a Chriftian which require 
 a firm refolution, a boldnefs and fortitude of mind j 
 yet even this fliould be accompanied with humility. 
 Unneceflary oftentation is always a fufplclous fign. 
 A Chriftian fhould be conftrained, in all fuch cafes^ 
 
 s 
 
202 A PRACTICAL TREATISS 
 
 hy a fenfe of duty, and enter upon his work with 
 a diffidence of himfelf, and reliance on divine 
 ilren^th. 
 
 o 
 
 Let not the reader think this part of the fiihjcd 
 tedious, or extended beyond its due bounds ; let him 
 rather enter on a deep and careful fearch into his 
 own heart, and fee how it ftands with himfelf in 
 this particular. There is often a counterfeit hLuni- 
 litj. A proud and vain-glorious carriage is odious 
 to man as well as to God. Pride in one man is al- 
 ways in open hoftilitj againft pride in another j nay, 
 pride, when difcovered, effedlually defeats its own 
 purpofe. Not only is a man who is vain of nothing 
 juftly and univerfally contemptible, but in all cafes, 
 as Solomon fays, *' for a man to fearch his own 
 glory is not glory." Even the moft eminent abi- 
 lities, the moft amiable qualifications, and the raoft 
 laudable aflions, are greatly fuUied by an apparent 
 vanity and thirft of praife. It is hardly poilible to 
 bring others to acknowledge that man's worth who 
 aflerts it with his own tongue, and abfolves the 
 ■world by paying tribute to himfelf. Hence there is 
 a remarkable obfervation of a foreign writer of emi- 
 nent piety and learning to this purpofe : That a 
 •worldly principle, when it is attended with found 
 judgment and in its higheft perfeftion, does homage 
 to religion by imitating its effefts. And, indeed, 
 what is all politenefs of carriage but a fort of hypo- 
 critical humility, and an empty profeffion of that de- 
 ference to the judgment and kindnefs to the perfons 
 of others, which a true Chrillian hath implanted in. 
 Iiis heart? 
 
 How felf-deceiving is pride ? How many are there 
 
ON REGENERATION. ICJ 
 
 even of thofe who have a form of godllnefs, who are 
 wrapt up in themfelves, who would have .all men 
 to efteem them, who would have their opinions to 
 prevail, and their meafares to take place, in every 
 matter of the fmalleft confeqitence, and are never fa- 
 tislied but when this is the cafe ? Of this they are 
 often quite infenfible themfelves, when every one 
 about them perceives it without the lead difficulty 
 or uncertainty. Nay, is it not very furprifing and 
 very lamentable, that ihere is ilill fo much pride to 
 be found even in good men, which betrays itfelf by 
 many evidences, impatience of contradiction in their 
 fentiments, exceffive grief, or immoderate refent- 
 ment, when their characters are attacked by unjufl 
 and malicious flander ? It is lawful, to be fure, in 
 fuch a cafe, to embrace every opportunity of vindi- 
 cation ; but, as it is not wonderful that it (hould 
 happen, fo the real Chriftian fhould ftudy to bear it 
 with meeknefs, and to forgive it fmcerely as he aiks , 
 forgivenefs of God. 
 
 From all this it is eafy to fee, that the regenerate 
 perfon mud be humble. Believe it, O ChrilHan, fo 
 much as you have of humility, fo much you have of 
 true religion. So much as your fentiments are al- 
 tered in this refpecl, fo much you have ground to 
 think the change to be real ; and fo much as you 
 take root downwards in true humility, in the fame 
 proportion you will bear fruit upwards, in all the 
 duties of a regular, exemplary, and ufeful converfa- 
 tion. 
 
 2. Another excellent and ufeful evidence of rege- 
 rteration, is the fanCtification of natural and lawful 
 sifections. There are, perhaps^ few either more 
 
204 A PRACTICAL TREATlSfi 
 
 fure or more plain evidences of real religion than 
 this. Regeneration does not confift in giving us 
 new fouls, new faculties, or new aiiedlions, but in 
 giving a new tendency and effedl to thofe we had 
 before. There are many perfons to whom we bear 
 naturally an "affeftion, and it is far from being the 
 dedgn of religion to deilroy this affection, but to re- 
 gula-te it in its meafure, to keep it in its proper 
 channel, and dire6l it to its proper end. This is a 
 part of the fubjedl which I have always thought of 
 great moment and importance, on more accounts 
 than one. It hath pleafed God, by joining us toge- 
 ther in f«ciety, to conftitute a great variety of rela- 
 tions ; thefe ties are of God's own making, and our 
 affections to all perfons fo related to us are natural, 
 and in fome of them very flrong. How then do 
 they operate ? In what manner do they exprefs 
 themfelves ? Nothing will more evidently prove 
 what is the ruling difpoiition of the heart. When- 
 ever we love others fincerely, we fhew it by defiring 
 and endeavouring to procure for them thofe bleffings 
 which we ourfelves molt highly efteem. 
 
 Let us take any one of thefe relations for an ex- 
 ample. Does a parent lincerely love his children ? 
 Reliction doth not weaken, but flrengthens this af- 
 fection, and adds to the force of his obligation to 
 ferve them. But if the parent truly loveth God 
 above all, how will his love to his children be ex- 
 preffed ? Surely by denring, above all, that they 
 may be " born again." Their following finful 
 courfes will give him unfpeakably more grief than 
 their poverty, ficknefs, or even death itfelf. He 
 will be more concerned to make them^ and more 
 
ON REGENERATION", 205 
 
 delighted to fee them good than great ; and for this 
 purpofe every ftep of their education will be direct- 
 ed. Would not every parent fliudder at the thoughts 
 of fending a beloved child to a houfe infedted with 
 the plague, of any other fcene where health or life 
 would be in eminent danger? What then fliall we 
 think of thofe parents who, from the fingle profpe£l 
 of gain, without fcruple place their children in 
 houfes deeply infefted with the leprofy of fin, and 
 expofe them, without the leafl neceffity, to the mo(t 
 dangerous temptations ? 
 
 I know there are feme inftances in Scripture of 
 perfous who have been coniidered as very pious 
 themielves, who yet were Ihamefully negligent in 
 this branch of their duty. Of thefe Eli, mentioned- 
 in the book of Samuel, is one, whofe fons, though 
 in the moil facred oincc, " made themfelves vile, 
 and he reftrained them not." I imagine I coukl ea- 
 iilj bring in doubt, if not the reality, at leafl the 
 eminence of his piety, and others of tlie fame kind,- 
 though often taken for granted without much exa- 
 mination ; but I fha]l only obferve what an oppofite 
 account is given of the divine condu6l toward Eli 
 and toward Abraham, the father of the faithful. 
 He revealed his will, and employed in his mefTage 
 the child Samuel, to the negledl of Eli grow^n old iti 
 his courts, and denounced the mofl fevere and terri- 
 ble judgments againfl him and his houfe : " Behold 
 I will do a thing in Ifrael at which both the ears of 
 every one that heareth it fhall tingle ; in that day 
 1 will perform againfl Eli all things which I have 
 fpoken conceroing his houfe ; when I begin I will 
 
 S3 
 
2Co A PRACTICAL TREATISE 
 
 alfo make an encL For I have told him that I will 
 judge bis houfe for ever, for the iniquity which he 
 knoweth," i Sam. iii. ii, 12, 13. On the contrary, 
 fee the honourable diftindiion put upon Abraham : 
 " And the Lord faid, Shall 1 hide from Abraham 
 that thing which I do, feeing that Abraham fhall 
 fareiy become a great nation, and all the nations of 
 the earth iliall be blelTed in him. For I know him,, 
 that he will command his children and his houfehold 
 after him, and they iliall keep the way of the Lord, 
 to-do juitice and judgment, that the Lord may bring 
 upon Abraham that which he hath fpoken of him," 
 Gen. xviii. 17, 18, 19. 
 
 Nothing indeed can be more plain from reafon it- 
 felf, than that in proportion to the impreffion which, 
 parents have upon their own minds of the impor- 
 tance of falvation, will be their concern and care 
 that their children alfo may be the heirs of everlaft- 
 ing life. Suffer me to aik every parent who reads 
 this difcourfe, or rather to befeech all fuch to alk 
 themfelves feriou%, what are their own ftrcngefl 
 defires and hopes concerning their children?. In thofe 
 moments when your affections are fondeft, and your 
 partial flattering expeflations moft diftin6tly formed, 
 are you obliged to confefs that your minds run much 
 more upon the profped of your childrens living in 
 aiTuience arxi fplendour, or being promoted to places 
 of honour and truft, than their being brought to a 
 faving acquaintance with Chrift and him crucified, 
 that whether they live or die they may be the Lord's ? 
 If this is the cafe, you have juft ground to fear that 
 jou are of that unhappy number who " favour not 
 
ON REGENERATION. 2C7 
 
 the things that be of God, but the things that be oi 
 men." 
 
 3. Another excellent evidence of regeneration is, 
 the moderation of our attachment to worldly enjoy- 
 ments in general, and habitual lubmillion to the will- 
 of God. So foon as this change takes place, it will 
 immediately and certainly abate the meafure of our 
 attachment to all earthly things. Formerly they 
 were the all of the foul, its portion and its reft ; 
 but now a clear difcovery being made of greater and 
 better blellings, they muft fall back into the fecond 
 place. There is a wonderful difference between the 
 rate and value of preTent poiTefiions of any kind, m 
 the eye of him who lives under the imprefiions c£ 
 eternity, and of him who believes it but uncertainly, 
 who underftands it very imperfed;ly, and who thinks 
 of it as feidom as confcience will give him leave. 
 It m^uft be confefled we are all apt to be immoderate 
 in our attachment to outward bleffings ; this is the 
 effed and evidence of the weaknefs of our faith : 
 but, fo far as faith is in exercife, it muft: mortify 
 carnal affeftion. There is no way in which an ob« 
 jedl appears fo little as when it is contrafted with 
 one infinitely greater, which ib plainly the cafe here . 
 The truth is, time and eternity, things temporal and 
 things fpiritual, are the oppofite and rival obje6ls of 
 human attention and efteem. It is impoffible that 
 one of them can be exalted, or obtain influence in 
 any heart, without a proportional depreffion of the 
 other. They are alfo, as they feverally prevail, the 
 marks to diftinguilh thofe who are, an^ thofe who 
 are not brought again from, the dead. For as the 
 apoftle fays, " To be carnally minded is death, but 
 
20 8 A PRACTICAL TREATISE 
 
 to be fpirltually minded is life and peace," Rom* 
 viii. 6. 
 
 Further, it is not only in abating the meafure of 
 our attachment to worldly things that religion fhevvs- 
 itfelf, and the change is difcovered, but in the ufe 
 and application of them. The real Chriltian's 
 powers and faculties,. poirelTions and influence, are 
 confecrated to God. His abilities are laid out for 
 the glory of God. He no more confiders them as a 
 mean of excelling others and getting to himfelf a. 
 name, but of doing good. He finds it his liigheft 
 pleafure to ferve God with his talents ; he thinks it 
 his duty to plead for him in his converfation, to ho- 
 nour him with his fubilance, to enforce and ratify 
 the ^ivine laws by his authority and example. 
 
 The fame thing (hews plainly why a Chriftian 
 mud manifeft his new nature by fubmiilion to the 
 divine will. Does he receive his mercies from God? 
 Does he love thefh lefs.than God? Does he efteem 
 it his duty to ufe them in his fervice ? And can he 
 poflibly refufe to refign them to his pleafure ? I am- 
 feniible that refign ation to the will of God abfolute 
 and unconditional, is a very difficult duty, but it is 
 vhat every believer habitually ftudies to attain. He 
 chides his remaining impatience and complaints, 
 grieves at the continuing ftruggles of his imperfectly 
 renewed will, and is fenlible that in this the fuperi- 
 ority of his affedion to God above the creature 
 ought to appear. Unrenewed perfons, when their 
 earthly hopes are difappointed, imm.ediately renew 
 the purfuit ; they only change the objeft to one- 
 more within their rtach, or they alter their mea- 
 fures, and endeavour to amend the fcheme ; but 
 
ON REGENERATION. 209 
 
 real Chriftians receiving a conviftion of the vanity 
 of all created things, feek their refuge and confola- 
 tion in the fulnefs and all-fufficiency of God, 
 
 § 4. ^ more particular inquiry into what properly 
 conjiitutes the Jincerity of the change. 
 
 Thus I have given a fuccin^l view of the moft 
 remarkable effeds and vifible evidences of regene- 
 ration. I cannot, however, fatisfy myfelf with this, 
 becaufe I am perfuaded the great queftion is, how 
 far they ought to go, and to what meafure of ftrength 
 and uniformity they ought to arrive. There are 
 not a few who may, in a certain degree, lincerely 
 think themfelves polTefTed of moft or all the difpo- 
 fitions mentioned above, whofe ftate is neverthelefs 
 very much to be fufpecled. On the other hand, 
 perhaps, fome of the humbleft, that is to fay, the 
 very beft, may be in much fear concerning them- 
 felves, becaufe they do not perceive either that vi- 
 gour or fteadinefs in their holy difpofitions which 
 they greatly defire, and are fenfible they ought to 
 attain. Befides, what hath been hitherto faid is 
 only general, viz. That thofe who are born again 
 will have new apprehenfions of things, will be hum- 
 ble, mortified to the world, and fubmillive to the 
 will of God. In this way it will be pnoft applica- 
 ble to, or at lead moft fenfible in thofe who had 
 once gone great lengths in profanity, and v^ere, by 
 the almighty and fovereign grace of God, fuatched 
 as " brands from the burning." The oppofition be- 
 tween their new and old charafters is ordinarily fo 
 great, that it will not admit of any doubt. . To fome 
 others it may be neceiTary to make a more ftrid and 
 
210 A PRACTICAL TREATISE 
 
 particular inquiry into the nature of linceritj, and 
 what is the full and proper evidence of the reality 
 of the change. 
 
 That the reader may form as clear and di{lin<Sl: 
 conceptions on this fubje^ as poflible, he may be 
 pleafed to recoiled what was obferved above, That 
 perfeft holinefs confifts in having the heart wholly 
 polTeffed by the love of God, without J:he mixture 
 of any inferior or bafer paffion ; and that regenera- 
 tion confiiis in a fiipreme defire to glorify God, and 
 a preference of his favour to every other enjoyment. 
 Now what chiefly occafions difficulty in difcerning 
 the reality of this change is, thaUthere is much un- 
 fubdued fin remaining in the children of God, and 
 that there are many counterfeit graces, or appear- 
 ances of religion, in thofe who are, notwithftanding, 
 in the " gall of bitternefs, and in the bond of ini- 
 quity." 
 
 That there is a great degree of unmortified cor- 
 ruption ftill remaining in the faints of God, and that 
 not fo much as one is whoU}' free from it, is appa- 
 rent from teo many melancholy proofs. It appears 
 from the pathetic complaint of the apoflle Paul for- 
 merly referred to, of the law in his members war- 
 ring againft the law of God in his mind. It appears 
 alfo from the grofs fins into which fome eminently 
 holy perfons have been fufFered occafionally to fall 
 through the ftrength of temptation, as David's adul- 
 tery and murder, Solomon^s idolatry, the apollle 
 Peter's denial of his Mafter, and feveral others re- 
 corded in Scripture. 
 
 On the other hand, there are alfo counterfeit gra- 
 ces, common or imperfed operations of the Spirit,,, 
 
ON REGENERATION. 211 
 
 •which do not ifliie in a real converiion and faving 
 change. This it will be proper to keep in mind, 
 and perhaps, alfo, to attend a little to the proofs of 
 it both from Scripture and experience. That the 
 word of God has fome eited even upon thofe who 
 continue unrenewed,- is plain from many examples 
 recorded in the facred volume. We read of a Felix 
 trembling at the thoughts of a judgment to come : 
 ** And as he reafoned of righteoufnefs, temperance, 
 and judgment to come, Felix trembled, and anfvver- 
 ed, Go thy way for this time, when I have a con- 
 venient feafon I will call for thee,? Acts xxiv. 25. 
 But we are not informed that he ever found that 
 convenient feafon, or delired to hear any more of 
 fuch words. 
 
 In the parable of the fower we have a character 
 defcribed of thofe who not only heard the word, but 
 received it with joy, and on whom it had an imme- 
 diate and vifible, though only a temporary effect. 
 " Some fell upon ftony places, where they had not 
 mucli earth, and forthwith they fprung up, becaufe 
 they had no deepnefs of earth ; and when the fun 
 was up the}'- were fcorched, and, becaufe they had 
 no root, they withered away," Matt. xiii. ^,6. "He 
 that received the feed into flony places, the fame is 
 he that heareth the w'ord, and anon with joy recei- 
 veth it ; yet hath he no root in himfelf, but dureth 
 for a while : for when tribulation or perfecution 
 arifeth becaufe of the word, by and by he is offend- 
 ed," Matt. xiii. 20, 21. We read alfo of a Herod, 
 who not only heard the word gladly, but did many 
 things. *' For Herod feared John, knowing that he 
 was a juft man and an holy, and obferved him, and 
 
212 A PRACTICAL TREATISE 
 
 when he heard him he did many things, and heard 
 him gladly," Mark vi. 20. Nay, we fee even 
 Ahab, the profane prince of Ifrael, humbh'ng him- 
 felf, and putting on fackcloth, under the denuncia- 
 tion of divine wrath. Neither have we any reafon, 
 from the circumflances of the ftory, to believe that 
 this was wholly hypocritical, but the contrary, 
 ** And it came to pafs, when Ahab heard thefe 
 words, that he rent his clothes, and put fackcloth on 
 his flefh, and faded, and lay in fackcloth, and went 
 foftly," I Kings xxi. 27. Thefe things, and all 
 (bthers of the fame kind, even in wicked men, are 
 reprefented as the efFed of the operation of the Spi- 
 rit, in many paffages of Scripture. I fhall only 
 mention one, which is pretty remarkable, and well 
 merits our attention. " For it is impoffible for thofe 
 who were once enlightened, and have tailed of the 
 heavenly gift, and were made partakers of the Holy 
 Ghofl, and have tailed the good word of God, and 
 the power of the world to come, if they ihould fall 
 away, to renew them, again to repentance, feeing 
 they crucify to themfelves the Son of God afrelh, 
 and put him to an open Ihame," H^eb. vi. 4. 
 
 The fame thing indeed appears plainly from the 
 Hate of the workl, and, in a particular manner, from 
 that variety of partial characters which I have for- 
 merly defcribed. There are many things which 
 have a religious appearance, and are taken by the 
 deluded pofTeiTor for religion, when at bottom there 
 is no real religion at all ; and " mene tekel " Ihall 
 be written upon them in the day of trial. There is 
 a long gradation of charaders between the openly- 
 profane finner, with a hardened heart, a feared con- 
 
ON REGENERATION". 21^ 
 
 fcience, and a fhamelefs countenance, on tlie one 
 hand ; and the refined, felf- deceiving hypocrite, 
 with his duties and his forms, on the other : be- 
 tween thofe who are furious, violent, and mab'gnant 
 enemies to religion in profeflion and practice, and 
 thofe who anfwer difcreetlj with the young man in 
 the gofpel, and of whom it may be faid, as our Sa- 
 viour fays of him, that they " are not far from the 
 kingdom of God." This fhews at once the impor- 
 tance and difficulty of pointing out the great and di- 
 Itinguifhing charadiers of real religion, and fliewing 
 how it effentially differs from all counterfeits. 
 
 But now, from the account given above of. the 
 nature of regeneration, and what hath been further 
 added in illuftration of it, we may fee how this di- 
 flindtion is to be made, as far as it can be made by 
 any, excepting the great Searcher of hearts. I ap- 
 prehend that the great and diitinguifhing mark, of 
 the truth and fincerity of religion in general, and of 
 every gracious difpofition in particular, arifes from 
 comparing it with its oppolite. It is " the prevail- 
 ing intereft of God and the Redeemer in the heart, 
 above the intereft of inferior good ; the habitual 
 comparative preference we give to his fervice and 
 enjoyment, before every other objeft of defire." 
 This muft be proved by its effedls daily. And 
 agreeably to this our blefled Lord fays, " He that 
 loveth father or mother more than me, is not worthy 
 of me ; and he that loveth fon or daughter more 
 than me, is not worthy of me ; and he that taketh 
 not his crofs, and follov/eth after me, is not worthy 
 of me," Matt. x. 37, 38. And again, in yet ftron^er 
 
 T 
 
SI4 A FRACTICAL TREATISE 
 
 terms, " If any man come to me, and hate not his 
 father and mother, and wife and children, and bre- 
 thren andrfifters, yea, and his own life alfo, he can- 
 not be my difciple," Luke xiv. 26. Would you 
 therefore know whether you are born again ? Are 
 you in doubt, when you find the fpiritlullirigagainft 
 the flelh, and the fielli againft the fpirlt ? Try, by 
 diligent and univerfal examination, which of them 
 Ss, upon the whole, the ftrongeft j which of them 
 habitually yields to the other when they come in 
 competition. Into this all other marks and figns of 
 religion refolve themfelves at laft ; 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 difpofition muft be examined, 
 not by its abfolute, but its comparative ftrength ; 
 and the true knowledge of our ftate arifes from the 
 conclufion and refult of the whole. 
 
 There were, in the laft age, many and great de- 
 bates among men of piety and learning, whether 
 fpecial and common grace differ effentially in their 
 nature, or if they differ only in degree. What I 
 have juft now faid may, perhaps, be thought by the 
 intelligent reader, to imply my embracing the laft 
 of thefe opinions. My judgment of this queftion is 
 the fame I have formed of many others, that it is 
 unneceffary, or even hurtful. It has, perhaps, if 
 examined to the bottom, no diftinft meaning at all ; 
 but if it has any meaning, I am afraid it is a queftion 
 •which it is impoffible for us to refolve. That it 
 may be made plain to perfons of common under- 
 Handing, the queftion is, whether it is moft proper 
 to fajp that a wicked man, or an unrenewed perfon, 
 
ON REGENERATION. 21 5 
 
 let his behaivuour be ever fo unexceptionable, or his 
 experiences ever fo comfortable, can have no tru6 
 love to God, no, not in the lea(t degree ; or whether 
 v:e ought not rather to fay, his love to God is lefs 
 than his love to the creature. I confefs I think it 
 is bed to fay, in the words of the Holy Ghoil, that 
 " he loveth the creature more than the Creator '* — 
 that " he loveth the praife of man more than the 
 praife of God ;" and, for this reafon, he hath no 
 true love, either to God or man. 
 
 In the preceding part of this treatife I have af- 
 firmed, with fufficient clearnefs, that there mud be 
 an eflential change in order to falvation ; and that^ 
 till this be wrought, the perfon is in fin, and can 
 do nothing but fin. The reafon of this is very plain j 
 that the fupreme and governing motive of all his 
 actions is wrong, and theiefore every one of them 
 mufl be fo upon the whole. I fuppofe, if they 
 were to explain themfelves fully, this is chiefly- 
 meant by thofe who infift that there is an eflential 
 difference between fpecial and common grace. And 
 in this view, no doubt, it is not only certainly true,, 
 but a truth of very great importance. It appears^ 
 however, on the other hand, equally certain and un- 
 deniable, that when we obferve good difpofitions 
 and good adlions in one charafter, and fee the fame 
 appearances in another, we have no way by which 
 we can difcover the difference, but by their perfeve- 
 rance and their comparative efFefls. Neither, in- 
 deed, has the perfon himfelf any other rule by which 
 they can be judged. For which reafon I would be 
 very willing to affirm both fides of the above quef- 
 fcion J to fay that an unregenerate perfon has no true 
 
2l6 A PRACTICAL TREATISE 
 
 love to God or bis neighbour, and, at the fame tinme^ 
 that this is only becaufe no love but that which is 
 fupreme and prevalent is true, or will be accepted 
 
 as fincere. 
 
 Unlefs we take up the matter in this light, we 
 sre in danger of doing g- > at hurt on both hands. 
 On the one hand, it is ready to alarm the pious^ 
 humble and timorous foul, if we fay that fpecial 
 grace diifers elTentially fro.m common grace, and 
 that there muft be foniething quite different in its 
 kind, as to every gracious difpofition, than what 
 ever refided in hypocrites. Alas ! will the fearful 
 perfon fay, I have (gqii fome who have gone great 
 lengths, who have been well eflecmed and well re- 
 ceived among all ferious people, and yet have made 
 fhlpwreck of- the faith, diihonoured their profeflion, 
 and opened the mouths of adverfaries to blafpheme. 
 They had all the appearance of as much love to 
 God, as much delight in his fervice, as much zeal 
 for his glory, as much ftri6lnefs, and as much ufe- 
 fulnefs of converfation, nay, more than I can pretend 
 to. What then am I to think of this ? Muft all my 
 gracious clifpolitions be elTentially different from 
 theirs ? and how is this difference to be made ap- 
 pear ? To all fuch I would fay, thofe unhappy per- 
 fons by their condu<5l, and that alone, plainly difco- 
 ver that they have either been wholly impoflors and 
 deceivers of the world, or that they have loved fome 
 objeft of carnal afFe61:ion ; fome lull, of one kind or 
 another, more than they loved God. The flrength 
 of their affections in one way, has been over-balanced 
 by the dominion of co'Tuption in another. And that 
 corruption which has been long difguifed or reflrain- 
 
ON REGENERATIOK. 21 7 
 
 ed, at lad breaks out wicti fo much the greater vio- 
 lence, and the greater noiie. 
 
 Again, on the other hand, bj affirming that there 
 is a difference in kind between fpecial and common 
 ^race, and that a hj^pocrite or unrenewed perfon 
 cannot have the lead meafure of the fame fort of 
 love to God or man with a child of God, we are apt 
 to make fome ilaves to fin, upon examining them- 
 felves, judge amifs in their own favour. They can- 
 not help thinking that they have a real unfeigned 
 affedion for that which is good in many refpeds j 
 as indeed they have, when it doth not (land in com- 
 petition with their reigning or darling luft. To 
 give an example of this : it is frequently made a 
 mark of true religion to love the people of God y 
 and indeed it is one of the bed-, and when taken in 
 the fenfe I have mentioned above, as a fupreme and 
 prevalent love, it is an infallible fign. It hath no 
 lefs warrant than the word of God ; " We know 
 that we have paffed from death unto life, becaufe 
 we love the brethren ; he that loveth not his bro- 
 ther, abideth in death," i John iii. 14. But 1 dare 
 fay, there are many v/ho live in iin, and are ftrangers 
 to the power of godlinefs, who, upon the moft im- 
 partial examination of themfelves, would conclude 
 that they did love the people of God. 
 
 Perhaps fome will fay, they may love good men, 
 but they love them for other qualities, and cannot 
 love them becaufe of their p^ety. Experience tells 
 us the contrary. They may eCteem them, love them, 
 fpeak well of them, and do them fervice becaufe of' 
 iheir piety. Nay, I have known (though that is- 
 
 T3 
 
ilS A PRACTICAL TREATISE 
 
 more rare) fome very loofe livers, who feemed to 
 have nothing good about them but an efteem of 
 pious perfons, and a defire to efpoufe their caufe, 
 which they continued to do in all ordinary cafes. 
 But (hould thefe fervants of God prefume to reprove 
 them (harply, or hinder them in the enjoyment of 
 tlieir darling lud, their love would foon turn to hat- 
 red. Who would not have faid that Herod fincerely 
 loved John the Baptift, when the very reafon aflign- 
 ed for his refpefl and attendance is, that " he was 
 a juft man and an holy." Yet the fame Herod, 
 when he was reproved by John for his fcandalous 
 adultery and inceft, ihut him up in prifon. And 
 afterwards, fo little was his conftancy, that when 
 the daughter of Herodias had gained upon his affec- 
 tion by her dancing, and involved him in a rafli J)ro- 
 mife, he gratified her mother's favage cruelty with 
 the Baptift's head. The defcription of his fituation 
 of mind is remarkable, but far from being Angular. 
 We are told " the king was exceeding forry j yet 
 for his oath's fake, and for their fakes that fat with 
 him, he would not reject her,'* Mark xvi. 26. Here 
 "was love in one fenfe, or in a certain degree ; but 
 he loved the damfel and her mother, and the good 
 opinion of his courtly companions, ittll more than 
 the faithful preacher. 
 
 We have innumerable examples of the fame thing 
 every day before our eyes. Voluptuous men love 
 the people of God, but will not obey their falutary 
 couilfel, beca.ufe they love their lulls more. Co- 
 vetous men will love the people of God, and praife 
 them, and defend theai, but will not open their 
 purfes to provide for them, beeaufe they love their 
 
ON REGENERATiaN. 2I9 
 
 (ilver and gold more. Whkt I have faid of this dit- 
 pofition, might be eafilj fhewn to hold with regard 
 to every other. In Ihort, whatever unfeen or inward 
 difference there may be ; whatever diverfity of ope- 
 ration of the holy and fovereign Spirit, the great 
 trial to us is the fame which Chrift made of Peter, 
 ** Simon, fon of Jonas, loveft thou me more than 
 thefe ?" It is good that we ftiould often repeat the 
 queftion as he did, and blefled is that man wJio is 
 able in lincerity to fay with Peter, " Lord, thou 
 knoweft all things, thou knoweft that I love thee," 
 John xxi. 17. 
 
 1 am fenlible there will be many ready to chal- 
 lenge this, or at leaft to be inwardly diflatisfied with 
 it, as too general and undetermined. They will be 
 ready to think that this leaves the matter Hill at a 
 great uncertainty ; and that it muft be very difficult 
 to decide, in many cafes, whether the love of God 
 or of the world hath the greateft habitual influence 
 in the heart. The truth is, I am far from denying 
 or diffeoibling that it is a matter of great difficulty 
 in many inftances ; nay, a^ I have hinted in fome of 
 the former p^g^s of this difcourfe, there are cafes in 
 which it is altogether irapoffible to come to any cer- 
 tain determitiation. Tn fome. grace and corruption 
 are fo equally matched^ as it were, have fuch violent 
 llruggles, and take their turns ^o often in reftraining 
 and governing one another, that it will be hard to 
 tell, till the laft day, which of them was llrongeft 
 upon the whole. But this is no juft obiedlion to 
 what I have delivered above. It ,was never intend- 
 ed that fuch unequal and variable Chriftians fhould 
 enjoy much peace j and if they do, it is furely upon 
 
220 A PRACTICAL TREATISE 
 
 fome idle or imaginary ground. To many it may 
 be juftly faid, as Jacob faid to his fon Reuben, 
 *' Uullable as water, thou flialt not excel," Geu. 
 xlix. 4. Inftead of deviling ways and making fup- 
 pofitions to encourage luch perfons to think well of 
 their own ftate, it is a far fafer, and much kinder 
 office, to excite them to a holy jealoufy over them- 
 felves. This indeed feems to be the language of 
 Scripture with regard to us all : " Let us therefore 
 fear, left a promife being left us of entering into his 
 reft, any of you ftiould feem to come fliort of it," 
 Heb.iv. I. Elfewhere fays the fame apoftle, "And 
 we delire that every one of you do ftiew the fame 
 diligence, to the full alTiu-ance of hope unto the end," 
 Hcb. vi. II. 
 
 The life of a Ghriftian is conftaritly reprefented 
 in Scripture as a life of vigilance and caution, of ac- 
 tivity and diligence. " Be fober and vigilant, for 
 your adverfary the devil, as a roaring lion, walketh 
 about feeking whom he may devour," i Pet. v. 8, 
 The fame apoftle fays, " And belides this, giving 
 all diligence,, add to your faith virtue, and to virtue 
 knowledge, and to knowledge temperance, and to 
 temperance patience, and to patience godlinefs, and 
 to godlinefs brotherly kindnefs, and to brotherly, 
 kindnefs charity 5 for if thefe things be in you and 
 abound, they make you that ye fliall neither be bar- 
 ren nor unfruitful in the knowledge of our Lord Je- 
 fu3 Chrift. — Wherefore the rather, brethren, give 
 diligence to make your calling and eledion fure," 
 2 Pet. i. 5, — 10. I beg it may be obferved, that 
 this is no Vv-ay contrary to that confidence in the di- 
 
ON REGENERATION. 221 
 
 virie mercj and good hope through grace, which the 
 gofpel imparts to the believer. 
 
 Thefe are intended to animate him to diligence in 
 duty, in dependence on divine flrength, and are them- 
 felves gradually confirmed and improved, by produ^ 
 cing thei^ proper effeds Few feem to have enjoy- 
 ed more of the confolations of the gofpel than the 
 apoftle Paul ; and yet he reprefents even the fear 
 of final difappointment as what daily influenced his 
 own conduct : " But I keep under my body, and 
 bring it into fubje6lIon, left that by any means, when 
 I have preached to others, 1 myfelf fhould be a caft- 
 away," i Cor. ix. 27. 
 
 I cannot help taking notice here, that there is of- 
 ten juft caufe to find fault even with perfons who, 
 to all appearance, are fincerely pious upon this fub- 
 jed. For all fuch I defire to have the higheft ef- 
 teem, and to treat them with the greateft tendernefs 
 and affedion. In the mean time they ought to be 
 willing, and even defirous of having their miftakes 
 pointed out to them. Now I am perfuaded there 
 are many who feek after aflurance of their own in- 
 tereft in God's favour in a wrong way, and that they 
 often expe^ it in a degree that is not fuited to the 
 prefent ftate. 
 
 I. They often feek it in a wrong way ; they are 
 ready to lay hold of impreffions upon their minds '^ 
 and, in a variety of particulars, are in danger of re- 
 peating the fin of the Pharifees, who aiked a fign 
 from heaven. When a minifter is fpeaking or wri- 
 ting on this fubjeft, they expe£l fomething particular 
 and perfonal ; and, if I may fpeak fo, that he ihould 
 be in God's ftead, and give them afliirance in place 
 
222 A PRACTICAL TREATISE 
 
 of telling them how they ought to feek. it. But this 
 eagernefa, from however good a difpofition it may 
 fpring, is unwarranted and prepofterous. We nnuft 
 be fatisfied to walk in the way that God hath pointr 
 ed out to us ; to give thanks to him for the fure 
 foundation of a finner's hope which is laid in Sion, 
 and to conclude the fafety of our own flate from at 
 ferious and deliberate examination of ourfelves by 
 the rules laid down in the holy Scriptures. In this 
 way only is the moft folid, fettled, and lafling peace 
 to be obtained. 
 
 Perhaps fome will be ready to fay. Do you then 
 condemn in general all regard to impreilions that 
 may be fenfibly felt upon the mind, or ail fecret and 
 powerful fuggeftions of pafTages of Scripture ? Does 
 the Holy Ghoft the Comforter never in this manner 
 enlighten or refrefh thofe fouls in whom he dwells, 
 according to his promife ? " I will dwell in them,, 
 and walk in them ; and I will be their God, and 
 they ftiall be my people," 2 Cojr. vi. i6. No, far 
 from it ; I have no delign of denying the real ope- 
 ration or gracious prefence of the Spirit of God, 
 which is certainly one of the moft eflential, and one 
 of the moft comfortable doftrines of the glorious 
 gofpel ; but at the fame time, from the love I bear 
 to it, I would guard it againft miftakes and abufe. 
 When any truth, or any paflage of Scripture is fug- 
 gefted to the mind, which particularly and ftrongly 
 points out the duty proper to our prefent ftate and 
 circum fiances ; when this is backed with a powerful 
 fenfe of its obligation, and by that means a deceitful 
 or ilothful heart is revived and quickened, this is, 
 thankfully to be acknowledged, ^nd readily com- 
 
ON REGENERATION. 323 
 
 plied with. When a doubtful, deje£ted, or defpond- 
 ing mind is relieved by a ftrong and affe£iing view 
 of fome encouraging promife or gracious invitation 
 to the weary linner or the contrite fpirit ; when, in 
 fuch a cafe, the mind is led to a difcovery of the 
 rich mercy and free grace of God to the guilty and 
 miferable, it ought to be embraced and improved ; 
 and in many fuch inftances, ferious perfons harafied 
 by temptation, have had caufe to fay with David, 
 ** I will blefs the Lord who hath given me counfcl ; 
 my reins alfo inftrudl me in the night feafon," PfaL 
 xvi. 7. 
 
 This is no more than the neceflary confequence 
 of the conftant over- ruling providence of God, which, 
 as it extends to the difpofal and direction of the mofl 
 minute circumftances in the courfe of nature, cannot 
 fail to be particularly exercifed about the holinefs 
 and peace of his own children. They obey what 
 appears to be their duty, or an argument againft fin; 
 they truft the divine faithfulnefs in what concerns 
 their comfort ; and adore the divine wifdom and 
 goodnefs in the propriety and feafonablenefs of either 
 or both. But for any perfon, from the fudden fug- 
 geftion of a paffage of Scripture, (" I am thy God" 
 for example ; or, ** I Jiave called thee by thy name, 
 thou art mine "} without any examination of his 
 temper and difpofition, to conclude the fafety of 
 his ftate, is furely a piece of prefumption without 
 ground. 
 
 Neither is it lefs foolifli than prefumptuous, for 
 all fuch muft be liable to be caft down by other and 
 contrary fuggeftions. We know very well, and have 
 an inflance of it in our Saviour's temptation, that 
 
224 A PRACTICAL TREATISE 
 
 Satan can fugged pafTages of Scripture, na^r, and . 
 fpeak pioufly and plaufibly upon them ; but their 
 conclufions muft be tried by other Scriptures. To 
 all who are inclined to the above deluding practice 
 I would fay with the apoftle John, " Beloved, believe 
 not every fpirit, but try the fpirits whether they 
 are of God," i John iv. i. Or with the prophet 
 Ifaiah, " To the law and to the teftimony, if they 
 fpeak not according to this word, it is becaufe there 
 is no light in them," Ifa. viii. 20. There is alfo a 
 very proper advice, mixed with caution, given by 
 the fame prophet in the following words : ** Who is 
 among you that feareth the Lord, that obeyeth the 
 voice of his fervant, that walketh in darknefs and 
 hath no light ? let him trull in the name of the 
 Lord, and ftay upon his God. Behold, all ye that 
 kindle a fire, all that compafs yourfelves about with 
 fparks, walk in the light of your fires, and in the 
 fparks that ye have kindled ; this ftiall ye have of 
 mine hand, ye fliall lie down in forrow," Ifa. 1. 10, 
 II. 
 
 2. I muft alfo obferve, that many ferious perfons 
 feem to defire, and even to expe6l affurance in fuch 
 a meafure and degree as is not fuited to our prefent 
 flate. They would have faith and hope to be the 
 fame with fenfe. They would have heaven and 
 earth to be the fame, and would put on their crown 
 before they have finifhed their courfe. I am per- 
 fuaded, many deprive themfelves of that comfort to 
 which they have an undoubted title, and which they 
 might ealily poiTefs, by aiming at that which is be- 
 yond their reach. They do not remember that it is 
 true in this refpe£l:, as well as in many others, what 
 
ON REGENERATION. 22$ 
 
 the apoflle fays, "Now we fee through a glafs 
 darkly, but then face to face ; now I know in part, 
 but then fhall I know even a:s alfo I am known," 
 I Cor. xiii. 12. Would you but refleft upon your- 
 felves, Chrifllans, you would be afliamed of your 
 complaints. You would be afliamed that you fhould 
 fo much as lay claim to fo high a degree of comfort, 
 when you are fo carelefs in your duty. Your im- 
 provement in the fpiritual life is but very gradual, 
 and therefore it is no wonder your hope ihould be 
 but in proportion to it. 
 
 It is of the greateft confequence in religion to dl- 
 llinguifli carefully between that hope and comfort 
 which arifes diredly from the promifes of God in 
 Scripture, and that which arifes from a reflex ob- 
 fervation of the change that has taken place in our 
 own temper and practice. To entertain and encou- 
 rage doubts in the former cafe, is diredly contrary 
 both to our duty and intereft ; but in the other, 
 perhaps fufpicion and diffidence is moft becoming 
 the Chriftian temper, and moil conducive to the ad- 
 vancement of the Chriftian life. Is there any per- 
 fon perufmg this treatife, who is incommoded and 
 diftreffed with anxiety and fear ? Take heed that 
 you be not doubting as much of the certainty of 
 God's word, as you are jealous of your own ftate. 
 Is it not more than fufficient that you have fo many 
 gracious invitations, fo many full, free and unlimited 
 offers of mercy, through a Redeemer, to the chief 
 of finners ? Does it not give repofe to the mind and 
 reft to the confcience, when, by dire6l a£ts of faith, 
 you receive and rely on Chrift alone for falvation ? 
 
 U 
 
2 26 A FRACTICAL TREATISE 
 
 feeing him to be lingle in this undertaking, and all- 
 fufRcient for its accomplifliment, and therefore clea- 
 ving to him as jour Lord and your God, and jour 
 all. I would not choofe to affirm that alTurance, in 
 the ordinary fenfe of that word, is eflential to faith, 
 or that its proper defcription is, to believe ihat my 
 iins are forgiven me ; yet furely fome meafure of 
 hope is infeparable from it. Faith and defpair are 
 oppoiite and inconliftent. If you do really btlieve 
 the fincerity of the offer ; if you do really b. lleve 
 the fulnefs and ability of the Saviour, ** the God 
 of hope will fill you with all joy and peace in belie- 
 ving, through the power of the Holy Ghoft." 
 
 To this let me add, that coniidering the matter 
 even with regard to a renewing and fan6lif}'ing 
 work cf the Spirit upon your hearts, your com- 
 plaints are often exceffive and unreafonable. You 
 would have evidence, not that the work is begun, 
 but that it is fiaifhed. You defire comfort, not 
 fuch as is fafficient to iirengthen you againft tempt- 
 ation, and bear you up under fufFering, but fuch as 
 would make temptation to be no temptation, and 
 "fufFering to be no fufFering. But if you are fenfi- 
 ble that you ftill adhere to God as your portion, 
 that you cannot find peace or reft in an_y thing elfe, 
 and that a whole world would not induce you to 
 give up even yuur doubtful title to his favour and 
 love, furely you ought to endeavour after compo- 
 fure of mind You may be frequently in the ftate 
 of the apoftlf Paul, who fays of himfelf, "Our 
 •flefh had no reft, but we were troubled on every 
 fide ; withc-tit wert fii^htings, within were frars,*' 
 3 Cor. vii. 5. and yet fay with the fame apoflle, 
 
ON REGENERATION. 227 
 
 ** We are troubled on every fide, yet not diftreffed 5. 
 we are perplexed, but not in delpair ; perfecuted, 
 but not forfaken ; call: down, but not deftroyed/* 
 1 Cor. iv. 8, 9. It is not meant by this to con- 
 demn an earntrt defire to abound in hope, or a fre- 
 quent and ftrifi examination of our flare and tem- 
 per, but to warn Chriftians againft impatience, and- 
 againft an unthankful, fretful difpofition, which in- 
 deed difappoints itfelf, and prevents the attaia- 
 ment of that peace for the want of which it com- 
 plains. 
 
 This leads naturally to the mention of anctlier 
 fault incident to ferious perfons, which will lay a 
 foundation for a very important leiTon upon this 
 fubje6t. The fault here intended is, falling into a 
 flothful, defpondent negleft of duty. The devices 
 of Satan, our great enemy, are very various, and 
 unfpeakably artful. When he cannot keep men in 
 fecurity, and drive them blindly along the broad 
 path which leadelh to deft ru6tion, he endeavours to 
 make the^ir duty as painful and burdenfome to them 
 as poffible. When fome perfons give themfelves 
 to ferious felf-examination, he embaraiTcs them with 
 fcruplcs, he involves them in doubts, he diftrelTes 
 them with fears. This often brings on a relaxa- 
 tion or fufpenfion of their diligence in duty ; they 
 give themfelves up to anxious, complaining thoughts; 
 they ftand ftiU, and will go no farther in religion, 
 till they are fatisfied whether they have as yet gone 
 any length at all. But whatever good ground any 
 perfon may have to be diiratisfied with himfelf, fo 
 foon as he perceives that this. is its effed, he ought 
 to refill it as a temptation. I cannot better iiluftrate 
 
32^ 
 
 A PRACTICAL TREATISE 
 
 this, than by a frmilkude borrowed from the Scrip- 
 ture language on the fame fubjed. Whether do 
 jou think that child mofl dutiful, under a fenfe of 
 his father's difpleafure, who patiently and filently 
 applies himfelf to his work, or he who faunters 
 about in idlenefs, and with peeviih and fullen com- 
 plaints is Gonftantly calling in queftion his father*3 
 
 Jtove .'' 
 
 This lays the foundation for a very neceffary and 
 ufeful dirfedion, which indeed flows naturally from 
 all that has been faid on the evidence of regenera- 
 tion. Endeavour, Chrlftians, ta preferve and in- 
 tTeafe your hope in God, by further degrees of fanc- 
 tilication, by zeal and diligence in doing his wilU 
 The more the image of God in you is perfefted, it 
 will be the more eaiily difcevned. If you are at any 
 time ready to doubt, whether fuch or fuch corrup- 
 tions are confiltent with real religion ; if you fincJ 
 this a hard queltion to refolve, go another, way to 
 work, and ftrive by vigilance and prayer to mortify 
 thefe corruptions, and then the difficulty is remo- 
 ved. If in a time of affli6lion and diftrefs, you find 
 it hard to determine whether it ought to be confider- 
 ed as the corredion of a father, or the feverity of a 
 judge, endeavour through divine grace to bear it 
 with the patience of a child, and you will foon fee 
 its merciful original by its falutary efFed. What 
 jQiould be the daily ftudy of a Chriftian, but to mor- 
 tify fin in heart and eonverfation ? and his comfort 
 iliould 9jiit from his apparent fnccefs in this impor- 
 tant llrile. When grain of different kinds is but 
 fprin2;ing from the ground^ it is not eafy to diflin- 
 ^mQx betweeu%ne and another ; but their growth 
 
ON REGENERATION". 229 
 
 ascertains their quality, which is ftill more fully 
 diicerned as they approach nearer to maturity. Imi- 
 tate in this the great apoltle of the Gentiles : " Not 
 as though I had already attained, either were already 
 perfect ; but I follow after, if that I may apprehend 
 that for which alio 1 am apprehended of Chrift Je- 
 fus. Brethren, I count not myfelf to hav^ appre- 
 hended, but this one thing I do, forgetting thofe 
 things which are behind, and reaching forth unto 
 thofe things which are before, I prefs toward the 
 mark, for the prize of the high callmg of God in 
 Chriil Jefus I" Phil. iii. 12, 13, 14. 
 
 Before clofing this fe6lion, I muft obferve that 
 though the account 1 have given of the great mark 
 of real religion may ftiU leave fome in the dark, yet 
 furely it carries in it the cleareil and plaineft con- 
 demnation of many hearers of the gofpel. O tiiat 
 it were poffible to faiten a conviction of it upon? 
 tl^eir minds I Are there not many who appear from 
 Sabbath to Sabbath in the houfe of God, who dare 
 not aiBrm ferioudy to their own hearts, that God 
 and his fervice has more of their habitual fettled af- 
 fection than the world or any of its enjoyments ? I 
 do not here underiland grofs finners, whofe crimes- 
 are " open, going before unto judgment ;" but I ^ 
 mean the more fober and regular profeflbrs of reli- 
 gion, who may have " a form of godlinefs, and de- 
 ny the power thereof." > I iam perfuaded this is a 
 more proper trial of their flate, than any particular 
 rule of duty. Many fuch perfons know fo little of 
 the extent and fpirituality ot the law of God, that it^ 
 is not impoffible they may be ready to affirm they;' 
 
 U3 
 
23^ ^ PRACTICAL TREATISE 
 
 do not allow themielves in any known fin, as tlisr 
 young man in ihe ^ofpel feems to have anfwered 
 fincerely when he faid to our Saviour, *' Mafter, 
 all thefe have 1 obferved from my youth," Mark 
 X. 20. 
 
 But I would farther afk them, Whether hath God 
 or the world moft of your love, maft of your thoughts, 
 and moft of your care ? Can fuch of you pretend 
 this, whofe eager, ard nt, nightly thought and daily 
 pleafure, is only to increafe your fubflance ? who 
 would not go to market without re-examining your 
 tranfadions and computing your gain, but can ciaily 
 go to the houfe of God without obferving, inquiring 
 after, or defiring to lee its proper fruits ? Can inch 
 of you pretend this, to whom all ferious converfa- 
 tion is tedious and difguftful, and the foclety of good 
 , men a painful reftraint ? to whom the Sabbath is a 
 dull, melancholy, and burdenfome feafon ? Oh, my 
 brethren, let me befeech you to be faithful to your 
 own fouls. Your precious time is daily haftenmg 
 on ; the day of your merciful viiitation is wearing 
 fad away. Hear wnile there is yet peace, and in- 
 treat that God, for Chrift's fake, would freely par- 
 don all your fins ; would renew you in the fpirit of 
 your minds ; would fit you for his fervice on earth, 
 and for his prefence and enjoyment In heaven. 
 
 Thus 1 have explamed at confiderable length, and 
 with all the care anaV%;curacy in my power, the 
 great and general evidence'^of regeneration, viz. the 
 fuperlority of the inteieft of God and the Redeemer 
 in t|ie heart, above the intereft of inferior good. 
 This, I hope, will be of ufe in itfelf, to diilinguifb 
 the precious fi^m the vile, toprefervc you irom fin^ 
 
ON REGENERATfOK, 23I 
 
 and excite you to diligence in every part of your 
 d'uy, that it may be more and more manifeii. At 
 the lame time it will be of the greatell fervice, in 
 the ufe and application of other figns of real reli- 
 gion, by (hewing when they are conclulive, and 
 -when they are not. 
 
 CHAP. III. 
 
 Of thejleps by which this change is accomplijlyed* 
 
 WE proceed now to coiifider by what fteps, 
 and by what means this change is brought about. 
 I am deeply feniible how difficult a part of the fub- 
 jeft this is, and how hard it will be to treat of it in 
 a diftind and precife, and, at the fame time, in a^ 
 cautious and guarded manner. It is often complain- 
 ed of in Ihofe who write on this fubje6l, hat they 
 confine and limit the HOLY ONE, and that they 
 give unneceflary alarms to thofe who have not had 
 experience of every particular which they think 
 proper to mention There is no doubt but God 
 a:ts in an' * abfolute and fovereign manner in the 
 difpenfation of his grace, as in every otiier part of 
 his vvill. As he cannot be limited as to perfons, fo 
 
 • ft will be proper to inform the reader, th^t the word abfolute 
 ufed here, and in feme other places of this difcourle, is by no means 
 to be u- derf>ood as fi^r.ifying the iaau thing with arbitrary He 
 woo ads arbitrarily, ads M-ithout ai^ reafon at all To fay this 
 of the divine procedure, wuuld be little l^fs than blafphemy ^'h- n 
 wo fay that God ads " m an abfolute ^.->d fovereifiji manner," the 
 meaning is, th^t he ads i.pon the belt nnd ftrongeft reafons, and 
 for the nobiel> and mott excellent ends . b it which are, many or 
 ino^l of them beyond our reach and comprehenfion ; and, pj|giicu- 
 Jariy, tnat tht re is nor the leaft fouiidr.tion for fuppulihp- that the 
 rsaions of preference are taken from tuiuparati\»5buman racrit. 
 
232 A PRACTICAL TREATISE 
 
 neither as to the time and manner of their reforma- 
 tion. To this purpofe, and in this precife meaning, 
 our Saviour fays, " The wind bloweth where it 
 lifteth, and thou heareft the found thereof, but canft 
 not tell whence it cometh, and whither it goeth : fo 
 is every one that is born of the Spirit," John iii. 
 8. 
 
 Sometimes it pleafeth God to fnatch finners from 
 the very brink of the pit, to raife up fome of the" 
 moft abandoned profligates as trophies of his victo- 
 rious grace and mercy ; while he fufFers others, far 
 more moderate and decent, who are " not far from 
 the kingdom of God," finally to fall fliort of it. 
 He fometimes glorifies his power and mercy at once,, 
 bj converting his moft inveterate enemies, and ma* 
 king them the molt zealous, active, and fuccefsful 
 advocates for his caufe. Such an in fiance was the 
 apoftle Paul, who from a perfecutor became a 
 preacher. Sometimes converfion is fpeedily and 
 fuddenly brought about, and the times and ciicum- 
 ftances of the change may be eaiily afcertained.. 
 ' This was the cafe with the jailor recorded in the 
 hiftory of the Ads of the Apoitles. The fame may 
 be faid of the apoftle Paul ; and there have been 
 particular exaniples of it in every age. Sometimes,, 
 on the other hand, the reception of the truth, and 
 renovation of the heart, goes on by flow and infenfi- 
 ble degrees ; "c>r is it eafy to fay by what means 
 the change was begun, or at what time it was com- 
 pleted. This was perhaps the cafe with moft, if 
 not all the difciples of our Lord, during his perfonal 
 inihlftry. 
 
 Sometime^ |he change is very lignal and fenfiblej-. 
 
ON REGENERATION. 2^$ 
 
 the growth ^nd improvement of the fpirkual life 
 Ipeedy and remarkable, the greateft finners becoming 
 the moft eminent faints ; like the woman mentioned 
 in the gofpel to whom many fins were forgiven, and 
 who loved her Redeemer much. Sometimes, on 
 the other hand, the change is very doubtful, and the 
 progrefs of the believtr hardly difcemible. Seme 
 of this fort are reproved by the apoftle Paul in the 
 following words, which arc but too applicable to 
 many profeffing Chriflians of the prefent age : *' For 
 when for the time ye ought to be teachers, ye have 
 need that one teach you again which be the firfl 
 principles of the oracles of God, and are become 
 fuch as have need of milk, and not of flrong meat,"- 
 Heb. V, 12. Sometimes the convert hath much 
 peace and fenfible comfort, rejoicing with joy un- 
 fpeakable and full of glory ; and fometimes, on the 
 other hand, he is diilrefled with doubts and fears, 
 and made to walk in darknefs. Once more, fom^ 
 finners are brought in by deep and long humiliation, 
 and are almoft diftiaded with legal terrors, while 
 others are powerfully, though fweetly, conflrained 
 by the cords of divine love. All thefe " worketh 
 the felf-fame Spirit, who divideth to every man fe» 
 verally as he will." I delire that what has now 
 been faid may be ftill kept in mind ; fo that, if the 
 evidences of a faving change can he produced, ther^ 
 need be little folicitude about the time or manner of 
 its being wrought. 
 
 What 1 propote to offer on this part of the fub-f 
 
 j?6t, is not to be confidered as in the leaft degree 
 contrary to, or inconfident with thefe truths. Naj^ 
 
 "I am not to lay down a plan and fay, ^is is the or- 
 
^34 A PRACTICAL TRE'aTISE 
 
 dinarj way in which finners are brought to the /a- 
 ving knowledge of God, leaving it to him, in fome 
 few, uncommon, and extraordinary cafes, to take fo- 
 vereign fteps, and admit exceptions from the ordi- 
 nary rales. This is a way of fpeaking common 
 enough ; but though it may be very well meant, I 
 apprehend it hath not in it much either of truth or 
 Utility. The falvation of every child of ALdam is 
 of free, abfolute, fovereign grace ; and the actual 
 change may be wrought at any time, in any manner, 
 by any means, and will produce its effedls in any 
 meafure that to infinite wifdom ihall feem proper. 
 Neither ought we to pretend to account for the di- 
 rerfity in any other manner than our Saviour does : 
 ** Even fo, Father, for fo it feemed good in thy 
 fight," Luke X. 21. Therefore what I have in view 
 is to fpeak of fuch fteps in the changes as are, in 
 fubftance at leaft, common to all true converts. It 
 will be a fort of analyfis, or more full explication of 
 the change itfelf, and ferve, among other ufes, fur- 
 ther to diftinguifh the real from the counterfeit. 
 Too much can hardly be faid cm. this fubje6t : " For 
 ■what is the chaff to the wheat ? faith the Lord." It 
 will alfo illuftrate the divine wifdom^ as well as fo- 
 vereignty, by (hewing how that divemty of opera- 
 tion, fo remarkable in different fubje£tsJ^produces in 
 S^U at laft the fame bleffed effects. 
 
 § I. There muji be a difcovery of the real nature 
 of God, 
 
 In the firft place, one important and necefiary 
 ftep in bringing, about a faving change, is that the 
 fmaer get a difcovery of the real nature, the infinit/? 
 
ON REGENERATION. 2^$ 
 
 majefty, and tranfcendent glory of the living God ! 
 Perliaps feme will be furprifed, that, as ufual, acon- 
 vidion of fin is not mentioned firil as the prelimi- 
 nary ftep. I enter into no quarrel or debate with 
 thofe who do fo ; but I have firft mentioned the 
 other, which is but feldom taken notice of, from a 
 firm perfuafion that a difcovery of the nature and 
 glory of the true God lies at the foundation of .all. 
 This alone can produce falutary convictions of fm ; 
 for how can we know what fm is, till we know him 
 againtl whom we have finned. The fame thing 
 only will point cut the difference between real con- 
 viction, and.fuch occafional fears as never go farther 
 than a fpirit of bondage. 
 
 In fupport of this you may obferve, that in Scrip- 
 ture thofe who are in a natural or unconverted flate, 
 are often defcribed as lying in a fiate of ignorance 
 or darknefs. They are faid to be fuch as know not 
 God : " Howbeit then when ye knew not God, ye 
 did fervice unto them which by nature are no gods," 
 Gal, iv. 8, See alfo the following defcription : 
 *' Having the underftanding darkened, being aliena- 
 ted from the life of God, through the ipfuorance that 
 is in them, beq^ufe of the blindnefs of their hearts," 
 Eph. iv. 1 8. :^ Agreeably to this, the change produ- 
 ced in thetfi is reprefented as giving them light or 
 underilanding, in oppofition to their former ignof- 
 rance ; " to open their eyes, and to turn them from 
 darknefs to light, and from the power of Satan un- 
 to God," A6ls xxyi. iS. " But if our gofpel be hid, 
 it is hid to them that are lod, in whom the god of 
 this world hath blinded the minds of them which 
 
 * Relieve rot, leil the light of the glorious gofpel of 
 
236 A PRACTrCAL* TREATISE 
 
 Chrift, who is the image of God, Ihould fhine unto 
 them. For God, who commanded the light te fhine 
 out of darknefs, hath Ihined in our hearts, to give 
 the light of the knowledge of the glorj of God iix 
 the face of Jefus Chrift," 2 Cor. iv. 4. 6. In this 
 way is the matter reprefented in Scripture, much 
 more frequently than is commonly obferved ; and, 
 as the underftanding is the leading faculty in our 
 nature, it is but reafonable to fuppofe that the change 
 fhould begin there, by a difcovery of the nature and 
 glory of God, as the foundation of all that is after- 
 wards to follow. 
 
 This will be further evident, if we reflect upon 
 the account formerly given, and fufficiently fupport- 
 ed from the holy Scriptures, of the nature of this 
 change. That it confifts in a fupreme regard to the 
 glory of God, and a habitual prevailing delire of his 
 favour. To this it is abfolutely neceflary, as a pre- 
 liminary, that there be a difcovery of trie real nature 
 and tranfcendent glory of God. How can any man 
 have that as the chief and leading motive of aftion, 
 which he doth not undei'ftand ? How can any man 
 have that as the fupreme object of defire, which he 
 doth not know ? Neither of thefe is poftible ; there 
 muft, therefore, be fome fuch difcovery as I have 
 mentioned above. It is true this is but imperfedt 
 at firft ; there will be in the truly regenerate, a grow- 
 ing difcovery of the glory of God, as well as a 
 growing delight in him, as its confequence ; yet 
 there muft be fome view of his nature, as the begin- 
 ning of the change, and the ground- work of every 
 holy difpofttion. 
 
 This difcovery of God implies two things, which. 
 
ON REGENERATION. 237 
 
 ^s they are both neceflary, fo they deferve our par- 
 ticular attention ; and it is not improper to diftin- 
 guiOi carefully the one from the other, i. It mull 
 be a difcovery of his real nature. 2. A difcovery 
 of the worth and excellence of his nature, which is, 
 properly fpeaking, the glory of God. 
 
 I. It mud be a difcovery of the real nature of 
 Cod. He mud be feen to be juft fuch a Being as 
 he really is, and no falfe or adulterated image muft 
 be placed in his room, or adored in his ftead. He 
 mufl be feen in his fpiritual nature, as almighty ia 
 his power, unfearchable in his wifdom, inviolable in 
 his truth ; but, above all, he mull be feen as infinite 
 in his holinefs and hatred of fin, as impartial in his 
 jiiftice, and determined to punilh it. Such is the 
 Scripture reprefentation of God, as ** glorious in 
 
 his holinefs Evil cannot dwell with him, and lin- 
 
 ners cannot Hand in his prefence." It is the error 
 of the wicked to fuppofe the contrary ; and indeed 
 it is the very fource of wickednefs to deny the be- 
 ing, or to deny the holinefs of God ; and thefe 
 amount much to the fame thing. " Wherefore doth 
 the wicked contemn God ? he hath faid in his heart 
 thou wilt not require it," Pfal. x. 13. *' The fool 
 hath faid in his heavt there is no God," Pfal. xiv. i. 
 ** Thefe things thou haft done, and 1 kept filence ; 
 thou thoughteft that 1 was altogether fuch an one as 
 'thyfelf, but I will reprove thee, and fet them in or- 
 <ler before thiije eyes," Pfal. 1. 21. 
 
 God muft be feen as he is reprefented in his own 
 .word, which is the only rule of faith, " the-pillar 
 and ground of truth. '^ This is a matter of the 
 
.^3^ A PRACTICAL TREATISE 
 
 greateft importance, which, I am forrj to fay, is in 
 this age very feldom attended to, but which is moll 
 inanifeflly and undeniably juft. If God is not feen 
 in his real nature, as he is in truth, he can never be 
 nqceptably ferved. If a wrong or falfe charader of 
 God is formed, no worfnip we can offer to him, no 
 love or refped: we can bear to him is genuine ; or 
 rather, to fpeak more properly, our fervice and at- 
 tachment is, in that cafe, w^holly mifplaced, and not 
 dired:ed to him at all, but fomething elfe is loved, 
 honoured, and ferved in his room. I befeech the 
 •ferious reader to obferve, what an unfpeakabie jea- 
 ioufy God difcovered under the Old Teftam.ent dif- 
 penfation, as to the purity of his worfhip, and u^hat 
 a heinous crime all idolatry was efteemed. How 
 great was the divine difpleafure at the making and 
 worlhipping of tiie golden calf, although it is very 
 probable Aaron only intended to reprefent the true 
 God, by the fame fymbol they had feen in Egypt ! 
 Did not this belong to the fob (lance, and not only 
 to the circumftances of religion ? Is it not then 
 equally interefiing mider the New Teftament as un- 
 der the Old ? Vv^as the unchangeable God fo much 
 difpleafed at giving him a falfe name, and will he 
 not be equally difpleafed with thofe who attribute 
 to him a falfe nature ? 
 
 As this truth ferves to explain the nature and rife 
 <if regeneration, fo it alfo receives particular light 
 and evidence itfelf from what has he^ faid in the 
 preceding parts of this fubjed. Regeneration con- 
 fifts in having the image of God again drawn upon 
 the heart ; that is, its being carried out to the fu- 
 preme love of God, and delight in him, or, in other 
 
ON KEGENERATICTN. 239 
 
 words, brought to the fapreme love of, and delight 
 in perfe^l; goodnefs and immaculate holinefs. When 
 this is the cafe, the finner is renewed,- he again bears 
 the image of God which he had loft, he is again fit- 
 ted for the prefence of God, from which he had 
 been expelled. But if he has wrong notions of God, 
 if he takes him to be eHentially different from what 
 he really is, he ferves not the true God at all, he 
 bears not his image, he delights not in his fellow- 
 fliip, he is unfit for his prefence. If religion con- 
 fifts in a divine nature, fuch a perfon does not pofiefs 
 it unlefs there are more Gods than one. There 
 may, indeed, be an alteration in him ; he may have 
 transferred his allegiance and changed his mafter, for 
 idols are many, but he is not brought unto God > 
 and, fo long as God is immutable, his happinefs is^ 
 impolTible. 
 
 I can recolledl: nothing that is worth notice as an 
 objeftion againfl this, but that our knowledge of 
 God, at any rate, is extremely imperfe6l and defec- 
 tive. It is fo, to be fure, while we are in this 
 world ; nay, probably, it will be fo to all eternity ; 
 for, " Who can by fearching jfind out God ? Who 
 can find out the Almighty unto perfe6tion ? It is 
 high as heaven, what can we do ? deeper than hell, 
 what can we know ? The meafure thereof is longer 
 than the earth, and broader than the fea," Job xi.. 
 7, 8, 9 But there is a great difference between the 
 imperfe6lioa^f our knowledge of God, and forming- 
 conceptions of him that are fundamentally wrong. 
 There is a great difference between having weak 
 and inadequate ideas of the truth, and believing or 
 acling upon the oppofite falfehood. Unlefs this is 
 
240 A PRACTICAL TREATISE 
 
 Admitted, we fhall never fee the unfpeakable advan- 
 tage which the Jews enjojed over the Gentiles, 
 *' becaufe to them were committed the oracles of 
 God;" nor indeed fhall we fee the wotth and beauty 
 ef the ancient difpenfation in general. It was one 
 v.niform difplay of this great and important trnth, 
 which is delivered with fo much majefty by God 
 himfelf : " I am the Lord, that is my name, and 
 my glory will I not give to another, neither my 
 praife to graven images." Neither is this at all re- 
 laxed under the New Teitament. The importance 
 ©f " holding the truth as it is in Jefus," of " hold- 
 ing f^ft the form of found vv^ordjs," 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 fpi ritual con fti tut ion, it fliould be neceflary 
 to have clear and diflindl views of him who is ** the 
 tf ather of fpirits," 
 
 Thus I hope it appears, that in order to a faving 
 '■•' change there mud be a difcovery of the real nature 
 of the one only, the living and true God. Before 
 we proceed further let me obferve, that henpe may 
 be feen, in the cleareft light, the danger both of ig- 
 norance and error. 
 
 I. Of ignorance. It is plain that thofe who are 
 grofsly ignorant muft be mirenewed.. Thofe who 
 do not know God, cannot poffibly love him. Do 
 you not now fee the meaning and weight of the 
 ilrong language of Scripture, where \^ are told the 
 heathen nations were *' fitting in darknefs, and in 
 the region and iliadow of death?" What force lliould 
 this give to the prayers fo often offered up, both in 
 public and in private, that the name of Gcd may be 
 
CN REGENERATION'. 24I 
 
 Jiallowed, and his kingdom come ? How much fliould 
 it add to the zeal and diligence, efpecially of thofe 
 who are appointed to watch for the fouls of others ? 
 What concern fliould it give them, left any under 
 their immediate infpedion *' fiiould peiilh for lack. 
 of knowledge.'* It is indeed furpriling to think 
 what grofs ignorance prevails at preient among ma- 
 ny, notwithltanding the excellent opportunities of 
 in{tru£tion which they have in their oiFer'. Nay, 
 even amongft thofe who are inftrucled in feveral 
 branches of human fcience, it is aftonilhing to think 
 what ignorance there is of every thing that relates 
 to religion. 
 
 It accident or curiofity has brought this difcourfiS 
 into the hands of any Inch, let me intreat their at- 
 tention for a little. I befeech you to think upoa 
 and tremble at your itate. You may have fomc 
 fort of a nominal belief of an unfeen, unintelligible 
 being called God, while you know neither " what 
 you fpeak, nor whereof you affirm." You may 
 perhaps have heard, or rather in our happy native 
 country you cannot but have heard of Chrift Jefus, 
 ihe Son of God, ftyled often the Saviour of fmners ; 
 but you " know neither the Father nor the Son." 
 You know not Gcd as Creator, nor, by confe-r 
 quence, your obligations and duty ti^ him, or vour 
 apoftafy and departure from both. You know not 
 what fin is, and therefore you cannot know a Sa- 
 viour. If ever you come to true religion at all, 
 light will break in upon you in your darknefs, you 
 will no more be able to forget God, he will follow 
 you into your fecret chambers, he will come home 
 
 X3 
 
•*4*" A PRACTICAL TREATISE 
 
 Upon yon, and aflfciult you, as it were, with the rca* 
 lity of his prefence, with the fiUKfitity and purity of 
 h's nature, and the terrible majefty of his power. 
 O how great is the effect of a real difcovery of the 
 divine glory, whether in the word or by the provi- 
 dence of God, to a faint or to a finner. Hear how 
 Job exprelTes himfelf : ** I have heard of thee by 
 the hearing of tfie ear, but now mine eye feeth thee^ 
 wherefore I abhor myfelf, and repent in duft and 
 ^(hes»"-Job xlii. 5, 6. We have the fame thing 
 well defcribed by the prophet Tfaiah^ as the effe£l of 
 divine power in defolating judgments. " Enter inta 
 the rock, and hide thee in the duft, for the fear of 
 the Lord, and for the glory of his majelty. The 
 lofty looks of man Ihall be humbled, and the 
 haughtinefs of men fhall be bowed down, and the 
 Lord alone (hall be exalted in that day — And 
 they fhall go into the holes oJF the rocks, and 
 into the caves of the earth, for fear of the Lord^ 
 and for the glory of his majefty, when he ari- 
 feth to {hake terribly the earth. In that day a 
 man fhall call his idols of (ilver, and his idols of 
 fp\df which they made each one for himfelf to wor- 
 fhip, to the moles and to the bats, to go into the 
 clefts of the rocks, and into the tops of the ragged 
 rocks, for fear^f the Lord, and for the glary af his 
 majefly, w^hien he arifeth to Ihake terribly the earth," 
 J fa. ii. 10, II. 19,. 20, 21'. So foori as it pleafes 
 God to open your eyes upon himfelf, with whom 
 you have to do, it will humble you in the duft, it 
 will difcover your danger, it will make redemption 
 precious to you^ and the name of a Saviour unfpeak- 
 tibly dear. 
 
0N REGENERATION. 243 
 
 a. The fame thing fhews the danger of error as 
 well as ignorance. Among many loofe and perni- 
 cious principles, which are zealouflj fpread and 
 blindly embraced in this age, one of the moft pre- 
 vailing and dangerous is the innocence of error. 
 ** O, fay fome, every man is to inquire freely, and 
 each will embrace what appears to him to be the 
 truth. It is no matter what a man believes, if his 
 life be good. Even he who miftakes may be a» 
 acceptable to God as his oppofite, if he is equally 
 iincere." Now, there is no doubt that liberty to in- 
 quire freely is an ineflimable bleffing, aud impar- 
 tiality in religious inquiries an indifpenluble duty. 
 But the above maxim becomes falfe and dangerous 
 by being carried an exceffive length ; and it is car- 
 ried to this excels by the favour of two fuppolitions 
 which are falfe and groundlefs. The maxim is ap- 
 plied frequently to juilify an open and virulent op- 
 polition to the moit important truths of the gofptl ; 
 nay, lometimes, even a denial of all religion, natural 
 and revealed. To be able to apply it thus, it is ne- 
 ceffary to fuppole that falfe opinions will have as 
 good an influence upon the heart a^ true, if this is 
 the cafe, the boailed privilege of free inquiry is not 
 worth having, and ail the labour bellowed on the 
 fearch of truth, is entirely thro^vn away. Another 
 fuppoiition contained in the above maxftn is, that a 
 perfon may be as lincere in embracing grofs falfe- 
 hoods, as in adhering to the truth. If this be true, 
 our Creator hath not given us the means to dif- 
 tlnguifh the one from the other, which is the 
 higheft impeachment both of his v/ifdom and good- 
 nefs. 
 
244 A PRACTICAL TREATISE 
 
 Such perfons do not confider, that a corrupt in- 
 clmation in the heart brings a bias on the judgmenr, 
 and that when men do not " like to retain God in 
 their knowledge," he frequently, in his righteous 
 judgment, gives them up to a reprobate mind. Nay, 
 when they reject his truth from an inward hatrexl of 
 its purity, he is faid to fend them ftrong deluiions-, 
 as in the following paiTage : " Becaufe they received 
 not the love of the truth, that tl>ey might be faved, 
 for this caufe God (hall ftnd them flrong delufion> 
 that the}^ ihould believe a lie, that they all might 
 be damned who believed not tlie trutli, but had plea- 
 fure in unrighteoufnefs," 2 TheiT. ii. ip, ii, 12. 
 But the nature of regeneration will ferve, in a pecu- 
 liar manner, to (hew the danger of error. If men 
 form wrong notions of God, if they love, and wor- 
 iliip, and refemble a falfe god, they cannot be re- 
 newed, they are not like, and therefore unfit for the 
 prefence of the true. Be not deceived, he cannot 
 deny himfelf, and therefore " there is no fellowfliip 
 of righteoufnefs with unrighteoufnefs, no coinmiuiioii- 
 of light with darknefs, no concord of Chrilt with 
 Belial," 2 Cor. vi. 14, 13. 
 
 I muft here, to prevent miilakes, obferve that 
 this ought by no means to be extended to differences- 
 of fmaller moment, under which I rank all thofe 
 which regard only the externals of religion. I am 
 fully convinced, that many of very different parties 
 and denominations are building upon the one *• foun- 
 dation laid in Sion" for a finner's hope, and that 
 their diftance and alienation from one another in af- 
 fection is very much to be regretted. Many will 
 not zDcet together on earth for the worlbip of God,. 
 
ON REGENERATION. 245 
 
 who fliall have one temple above, where all the 
 faithful, " from the eall, and from the weft, from 
 the north, and from the fouth, ftiall fit down with 
 Abraham, ^nd Ifaac, and Jacob, in the kingdom of 
 their " eternal " Father." But after all, I mufl 
 needs alfo believe that it is pofTible to make fliip- 
 wreck of the faith. This appears plainly from the 
 following, as well as many other paffages of Scrip- 
 ture : " But there were falfe praphets alfo among 
 the people, even as there fhall be falfe teachers 
 among you, who privily ftiall bring in damnable he- 
 defies, even denying the Lord that bought them, and 
 bring upon themfelves fwift deflruftion," 2 Pet. ii. i. 
 If any take up falfe notions of God, or expert fane- 
 tification and eternal life in any other way than he 
 hath pointed out in his word, though they may now 
 build their hope on a fond imagination that he is 
 fuch an one as themfelves, they fhall at lail meet 
 with a dreadful difappointment in this awful fen- 
 tence, " Depart from me, I know ye not, ye workers 
 of iniquity." 
 
 § 2. There mujl he a difcoiery of the infinite glory 
 of God. 
 
 In the fecond place, As there mufl be a difcovery 
 of the real nature, fo alfo of the infinite glory of 
 God. He mufi: not only be feen to be juli fuch 2t 
 Being as he really is, but there muft be a fenfe ot" 
 the infinite worth, beauty, and perfetlion of his cha- 
 rafter. Thefe two things, though intimately con- 
 nefted, are yet fo diftin^t from one another, as to 
 deferve to be feparately confidered. The firlt is ne- 
 (Tary, but it is, not fufficient alone, cr by itfell, 
 
27\6 A PRACTICAL TREATISE 
 
 There can be no true religion, unlefs there be a dif- 
 «?overj of the real nature of God. But though there 
 be a knowledge of what God is, unlefs there be alfo 
 a dlfcovery of the excellence and glory of this na- 
 ture, he can never be the^ objed of efleem and love. 
 It is one thing to know?, and another to approve ; 
 and, whilft this lall is not the caf, whatever we 
 may know or aflirm, or be perfuaded of with rela- 
 tion to the Supreme Being, we do not know him 
 to be God, nor can poliibly glorify him as God. 
 This momentous truth we may farely comprehend, 
 by what is analogous to it in our experience between 
 created natures. Speculative knowledge and love 
 are by no means infeparable. Men may truly know 
 many things which they fincerely hate ; they may 
 hate them even becaufe they know them : and when 
 this is the cafe, the more they know them they will 
 hate them with the greater virulence and rancour. 
 This not only may, but always mull take place, 
 when natures are oppolite one to another ; the one 
 finful, for example, and the other holy. The more 
 they are known, the more is their mutual hatred 
 Hirred up, and their perfect oppoiition to each other 
 becomes, if not more violent, at leaft more fenfi- 
 ble. 
 
 We have little reafon to doubt that the fallen an- 
 gels, thofe apoilate fpirits, have a great degree of 
 fpeculative knowledge. I would not indeed take 
 upon me to afTirm, that they are free from error and 
 miftake of every kind, yet it feems highly probable 
 that they have a clear, though, at the fame time, a 
 terrible apprehenlion of what God is ; for they liave 
 not the fame opportunities, or the fanae means mi 
 
ON REGENERATION. 247 
 
 deceiving themfelves, that we have in ths prefent 
 ftate. But do they love him, or fee his excellence 
 and glory ? Very far from it. They believe and 
 tremble ; they know God and blafpheme. The 
 more they" know of him, the more they hate him ; 
 that is to fay, their inward, native, habitual hatred 
 is the more flrongly excited, and the more feufibly 
 feit. 
 
 The cafe is much the fame with fom.e fmners when 
 firft awakened, and it continues to be the fame fa 
 long as they are kept in bondage and tenor. They 
 have an awl'ul vievN^ of the holinefs of God's nature, 
 of the ftri&iefs of his law, and the greatnefs of 
 his power. This is directly levelled againft their 
 own corrupt inclinations, and carries nothing with 
 it but a fentence of condemnation againlt them : 
 *• Curfed is every one that continueth not in all 
 things which are written in the book of the law to 
 do them," Gal. iii. 10. This brings forth their 
 enmity, which before perhaps lay hid. It is re- 
 markable, that fome perfons of loofe and diforderly 
 lives will fometimes maintain, at ilated feafons, a 
 profeiiion of piety. So long as they can keep their 
 confciences ilill and quiet by general indiilin6l no- 
 tions of God, as very cafy and gentle, no way incli- 
 ned to punidi, they think of liim without averlion, 
 nay, will go through fome outward forms with ap- 
 parent; fatisfaflion and delight. Iheir notion of di- 
 vine mercy is not a readinefs to pardon the greatert; 
 fmner on repentance, but a difpolitlon to indulge the 
 fmner, and wink at his continuance in tranfgredion. 
 No fooner are fuch perfons brought to a difcovery 
 of the real charadsr of a holy God, than their 
 
24S A PRACTICAL TRE'ATISE 
 
 ^ thoughts of him are entirely changed. They have 
 gloomy views of his tiature, and harlh thoughts of 
 his providence ; they fret at the flridnefs of his law, 
 and, as far as they dare, complain of the tyranny of 
 his government. Their fentiments are the fame 
 Vfith thofe expreffed by the men of Bethfhemefh : 
 ** Who is able to Hand before this holy Lord God, 
 and to whom fliall he go up from us ?" i Sam. vi. 
 20. 
 
 I cannot help pbfervlng, that here we are, if I 
 may fpeak fo, at the very fountain-head of error. 
 "What is it elfe that makes many frame to them- 
 felves new and flattering fchemes of religion ? that 
 makes them imagine a God fo extremely different 
 from that holy Being he is reprefented in his own 
 word ? When men will not conform their pra6tice 
 to the principles of pure and undefiled religion, they 
 fcarce ever fail to endeavour to accommodate reli- 
 gion to their owm prad;ice. Are there not many 
 who cannot endure the re pre fen tat '"on of God as 
 lioly and jeaious, which is given us in Scripture ? 
 With what violence do they oppofe themfelves to it 
 by carnal reafcnings, and give it the moft odious 
 and abominable names I The reafon is plain. Sucn 
 a view of God fels the oppofition of their own hearts 
 to him in the (Irongeft light. Two things oppolite 
 in their nature cannot be approved at once, and 
 therefore the confequence is, God or themfelves muft 
 be held in abhorrence. But we have reafon to blefs 
 God, that their refiflance to the truth is only a new 
 evidence and illuftration of it, fhewing that " the 
 carnal mind is enmity againft God j for it is not 
 fubjed to the law of God, neither indeed can be,'* 
 
ON REGENERATIOK, 249 
 
 Rom. vlil. 7. And as this enmity to God difcovers * 
 kfelf in oppofition to his truth on earth, it will be- 
 come much more violent when further refiftance is 
 itnpoffible. When an unregenerate fmner enters 
 upon a world of fpirits, where he has a much clearer 
 fight, and greater fenfe of what God is, his inhe- 
 rent enmity works to perfection, and he blal- 
 phemes like thofe devils with whom he mufl for 
 ever dwell. 
 
 From all this it will evidently appear, that there 
 mud be a difcovery of the glory and beauty of the 
 divine nature, an entire approbation of every thing 
 in God, as perfeCliy right and abfolutely faultlefs. 
 It is felf-evident, that .vithout this there cannot be 
 a fupreme love to God, in which true religion pro- 
 perly confifts ; no man can love that which doth 
 not appear to be lovely. But I further add, that 
 this is abfolutely neceffary to the very beginning of 
 the change, or the foundation on which it is built. 
 It is neceflary, in order to any genuine, falutary con- 
 viClipns o^ fin. What is^it elfe but a difcovery of 
 thiC fpotlefs holinefs, the perfed: excellence, and in- 
 finite amiablenefs of the divine nature, that humbles 
 a finner undet a fenfe of his breaches of the divine 
 law ? Without this there may be a fenfe of weak- 
 nefs and fubjeclion, but never a fenfe of duty and 
 obligation. Without this there maybe a J||jfcof 
 wrath, but there cannot be a hatred of fin. iBr 
 
 This feeiTis direftly to lead to the next great flep 
 in a faving change, viz. a conviftion of fin and mi- 
 fery. But before we proceed to point out theApb- 
 grefs of conviction, it will not be improper to take 
 
 Y 
 
S^$0 A FRACTICAL TEEATISK 
 
 -notice of a few truths which refult from what hatU 
 Iseen already faid. This is the more neceiTary, that 
 erroneous or defe^live views of religion are com- 
 monly occalioned by foxTie miilake in tl\e founda- 
 tion. 
 
 I, The necelllty of regeneration itfelf appears 
 with peculiar force, from what hath been faid on 
 this part of the fubjed. There mull be a real in- 
 ward change of heart, before there can be- any true 
 religion. If the moral excellence of the divine na- 
 ture muft be difcovered j if God muft be feen as 
 glorious in Ms holinefs, the heart and temper muit 
 be changed as well as the life. Nothing is more 
 plain from the holy Scriptures, than that ** the na- 
 tural man receiveth not the things of the Spirit of 
 God j" and it is equally plain from experience and 
 the nature of the thing. While men continue in 
 the love of lin, it is impoifible that they ihould fee 
 the beauty of infinite holinei». So long as they love 
 fui, they mud hate holinefs, which is its oppofite, 
 and not lefs contrary to it than light is to darknefs. 
 Therefore, all reitraint upon our outward converfa- 
 tiou; all zeal and diligence in expenfive rites and ce- 
 remonies ; all duties, of whatever kind, that arifc 
 from fear or other external motives, are of no confe- 
 quenee till the temper and inclination of the heart is 
 entijfc renewed, 
 
 JJPIom what hath been faid we may plainly 
 pcrc'iive, that regeneration from firil to lafi muil be 
 ai'cribed to th.e agency of the Holy Ghoft, It muft 
 beifceffed of divine grace, aird the work of fove- 
 ^relg n .power. Let not any creature be unwilling to 
 Hand indebted for hii nevv-Cieatiou to tliQ Authoi: 
 
ON PvEGEKERaTIOK. 
 
 f his firft being j " for of hir«, and through him^ 
 '.)d to him, are all things,*' Kotn. xi. 36. While 
 nan is in his natural ilate, he is an enemy to God 
 t;j his mind by wicked works. The difcoverie^; 
 that are rnade to him of the real nature of God in 
 his works and in his word, while he continues in. 
 this diipoliticn, are not amiable but hateful. Nay^ 
 )ie is fo far from loving him as his father, that he 
 fears him as his enemy. This fear will difcover 
 itfelf one of thefe two ways. Sometimes it will 
 miike the fmner fly from Gcd, caft inftrudion be- 
 hind his back, and increafe unto more ungodlinefs^ 
 till natural confcience is feared and inienfible* How 
 many there are of this kind, whom one Crime only 
 preeipkatts into anethef, expt fknet ii a m^laacholy 
 proof, h i§ wQith while, at the fame time, -to ob- 
 ferve what intimationi are given us in Scripture, 
 that this is the firft and natural ei!e^ of ftn upon 
 all, to drive them at a further dilUnce from God. 
 Two inilances of this have been given above. Our 
 fiivft parent! no fooner finned, than they fled and hid 
 themfelves when they heard God's voice in the gar* 
 den, as impatient of his apprgach. A fimilar re« 
 flei^ion we fee in the apoftle Peter, on being witnefs 
 to an extraordinary elT-cl: of his Saviour's divine 
 power V *' And when Simon Peter faw it, he fell 
 down at Jefus' knees, faying, Depart from me, for 
 I am a finful man, O Lord," Luke v. 8. See ano- 
 ther inftance of the fame kind : " And the whole 
 multitude of the country of the Gadarenes round 
 about befought him to depart from them, for they 
 were taken with great fear," Luke viii. 37. 
 
 Another common eifecl of this natural fear, in. 
 
252 A PRACTICAL TREATISE 
 
 fome refpe(^3 contrary to the former, is to difpof* 
 men to perform fome conftrained and hypocritical 
 fervices,^ in order to avoid puniihment. This is de- 
 icribed in the temper ai.d conduct of the children of 
 If ae], as reprtfented by the Pfalmiil: : " Wherr he 
 ilew tUem, then they fought him ; they returned 
 and inquired early after God. And they remem- 
 bered that God was their rock, and the high God 
 their Redeemer. Neverthelefs they did flatter him 
 with their mouth, they lied unto him with their 
 tongues ; for their heart was not right with him, 
 neither were they iledfaft in. his covenant," Pfal. 
 ixxviii. 34, 35, 36, 37. Hence it appears, that to 
 a difcovery of the glory and excellence that is iii 
 God, it is neceffary that we be in fome meafure 
 changed into the fame image. To fay that this is 
 the elFe£t of our own attempts and endeavours in 
 the way of duty, without the conilcaining. power of 
 divine grace, is, when thoroughly examined, a ma- 
 nifcil contradiction. If perfons endeavour to force 
 or oblige themfelves to love any one, it is a fure 
 lign that he is very unlovely in their eyes. Love 
 cannot be forced, or rather, to fpeak more properly, 
 forced love is not love at all. In a word, it is our 
 indiTpenfable duty to attend to every didate of con- 
 fcience, and to follow it fo far tis it goes j but I 
 cannot help thinking, that for a finner truly and fm- 
 cerely to defire a change of nature, would be an evi- 
 dence of a change begun. Therefore, till a finner 
 get a fupernatural illumination, he can never fee the 
 glory and beauty of the divine charader. Before 
 this, he may feek to propitiate God's favour ; he 
 may wiili to avoid his wrath ; he may defirc a changer' 
 
ON REGENERATION. 2^3 
 
 Jn God for his own fafety, but he cannot be fatis- 
 fied with him as he really is. It mufl be the fame 
 almighty power which brought the world out of 
 nothing into being, that muft bring back the finner 
 from his rebellion and apoflafy, according to that 
 promiie, evidently applicable to the Saviour, " Thy 
 people fnall be willing in the day of thy power, in 
 the beauties of holinefs," PfaL ex. 8. Neither is 
 the fame thing lefs clearly afferted in the New Tef- 
 tament : " For it is God which worketh in you, 
 both to will and to do of his good pleafure," Phil. 
 ii. 13. 
 
 3. Hence we may fee wherein lies the funda- 
 mental eflential difference between common or im- 
 perfect conviftions, and the effe61ual fancftifying and 
 favine influences of the Holy Ghoft. The firfl arife 
 from a view of the natural perfections of God, from 
 a belief of his power and feverity, without any dif- 
 covery of his righteoufnefs and glory. Therefore, 
 however great a length they may proceed, however 
 different (^ oppofite their effects may be, they never 
 produce any real change in the heart. It is of great 
 Gonfequence to attend to this important diilindion ; 
 for though imperfeft convidlions fometimes are en- 
 tiiely effaced, and are followed by no lading effeft 
 at all, yet it is often otherwifc. They frequently 
 produce a counterfeit religion, which not only con- 
 tinues for a time, but is carried down by fome to 
 the grave as a lie in their right hand. So fubtle 
 are the deceits of Satan, that there are many 
 hollow forms of religion, not only upon a legal,, 
 but an evangelical bottom. 1 faali give the rea- 
 
 Y3 
 
254 A PRACTICAL TREATISE 
 
 der a il^etch of the principles and outlines of 
 both. 
 
 There are fome legal hypocrites. Awakened to 
 a fenfe of their danger, merely from the irrefiftiblc 
 power of God, they fail' to the exercife of repent- 
 ance, and hope that by fo doing they may live. 
 Hence the whole fyftem of bodily penance and mor- 
 tification. Hence alfo fo ftrong an attachment, in 
 fome worldly perfons, to the external forms of re- 
 ligion, and veneration for the places ol divine wor- 
 jhip. Being now fomewhat more regular and decent 
 in their ordinary carriage than before, they enter- 
 tain a fond hope that all.ihall be well. In the mean 
 time, they are fo far from being reftored to the 
 image of God, or being governed by his love, that ' 
 all this is a burden to them ; and indeed it is becaufe 
 it is a burden, that they are fo prone to think it 
 meritorious. Confcience checks them, and they 
 dare not run to the fame excefs with others, or even 
 repeat what they themfelves did formerly ; and by 
 this comparifon, cannot help thinking they are in a 
 hopeful way. But did fuch perfons refle6l a little 
 on the nature of God, they would fee their error. 
 They would learn, that they are fo far from being 
 renewed in the fpirit of their minds, that whatever 
 lengths they go, they are dragged or driven againft 
 their will •■, and whenever they can find a plaufible 
 excuie, they are ready to withdraw their neck from 
 the yoke. A juft view of the glory of God, and 
 the obligation upon every rational creature to love 
 and imitate him, would efFeftually cure them of all 
 felf-righteoufnefs and felf^ dependence ; would lead 
 them to himfelf and the grace treafured up io his 
 
ON REGENERATION". 255 
 
 Son, to " work in them the whole good pleafure of 
 his goodnefs, and the work of faith with power.'* 
 
 On the other hand, there are evangelical hypo- 
 crites. Thefe begin upon the fame principles, and 
 their views have the fame radical defeat with the 
 former. They are awakened to a fenfe of danger, 
 and fometimes made to tremble through fear of di- 
 vine judgments, but without any difcovery of the 
 glory and amiablenefs of the divine nature. If fuch 
 per foils happen to live in a family or congregation 
 where they hear much of the doctrine of redeniptien, 
 it may have its place in their fcheme. They may 
 be fo convinced of their own manifold tranfgrefuons, 
 as to be fatisfied to throw their guilt upon the furety, 
 and rely on the fuffcrings and death of Chriil for 
 deliverance from the wrath of an oftended God. 
 Nay, I have not the leafl doubt that fome may, by 
 a confident prefumption, imitate the faith of God's 
 elecl, and believe that Chrift died for themfelves in 
 parlicular. So long as this perfuafion can main- 
 tain its ground, it may, and m^ulf give them great 
 joy and fatisfa6lion. Who would not find confola- 
 tion in thinking themfelves in fafety frorn^ divine 
 wrath ? Yet all this while they never fee the evil 
 of fin in itfelf, as an oppofition to the nature, and a 
 breach of the law of God. They are never brought 
 to love an infinitely holy God in fincerity of heart. 
 They may love him, becaufe they fuppofe them- 
 felves the peculiar objedts of his love, with fome 
 obfcure, confufed, fenfual idea of the delights of 
 heaven ^ but they know not, or confider not the 
 nature of that falvation he hath provided for his 
 'hofen. 
 
2^& A PRACTICAL TREATISE 
 
 All fuch love, it is plain, arifeth from a falfe con- 
 fidence in their own flate, and not from a true know- 
 ledge 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 compaffion in forgiving what 
 the}^ have been. The efFe6ls of fuch religion are 
 jufl what might be expc6led from its nature, violent 
 and paffionate for a feafon, and commonly oftenta- 
 tious, but temporary and changeable. Self-love 
 lies at the root, and therefore, Vv^hile they are plea- 
 fed and gratified, they will continue their profefficn 
 of attachment ; but wheit felf-denial or bearings 
 the crofs is required, they rejeft the terms, they 
 lofe their tranfporting views, and return to their 
 fins. 
 
 There are many examples of this, not only in 
 Scripture, but in the hiftory of the church in every 
 age. Many of thofe difciples who feemed gladly to 
 embrace the dodlrine, and highly to honour the per- 
 fon of Chriii, when they heard fome of the luoft 
 ^nortifying precepts, " went back and walked no 
 more with him," John vi. 60. The cha,ra6ter is 
 little different which we find defcribed under the 
 image of the fiony ground hearers, who " having 
 not root in themfelves, when perfecution or tribula- 
 tion arofe beeaufe of tjie word, by and by were of- 
 fended." I hope this, with the explication above 
 given of its caufe, may be of ufe to account for 
 fome appearances in a time of the revival of religion. 
 Perfons v^^ho feem to have the fame exercifes with 
 real converts, yet afterwards fall away, and " return 
 with the dog to his vomit again, and with the fow 
 that was wallied to her wallowing in the mire." 
 
ON REGENERATION. I57 
 
 This gives occafion to adverfaries to fpeak reproach- 
 fully, and is greatly dillreiling to thofe who truly 
 fear God. But would men carefully attend to what 
 the holy Scriptures teach us to expert, their furprife 
 in all fuch cafes would ceafe. " For it mufl needs 
 be that oifences mufl come," Matt, xviii. 7. And 
 though there are many counterfeits, there will ftill 
 be fufficient means to diftinguilh the gold from the 
 drofs. 
 
 § 3. There mufl he a coniiiBion of Jin and danger. 
 
 The next great ftep in a faving change, is a deep 
 humiliation of mind, and conviction of fin and dan- 
 ger. The abfolute neceflity of this is very evident, 
 and indeed generally confelTed. It is equally evi- 
 dent> whether we confider the nature of the change 
 itfelf, the means of its production, or the motives 
 to all future duty. If an entire change is neceffary, 
 there mud be an entire and thorough diflatisfaCtion 
 with, and difapprobation of our paft charaQ:er and 
 flate. Whoever is pleafed with his prefent charac- 
 ter, will neither defire, endeavour, nor even accept 
 of a change. If we confider the means of our reco- 
 very, by Jefus Chrifl fufFering in the room of lin- 
 ners, the fame thing will appear with increafing evi- 
 dence. Thofe who are not humbled under a fenie 
 of guilt and corruption, will treat w^ith great con- 
 tempt a purchafed pardon and a crucified Saviour. 
 This our Lord himfelf often tells us in the plaineft 
 terms : " They that are whole need not a phyfician, 
 but they that are fick. 1 came not to call the righ- 
 teous, but finners to repentance," Luke v. 31,32. 
 To xhefe indeed his invitation and call is particu- 
 
-5^ A PRACTICAL TREATISE 
 
 lady addrelled : " Come unto me, all ye that labour 
 und are heavy laden, and I will give you reft,'*" 
 Matt. Xi, 1^. 
 
 To the fame purpofe we fliall find matiy other 
 paPiages, both of the prophetic and apofloiic wri* 
 tings. The glad tidings of falvatlon are always di- 
 rected to the humble, miferable, broken hearted, 
 thirffy, periihing foul. Thus in the prophet Jfaiah, 
 ** Ho, every one that thirfteth, come ye to the wa- 
 ters ; and he that hath no money, come ye, buy and 
 eat ; yea, come buy wine and milk, without money 
 and without price," ifa.lv. le When Chrift en« 
 tered oii his perfoijal minidry, he opened his com- 
 midlon in the following terms i " The Spirit of the 
 Lord is upon- tYie, beeaufe he hath aneiftt^d me te> 
 preach th© g©fpel to the p©or j he hnth km. me to 
 heal Ui@ broken hearted, to preach deliverance to the 
 captives, and recovering of fight to the blind j to 
 fet at liberty them that are bruifed, to preach the 
 acceptable year of the Lord," Luke iv. 18. I ihall 
 only mention one other paiTage ; " And I will give 
 to him that h nthirft of the fountain of the water of 
 life freely," Rev. xxi, 6, 
 
 From thefe paiTages, and many others in the fame 
 flrain, it is evident beyond contr&di^lion, that there 
 mud be a deep humiliation of mind, and fenfe of 
 guilt and wretchednefs, before a finner can be 
 brought unto God. This indeed hath ordinarily 
 beeii^ confidered as the firft flep towards converliou. 
 In order to treat of it in the moll clear, and at the 
 fame time the mod ufeful manner, I fliall divide it 
 into two branches ; and, firft, confider what is the 
 true and genuine fource of conviction or forrow for 
 
ON REGENERATION, 2^9 
 
 fin 5 and fecondly, to what degree it muft be in or- 
 der to a faving change. 
 
 Firlt, then, let us confider what is the true and 
 genuine fource of convi^lion and forrow for fin. And 
 here we may obferve in general, that, properly 
 fpeaking, there can be but two fources of forrow or 
 humiliation of mind at all, vix. fear of fuffering, and 
 fenfe of th^ evil and defert of fin. Both thefe are 
 found in true penitents j and it is their union and 
 mutual influence that diftinguifhes repentance unto 
 life from every counterfeit. Many have trembled 
 through fear of punilhment from God, and been dif- 
 mayed at the tokens of his prefence, who, not with- 
 {landing, lived and died ftrangers -to true religion or 
 any faving change. We fee that even Judas the 
 traitor to his Lord repented, confefled his fin, nay, ' 
 did what he could to repair the wrong, throv^ing 
 back the price of innocent blood i and yet hanged 
 himfelf in defpair. The Scripture only further fays 
 he went into his own place j but there have been 
 few, if any»interpreters of Scripture, -who entertain- 
 ed any doubt that it was the place of torment, W^ 
 every day fee that occafional danger, or the appre- 
 henfiou of immediate death, throv.'s feme into fug 
 of terror, extorts from them confeflions of guilt, or 
 promifes of aniendment ; and yet in a little time 
 they return to their former pradices, and fin with 
 the fame fecurity, and perhaps with greater avidity 
 t]»an before. 
 
 What is the eiTc-atiGil dt^fecl of fuch kxuiui^- p'.ui- 
 td3t3 ? It io that th.cy have no jufi fenfe of the evil 
 of 'fin in itfelf } they have no inward cordicd appro- " 
 batil^a of the holinefs of God's nature and law, or 
 
26o A PRACTICAL TREATISE * 
 
 of the juftice of that fentence of condemnation which 
 ftands written againft every tranfgrefTor. Here, O 
 Chriftian, is the cardinal point on which true repen- 
 tance turns, and the reader may plainly perceive 
 the reafon and neceffity of what was formerly ob-r 
 ferved, that there muft be a difcovery of the infinite 
 glory and amiablenefs of the divine nature. With- 
 out this there may be a flavilh terror, but no true 
 humiliation. It is only when a {inner fees the un- 
 fpeakable majeily, the tranfcendent glory, and infi- 
 nite amiablenefs of the divine nature, that he is 
 truly, eifeclually, and unfeignedly humbled. 
 
 O that I could deliver this with proper force ! 
 that r could write and fpeak under an experimental 
 fenfe of its" truth ! The finner then perceives how 
 infinitely worthy his Maker is of the highefl efteem, 
 the mod ardent love, and the mod unremitted obe- 
 dience. He then fees that every intelligent creature, 
 from the moft fhining feraph in the heavenly hod 
 to the meaneft and moft defpifed mortal worm, is 
 under an -infinite, eternal, unchangeable obligation to' 
 love God with all his heart, and ftrength, and mind. 
 On this account he is convinced, that alienated aiFec- 
 tion and mifplaced allegiance is infinitely finful. He 
 fees this obligation to be founded, not merely nor 
 chiefly on the greatnefs of divine power, but on the 
 intrinfic inherent excellence of the divine nature. 
 Therefore he is perfuaded, that there is not only 
 danger in rebelling againft or difl^onouring God, but 
 a great and manifeft wrong and injuftice in refufing 
 
 to honour him. This ftrikes him with a fenfe of 
 
 . • .. . 
 his own guilt, and the guilt of all thofe who-l^ 
 
 '^ without God in the world." 
 
ON REGENERATION. 26i 
 
 At once to confirm and illuftrate this truth, I 
 mull make two obfervations which will be found 
 univerfally to hold, on the character and conducl of 
 true penitents, i. That they obtain a new fenfe of 
 the excellence and obligation of the duties of divine 
 worfliip, both public and private. Before, thej 
 were apt to conlider the duties of worfliip as littie 
 more than the means of religion ; that the fear of 
 an invifible Judge might be a bond upon the con- 
 fcience, and keep men from fraud and diihoneftj'-, or 
 from riot and fenfuality. They were cold and for- 
 mal therefore in their own attendance, and never 
 heard any fpeak of joy or fenfible communion with 
 God in his fan£luary, but they were ready to exprefs 
 their deteftation of it as hypocrify, or their con- 
 tempt of it as enthufiafm and folly. 
 
 But now the language of adoration is in fome 
 meafure underftood, which had been wholly infipid 
 and without meaning before. They join with the 
 Pfalmift in faying, " Honour and majefty are before 
 him, ftren^th and beauty are in his fantfluary. Give 
 unto the Lord, O ye kindreds of the people, give 
 unto the Lord glory and ftrength. Give unto the 
 Lord the glory due unto his name ; bring an offer- 
 ings come into his courts. O worfliip the Lord ia 
 the beauty of holinefs ; f3lr before him all the 
 earth," Pfal. xcvi. 6, 7, 8, 9. See alfo thefe eleva- 
 ted {trains of praife, which, whether they are meant 
 as the exercife of the church militant on earth, or 
 the church triumphant in heaven, are equally proper 
 here : ** And the four beads had each of them fix 
 wings about him, and they were full of eyes within^ 
 Z 
 
tt'6l A PRACTICAL TREATISE 
 
 and they reil not day and night, faying, Holy, holy, 
 iioly. Lord God Ahnighty, which was, and is, and 
 i^ to come. And when thofe beafts give glory, and 
 honour, and thanks to liim that fat on the throne, 
 who liveth for ever and ever ; the four and twenty 
 Ciders fall down before him that fat on the throne, 
 and worfhip him that liveth for ever' and ever, and 
 -caft their crowns before the throne, faying. Thou 
 art worthy, O Lord, to receive glory, and honour, 
 and power ; for thou hail: created all things, and for 
 thy pleafure they are and were created," Rev. iv. 8, 
 9, 10, II. And to the fame purpofe : " And I be- 
 held, and I heard the voice of many angels round 
 about the throne, and the beafts^ and the elders ; and 
 the number of tbem was ten thoufand times ten 
 thoufand, and thoufands of thoufands, faj/ing with a 
 loud voice. Worthy is the Lamb that was llain, to 
 receive power, and riches, and wifdom, and (Irength, 
 and honour, and glory, and bleffing. And every 
 creature which is in heaven, and on the earth, and 
 under the earth, and fuch as are in the fea, and all 
 that are in them, heard I, faying, Bleffing, and ho- 
 nour, and glory, and power be unto him that fitteth 
 upon the throne, mid unto the Lamb for ever and 
 ever," Rev. v. n, 12, 13. Nay, a true penitent 
 begins to fee the beauty even of the divine fove- 
 reignty, that ail things belong to God, and there- 
 fore it is moil fit that all things fhould be fubjeft to 
 him, according to that ftrong and beautiful paiTage : 
 ^' And the four and twenty elders which fat before 
 God on their feats, fell upon their faces, and wor- 
 fhipped God, faying, We give thee thanks, O Lord 
 God Almighty, which art, and wail, and art ta 
 
ON REGENERATIOjr. 2% 
 
 eome, becaufe thou haft taken to thee thy great 
 power, and hali reigned," Rev. xi. ]6, 17. 
 
 The other obfervation I am to make is, that a 
 tuie penitent alway acquires the deepefl abhorrence 
 of that atrocious, though prevailing fin, of profaning 
 the name of God in common difcourfe. There are 
 many perfons, not othervvife the moil abandoned^ 
 who have no juft fenfe of the heinoufnefs of this 
 fin ; and as it is not diredly levelled again il the 
 temporal interefl of our neighbours, it is far from 
 being generally fo fcandalous and dilhonourable as it 
 ought to be. Such religion or virtue as is founded 
 on worldly principles and views, may ealily coniifl 
 with its continuance ; but he who is conviriced of 
 the evil of all fin, as rebellion againft, and difobe- 
 dience to God, will fee the horrible guilt and im- 
 piety thar attends this abominable practice. That 
 religion which is the work of God's holy Spirit, 
 and confifts in the recovery of his loll image, will 
 never be able to bear fo direcl a violation of his fa- 
 cred autiiority, fo unprovoked an infult upon bis 
 honour and glory. 
 
 A fear of punifiiment then we have feen, without 
 a fenfe of the evil of fin in itfelf, is not fufRcient. 
 Let me now add, that this difcovery of tbe evil of 
 fin in itfelf, muft increafe our fear of punilbment' by 
 fhewing it to be jufl. A fear of punilhment while 
 alone, always tempts the finner to fearcb about on 
 all hands for arguments againft that fuiftring, the 
 juftice of which he cannot perceive. Hence infide- 
 iity of heart, and fecret fuggeftions that furely it can- 
 not b*? that God will punifh as he hath faid. Hence 
 blafpheoious impatience. Hence rifing thoughts 
 
2^4 A PRACTICAL TREATISE 
 
 and rebellion a ainft God, even while under his rodj 
 fach as are defcribed by the prophet Hofea : " And 
 they have not cried unto me with their heart, when 
 tbey howled upon their beds," Hof. vii. 14. Nay, 
 hence foraetimes the bittereft profefied infidels among 
 ihcfe who have been brought up in the knowledge 
 of the truths of the gofpel, while they have never 
 f€en their beauty, or felt their power. 
 
 But fo foon as there is a difcovery of the glory of 
 God, and the uaiverfal and perfeQ: obedience due 
 'iom all to him, this throws a new light on the to- 
 kens of a divine difpleafure againft fin, in the works 
 of creation and providence. This carries home, 
 with irrefillible force, all the threateningSj of the 
 wrath of God againft finners in his word. Their 
 juflice is then deeply and inwardly felt, and the fin- 
 jier begins to wonder at the patience of a long-fuf- 
 ft^iing God, that has not long ere now made him a 
 monument of vengeance. 
 
 The fame view it is that not only begins, but car- 
 ries on and completes genuine convictions of fin, that 
 filences all objections, and refutes the reafonings of 
 the carnal mind. Every fincere convert will have, 
 in a greater or lefier degree, the evidence in himfelf, 
 that his change is of fovereign grace. He will pro- 
 bably be able to recollect in how many inftances his 
 mind fet itfeif to oppofe, and was at pains, as it 
 v/ere, to colled; and mufter up every objection againft 
 the obligation and fan61ion of the law of God. The 
 objedions are raifed, firft againft the necellity or be- 
 nefit of obedience, and then againft fuffering for 
 obedience, till JtU are borne down by the fame aim 
 niighty pov^er which fpake and it v/as done, and 
 
or REGENERATrOK, 2C5 
 
 which can 'MeaJ captivity captive." T cannot pro- 
 poie to enumerate all the objeftions, or rather all 
 the forms in which objections may arife in the fin- 
 ner's mind, when ilriiggling againlt conviftion ; but 
 I fhall mention a few of them, and (hew what it is 
 that muil put them to filence. 
 
 I. Perhaps the fnmer will fay, Alas ! why fliould 
 the law be fo extremely rigorous, as to iniill upon 
 ablolute a.id finlefs obedience ? Hard indeed, that ir 
 will admit not of any traufgreihon, any oraidiott^. 
 the leaft (lip, or failing, or frailty, but pronounceth 
 fo fevere a fentence : '* Curfed is every one that 
 continueth not in all things which are written in the 
 book of the law to do them," Gal. iii. 10. But 
 conlider, I pray you, what is the law, and who is 
 tlie author of the law. The fum of all the com- 
 mandments of the law is, " To love the Lord your 
 God with all your heart, with all your foul, with 
 ail your mind, and with all your flrength." Is this 
 unreafonable ? or is it too much ? Is he not infinitel j 
 amiable, ajid abfolutely perfed ? Is he not the juft 
 and legitimate obje6t of fupreme love ? Is not every 
 defecil. of love to God eflentially finful ? and can it 
 be otherwife coiifidered ? He is a God of truth, who 
 will not, and who cannot lie. He mud therefore 
 alTert his own majefly and right, and lay, as in the 
 prophet, " Is there a God beiides me ? yea, there 
 is no God ; I know not any," Ifaiah xliv. 8. A 
 clifcovery of the glory of God at once filences 
 this objedion, and (hews that he ailis but his 
 due ; and as he is the unchangeable God, any 
 abatement in the demands of the law not only 
 
 Z3 
 
l6o A PRACTICAL TREATISE 
 
 would be unrealonable, but is in truth impolli- 
 ble. 
 
 2. Again the iinner will perhaps fay, ** But why 
 iliould the fentence be fo fevere ? The law may be 
 right in itfelf, but it is hard, or even impoffible for 
 me. T have no ftrength ; I cannot love the Lord 
 with all my heart. I am altogether infufficient for 
 that which is good." O that you would but conii- 
 der what fort of inability you are under to keep the 
 commandments of God I Is it natural, or is it mo- 
 ral ? 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 itfelf crimi- 
 nal, and the fource of all adual tranfgreffions ? Have 
 you not natural faculties and underftanding, will and 
 aiFedions, a wonderful frame of body, and a variety 
 of members ? What is it that hinders them all from 
 being confecrated to God ? Are they not as proper 
 in every refpeft for his fervlce, as for any bafer 
 purpofe ? When you are commanded to love God 
 with all your heart, this furely is not demanding 
 more than you can pay ; for if you give it not to 
 him, you will give it to fomething elfe that is far 
 from being fo deferving of it. 
 
 The law then is not impoffible, in a ftrift and 
 proper fenfe, even to you. Lc-t me next afk you. 
 Is it unreafonable ? Does he aik any more than all 
 your hearts ? and are they not his own ? Has be not 
 made them for hunfelf ? If not, let any rival rife up 
 and plead his title to a ftiare. Does he aik any 
 more than that you fhould love him fupremely I 
 and is he not every way worthy of your love ? If 
 lie commanded you to Jove what was not amiable^ 
 
ON REGENERATION. iCj 
 
 there would be reafon for complaint. By tracing 
 the matter thus to its fource, we fee the righteouf- 
 nefs 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 condutt as fevere, oniy tend to lliew the obli- 
 quity and perverfeneis of the depraved creature, and 
 not to diminifli the excellence of the all-glorious 
 Creator. 
 
 While men continue flaves to fin, it is abfurd to 
 fuppofe they fhould acquiefce in their Maker's au- 
 thority ; but fo foon as any perfon discovers the in- 
 finite amiablenefs of God, and his obligation to love 
 and ferve him, his mouth will be immediately flop- 
 ped, himfelf and every other finner brought in inex- 
 cufeably guilty. He will fee that there is nothing 
 to hinder his compliance with every part of his duty, 
 but that inward averfion to God which is the very 
 elTence of fin. It is of no confequence what your 
 natural powers are, whether thofe of an angel or a 
 man, a philofopher or a clown, if foul and body, 
 and fuch powers as you have, are but wholly devo- 
 ted to God. Do you fay this is impoflible ? where 
 then lies the impoflibility of it, but in your depraved 
 inclinations ? 
 
 But we have not yet done with the objections 5 
 the mpil formidable of all is behind. Perhaps the 
 finner will fay. How unfortunate foever this inclina- 
 tion may. be, I brought it into the world with me. 
 I derived it from my parents ; it is my very nature 5 
 I am mot able to refift it. This brings in view a 
 fubjed far more extenlive than to admit of being 
 
268 A PRACTICAL TREATISE 
 
 fuUj handled here. We may alio eafily allow, that 
 there is fomething in it beyond the reach of our li- 
 mited capacity j but whatever be the nature and ef- 
 feds, or manner of communicating original fin ; 
 whatever be the ufe made of it in accounting for 
 events as a general cafe ; if any voluntary agent hath, 
 nothing to offer in oppoiition to the flrongeft obli- 
 gation, but that he finds himfelf utterly unwilling to 
 obey, it feems to be an excufe.of a very extraordi- 
 nary kind. We are fure that no fuch excufe would 
 be accepted by an earthly lawgiver ; nor have we 
 the lealt reafon to think any more regard will be 
 paid to it by him " who judgeth righteouily." 
 
 In this, as in mofl other things, there is a wide 
 difference between the fentiments of a hardened and 
 a convinced fmner. The firfl, who hath no juft view 
 of the guilt of his adtual tranfgreffions, is always 
 prone to extenuate them, by introducing original fin> 
 as an excufe for his conduft ; but a finner, truly 
 convinced of the evil of his felt and experienced en- 
 mity againft God, makes ufe of his early and ori- 
 ginal depravity for his further humiliation. Thus 
 the Pfalmift David, when under the exercife of pe- 
 nitence for the complicated crimes of adultery and 
 murder, expreffes himfelf as follows : *' Behold I 
 was fhapen in iniquity, and in fin did my mother 
 conceive me," Pfal. li, 5. In whatever way it was 
 nrft introduced, it is certain that all averfion and op- 
 pofition to God muft be evil in itfelf, and the fource 
 of mifery to him in whom it dwells ; for all that 
 " are afar off from him" fiiall certainly periih ; and 
 all that continue unlike to him muft depart from 
 liim. Without perplexing ourfelves with debates 
 
ON REGENERATION. 269 
 
 about the propriety or meaning of the imputation of 
 Adam's firft fin, this we may be fenfible of, that the 
 guilt of all inherent corruption muft be perfonal, be- 
 caufe it is voluntary and confented to. Of both 
 thefe things, a difcovery of the glorj of God will 
 powerfully convince the linner. When he feeth the 
 infinite beauty of holinefs, and the amiablenefs of 
 the divine nature, he cannot, forbear crying out of 
 himfelf, " Woe is me, for I am undone, becaufe I 
 am a man of unclean lips, and I dwell in the midft 
 of a people of unclean lips ; for mine eyes have feen 
 the King, the Lord of hofts," Ifa. vi. 5. As the 
 impurity of his heart, fo the irregularities of his 
 life will flare him in the face ; they never appear fo 
 hateful, as when brought into comparifon with the 
 divine holinefs ; and if he " effay to juftify himfelf, 
 his own mouth will condemn him " as guilty from 
 choice. 
 
 Once more, the fame view will efFe£lually confute 
 and ihew the vanity of thofe pretenfions which are 
 derived from our own imperfeft and defeftive obe- 
 dience. When conviction firft lays hold of a finner, 
 however vain the attempt, he has flill a ftrong incli- 
 nation that righteoufnefs *' fliouldcome by the law." 
 This is not wonderful ; for in no other way can he 
 himfelf have any title to glory, and a thorough re- 
 nunciation of all felf-intereft, is too great a facrifice> 
 to be made at once. Hence he is ready to look 
 with fome meafure of fatisfadlion on thofe who have 
 been greater finners tfhan himfelf, and fecretly to 
 found his expedation of pardon for thofe fins he 
 hath commited, on the faperlor heinoufnefs of thofe 
 from w^hich he hath abilained. Hence alfo he is 
 
27® A PRACTICAL TREATISE 
 
 ready to hope he may make fufficient atonement for 
 his pad fins by future amendment; but a difcovery 
 of the holinefs of God, and the obligation to love 
 him ** with all the heart, and foul, and ftrength, and 
 mind," foon deltroys this fond imagination. It 
 fhevvs him that he can at no time do more than his 
 duty ; that he never can have any aboi^nl ng or fo- 
 liciting merir ; nay, jthat a v^hole eternity, fo to 
 fpeak, of p<g|fe61: obedience, would do juft nothing 
 at all towards expiating the guilt of the lead fin. 
 But befides all this, the fame thing fhevvs him, that 
 his bell: duties are flained with fuch fins and imper- 
 f€;£tions, that he is ftill but adding to the charge, 
 inilead of taking from the old fcore ; for " we are 
 all as an unclean thing, and all our righteoufnelTes 
 are but as filthy rags ; and we all do fade as a leaf, 
 and our iniquities, like the wind, have carried us 
 away," I fa. Ixiv. 6. Thus, one after another, be 
 is ftript of every plea, however eagerly he may 
 cleave to them, and fupport or bolfter up one by 
 the addition of another. • He fees not only his dan>- 
 ger but his guilt ; not only the fea'rfulnefs of his 
 ft ate, but the holinefs and righteoufnefs of his Judge. 
 He lies down proftrate at the footftool of the Al- 
 mighty, and makes unmerited mercy and fovereign 
 grace the only foundation of his hope. 
 
 § 4. 0/ the degree of forro'vo for Jin in true penitents. 
 
 Having thus confidered the proper fource of ge- 
 nuine conviclion and forrow for fin, it was propofed 
 next to inquire, to what degree it muft be in order 
 to a faving change. The truth is, were not this a 
 quellion often propofed, and the refolution of it de- 
 
ON REGENERAIION. 27 I 
 
 fired by ferious perfons, the weakeft of whom de- 
 ferve all attention and regard from every miniiler of 
 Chrift, I fliould have left it altogether untouched. 
 The reafon of this obfervation is, that I am perfua- 
 ded, and take the prefent opportunity of affirming 
 it, that the chief diftinftion between convictions ge- 
 nuine or falutary, and fuch as are only tranfitory and 
 fruitlefs, does not lie in their llrength and violence, 
 fo much as their principle and fource, which has 
 been formerly explained. 
 
 Tkere is often as great, or perhaps it may be 
 fafely faid, there is often a greater degree of terror 
 in perfons brought under occahonal convictions, 
 which are afterwards fruitlefs, than in others in 
 whom they are the introduction to a faving change. 
 It is probable that the horror of mind which pof- 
 feiTed Cain after his brother's murder was of the 
 mod terrible kind. It is probable that the humilia- 
 tion of Ahab, after he had caufed Naboth to be de- 
 flroyed by falfe evidence, and was threatened with 
 s. dreadful vifitation, was exceeding great. It is 
 probable *that the mere paffiou of fear in either of 
 thefe criminals was equal, if not fuperior to the fear 
 of any true penitent recorded in Scripture. It is 
 the principle that diftinguidies their nature. It is 
 the differing principle that produces oppolite effeCti. 
 The one is alarmed, and trembles through fear of 
 wrath from an irrefiflible and incenfed God ; the 
 other is truly fenfible of fm in all its malignity, and 
 fears the fanction of a righteous, but violated law. 
 The one feels himfelf a miferable creature; the other 
 confeiTes himfelf a guilty fmner. The one is terri- 
 Sed, and the other is humbled. 
 
27* A PRACTICAL TREATISE 
 
 It is fome doubt with me, whether in fruitlefg 
 €onvi6i;ions there is any fenfe at all of fin, as fuch ; 
 I mean, as truly meriting punifhment from a juft, 
 and holy God. Such perfons ordinarily are difplea- 
 fed at the holinefs of God's nature, and murmur at 
 the flriftnefs of his law ; and therefore, however 
 much they may dread fuffering here or hereafter^ 
 they cannot be fald to be convinced of fin. We 
 have feen fome who, when afflictions brought their 
 fins to remembrance, were but driven on by defpair 
 to higher degrees of guilt, and the more they 
 feemed to fear the approaching judgment of God, 
 only increafed in the impatience of blafpheming 
 rage. 
 
 However, as there is a great meafure of deceit in 
 the human heart, fome may be ready to flatter 
 themfelves, on the one hand, that they have feen 
 the evil of fin in itfelf j and fome, on the other, to 
 fear that they have not feen it as they ought, be- 
 caufe their forrow has not rifen to the requifite de- 
 gree. Many have exprefied uneafinefs that they 
 never mourned for fin in a manner corrcfponding to 
 the llrong Scripture declarations of its odious and 
 hateful nature, or to the following defcription of 
 gofpel penitents : *' And I will pour upon the houfe 
 of David, and upon the inhabitants of Jerufalem, 
 the fpirit of grace and fupplication, and they fliall 
 look upon me whom they have pierced, and they 
 ihall mourn for him as one mourneth for his only 
 fon, and fhall be in bltternefs for him as one that is 
 in bltternefs for his firft born," Zech. xii. lo. For 
 this reafon I ftiall make an obfervation or two on 
 the degree of forrow for fin in true penitents, which 
 
ON REGENERATION. 273 
 
 may enable us to judge in every queftion of the fame 
 nature."" 
 
 1. One thing in general muft be carefully remem- 
 bered, that we ought not to lay down one rule for 
 all perfons. We are not to meafiire the forrow of 
 any true penitent, and make a ftandard from it for 
 the effedls or expreffions of forrow in any other. 
 The ftrength of all the paffions, and their readinefs 
 to exprefs themfelves, is greater naturally in fome 
 than in others. There is nothing of which men 
 may be more fenfible from daily experience. Love 
 and hatred, joy and grief, delire and averfion, fiiew 
 themfelves by much more violent emotions in fome 
 than in others. It would be wrong, therefore, to 
 reduce all to one rule, and none ought to look upon 
 it as a juft caufe of difquiet, that they have not had 
 the fame degree or depth of diflrefs and anguifh 
 which others have had of whom they have read or 
 heard. Another circumftance may alfo be the occa- 
 (ion of diverfity. In fome, convi£tions may have 
 been more early and gradual, and therefore lefs vio- 
 lent and fenfible. It is not to be fuppofed that Sa- 
 muel, whofe very conception was the anfwer of 
 prayer, who was called frogi his mother's womb, 
 and ferved in the temple from his being a child, 
 fnould have experienced the fame depth of humilia- 
 tion with fach as Manafleh, for example, who had 
 been guilty of many atrocious crimes, and continued 
 long in a hardened and infcafible ftate. There- 
 fore, 
 
 2. Suffer me to obferve, that the great and prin- 
 cipal evidence of a proper degree of conviction and 
 
 Aa 
 
.£74 A PRACTICAL TREATISE 
 
 forrow for fin, is its permanency and pradical influ- 
 ence. Genuine convidion is not a flafli of fervour, 
 however ftrong, but a deep, abiding and governing 
 principle, which will fliew its llrength by its habitual 
 power over its oppoiite. Every true penitent will 
 join in thefe words of Elihu : " Surely it is meet 
 to be faid unto God, I have borne chaftifement, I 
 will not offend any more ; that which I fee not, 
 teach thou me ; if I have done iniquity, I will do 
 no more," Job xxxiv. 31, 32. Nothing elle will 
 be a fufficient evidence of penitence where this is 
 wanting ; and where this is the cafe, nothing can be 
 wanting that is really necelTary. This may, per- 
 haps, as I obferved on another part of this difcourfe, 
 he thought too general, but I am perfuaded it is the 
 only fafe ground to build upon, according to the 
 Scriptures. Every other claim of relation will be 
 rejected at laft by our Saviour and Judge, as he hath 
 plainly told us : ** Not every one that faith unto 
 me. Lord, Lord, (hall enter into the kingdom of hea- 
 ven ; but he that doth the will of my Father which 
 is in heaven. Many will "^ty to me in that day. 
 Lord, Lord, have we^^^ot ^r(^he{ied in thy name ? 
 and in thy name caft ottt devils ? and in thy name 
 clone many wonderfal^^orks ? And then will I pro- 
 fefs unto them, I never Ifenew you, depart from me, 
 ye that work iniquity," Matt. vii. 21, 22, 23. 
 
 Would any know, therefore, whether their forrovv 
 for iin hath been to the requifite degree, let me in- 
 treat them to fuffcr confcience to anfwer honeflly to 
 the following interrogatories. Has your convidion 
 of fin been fuch as to make you abhor and hate it 
 in every form ? Hath it been fuch as to make you 
 
ON REGENERATION. 275; 
 
 refotve upon a thorough and perpetual feparatioti 
 from your once- beloved pleaiures ? Does it make 
 jou ready to examine the lawfulnefs of e\'ery pur- 
 fuit, and to abitain even from every doubtful or 
 fufpeded pradliqe ? Is there no known fin that you 
 are deiirous to excufe or palliate, fludious to conceal,. 
 or willing to fpare ? Remember this neceiTary cau- 
 tion of our Saviour : *' And if thy right eye ofFend- 
 thee, pluck, it out, and caft it from thee j for it is 
 profitable for thee that one of thy members ihould. 
 peri(h, and not that thy whole body Ihould be caft 
 into hell. And if thy right hand offend thee, cut 
 it off, and caft it from thee ; for it is profitable- 
 for thee that one of thy members fliould perilli, 
 and not that thy whole body fhould be caft into 
 hell," Matt. v. 29, 30. Is there no fin, however 
 long pradifed, or however greatly delighted in ; 
 is there no fin, however gainful or honourable, but 
 you defire liberty from its enflaving power, as well 
 as deliverance from its condemning guilt ? Is there 
 no part of the law of God, of the duty and charac- 
 ter of a Chriftian, however ungrateful to a covetous 
 heart, however defpifed by a fcorning world, but 
 you acknowledge its obligation? Would you, indeed, 
 rather be holy than great ? Do you rather choofe 
 perfecutiou with the people of God, than' to enjoy 
 the pleafures of fin for a feafon ? See^what terms 
 Chrift makes with his difciples : " If any man will 
 come after me, let him deny himfelf, and take up 
 his crofa, and follow me : for whofoever will fave 
 his life {hall lofe it, and whofoever will lofe his life 
 for my fake, fhall find it," Matt. xvi. 24. Upon 
 the whole, inftead of finding fault with the duty or 
 
276 A PRACTICAL TREATISE 
 
 lot of God's children, can you truly fay, * O that 
 there were fuch an heart in me that 1 could keep 
 his.ftatutes I The law of the Lord is perfedly holy. 
 The paths of the Lord toward me have been infi- 
 nitely gracious. My heart only is exceeding finful. 
 O Lord, write thy law in my heart, and put it in 
 my inward parts ; give me a new heart and a new 
 fpirit, and caufe me to walk in thy ftatutes, and keep 
 thy judgments, and do them.' 
 
 3. It IS an excellent evidence of convi6lion's being 
 right, both in principle and in degree, when the ^- 
 nltent hath a greater fear of lin than of fuffering. 
 As the great fource of genuine conviftion of fin is a 
 fenfe of its evil in itfelf, rather than an apprehenfion 
 of its confequences even in the life to come, there Js 
 no way in which this will difcover itfelf more di- 
 ftinclly, than in the views we have of fin and fuf- 
 fering in the prefent ftate. Whether do you grieve 
 mod heartily for fin or for worldly lofles ? Which 
 of them do you avoid with the great eft folicitude and 
 care ? Will not this fhew what it is that lies near- 
 eft your hearts, and hath the dominion there ? ^ Will 
 not this (hew it in a manner that muft be convincing 
 even to yourfelves, and leave no room to reply ? 
 Alas, how heavy a fentence does this carry againft 
 many profeffing Chriftians I How great their anxi- 
 ety about the things of time, how little about the 
 concerns of eternity ! How carefully will they ob- 
 ferve the increafe or decreafe of their trade and opu- 
 lence I But how little attention w'ill they pay to the 
 growth or decay of religion in their hearts ! They 
 will dread the arts, and fly from the fociety of a 
 fraudulent dealer, but will fufpeft no danger while 
 
ON RFGENHRATrON. 277 
 
 fheir ears are drinking in the poifon of licentious or 
 impute converfation. The lofs of a child, or the 
 lofs of their fubftance, uppreiTes them with forrow, 
 while even the commiffion of grofs fin, if concealed 
 from the world, produces a reiledion fcarcely felt, 
 and fpeedily forgorten. 
 
 I have faid indeed above, that all perfons are not 
 equally fuiceptible of violent emotions of any kind. 
 But what (hall be faid of the fame perfons, who have 
 the ftrongefl paffions on every other fubjeCt, and no- 
 thing but coldnefs and indifterence in matters of re- 
 ligion ? What fnall be faid of the fame perfons who 
 are eafilj and deeply affecled with all temporal fuf- 
 ferings, and yet are but very (lightly affeded with 
 a fenfe of the evil of fin ? whofe tears flow readily 
 and copioufly over a dying friend, but have no tears 
 at all to (lied over a dying Saviour ? Does this at 
 all correfpond with the defcription given by the pro- 
 phet, ** of mourning as for an only fon ?*' in which 
 penitential forrow is compared to the moil fevere 
 and exquifiteof all human calamities. I muft how- 
 ever obferve, that temporal fuiferings are ordinarily 
 attended and aggravated by fenfible images, and are 
 alfo fometimes fudden and unexpected, on both 
 which accounts they may more powerfully call 
 forth the expreffions of forrow and fympathy. But 
 it is not diificult to judge which of them dwells 
 ino(l heavily upon the mind, which of them would 
 be firft avoided^by the deliberate choice of the heart. 
 Every true penitent does certainly fee fin to be the - 
 greatell of all evils, and will difcover this by com- 
 parifon with all the other evils of which he hath at 
 prtfent any knowledge or experience. 
 A a 3 
 
2'jB . A PRACTICAL TREATISE 
 
 4. I lliall only mention one other evidence of con- 
 vI£rion's being to a proper degree, which is, when a 
 fenfe of the evil of iin is ilill growing inflead of di- 
 minilliiiig. This will be found efTentially to diftin- 
 guifli a fenfe of the evil of fin in itfelf, from a mere 
 terror of God's power in taking vengeance on the 
 finner. Time gradually weakens the one, but know- 
 ledge, and even the mercy of God, continues to in- 
 creafe the other. When a finner is brought under 
 great convidions, it is a (late fo painful and diilrcf- 
 iing, that it cannot continue long. Some kind of 
 peace muft of neceffity fucceed. Either he iVifie^ 
 his convictions, hides the danger by fhutting his own 
 eyes, and returns to his former fecurity and licen- 
 tioufnefs of practice ; or he does fome things for a 
 time to quiet the cries of confcience, and lay a foun- 
 dation for future peace ; or, laftly, he returns ta 
 God through Chrift by true repentance, and conti- 
 lines to ferve him in newnefs of life. 
 
 The firft of thefe cafes needs no illuftration ; the 
 fenfe of iin in all fuch perfons being nat fo properly 
 weakened as deftroyed. In the fecond, the finner is 
 under great reftraints for a feafon, but, when the 
 terror is over, his obedience and diligence is imme- 
 diately relaxed. This fiiews plainly, that he had no 
 fincere or cordial affection to the law of God, but 
 was afraid of his power. It fiiews that his convic- 
 tions never were of a right kind, and there Tore it is- 
 no wonder their ftrength fliould decay. But, in 
 every true penitent, a fenfe of fin not only continues 
 but daily incieafes. His grawihg difcovery of the 
 glory of God, points out more clearly to him his 
 own corruption and depravity, both in its quantity 
 
ON REGENERATION. 2 7$ 
 
 and its malignity, fo to fpeak. The very mercies- 
 of God, whatever delight or fweetnefs they aiFord^ 
 take nothing away from his fenfe of the evil of his 
 doings, but rather melt him down in penitential for- 
 row. They ferve to cover him with confufion at 
 his own unworthinefs, and to fill him with wonder 
 at the divine patience and condefeenfion* 
 
 The firft work of a convinced {inner, is to mourn 
 over the grofs enormities of a profligate life, or a life 
 devoted to worldly purfuits. And his continued 
 employment after converlion, is to relift and wreftle 
 with that inherent corruption which was hidden 
 from his view before, but becomes daily more and 
 more fenfible. So true is this, that 1 have known 
 many inftances in which the moft genuine expref- 
 fions of felf-abafement happening to fall from aged 
 experienced Chriftians, have appeared to others as 
 little better than afFe6lation. They were not able 
 to conceive the propriety of thefe fentiments, which 
 long acquaintance with God and with ourfelves doth 
 naturally and infallibly infpire. 
 
 From thefe remarks let me beg the reader to judge 
 of the reality and progrefs of the fpiritual life. Does 
 your fenfe of the evil of fin not only continue but 
 grow ? Do >ou now fee fin in many things which 
 you never fufpefted before ? Do you fee more of the 
 boldnefs, ingratitude, and fottilb folly of finners and 
 defpifers of God ? Are you daily making new dif- 
 coveries of the vanity, fenfuality, and treachery of 
 your own hearts ? Be not difcouraged at it, but 
 humbled by it. Let it empty you of all felf-efteem 
 and felf-dependence, and give you a higher relifli of 
 the gofpel of peace. The fubilance of the gofpel 
 
2So A PRACTICAL TREATISE 
 
 is " falvation to the chief of finners, by the riches 
 of divine grace, and the fan6l;ification of your pollu- 
 ted natures by the power of the Holy Ghoft." 
 
 As I would willingly give as much information 
 and inftrudion as poflible, I fhall, before quitting 
 this part of the fubjed, fpeak a few words of a 
 pretty extraordinary opinion to be found in fome of 
 the praftical writers of the lafl age. It is, that ge- 
 nuine convi£lion, and the foul's fubjeftion to Godj 
 ought to be carried fo far in every true penitent, as 
 to make him willing, fatisfied, and, fome fay, even 
 pleafedy that God fhould glorify his juftice in his 
 everlafting perdition. This is fo repugnant to na- 
 ture, and to that very folicitude about our eternal 
 happinefs by which the confcience is firfli laid hold 
 of, that it appears to be utterly impoffible. There 
 have been many to whom this requifition has given 
 inexpreffible concern, has been a daily fnare to their 
 confcience, and an obftru6tion to their peace. Ihere 
 is fuch an infeparable connexion between our duty 
 and happinefs, that the queftion fhould never have 
 been moved ; but, for the fatisfa£lion of thofe who 
 may have met, or may ftill meet with it in authors, 
 otherwife defervedly efteemed, I fhall make fome 
 remarks which, I hope, will either explain it in a 
 found fenfe, or (hew it to be at bottom falfe. 
 
 Men do often differ more in words than in fub* 
 fiance. Perhaps what thefe authors chiefly mean, 
 is no more than what has been explained abeve at 
 conliderable length, viz. That the ftnner finds hinj- 
 felf without excufe, his mouth is flopped, he feeth 
 the holinefs of the law, he confefleth theyuflicfe of 
 the fentence, he q^uits every claim but niec«?|r. Thus 
 
ON REGENERATION. aSl 
 
 he may be fald to abfolve or juftify God, though he 
 ihould leave him to perifh for ever. So far, I ap- 
 prehend, it is undeniably juft ; otherwife the very 
 foundation of the gofpel is overthrown, and falva- 
 tion is not " of grace," but " of debt." If we im- 
 partially examine the word mercy y and the many 
 llrong declarations in Scripture of our obligations to 
 God for the gift of eternal life, we fhall find that 
 they cannot confiftently imply lefs, than that the fin- 
 ner deferved, and was liable to eternal death. 
 
 But to carry the thing farther, and to fay that 
 the penitent muft be pleafed and fatisfied with damn- 
 ation itfelf, as he is pleafed with fuffering in another 
 view, as it is his heavenly Father's fandified rod, 
 appears to me to be at once unnatural, unreafonable, 
 unlawful, and impoffible. It is plainly contrary to 
 that defire of our own happinefs which is fo deeply 
 implanted in our natures, and which feems to be in- 
 feparable from a rational creature. No fuch thing 
 is, either direftly or confequentially, aflerted in the 
 holy Scriptures, which fb often urge us ci a due 
 care of our own beft interefls. ** Wherefore," fays 
 the prophet, " do you fpend your money for thai 
 which is not bread, and your labour for that which 
 fatisfieth not ? Hearken diligently unto me, and eat 
 ye that which is good, and let your foul delight it- 
 felf in fatnefs. Incline your ear, and come unto me, 
 hear, and your fouls fhall live, and I will make an 
 everlafting covenant with you, even the fare mercies 
 of David," Ifa. Iv. 2, 3. Further, the propofition 
 feems to me necefTarily to imply an impoflibility in 
 itfelf. For, what is damnation? It is to be for ever 
 feparated from, and deprived of the fruition of God* 
 
282 A PRACTICAL TREATISE 
 
 Is this then a dutiful objeft either of defire or ac- 
 quiefcence ? It is to hate God and blafpheme his 
 name, as well as to be banifhed from his prefence. 
 •Can this be tolerable to any true penitent ? or is it 
 reconcileable to, or confiftent with fubjedlion to his 
 righteous will? Can any creature be fuppofed to 
 pleafe God, by giving up all hope of his favour ? 
 or is it lefs abfurd than difobeying him from a 
 fenfe of duty, and hating him from a principle of 
 love ? 
 
 We muft, therefore, carefully feparate the ac- 
 knowledgment of divine juftice, and mod uncon- 
 ditional fubjeftion to the divine fovereignty, from 
 an abfolute defpair, or giving up all hope in the di-* 
 vine mercy. We have a very beautiful Scripture 
 inftance of humble, yet perfifting importunity, ia 
 the woman of Canaan, who met with many re- 
 pulfes, confeffed the juilice of -avirry thing that made 
 againrt her, and y"- continued to urge her plea. 
 Neither is th^re any difference between the way in 
 which Che fupplicated of the Saviour a cure for her 
 di^.relTed daughter, and the way in which an awa- 
 kened finner will implore from the fame Saviour 
 more necelTary relief to an afHi£led confcience. ** And 
 behold a woman of Canaan came out of the fame 
 coafts, and cried unto him, faying. Have mercy on 
 me, O Lord, thou fon of David, my daughter is 
 grievoufly vexed with a devil. But he anfwered 
 her not a word. And his difciples came and be- 
 fought him, faying, Send her away, for ihe crieth 
 after us. But he anfwered and faid, I am not fent 
 but unto the loft llieep of the houfe of Ifrael. Then 
 came Hie and wor (hipped him^ faying, Lord he]^> 
 
ON REGENERATION. 283 
 
 me. But he anfwered and faid. It is not meet to 
 take the childrens bread, and cafl it to dogs. And 
 file faid, Truth, Lord, yet the dogs eat of the crumbs 
 which fall from their mailer's table. Then Jefus 
 anfwered and faid unto her, O woman, great is thy 
 faith 5 be it unto thee even as thou wilt," Matt. xv. 
 22, — 28. I ihall conclude with mentioning an in- 
 ftance of a limilar character in a foreigner of eminent 
 ftation, who had been a great profligate, and after- 
 \Tards became a great penitent *. He compofed a 
 little piece of poetry after his converiion, the lead- 
 ing fentiment of which was what I have recom- 
 mended above, and in his own language was to the 
 following purpofe : " Great God, thy judgments arc 
 full of righteoufnefs, thou takeft pleafure in the ex- 
 ercife of mercy ; but I have finned to fuch a height 
 that juftice demands my deitrutlion, and mercy it- 
 felf feems to folicit my perdition. Difdain my tears, 
 flrike the blow, and execute thy judgment. I am 
 willing to fubmit, and adore, even in periiliing, the 
 equity of thy procedure. Bu.t on what place will 
 the (Iroke fall, that is not covered with the blood 
 ofChriil?'* 
 
 § 5. Acceptance of falvation through the crojs of 
 Chrifi, 
 
 The next great Hep in a linner's change, is a dif- 
 covery and acceptance of falvation from lin and 
 mifery through Jefus Chrill. This is the laft and 
 finiftiing ftep of the glorious work. . When this is 
 attained, the change is completed, the new nature 
 is fully formed iii ^11 its parts. The fplritual feed 
 * Des Barreaux. 
 
284 A PRACTICAL TREATISE 
 
 is implanted, and hath taken root ; and it will ar- 
 rive by degrees, in everj veflel of mercy, to that 
 meafure of maturity and ftrength, that it pleafeth 
 God each fhall poffefs before he be carried hence. 
 
 It is eafy to fee that convidion of fin, which hath 
 been before illuftrated, prepares and paves the way 
 for a difcovery and acceptance of falvation by Chrift. 
 Before convidion of fin, or when conviftion is but 
 imperfed:, the gofpel of Chrift, and particularly the 
 do6trine of the crofs, almoft conftantly appears to 
 be fooliftinefs. Or if, as fometimes happens, edu- 
 cation and example prompts the finner to fpeak with 
 fome degree of reverence of the name, character and 
 undertaking of a Saviour, there is no diftinft per- 
 ception of the meaning, nor any inward relifti of the 
 fweetnefs of the falutary truths. But thofe who 
 have been ** wounded in their fpirits, and grieved 
 in their minds," begin to perceive their unfpeak able 
 importance and value. That myftery which was 
 hid from ages and generations, begins to open upon 
 the foul in its luftre and glory. The helplefs and 
 hopelefs ftate of the finner makes him earneftly and 
 anxioufly inquire, whether there is any way to ef- 
 cape, whether there is any door of mercy or of hope. 
 He fays, with the awakened and trembling jailor, 
 *' What muft I do to be faved ?" A£ls xvi. 30. and 
 with the Pfalmift, " Innumerable evils have com- 
 pafled^^e about, mine iniquities have taken hold 
 upon me, fo that I am not able to look up ; they 
 are more than the hairs of mine head, therefore my 
 heart faileth me," Pfal. xL 12. * 1 have no excufe 
 to oifer, nor any fhelter to fly to : the works, the 
 word, and the providence of Godj feem all to be up 
 
ON REGENERATION. 285 
 
 in arms agalnft me^ and have inclofed me as an ene- 
 my to him. O how fearful a thing is it to fall into 
 the hands of the living God ! Who lliall dwell with 
 devouring fire ? Who Ihall dwell with everlafting 
 burnings? Is there no profpe«a o# relief? Is there 
 no balm in Gilead ? Is there no phyfician there ? 
 Wonderful has been my pad blindnefs ! I have awa- 
 kened as out of a dream, and find myfelf haflening 
 fad to the pit of deftruftion. What would I not 
 do, what would I not give for good ground to be- 
 lieve that my guilt were taken away, and my peace 
 made with God ?' 
 
 With what eagernefs and earneftnefs, hitherto 
 unknown, does the (inner now inquire after the way 
 to life ! With what folicitude does he " go forth 
 by the footfleps of the flock, and feed befide the 
 fhepherds tents !" The Sabbaths, and ordinances, 
 and word of God are now quite different things 
 from what they were before. No more walle of 
 that facred time in bufinefs or in play No more 
 ferenity of he^rt, becaufe he had been regularly and 
 conftantly at church, but an aftonifliing view of the 
 fins of his holy things ; carelefs, formal, heartlefs 
 worlbip. He cries out with the Pfalmift, " Lord, 
 if thou {liouldO: mark iniquity, who fhall (land ?'* 
 No more indifferent, flothful, difdainful hearing the 
 word. No more critical hearing the word, that he 
 may commend the ability, or deride the vveaknefs 
 of the preacher. With what concern does he hang 
 upon the facred mefTagc, to fee if there be anything 
 ugon which he can lay hold I He then hears that 
 " God is in Chrifl, reconciling the world to him-. 
 Bb 
 
S.S6 A PRACTICAL TREATISE 
 
 felf." vThe very news of falvation, the bare mention 
 of pardpn, is now a joyful found. It roufes his at- 
 tention, it awakens his curiofity, and he fets himfelf 
 to weigh and ponder the important intimation. He 
 hears that " God fo loved the world, that he gave 
 his only begotten Son, that whofoever believeth in 
 him fhould not perilh, but have everlafting ]ife. 
 For God fent not his Son into the world to condemn 
 the world, but that the world through him might 
 be faved," John iii. i6, 17. * Is there then,' fays 
 he, * hope of mercy with God, whom I have fo 
 long forgotten, and fo greatly offended ? hath he in- 
 deed loved a guilty world ? hath he loved them in 
 fo amazing a manner as to fend his only begotten 
 Son to fave them from dellru6lion ? How great is 
 the giver, how wonderful the gift, and how unde- 
 ferving the objefts of his love !' 
 
 Here perhaps a difficulty may occur. ' It may 
 be fo,' fays the foul, * but are all -the children of 
 Adam the objects of divine Icve ? Shall every fm- 
 iier be partaker of divine mercy ? Surely not. How 
 then are they diftinguifhed ? Perhaps he inteni^s only 
 to fave a few of the lead unworthy, and to glorify 
 his juftice and feverity in the condemnation of the 
 anoll eminently guilty. What then have I reafon 
 to expert ? None, none, none of any rank fo crimi- 
 nal as I. I have finned early, and I have- finned 
 lGng.0^ have finned againd th.e cleared light and 
 knowledge. I have finned againd innumerable mer- 
 cies. I have finned Sgaind the threatenings of God's 
 word, the rebukes of?rhis providence, the check-^'of 
 jny own confcience, and the unwearied pains and di- 
 ligence of miniders and parents.' I have burd eve- 
 
ON REGEN-ERATIOK-. 287 
 
 ry bond, and torn in pieces every retraining tie.' 
 How many gracious promifes prefent themielves 
 immediately to extinguifn this fear I " Come now, 
 and let us reafon together, faith the Lord ; though 
 your fins be as fcarlet, they fhail be as white as fnow ; 
 though they be red" like crimfon, they fhall be as 
 wool ; if ye be willing and obedient, ye Ihall eat 
 the good of the land," ifa. i. 18, 19. " Him that 
 Cometh unto me, I will in no wife call out," John 
 vi. 37 ** Wherefore alfo he is able to fave them 
 to the uttermoit that come unto God by him,"' 
 Heb. vii. 25. " And the Spirit and the bride fay 
 Come ; and let him that heareth fay Come ; and let 
 bim that is athirif come ; and whofoever will, let 
 him take the water of life freely," Rev. xxii. 17^ 
 To thefe promifes may be added many Scripture ex- 
 amples of firit-rate finners faved by the power o£ 
 God, that none may defpair. An idolatrous Ma- 
 nafieh, an unrighteous and oppreflive publican Zac. 
 cheus, an unclean Mary Magdalene, and a perfecuting^ 
 Paul, Then is the foul brought to acknowledge and 
 adore th« matchlefs love of God ; to repeat and adopt 
 the words of the apoftle Paul, " This is a faithful 
 faying, and worthy of all acceptation, that Chrift 
 Jefus came into the world to fave fmners, of whona. 
 I am chief." 
 
 The finner in fuch a fituation, is wholly employed 
 in alternately viewing his own deplorable character 
 and (late on the one hand, and the fufficMBy and 
 efncacy of the remedy on the other. As thefe take 
 their turns in his mind, his hope rifes or falls. Per- 
 haps when he again refleds on the infinite number 
 and heiiioua nature of his offences y v;hen he confi- 
 
2bb A PRACTICAL TREATISE 
 
 ders the holinefs and purity of God's nature and 
 law, he is ready to bring all into queftion, iand to 
 fay, * How can thefe things be ? Is it poffible that 
 all this guilt can be paffed by ? is it poffible that it 
 can be forgiven and forgotten by a holy God ? Is 
 he not of purer eyes than to behold iniquity ? Is it 
 not faid, that evil cannot dwell with him ? that fin- 
 ners fli&ll not ftand in his prefence ? How then can 
 J pref ;me to approach him? f, who have been fo 
 daring and obllinate a rebel ? What reception can I 
 expt6l to meet with but — Bind him hand and foot> 
 and take him away, and caft him into utter dark- 
 nefs ; there fhall be weeping and gnaftiing of teeth,' 
 Matt. xxii. 13. 
 
 To remove this diflruft, and affiire his heart be- 
 fore God, he is informed of the foundation of his 
 hope, that falvation comes by a Mediator. He un- 
 dertook our caufe, he purchafed redemption by hla 
 precious blood. Hear him faying in the councils of 
 the Moll High, " Sacriiice and offering thou didft 
 not defire ; mine ears haft thou opened. Burnt- ♦ 
 offering and fin-offering haft thou not required. 
 Then faid 1, 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," Pfal. xl. 
 6, 7, 8. Hear alfo in what manner he executed this 
 gracious purpofe : ** He was wounded for our tranf- 
 greffi(^, he was bruifed for^our iniquities ; the 
 chaftilMient of our peace was upon him, and with 
 his ftripes we are healed. All we like Iheep have 
 gone aft ray, we have turned every one to his own 
 way, and the Lord hath laid on him the iniquity 
 of us all," Ifa. liii. 5, 6. Let us alfo fee how this 
 
ON REGENERATION. 2 §9 
 
 matter is reprefented in the New Teflament : — 
 " WhoQi God hath let forth to be a propitiation, 
 through faith in his blood, to declare hib righteouf- 
 nefs for the remifiion of lins that are paft, through 
 the forbearance of God ; to declare, I fay, at this 
 time his righteoufiiefs ; that he might be juft, and 
 ^he juftifier of him that belie\"eth in Jefus," Rom* 
 iii. 25, 26. " For he hath made him to be fin for 
 us, who knew no lia, that we might be made the 
 righteoufaefs of God in him," 2 Cor. v. 21. 
 
 it is through this man, and through his blood,, 
 that *' repentance and remilHon of fins is preached 
 to all nations.'' Is not this a fuilicient and flabls 
 ground of hope ? In the fubilituiion of our Surety, 
 we fee a way opened for the reception and reftora- 
 tioii of fiiiiiers, in a perfe£l confiilency with all the 
 divine perfections. The fpotlefs purity and holi- 
 nefs, the iliict and impartial jullice of God, feeni 
 to raife an infupevabie obflacle to our admiffion into 
 his favour ; but in the fufferings and atonement of 
 ► our Redeemer,, v.e fee how he may teilify his ab- 
 horrence\>f fin, and puniili it, and at the fame time 
 fiiew mercy to the fiimer. There is a perfed har- 
 mony of all the divine attributes in this defign, and 
 particularly a joint illullration of mercy and jufiice. 
 This is the gofpel of Chrift, the blefifed and reviving 
 meffage brought unto the world by the Prince of 
 peace. This is ** the record which God hath^iven 
 of his Son." iHI 
 
 How welcome, how reviving t^is, to the difcou- 
 raged convinced finner ! His very concern and fear, 
 when proceeding upon proper grounds, arifes from 
 Bb3 
 
290 A PRACTICAL TREATISE 
 
 a view of the infinite evil of fin, fo provoking to a 
 holj God. But in this plan laid by divine wifdom, 
 he fees the guilt of fin fufficiently expiated by a fa- 
 crifice of infinite value. " For we are not redeemed 
 with corruptible things, fuch as filver and gold — but 
 with the precious blood of Chrift, as of a Lamb 
 without blemifh and without fpot," i Pet. i. 18. 
 
 He compares and contrails, if I may fo fpeak, the 
 greatnefi of his guilt with the price of his pardon. 
 Then appears, with new and uncommon force, the 
 greatnefs of this myftery of godlinefs, GOD mani- 
 fefted in the flelli. A vidim no lefs ponfiderable 
 than the eternal and only begotten Son of God^ 
 ** the brightnefs of his Father's glory, and the ex- 
 prefs image of his perfon." What is it that cannot 
 be puTchafed by this marvellous exchange ? 1 he 
 believer fees with adoring vs^onder the juftice of God 
 more awfully fevere in awaking his fword againft 
 the man who was ** his fellow," than if the whole 
 race of offending men had been irrecoverably loft. 
 At the fame^lime he fees the unfpeakable dignity 
 and majefly of God, in his infinite and truly rojal 
 mercy, great in itfelf, and greater ftill in the way 
 in which it is difpenfed. ** Herein is Jove indeed, 
 liot that we loved God, but that he loved us", and 
 fent his Son to be the propitiation for our fins," 
 I John iv 10. 
 
 I ^anot help here obferving, that this falvation 
 13 fo'^Bazing, fo wonderful in its nature, and fo far 
 removed from any thing we know among men, that 
 we are in danger of being put to a ftand, and can 
 fcarcely conceive it pofiible. But on the o' er iiand, 
 "ivhen v/e confider that it carrieth not upon it any cf 
 
ON REGENERATION. 29I 
 
 the marks of human Vvifdom, we are naturally led 
 to fay, " Salvation belongeth unto God. — His ways 
 are not as our* ways, nor his thoughts as our 
 thoughts." Therefore when convi6lion of lin makes 
 us feel the neceffity, and difcovers the glory of our 
 Saviour's atonement, we may both reft alTured of 
 its truth, and triumph in its power. We may fay , 
 with the apoftle Paul, " Who fhall lay any thing 
 to the charge of God's eleft ? It is God that jutti- 
 fieth : Wlio it he that condemneth ? It is Chrift that 
 died, yea rather that is rifen again, who is even at 
 the right hand of God, who alfo maketh interceffion 
 for us," Rom. viii. 33, 34. 
 
 But, * Paufe a little, my foul/ faith the convin- 
 ced finner, 'what tidings are here ? What faith the 
 Scripture, *' Who Ihall lay any thing to the charge 
 of God's cleft ?" Unanfwerable indeed ! Happy, 
 happy, thrice happ}' they, who are the objedls of 
 God's everlalting, diftinguilhing and "elefting lovco 
 But how can I be fure that this includes, or rather 
 does not exclude me ? Can I ever i^^pe to read my 
 name v^ritten in the Lamb's book of life ? No.' 
 But when you confefs you cannot read any thing 
 there in your favour, who hath authorifed you to 
 fuppofe any thing there to your prejudice ? Secret 
 thmgs belong onl_y to God. We are not permitted 
 to fearch, and we are not able^ to comprehend or 
 explain the infinite depth of the divine counfels. 
 But do not thiags that are revealed belonpto us ? 
 and how ftiall we prefume to fet at variance the fe- 
 cret and revraled will of God I Is i;ot the commif- 
 fion fufFiciently extenfive? * And he faid unto them. 
 Go ye into all the world, and preach the gofpel to 
 
292 A PRACTICAL TREATISS 
 
 every creature : he that believeth and is baptized,, 
 fliall be laved ; and he that believeth not, ihall be 
 dannned," Mark xvi. 15, 16. Is not the call unli- 
 mited and univerfal ? " Come unto me, all ye that 
 labour and are heavy laden, and I will give you 
 reft," Matt. xi. 28. " And Jeius faid unto them, 
 I am the bread of life ; he that cometh to me Ihall 
 never hunger, and he that believeth on me fhail 
 never thirH:,'* John vi. 35. *' And in the laft day^ 
 tliat great day of the feall, Jefns flood and cried, 
 lay nig, If any man thirft, let him come unto mc 
 and drink," John vii. 37. 
 
 Can you then entertain any doubt of the call 
 reaching to you, or queftion your title to reft upon 
 this rock of ages ? Behold, we preach unto you 
 Chrift cruciiied, a defpifed Saviour indeed, *' to the 
 Jews a ftumbling-block, and to the Greeks fooliih- 
 nefi ;" but the " power of God, and the wifdom of 
 God for falvation to every one -that believeth." 
 There is no guilt fo deep but this precious blood 
 will wafh it out;. No gift fo great, but infinite me- 
 rit is fufficierit* to procure it. No nature fo pollu- 
 ted^ but infinite power is fufHcient to renew it. 
 Shall we then any more withhold our approbation, 
 or refufe our confent ? Shall not every ilnner bur- 
 dened with a feiife of guilt or danger, intimate his 
 compliance and urge his claim, and fay, * Thanks, 
 thanks be to God for his unfpeakable gift. — It is 
 falvatioji'by the death of Chrift, and therefore be- 
 coming a holy and a jealous God, with whom evil 
 cannot dwell It is the fame unchangeable God, 
 who enaded the holy law, and who publifhes this 
 glorious gofpel. — It is falvation by grace, otherwife 
 
ON REGENERATION. 293 
 
 no child of Adam could have had any claim ; and it 
 is meet that the lofty looks of man fhould be hum- 
 bled, and the Lord alone exalted in th^t day — it is 
 falvation to the chief of linnets : 1 am the man. I 
 hear my charader clearly defcribed in the word of 
 God. T can read my name in the general and gra- 
 cious invitation. I will accept of the offer, 1 will 
 receive and embrace this blefled Saviour as my Lord 
 and my God, as ray life and my all.' 
 
 Once more, perhaps the believer is flill flaggered, 
 and his faith begins to fail. Aftonifhed at the great- 
 nefs of the mercy, ** he believeth not for joy, and 
 wondereth." He is ready to fay, * Might I but 
 hold faft this beginning of my confidence, I would 
 not envy the greateft monarch on earth his throne, 
 his purple, or his fceptre, but would fing the new 
 fong put into my mouth. Unto him that loved us,' 
 and wafhed us from our fins in his own blood, and 
 hath made us kings and priefts to God and his Fa- . 
 ther, to him be glory and dominion for ever and 
 ever. But alas I are not all the promifes of fal- 
 vation only in favour' of them that believe ? Here 
 .then the conclufion may fail. I am fenfible of a la- 
 mentable weaknefs and backwardnefs of mind ; and 
 whilil I think I have no doubt of any of the truths 
 of God, I greatly diftruft the reality of my own 
 confent and compliance with kis will.' Do you 
 then really give credit to all the truths of God re- 
 fpe^ling your own loft condition, and the only way 
 of deliverance from it ? May the Lord himfelf in- 
 creafe your faith ; for if it be fo indeed, you are 
 happy and fafe. Thefe truths, thefe alone, are the 
 fure foundation of hope. I am afraid we have ail 
 
294 A PRACTICAL TREATISE 
 
 too flrong a tendency to look for fome encouraging 
 qualification in ourfelves, on which we might more 
 fecurely reft. What is faith? Js it any more than 
 receiving the record which Qod hath given of his 
 Son, believing tHe teflimony of the Amen, the true 
 and faithful Witnefs ? Is not your peace and recon- 
 ciliation with God, and the fan^tification of your 
 natures, exprefsly provided for in the all-fufficiency 
 of Chrift, and to him you are affured that you mult 
 be indebted for both ? What llandeth in the way of 
 your comfort then, but either that you do not give 
 credit to the promife he hath ma^de, or that you are 
 not willing that he fhould do it for you ? and this I 
 acknowledge is both unbelief and impenitence. 
 
 Complain therefore no more that you are afraid 
 of yourfelves, whilft yet you pretend to have tho 
 higheft eftttem of the bleffings of redemption ; on 
 the contrary, fay unto God in a thankful frame of 
 fpi^t, * Glory to God in the higheft, on earth 
 peace, and good-will towards men. I praife thee 
 for this raeftage of peace. I think I fee, in fome^ 
 meafure, its neceiTity, truth and beauty. 1 fee it, I 
 truft to fuch a degree, that it is the fole foundation 
 0^-my hope. 1 renounce every other ckim ; nay^ 
 I abhor the thoughts of any other claim ; yea, 
 doubtlefs, and I count all things but lofs, for the 
 excellency of the knowledge of Chrift Jefus my 
 Lord, for whom I have fullered the lofs of all 
 things, and do count them but dung that I may win 
 Chrift, and be found in him, not having mine own 
 righteoufnefs, which is of the la,w, but that which 
 is througii the faith of Chrift, the righteoufnefs 
 wiiich is of Gad by faith, Phil. iii. 8. It grieves 
 
ON REGENERATION. 295 
 
 me that there is fuch a backwardnefs in me to give 
 glory to thy name, and to be indebted to the riches 
 of thy grace. Subdue my obilinacy, and rule by 
 thine own power. Lord, I believe, help thou mine 
 unbelief.' 
 
 § 6. How the heliever recovers peace of confcience. 
 
 We have now feen in what way the believer is * 
 reconciled to God, and delivered from condemnation. 
 It will not be improper, however, alfo to confider 
 how he recovers peace of confcience, and liow^ his 
 heart and life are governed in his after walk. This 
 will ferve more fully to illuilrate the influence and 
 operation of the truths of the gofpel. 1 here is 
 even a neceffity for doing fo on two different ac- 
 counts : I. That, as has been fliewn above at confi- 
 derable length, every true penitent is deeply and in- 
 wardly fenfible of the evil of fin in itfelf. He is not 
 merely afraid of wrath, but fees the impurity and 
 pollution of his own heart. Suppoiing, therefore, 
 will the intelligent reader fay, this great diflinftion 
 thoroughly eflabliihed, his relief is but half accom- 
 pliihed. There may be no more condemnation for 
 him in the la\v of God, for the breach of which fa- 
 tisfadion has been made and accepted; but he is 
 only fo much the more liable to the condemnation 
 of his own confcience. He mu-l: ilill-fuffer the re- 
 proaches and challenges of his own mind, which 
 make fo great a part of the mifery of a guilty 
 flare. 
 
 This receives additional flrength from a fecond 
 ccnfideration, that as he i^jurcined by faith, he hath 
 peace only through the blood of Chrlft. This is 
 
1^6 A PRACTICAL TREATISE 
 
 not from himfelf, and may be thought to leave him, 
 fo to fpeak, in point of ftate and character, in point 
 of pollution and defilement, juft as before ; nay, the 
 extraordinary, unfolicited, undeferved grace of God, 
 may be thought to increafe his felf- condemnation, 
 and fet the malignity of his rebellion in the ftrongell 
 light. And indeed fo far this is true, that the free 
 grace of God was intended, and does ferve to pro- 
 duce a growing humiliation of mind and felf-abafe- 
 ment, as well as an admiration of the love of God 
 in Chfifl: Jefus. As the tendernefs of a parent is an 
 image which God hath very frequently made ufe of 
 to fhadow forth his own infinite compaffion, I will 
 borrow from it an illuftration of the two remarks 
 juft now made. Suppofe any child has offended a 
 parent by a grofs inftance of un dutiful behaviour, 
 for which he hath been feverely reproved, and for 
 fome time kept at a diftance ; if the parent forgives 
 him, and receives him again into his favour, does 
 not his being thus freed from the fear of lufFering, 
 leave full room for his concern at the offence ? And 
 does not a fenfe of his father's love melt his heart 
 more for having grieved fuch a parent, than any 
 terror upon his mind for the punilhment of the 
 crime ? He is immediately covered with confufion ; 
 and if there be in him any fpark of ingenuity, he is 
 no Ibouer forgiven of his father, than the tide of his 
 affeclions returns back with full force, and he can 
 hardly forgive himfelf. 
 
 But notwithftanding this, ^ Chrifl by his fufter- 
 ings and death delivered us from the wrath to come, 
 fo by the (hedding of his^rec'ous blood the heart is 
 alio, as the Scripture exprefTes it, fpriukled from an 
 
ON REGENERATION. ^9f 
 
 evil confcience. On this important fubjeft, whicti 
 leads us to the great principles of the fpiritual life, 
 the following particulars are recommended to the 
 ferious attention of the reader. 
 
 I. Through Jefus Chrift, and the whole of his 
 Tindertaking as Mediator of the new covenant, the 
 glory and honour of God is moll admirably promo- 
 ted, and a perfe6l reparation made to his holy law 
 which had been broken. This muft needs be highly 
 pleallng to every convinced finner. As the juftice 
 of God is thereby fatisfied, fo confcience, which is 
 God's vicegerent, and as it were pleads his caufe, is 
 fatisfied by the fame means. The ground of a lin- 
 ner's diffatis faction with himfelf, is the diihonour 
 done to God. Muft it not, therefore, pleafe and fa- 
 tisfy him to fee this diibonour fo perfe6l]y removed, 
 and fo much of the divine glory fliining in the work 
 of redemption ? All the divine perfedions appear 
 there with diftinguifhed luftre ; and muft not this be 
 highly refreftiing to the pardoned criminal ? The 
 very holinefs and juftice of God, which before were 
 terrible to him, are now amiable. He alfo con- 
 templates and adores the divine wifdom, as it is to 
 be fecn in the crofs of Chrift. We are told that 
 even the celeftial hofts have new difcoveiies of the 
 wifdom of God, in this great defign of Providence, 
 " To the intent that now unto priojSpaliries and 
 powers in heavenly places, might be known by the 
 church the manifold wifdom of God," Eph. iii. lo. 
 How much more muft rtie interefted believer, with 
 peculiar complacency, approve and adore it ? But, 
 above all, if that love an# mercy which reigns 
 Co 
 
a^S A FRACTICAL TREATISE 
 
 through the whole is glorious to God, muft it not 
 be delightful to the Chriftian ? God is love, and his 
 tender mercies are over all his other works ; but 
 creating and preferving goodnefs are I'haded and ec- 
 llpfed by redeeming love. It is the theme of the 
 praifes of heaven, where Ghrift, as the objc£l; of 
 wordiip, is reprefented as appearing *' like a lamb 
 ^that had been flain." 
 
 2. Believers have peace of confcience through 
 Chrill, as their redemption through his blood ferves 
 for their own humiliation and felf-'abafement, for the 
 inanifedation of the evil of fin, and the vilenefs and 
 unworthinefs of the fmner. Nothing could be fo 
 *vvell contrived as the do0:riiie of ,the crofs, in its 
 purity and fimpliclty, to (lain the pride of all human 
 •glory. We are particularly called to deny ourfelves, 
 and to derive our worth and lirength from our Re- 
 deemer, in whom '* it hath pleafed the Father that 
 ^11 fulnefs fliould dwell," and from whofe fulnefs 
 all his difciples muft '• receive, and grace for grace." 
 I^o 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," John xiv. 6. " Nei- 
 ther is there fal-vation in any other ; for there is 
 none other name under heaven given among men' 
 whereby we puft be faved," Adrs iv. 12. No ac- 
 -cefs to the thrStie of grace, or acceptance in worfliip 
 but through him : '* In whom v;e liave accefs wiih 
 boldnefs and confidence, through the faith of him," 
 Kph. iii. 12. *"' And whatfotver ye do in word or 
 deed, do all in the name of the' Lord Jefus, giving 
 thanks to God and the Father by him," Col. iii. 17.. 
 1^0 hope of ftability in duty, of ufefulnefs, or holi- 
 
ON RKGENERATION, 299 
 
 sefs of converfatlon, but by the continued exercife 
 of faith in him. " Abide in me, and 1 in you ; as 
 the branch cannot bear fruit of itfelf, except it abide 
 in the vine, no more can ye, except ye abide in me. 
 I am the vine, ye are the branches : he that abideth 
 in me, and I in him, the fame bringeth forth much 
 fruit ; for without me ye can do nothing," Johnxv, 
 
 4,5- 
 
 Plard fayings and humbling dodrine indeed I But 
 this is appealing to the confcience ; for as conlcience 
 condemns us as guilty and undeferving, this condem- 
 nation is ratified in every particular by the gofpel. 
 Thefe very circumftances in this do6lrine, "which 
 provoke the hatred or invite the contempt of worldly 
 men, do but fo much the more endear it to the con* 
 vinced foul ; and he fays from the heart, ' It is 
 highly juft and reafonable that God alone ihould be 
 exalted, and that he, through our Redeemer, Ihould 
 have the whole praife of our recovery and falvation.^ 
 Agreeably to this it will be found that the apoftles, 
 in celebrating the grace of God, feldom omit an ex- 
 prefo condemnation of themfelves, and a renuncia- 
 tion of all merit of their own, which indeed in every 
 pafTage on this fubjed is manifeftly implied : " For 
 by grace ye are faved, through faith ; and that not: 
 of jourfelves, it is the gift of God: not of works 
 lell any man iliould boaft ; for v/e are his work- 
 manihip, created iu Chriil Jeius unto good works, 
 which God hath before ordained that we fhoukl 
 walk in tl:jem," Eijh. ii. 8, 9, 10. *' Whereof I 
 was made a miniiler, according to the gift of the 
 grace of God given unto me, by the eifettual work- 
 ing of his power. Unto me, who am lefs than the 
 
300 A PRACTICAL TREATISE 
 
 kail of all faints, is this grace given, that I fhoul(f 
 preach among the Gentiles the unfearchable riches 
 ot ChrilV Eph. iii. 7, 8. 
 
 3. Believers have peace from, the challenges of an 
 evil confcience through Chrift, as they have an ab- 
 foliite affurance of being'delivered from the povrer 
 of fin, and efFe^luallj enabled to glorify him with 
 their fouls and with their bodies which are his. 
 This mull be the moli earneft defire of every con- 
 vinced finner-. He breathes after deliverance from 
 the bondage of fin ; the more he hath felt the weight 
 of his chains, the tiiore he longs to be free. This 
 is infeparable from genuine conviftions, on the prin- 
 ciples above laid down. How much muft it con- 
 •tribute to compofe the confcience, to know that this 
 delire Ihall certainly be aecompliihed ! However 
 much caufe he may have to condemn himfelf for 
 liis pad provocations, or to dread the weaknefs of 
 his own refolutions of future amendment, he knowit 
 and trulls in the power of his Redeemer. He knows 
 that henceforth he fhall not ferve fin, that its domi- 
 nion fliall be gradually broken through life, and en- 
 tirely dellroyed at death. As the end of Chrill's 
 coming was to glorify his heavenly Father, he knows 
 that the glory of God cannot be promoted by leaving 
 the liuner under the bondage of corruption, and 
 therefore that he Ihall be purified, and made meet to 
 be a "partaker of the inheritance of the faints in 
 light." 
 
 If we look with care and attention into the New 
 Tellament, we Ihall perceive that there is a clofe 
 and mutual connexion between our j unification and 
 fAndlification, and that both are reprefented as the 
 
ON REGENERATION. 3CI 
 
 fruit of our Redeemer's parchafe : " There Is there- 
 fore now no condemnation to them that are in ChiifL 
 Jelus, who walk not after the flefli but after the 
 Spirit : for the law of the Spirit of life in Chriil 
 Jefas, hath made me free from the law of fin and 
 death; for what the law could not do, in that it was 
 weak through the flelli, God fending his own Sou 
 in the likenefs of finfiil fielli, and for iia condemned 
 lin in the ileili,*' Rom. viii. i, 2, 3. All the blef- 
 iings of falvacion are reprefented as following one 
 another in a continued chain or feries, not one link 
 of which can poffibly be broken : " For whom he 
 did foreknow, he alio di.d predeliinate to be con- 
 formed to the image of his Son, that he might be 
 the firlt-born among many brethren. Moreover, 
 whom he did predeliinate, them he aifo called ; and 
 whom he called^ them he alio juiiilied ; and whom 
 he jullified, them he alfo glorified," Rom. viii. 29, 
 30. There is a cleaniing and purifying virtue in 
 the blood of Chriit, as well as an iniinite value in 
 the way of purchafe and atonement : " For if the 
 blood of bulls and of goats, and the allies of an 
 heifer fprinkling the unclean, fantlifieth to the pu- 
 rifying of the fiefli, how much more (hall the blood 
 of Chrid, who through the eternal Spirit offered 
 himfelf without fpot to God,, purge your confciencc 
 fiom dead works to ferve the living God?" Heb. 
 ix. 13, 14. 
 
 None but real Chriflians, exercifed in the fpiritual 
 life, know the value. or neceflity of the promifes of 
 ftrength and afTidance contained in the Scriptures 
 The glory of their Redeemer's perfoi), fpoken of in 
 Co 3 
 
3'52 A PRACTICAL TREATISE 
 
 fo magnificent terms, both in the Old Teftament and' 
 the New, is furveyed by them with the moft exqui- 
 fite delight. The power and efficacy of his admi- 
 niftration is to them a fource of unfpeakable com- 
 fort. Under him^ as the Captain of their falvation,. 
 they difpiay their banners, and go forth with un- 
 daunted courage to meet every oppofing enemy, be- 
 lieving that they fhall be " more than conquerors, 
 through him that loved them." Among many 
 others fee the two following palTages . *' O Sion, 
 that bringeft good tidings, get thee up into the high 
 mountain : O Jerufalem,^ that bringeft good tidings,- 
 lift up thy voice with ftrength, lift it up, be not 
 afraid : fay unto the cities of Judahj Behold your 
 God.' Behold, the Lord God will come with ftrong 
 hand, and his arm iliall rule for him : behold, his 
 reward is with him, and his work before him. He 
 •fhall feed his flock like a (hepherd ; he fhall gather 
 the lambs with his arm, .and carry them in his bo- 
 fom, and (liall gently lead thofe that are with 
 you!4g," ifa. xl. 9, lo, ii. " Fear thou not, for T 
 am with thee ; be not difmayed, for 1 am thy God : 
 I will ftrcngthen thee, yea I will help thee, yea I 
 will uphold thee with the right hand of my righte- 
 oufnefs. Behold, all they that were inceiifed againffe 
 thee (halj be aftiamed and confounded ; they fliall be 
 as nothing ; and they that ftrive with thee fhall pe- 
 riili. Thou flialt feek them and fhalt not find them,, 
 even them that contended with thee : they that war 
 ao-ainft thee fhall be as nothing, and as a thing of 
 tiought. For I the Lord thy God will hold thy 
 ricrht hand, faying unto thee, Fear not, I will help 
 thee," Ifa. xli. 10,-13. 
 
ON REGENERATION. ^^ 
 
 .J 7. How the Chrijlian is governed in his daily 
 converfation. 
 
 Before concluding this chapter, I (liall fpeak a 
 few words of the principles by which a believer is 
 governed in his after obedience. On this the reader 
 may obferve, that a change in his whole character 
 and conduct immediately and neceffarily takes place. 
 The iove of God is " fbed abroad in his heart by 
 the Holy Ghoft," and is the commanding principle 
 of all his future adlions. It conftantly dilcovers its 
 influence, except in fo far as it is reiiited and coun- 
 teracted by the remaining ftruggles of that " law in 
 his members, which warreth againft the law of God 
 in his mind." By the difcovery which he hath ob- 
 tained of the real nature and infinite amiablenefs of 
 God, his will is renewed ; he approves the things 
 that are excellent, and gets fuch an imprellion of the 
 obligation of the law of God, as cannot be after- 
 wards effaced. So long, however, as he continues 
 under a load of unlorgiven guilt, and fees every per- 
 fection of God armed with terror againlf himfelfj, 
 there can be little elfe than flavilh fear : but when 
 he hears a gracious promife ot pardon ; when on ex- 
 amining the evidence, his doubt and uncertainty is 
 removed ; when he fees the righteous ground on 
 which this forgivenefs is built, he lays hold of it as 
 his own, and is united to God by unfeigned love. 
 This love, though weak in its meafure, is, notwith- 
 itanding, perfect in its uature. and therefore power- 
 ful in its influence ; being at once a iove of efteem^ 
 of gratitude, and of defire. 
 
 The love of God is tlie firit precept of the moral 
 
3e4 A PRACTICAL T.I^ATISS 
 
 law, and the iirll duty of every intelligent creature ^ 
 but it is eafy to fee, that unlefs our love is fixed 
 upon the true God, it is fpurious and unprofitable ; 
 and unlefs the true God is feen in " the face of Je- 
 fas Chrid," for any (inner to love him is impplBble : 
 but through the glorious gofpei the new nature is 
 effe(^ually produced, and cannot be produced in any 
 other way. It is Chrifl; Jefu5 who reveals to us the 
 true God, the knowledge of whom we had loft. 
 ** No man hath feen God at any time ; the only 
 begotten Son, which is in the bofom of the Father/ 
 he hatli declared him," John i. 18. It is he who 
 makes our peace with God, whom we had offended 
 hf our tranfgreflions ; for " being juftified by faith, 
 we have peace with God through our Lord Jefus 
 Chrift," Rom. v. i. And it is he who. reconcile th 
 our minds to God, by difcovering his mercy to us ; 
 fb that he might well fay of himfelf, *' 1 am the 
 way, and the truth, and the life ; no man cometli 
 unto the Father but by me," John xiv- 6. 
 
 T might eaiily (hew, that the love of God is the 
 fource, the fum, and the perfedion of holinefs. All 
 other duties naturally flow from it ; nay, all other 
 duties are nothing elfe but the necefiary exprellions 
 of it. But inftead of entering into a particular de- 
 tail fulFer me only to obferve thefe two things : — - 
 Firft, that a believer is under the conftant inllu*. 
 ence of gratitude to God \ and, fecondly, Tha.fi 
 this includes in it, and will certainly produce the 
 mod fincere and fervent love to all his fellow-crea- 
 tures. 
 
 I. A believer is under the conftant influence ol 
 gratitude to God, and that not of a common kind> 
 
ON REGENERATION. 3^5^ 
 
 It is not merelj thankfulnefs to a bountiful and li- 
 beral benefa^or for mercies which have not been 
 deferved, but a deep fenfe of obligation to a Saviour 
 who loved hini, and waftied him in his own blood 
 from the guilt he had contra6led ; who faved him 
 bj his own death from the dreadful penalty which 
 he had incurred. What the influence of this muft 
 be, we may gather from the words ' of the apoftle 
 Paul : ** For the love of Chrift conllraineth us, be- 
 caufe we thus judge, that if one died for all, then 
 •were all dead ; and that he died for all, that they 
 which live fbould not henceforth live unto them- 
 felves, but unto him which died for them, and rofe 
 again.'* 
 
 I cannot immediately drop this fubje<EV, but in- 
 treat the reader to obferve how deeply a fenfe of 
 redeeming love muft be engraven on the heart of 
 every believer. On how many circumftances will 
 he expatiate, which ferve to magnify the grace of 
 God, and point out the force of his own obligations ! 
 The infinite greatnefs and glory of God, independent 
 and all'fufficient, that he fhould have compailion on 
 the guilty linner, and fay, " Deliver him from going 
 down into the pit ; I have found a ranfom !" O how 
 piercing thofe rays of love which could reach from 
 the Godhead to man i To this he will never fail to 
 add his owm unworthinefs, his numerous, aggravated, 
 repeated provocations. He never lofes fight of thofe 
 fins which firft compelled him to fly for refuge ** to 
 the hope fet before him." His own intereft obliged 
 him to remember them before, as expoUng him to 
 condemnation, and he is now willing to confefs and 
 
306 A PRACTICAL TREATISE 
 
 record them, as ferviag to illuilrate the divirre 
 mercy. 
 
 And let us never forget the unfpeakable gift of 
 God, ** that he fpaied tjol his own Sod, but deliver- 
 ed him up for us all." How fhall we t'ufncRnily 
 wonder at the boundlefs mercy of the Father, and 
 the infinite condefceniion of the Son, when w. re- 
 lie£l upon his incarnation, aud on the ailonifhing 
 end of his appearance in oar nature, that he might 
 ** bear our fins in his own body on the tree." Did 
 he overcome all his enemies in his laft confli6l, and 
 ** make a (hew of them openly, triumphing over 
 them in his crofs ?" And fliall he not alfo, by the 
 fame means, reign in his people's hearts, and be the 
 fovereign Lord of all their affe^fions ? 
 
 To all this I fhall only add that glorious inherit- 
 ance which is provided for every veffel of mercy, 
 after he hath pafTed his preparatory trials. How 
 weH may we join with the apoftle Peter in this fo- 
 lemn form of thankfgiving, " Blelfed be the God 
 and Father of our Lord Jefus Chriif, which, accord- 
 ing to his abundant mercy, hath begotten us dgaia 
 by the refurre^tion of Jefus Chrifl: from the dead, to 
 an inheritance incorruptible, and undefiled, and that 
 fadeth not away," i Pet. i. 3, 4. Now, v;hen all 
 thefe circumvtances are confidered by the believer, 
 together with fuch as may be peculiar to himfelf 
 and his own pad condudV, mufl he not be ready to 
 cry out, " Lord, what wilt thou have me to do ? O 
 that I knew how I might repay fome fmall part of 
 my infinite obligations ! O that I knew by what 
 meins, or at what expence, I might magnify and do 
 thee honour 1 Write thy laws in my heart, and put 
 
ON REGENERATION. 3C7 
 
 them ill my inward parts, and enable me in every 
 poffible way to fhew that 1 love thee, becaufe thou 
 haft firft loved me.' 
 
 2. This plainly includes in it, and will certainly 
 produce the mofl (incere and fervent love to his fel- 
 low-creatures. As love to God is the firft, fo love 
 to man is the fecond commandment of the moral 
 law. We have our Lord's own authority for faying 
 it is like unto the firft ; and that love which ** work- 
 eth no ill to his neighbour," is the " fulfilling of 
 the law." Every one is ready to acknowledge, that 
 love to man is an important branch of practical re- 
 ligion. Bnt many great pleaders for this- duty o^o' 
 not fufficiently attend to its infeparabie connexion 
 with the love of God, and, in particular, with a 
 fenfe of redeeming love, or the love of God in Chrift 
 yet is there no fuch principle of univerfal love any 
 where to be found ? 
 
 In order to take a (hort view of this, it will be 
 proper to diftinguilli our brethren of mankind into 
 the two "cnerai clafles of bad men and pooa. Aif^^ 
 to bad men, the fame love to God, the fame concern 
 for his glory which fills the Gliriftian with grief and 
 indignation at their moft daring offences, infpires the 
 moft ardent defire for their recovery and falvation. 
 This is the only love to them v/hich is either accept- 
 able to God or profitable to themfelves. It will 
 {liew itfelf in all the offices of kindnefs and huma- 
 nity ; in inftrucling them v^here there is ability 
 admonifiiing them where there is opportunity, an. 
 in pleading for them at the throne of grace, to which 
 there is always undifturbed accefs. The believer, 
 knowing the danger of iin, and having a prcfpe^t of 
 
308 A PRACTICAL TREATISE 
 
 approaching eternity, is moved with compaffion for 
 blind and inconfiderate finners. Their conduct leads 
 him to refledl upon the depravity of his own nature, 
 and earneftly to pray that they may be partakers of 
 divine grace. 
 
 He that loveth God is under little temptation to 
 hate his brother ; or rather, in fo far as he loveth 
 God lincerely, he is under none at all. Hatred 
 commonly arifeth from envy and rival purfuits. 
 But a Chriflian, more than fatisfied with his own 
 portion, hath no occafion to envy others either what 
 they poflefs or profecute. In what a contemptible 
 light does he look upon the honours, riches, and 
 pleafures ab'^ ut which there is fo violent a ftruggle 
 among worldly men ! It is impoffible, therefore, that 
 he fliould hate thofe who do not interfere with him, 
 though in many cafes he is difpoled heartily to 
 pity their folly and delufion. 
 
 Nay, the matter does not even reft here, for the 
 Chriftian is laid under the moft exprefs command 
 to love his perfonal enemies, ** to blefs them that 
 curfe him, to pray for them who defpitefully ufe 
 him and perfecute him." This is the glory of the 
 gofpel, which gives the doftrine of Chrift a luftre 
 far fuperior to the moft admired fyftems of human 
 virtue. And however hard a faying it may appear 
 at firft view, when we coniider the character and 
 hopes of a penitent finner, and the example of his 
 expiring Saviour, it hath nothing ftrange or incre- 
 dible in it at all, that he who expeds, from the free 
 grace of God, pardon for his innumerable and aggra- 
 vated offences, ftiould be ready to forgive the far 
 flighter trefpaffes of his brethren againll himfelf. 
 
ON REGENERATIOK. 30^ 
 
 Ov rather, that he fliould take the higheft pleafure, 
 and think it his honour to do fo, when he remem- 
 bers his Redeemer's djing 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 tendered and the 
 ftrongeft ties, and love one another with a pure 
 heart fervently. It was no wonder that when Chri- 
 flianity was in a perfecuted ftate, the heathens fhould 
 make the remark, " Behold how thefe Chriftians 
 love one another !" They had a common chara6i;er, 
 a common Saviour, common fiifferings, and common 
 hopes. And muft it not be the fame (till ? for " all 
 that will live godly in Chrift Jefus muft fuffer per- 
 fecution.'* If they are not perfecuted with the 
 fwords, they (hall be perfecuted with the tongues of 
 men. They have the ftrongeft motives to love one 
 another, and nothing to divide them, for there can 
 be no rivalftiip or jealoufy between thofe who pof- 
 fefs or court the true riches. There is enough in 
 an all-fufficient God to fatlsfy the defires of all his 
 faints ; and they being intimately united to the one 
 only living and true God, muft of confequence be 
 united to one another. This is the tenor of their 
 Saviour's intercefibry prayer : «* That thev all may- 
 be one, as thou, Father, art in me, and I in thee ; 
 that they alfo may be one in us : that the world 
 may believe that thou haft fent me. And the 
 glory which thou gaveft me, f 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 per- 
 ieO: in one, and that the world may know that thou 
 Dd 
 
^,IO A PRACTICAL TREATISE 
 
 liaft fent me, and haft loved them as thou haft loved 
 mie," John xvii. 21, 22, 23. 
 
 CONCLUSION. 
 
 I SHALL now clofe this difeourfe with fome 
 praftical improvement of thefe important truths. 
 Several refle6:ions have indeed already been inter- 
 woven with the particular branches of this fubje^V, 
 and the light which they throw on other parts of 
 religion pointed out, I ftiall, therefore, at this time 
 only make a few obfervations upon the whole, and 
 proceed to a ferious addrefs to all my readers on this 
 moft interefting fubjetl. And, 
 
 I. From the various truths above eftabliftied, and 
 the order in which they have been opened, we may 
 fee the indiflbluble connection between falvation by 
 the grace of God, and holinefs in heart and conver- 
 fation. We-- may fee their equal importance and 
 their influence upon one another. There are many 
 •who attempt to divide thofe things whjch God liath 
 infeparably joined. Many iniift only on the duties 
 of the law of God, and our natural obligations' to 
 obedience ; and are hardly brought to any mention 
 of the righteoufnefs of Chrift, as the ground of a 
 iinner's acceptance before God. Nay, fome fcruple 
 not to aftirm, that the do£lrine of juftification by 
 free grace, or a finner's being found in Chrift, not 
 having his own righteoufnefs, weakens the obliga- 
 tion to holinefs, and tends to introduce licentioufnefs 
 of pra£lice. But from what hath been faid in the 
 jabove difeourfe we may learn, not only in general 
 -the abfolute neceftity of a change, but how this 
 
ON REGENERATION. 3II 
 
 ^ands connected with the purchafe and gift of fal- 
 vation, the chara6ler and work of a,Redeeraer. It 
 will plainly appear, that a change in feme refpedls 
 is neceflary to bring us to, and in others is the ne- 
 ceffary eiTecl and confeqaence of the acceptance of 
 falvation. 
 
 I have endeavoured in the preceding pages to 
 ihew, that a dilcovery of the nature and glory of 
 God, and of the infinite evil of fin, is abfolutely ne- 
 ceflary in order to oar either underftanding or relifli- 
 ing the do6lrine of the crofs. What is this then. 
 but a change begun ? Mull not the dominion of fin 
 in every fuch perfon have received a mortal blow ? 
 Doth any thing more dirc£tly tend to holinefs, than 
 to fee 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 neceflary, to complete 
 the change, that there be a fenfe of reconciliation 
 and peace ? *' Can two walk together except they 
 be agreed ?" Can any perfon livQ in the love and 
 fervice of God, while he conceiv^es him to be his 
 enemy, *and fuppofes himfelf fl;ll the objeft of his 
 wrath and difpleafure ? But fuppcfing this reconci- 
 liation obtained, let me boldly aik. What motive to 
 holinefs in all manner of converfation, equal to the 
 force of redeeming love ? Judge, O Chriflian, vv ill 
 any cold reaf jiiirg on the nature and beauty of vir- 
 tue have fuch an erf -61 in mortifying corruptions, as 
 a believing view of a pierced Saviour ? Where flaall" 
 we find fo faithful, fo a6live, fo cheerfnl a fervant of 
 God; as one who joins with the apoftle Paul in fay- 
 inp, '* I am crucified with Chrill : neverthelefs I 
 live ; yet not I, but Ghrifl llveth in me : and the 
 
312 A PRACTICAL TREATISE 
 
 life which I now live in the fiefh, I live by the faith 
 of the Son of God, who loved me, and gave himfelf 
 for me," Gal. ii. 20. Faith in Chrifl Jefus never 
 can take place in any heart, unlefs there has been 
 an internal work of the Spirit of God teftifying of 
 him; and there is no efFe6lual principle of new obe- 
 dience, but faith which worketh by love. 
 
 2. What has been faid above will ferve to explain 
 fome controveiiies with which the truths of the gof- 
 pel have been often darkened and perplexed ; parti- 
 cularly thofe relating to the priority or right of pre- 
 cedency, fo to fpeak, between faith and repentance. 
 Some make repentance, that is, as they explain it, 
 forrow for fin, ferious refolutions of forfaking it, 
 and begun reformation, the joint grounds of our ac- 
 ceptance with, the merit of a Saviour. Thefe, with 
 great plaufibillty, ilate the matter thus : That our 
 lincerity is accepted through the fatisfaftion of 
 Chrifl, inftead of that perfed obedience to which we 
 cannot now attain ; and, when taken in a certain 
 light, this afTertion is undoubtedly true. Others, 
 difcerning the falfehood that may lurk under this 
 reprefentation, and fearing the confequences of every 
 felf righteous plan, are tempted togo to the oppo- 
 lite extreme. That they might fhew falvatlon to 
 be v/hoUy of grace, fome have even prefumed to ufe 
 this harih and unfcriptural expreffion, that it is not 
 neceffary to forfake fin in order to come to Chrifl. 
 I could fhew a fenfe in which this alfo is true, even 
 PS It is not neceffary to forfake your difeafe in order 
 to applv to the phyfician But If it is not neceflary 
 to forfake it, I am fure it is neceffary, in both cafes^ 
 to hate it, and defire deliverance from it. 
 
GN REGENERATION', 3I3 
 
 This ditHcultjT- will be eafily Iblved from what has 
 hcQa faid m the preceding parts ot tins treatiie, and 
 we may learn to preferve the truth, without expo- 
 ^ing it to the fcorn or refentment of its enemies. 
 The reader may obferve then, that none -can fee the 
 form or comelinefs of a Saviour Handing in the room 
 of iinners, and purchafing forgivenefs from a holy 
 God, till the glory of this God is difcovered, till 
 the guilt of fin lays hold of the confcience, and its 
 power is both felt and lamented. This may perhaps 
 be -'o-iiled repentance, and 1 believe it is called fo 
 fonifctimes in the holy Scriptures, particularly in 
 the following pallage : " Repent ye, therefore, and 
 be converted, that your fins may be blotted out, 
 when the times ot refrefning fhall come from the 
 prefence of the Lord," Ads iii. 19. But the fmner 
 does not fo properly forfake fin in order to come to 
 Chrill, as he flies to him for deliverance from its 
 condemning guilt and enilaving power. He is fo far 
 from coming to God with a gift in his hand, even 
 of his own pra3^ers and penitential tears, that his 
 convi£lI?)ns continue to fellow him, if 1 may fpeak 
 fo, through every lurking place, till he is entirely 
 fubjeded, till he is flripped naked and bare, and de- 
 prived of every fhadovv of excufe. Then it is that 
 falvation through a defpifed crucified Saviour be- 
 comes unfpeakably amiable in all its parts, lin be- 
 comes more perfectly hateful, and an afTured prof- 
 pe£l is obtained of its immediate mortification, and^ 
 in due time, of its entire and complete delirudion. 
 Thus fauh and repentance are involved in one ano- 
 ther j they, produce, and are produced by one ano»- 
 Dd3 
 
514 A PRACTICAL TREATISE 
 
 ther. They may be treated of diftindlly, but they 
 cannot exift ieparately. So that whenever any of 
 them Is found alone, or ftands independent of the 
 other, that very thing is a fufficient evidence that 
 i: is falfe and fpurious. 
 
 3. From what has been faid on this fubje(5t, we 
 may be enabled to judge what are the fundamental 
 and effential doflrines of the gofpel, to which all 
 others are . but fubordinate and fubfervient. Rege- 
 neration, or the new birth, w^e are warranted to fay 
 after the e^^ample of our Saviour, is abfoluteVc'^ne- 
 ceffary to falvatlon : " Except a man be born again, 
 he cannot fee the kingdom of God." If any man, 
 therefore, depart from this truth, he makes ihip- 
 wreck of the faith, and will at laft be found to fight 
 againil God. Jt is alfo plain, that the reconciliation 
 of a finner to God muft be through the blood of the 
 -atonement : " For other foundation can no man lay 
 than that is laid, which is Jefus Chrift," i Cor. 
 iii. II. If any man hold by, and build upon this 
 great foundation, he fhall be finally accepted, though 
 many things may be found in him juftly blame- 
 worthy. Nor is it eafy, indeed, t^o fay what degree 
 of error and mifapprehenfion concerning thefe truths 
 themfelves, may be coniiftent with abiding by the 
 fubliance. But certamly all who dire611y and open- 
 ly oppofe them, may be faid " to bring in damn- 
 able hereiies, even denying the Lord that bought 
 them, and to bring upon themfelves fwift deltruc- 
 tion," 2 Pet. ii. i. 
 
 This may teach us what judgment Chriflians 
 •ught to form of the many parties and fadions 
 which divide the vifible church. There may be 
 
ON REGENERATIOK. 315 
 
 finaller differences which keep them afiinder on 
 earth, while in faith and in love to an unfeen Sa- 
 viour they are perfedlly united We are told that 
 God {hall gather his ele^l from the four wiiids, and 
 that " many fhall come from the eall and weft, and 
 fliaU.fit down with Abraham, and Ifaac, and Jacob, 
 in the kingdom of heaven," Matt. viii. 11. I al- 
 ways think with much pleafure on the perfect union 
 of this great and general affembly of the church o£ 
 the firfl:-born. Then, all other diftin^lions, all other 
 defignations fliall be aboliflied, and thofe fliall make 
 one pure and unmixed fociety, who have received 
 ** a white ftone and a new name,'* and " whofe 
 names aie written in the Lamb's book of life." 
 The profped: of this fhould keep us from immode- 
 rate refentment, at prefent, againft; any of whom we 
 have reafon to think that they hold the foundation, 
 are acquainted with real and practical religion, or 
 have had experience of a faving change. 
 
 No man indeed can deny it to be juft, that every- 
 one fhould endeavour to fupport that plan of the 
 difcipline and government of the church of Chrift, 
 and even the minutell parts of it, which appear to 
 him to be founded upon the word of God. Bat iiill 
 found dodrine is more to be tfteemed than any 
 form. Still we ought to conlider the excellence of 
 every particular foim, as coniiiiing in it's fitnefs to 
 promote or preferve the knowledge of the truth, 
 and to carry on a work of illumination, convidion, 
 and converfion, to the faving of the foul. Would 
 any Chriftian fhew that he is of a truly catholic dif- 
 pofition, let him difcover a greater attachment to 
 thofe even of different denominations, who ieem to 
 
 t^ 
 
3l6 A PRACTICAL TREATISE 
 
 bear the image of God, than t.) profane perfons, be 
 their apparent or pretended principles what they 
 will. Let U5 pay fome regard to other diilin£lions, 
 but ftill the greateft regard to the, mod important of 
 all diltin£lions, that of faints and finners. 
 
 4. As this great diitindion divides the whole 
 human race, and is fo very important in its confe- 
 quences, let me earneflly intreat every one w1k> 
 perufeth this treatife, to bring the matter to a trial- 
 vvith regard to himfelf. Anfwer this quellion in fe- 
 rioufnefs, Whether do you belong to the one clafs 
 or the other ? We are dropping into the grave from 
 day to day, and our ftate is fixed beyond any pofTi- 
 bility of change ? What aftonifhing folly to continue 
 in uncertainty wliether we lliall go to heaven or hel), 
 whether we fhali be companions of angels or alTo- 
 ciates with blafpheming devils to all eternity ! No- 
 thing, therefore, can be more falutary, than that you 
 make an impartial fearch into your prefent chara^let 
 and ftate. If you have ground to conclude that you 
 are at peace with God, what an unfpeakable fource 
 of joy and confolation ! If otherwife, there is no 
 time to lofe in haftening from the brink of >the pit. 
 May 1 not with fome confidence make this demand 
 of every reader, that he would fet apart fome time, 
 and apply with vigour and earneftnefs to the duty 
 of felf- examination ? Is not this demand reafonable ? 
 What injury can you fufFer by complying with it ? 
 Will confcience permit any to continue unreproved 
 in the negle£l of it ? Have you read fo much on the 
 fubjedt of regeneration, and are you unwilling to 
 reap the benefit of it ? Let every one, without ex- 
 ception, take up or renew this grand inquiry, * Am 
 
ON REGENERATION. 3I7 
 
 I in Chrift ? that is. Am I a new creature or not ? 
 Am I a child of God ? or do 1 flill continue an heir 
 of hell?' 
 
 5. As it is more than probable there will be fome 
 readers who are, or have reafon to fufpe^l themfelves 
 unrenewed, I would now come as an ambaflador 
 from Chriil, and endeavour to negotiate peace. 
 Wherefore, " as though God did befeech you by 
 me, I pray you in Chrift's ftead, be ye reconciled 
 unto God," 2 Cor. v. 20 While I attempt this, 
 I defire to do it under a juil Impreffion of the great 
 and principal truths which have been illuftrated on 
 this fubjeft. I know that this change is a work of 
 the Holy Spirit of grace ; that he only can bring a 
 clean thing out of an unclean ; that without his ef- 
 fe£lual bleffing, the cleareft and moft conclufive rea- 
 fdning diredled to the underftanding, the moft warm 
 and pathetic application to the affections, will be al- 
 together fruitlefs. 1 know that great natural abili- 
 ties are often perverted and abufed ; that the foundefl 
 reafon in worldly things, and the mofl brutifli folly 
 in matters of eternity, are often joined together ; 
 that men may be learned fcholars, eminent politi- 
 cians, aftive merchants, ikilful tradefmen, and yet 
 blinded finners, whom no inftru6tion can enlighten, 
 whom no warning can alarm But I know and be- 
 lieve, at the fame time, that God *' whom I ferve 
 with my fpirit in the gofpel of his Son,'' is able ta 
 make " his word quick and powerful, iharper than 
 a two-edged fword, piercing even to the. dividing 
 afunder of foul and fpirit, and of the joints and mar- 
 row, and a difcerner of the thoughts and intents of 
 the heart," Heb. iv. 12. There is an exprefs ap- 
 
3lS A PRACTICAL TREATISE 
 
 |)oirxtment that the wicked (hall " receive warninjr/* 
 and in this waj alone the wavchman c* '< deliver 
 his own foul." It is alfo" agreeable to refled:, that 
 when God giveth " a door of uttera c -," he is alfo 
 often pleafed to give " a door of faith," which I 
 praj may be the cafe with many who read this dif- 
 courfe, for Chrid's fake. 
 
 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 mull either be renewed in the fpirit of his 
 mind, or perifh eternally. It is of no confequence 
 what you are as to outward ftation, if you are not 
 reconciled to God; it is of no confequence .what you 
 are as to outward profelTion, if you are not inwairjply 
 changed. God is no refped:er of perfons, and, there- 
 fore, whether you are high or low, rich or poor ; 
 whether you are of one denomination of Chriftians 
 or another, if you have not been the fubjeds of-a 
 renewing and fandifying work of the Holy Spirit, 
 you are children of wrath, and if you die in that 
 condition, muft ** go away into everlafting punilh- 
 ment." To reaed feriouily but for a few moments 
 on this truth, and that every one of us is fo deeply 
 concerned in it, one would think might be fufficierit 
 to alarm us all, either for ourfelves or for others, 
 .or for both. Who could imagine that this weak 
 flefh, fo frail in its nature, and fo eafily taken to 
 pieces, fhould yet fo harden us againil the impreilion 
 of approaching eternity I But is there any hope of 
 selief? Yes there is, and that as univerfal as th& 
 
 .;^. 
 
ON REGENERATION-. 319^ 
 
 danger. The commillion is unlimited : "Go je into 
 all the world, and preach the gofpel to every crea- 
 ture," Mark xvi. 15. 
 
 In order to make, this exhortation the more di- 
 illnft and effectual, I fliali endeavour to addrefs it 
 in a particalar and feparate manner to the following 
 clafies : the rich and the poor ^ the joung and the 
 old ; the felf- righteous and the chief of finners. 
 
 1 would preach the everlading gofp^el to the rich 
 and aiiiuent, on whom (as the world chufes to ex- 
 prefs it) fortune fmiles, who are well and plentifully 
 fupplied with every prefent conveniency. The* pro- 
 phet Jeremiah, in trying the fuccefs of his mefl'age, 
 fays, ** I will get me unto the great men, and will 
 fpeak unto them," Jer. v. 5. it is indeed a matter 
 of no fmall dliHculty of" en to perfu-ade fuch to hear 
 the truths of the gofpel Let them not be offended 
 while I mention the words of our blefled Saviour : 
 " Verily I fay unto you, that a rich man fnall hardly 
 enter into the kingdom of heaven." And again, " I 
 fay unto you, it is eafier for a camel to go through 
 the eye of a needle, than for a rich man to enter 
 into the kingdom of Gcd," Matt. xix. 23, 24. 
 When the world is pleating and inviting, it is ready 
 to engrofs our attention, to poffefs our efieem, and 
 to attratl: our homage. Woildly grandeur is very 
 ready to infpire the mind u-ith pride and felf-fuffi- 
 ciency, which is, of all other things, the mofl de- 
 flru(^ive of real religion, and which is particularly 
 pppofite to tlie humbling and felf-abafing doctrine of 
 falvation by grace. The great and falbionable 
 world is ftill in danger of the offence of the crofs. 
 Denying themfelves, beating profane fcorn, morti- 
 
320 A PRACTICAX. TREATISE 
 
 fylng the flefli, loving and following a crucified 
 Mafter, are hard lefTons indeed to men of wealth 
 and affluence . 
 
 But fuffer me to warn all fuch, not to ** trull in 
 uncertain riches." Place not ybur happinefs in fo 
 unliable a poiTeliion. How ftrpng, as well as how 
 juft, the wife man's expreflions 1 " Wilt thou fet thine 
 eyes upon that which is not: for riches certainly make 
 themfelves wings, they fly away as an eagle towards 
 heaven," Prov. xxiii. 5. Behold I preach the gofpel 
 to you, and offer you the true riches. However 
 pride may make you fondly flatter yourfelves, how- 
 ever your greatnefs or wealth may deter others from 
 treating you with plainnefs and fincerity, you are 
 finners of the race of Adam, you are lofl: in him by 
 '*|;-^aature, you are traufgrelTors in practice, and liable 
 to divine wrath, from. which there is no Ihelter but 
 in ihe blood of Chrift.*.. It is but a very little time 
 that your worldly greatnefs can endure. Death 
 ilaall write vanity on all created glory ; and nothing 
 elfe (hall fcreen you from the wrath of the almighty 
 Judge in the laft and great day. There the rich an^ 
 the poor, the prifoner and the oppreflTor, fliall Hand 
 upon a level before the Maker of them all. . Em- 
 brace, then, while you may, the mercy of God. 
 Put on the fpotlefs robe of your Redeemer's righ*- 
 teoufnefs, and value it mo*e than purple and fine 
 linen, or the moft coftly attire. Seek the bread of 
 life which came down from heaven, and value it 
 moro highly than the moft fumptuous and . delicate 
 fare. Be not afliamed of a crucified Saviour. En- 
 dure with a noble firmnefs the difdainful fmiles of a 
 fcoffing world. O how amiable i% the union of high 
 
ON REGENERATrON". 32 1 
 
 ilation and piety, honour and humility, wealth and 
 felf-denial, with a refolute profeffion of the gofpel I 
 BlefTed is the memory of Jofeph of Arimathea, an 
 honourable man, and a counfellor, who boldly beg- 
 ged, and honourably interred the body of our Lord, 
 after it had been crucified at the inftigation of cor-" 
 rupt priefts, and pierced by the inhumanity of bru- 
 tal foldiers. May the Lord God of nature blefs and 
 increafe your fubftance, and make every thing you 
 do to profper, but in his mercy deliver you from 
 defpiiing the gofpel, dying impenitent, and lifting up 
 your eyes in torments I 
 
 2. Let me preach this gofpel to the poor. It 
 was the glory of the gofpel that it v/as preached to 
 the poor, and given by our Saviour himfelf as one ^^ 
 of the marks of the MefTiah's arrival, . that " tHiT^^W 
 gofpel was preached to the poor ' Very fuitable 
 was this to their Hate, good nev. s were brought to 
 them in their diftrefs. But think not, my brethren, 
 that your being poor is enough of itfelf. It may, 
 indeed, preferve you from many temptations to 
 which the rich are expofed, and it ought, one would 
 think, to conftrain you to feek to be rich towards 
 God. But, alas, this is not always the cale ! afB.- 
 when it is otherwife, how does it make every con- 
 fiderate heart bleed with compaffion and tendernefs I 
 O unhappy they who are both poor and prof?.ne 
 miferable in time and miferable to eternity, defpifed 
 on earth, and outcafts for ever ! Pitiable cafe in- 
 deed ! 
 
 But does not the Saviour of finners befeech you 
 to be reconciled unto God ? He intreats you to 
 Ee 
 
322 A PRACTICAL TREATISE 
 
 come unto him that you. may have life. He regard- 
 etjti not the perfons of men, but vakies a precious 
 immortal fpirit as much in a mean cottage as in a 
 fplendid palace. Your rags and nakednefs can be 
 no hindrance to your obtaining his favour. He 
 counfels 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 conlider that you are na- 
 turally much more loathfome by lin than by pover- 
 ty. Humble yourfelves deeply in the light of God. 
 Fly for refuge to lay hold of the hope fet before 
 you. Accept of a free pardon of all your fins 
 tiirough the blood of Chrifl, and of his Hol^ Spi- 
 rit to enable you to love and ferve him. Pvejoice 
 n your portion as all-fufficient and full, and in the 
 covenant of peace, as " ordered in all things and 
 fure.'* Go in the fpirit of adoption to your recon- 
 ciled Father in Chrift, and afk of him your daily 
 bread. Do not envy the profperity of others, fince 
 it is not material whether you Ihall live in plenty 
 and deep on a bed of down, or live in ft raits and 
 lie on a dunghill, compa ed to what fliall become 
 of you for ever. But, above all, be not fo mad as 
 to envy fmners an unfandified profperity. Rather, 
 when you fee a man of opulence defpifint;- the Sab- 
 bath, or hear a wretch in a gilded chariot profaning 
 his Creator's name, be ready to fay, * Shall 1 com- 
 plain of poverty, when my Lord and Mafter had 
 not where to lay his head ? Nc ; let me, on the 
 contrarj^, blefs that adveriity which caufed me to 
 confider. Let me be very thankful for that humble 
 llation which gives me accefs to communion with 
 God, and does not wafle my tinie with crouds of 
 
ON REGENERATION. 323 
 
 comptiny. Who knovveth whether I fhoulcl have 
 reca ned my integrity, if I had been conftantly fur- 
 rounded witli profane gaiety, fwimming in pleafure, 
 befieged by flatterers, folicited by fenfualiib, befet 
 with temptations ? O that I may be poffeiTed of the 
 pearl of great price, reconciled to God, Lnited to 
 Chrift, adorned with divine grace, and that I may- 
 be my Redeemer's at his fecond coming I* 
 
 3. I would preach the gofpel to thofe who are 
 but yet in the morning of life. This is* the moll 
 pleafant and hopeful part of a miniller's work, 
 Happy are you, my dear children, who have been 
 fo early called into God's vineyard, but infinitely 
 more happy, if you are inwardly and fully deter* 
 mined to comply with the call. I befeech you 
 ** Remember your Creator in the days cf your 
 youth, while the evil days come not, nor the years 
 draw nigh when you fnall fay you liave no pleafure 
 in them," Eccl. xii. 1. Early piety is exceeding 
 lovely in the eyes of the fober part of mankind, 
 highly acceptable to God, and will be infinitely pro- 
 fitable to yourfelves. Be not enticed with the de- 
 ceitful promifes and falfe pretences of worldly en- 
 joyments, which are fo ready to inflame your ^fe» 
 fions, and fo warmly folicit your love. Believe the 
 teflimony of all, without exception, who have gone 
 before you, and have left this record written on 
 created comforts, that they are " vanity and vexa- 
 tion of fpirit." Believe it, you have entered on a 
 world of fin and forrow. You may feel the early 
 ftlrrings of corruption in yourfelves, and fee its ma- 
 nifeil and manifold fruits, both in yourfelves and 
 ethers. Alas 1 are there not forae young perfons 
 
324 A PRACTICAL TREATISE 
 
 who learn, as their firft language, to bJafpheme their 
 Maker's name ? Many children who cannot work 
 are expert in finning. Alas ! your hearts are natu- 
 rally far from God. You ** go aft ray as foon as 
 you are born, fpeaking lies." 
 
 Be perfuaded, therefore, to fly to the blood of 
 Chrift, the precious blood of Chrift, " who loved 
 you, and gave himfelf for you." He died upon the 
 crofs to fave you from the hell which you have de- 
 ferved by your lins ; and he gvavMoufly mvites you, 
 faying, *• Suffer the little children to come unto me, 
 and forbid them not, for of fuch is the kingdom of 
 God," Markx. 14. BlefTed are thofe children who, 
 like their Saviour, advance in wifdom as in ftature, 
 and " in favour with God and man." Let young 
 perfons i|i general remember, as they are growing 
 up, that all the early opportunities of infhru6iion 
 which they have enjoyed, efpecially fuch as have 
 been brought up under the infpedion of pious pa- 
 rents, will greatly aggravate their guilt if they con- 
 tinue to defpife them. For this reafon fome, I wifh 
 I could not fay many, are old in fin when they are 
 but young in years. Wherefore, without further 
 deHy, betake yourfelves to God in Chrift ; learii 
 and love your Redeemer's name ; and let the life 
 that you live in the flefti be a life of faith on the 
 Son of God and only Saviour of the world. Your 
 early entrance on a religious life will make you re- 
 gular, eftabliilied, ufeful, fruitful Chiiftians, If you 
 are to continue long in the world, it will greatly 
 contribute to the fweetnefs and ferenity of life ; and 
 if it be the will of God that^you fliould die foon, it 
 will make you meet for the inheritance of the faints 
 
ON REGENERATIOK. 325 
 
 in light. There is forhething very terrible in the 
 death (often the unexpeded death) of young per- 
 fons, in the bloom or middle of life, plunged in fen* 
 fuality, inflamed with luft, and bent on fin of every 
 kind. But, blelled be God, there are alfo fome 
 agreeable inflances of young faints quickly ripened - 
 by divine grace, thoroughly mellowed by early af- 
 fiiclion, refigning the world, not with fubmiilipif 
 only, but pleafure, and taking wing to a land of 
 reft and peace, where ** the inhabitants flaall not 
 fay, I am fick. ;" and *' the people that dwell 
 therein fliall be forgiven their iniquity," Ifa. xxxiii, 
 
 4. I muft now preach the gofpel to thofe who 
 are old, who, having gone through many viciili- 
 tudes, are perhaps tottering upon the brink of the 
 grave, and drawing near to *' the houfe appointed 
 for all living." And i do it becaufe my oflice ob- 
 liges me 'to preach the gofpel to every creatUEe. 
 There is but little pleafure in addreiling fucb, |je- 
 caufe there is but little hope of fuccefs. May t not 
 fuppofe that fome one, or more, may be Ld to pcr- 
 nfe this difcourfe, who have many years refifted the 
 calls of the gofpel, and have been long accultorhed 
 to do evil ? What cauie have you to admire the 
 mercy of God, tthat you are not now " in the lake 
 which burns with fire and brimftone for evermore?" 
 Have you not followed many of your equals in age 
 to the church-yard, and committed their bodies to 
 the duft? What preparation have you made, in con- 
 fequence of the reprive allowed you and the admo- 
 nitions given you ? Hear then once more the joyful 
 E e 3 
 
326 A PRACTICAL TREATISE 
 
 found : Believe in the name of the Son of God, tha^i 
 you may have life through his name. Fly to his 
 blood tliat you may obtain the forgivenefs of your 
 fins, and an irilieritance among them who are fandi- 
 fied. He, and none eife, is able to deliver you. 
 Cry to him, that he may breathe upon the dry 
 bones, and they Ihall live. Though you are har- 
 dened in profanity, though you are befotted in fen- 
 fuality, though earthly mindednefs has overfpread 
 you like a leprofj^ kis right hand and his holy arm 
 will get him the vi6lory. He is able to create you 
 anew unto good works ; and, as you are already 
 monuments o,£ his patience and forbearance, to make 
 you to eternity the happy monuments of his fove- 
 reign and almighty grace. Is there now any re- 
 maining objection ? Is there yet any room for far- 
 ther delay ? Hath net time Died its hoary hairs up- 
 on ^ur heads, and drawn its furrows upon youi? 
 brows ? Make hade, then, and fly for your lives, 
 leil you lie down in for row, and make your bed in 
 h^l. 
 
 5. Let me preach the gofpel to the felf-rlghteous. 
 By tlie feif righteous*! mean thofe who truft in an 
 outwrrd, lifelefs form of duties, in a characler form- 
 ed upon wor-klly .prudence, and a fcv/ of the mod 
 common offices of civility between man and man ; 
 efpeciaily thofe, if any fuch have perfiiied in reading 
 tills ciifcourfe to the clofe, who defpife the do6lrines 
 of the grace of God. Do any of you lean to the 
 iaililonable fcheme of irreligious, pretended mora- 
 lity ; and, when you are at liberty, treat the -doc- 
 trine of free grace, and of Chrift's rhi;hteoufnefs and 
 Bieric^ with contenipt and fcorn. As the full fouL 
 
ON REGENERATION. 327 
 
 loatheth the honey-comb, fo the ielf-righteoiis foul 
 fpurns at the riches of .divine mercy, and likes not 
 the incelTant repetition of the name of Chriil. Your 
 guilt is of the darkeft and deepefl dye. Your dan- 
 ger it is impoffible to conceive or exprefs. What 
 views have you in drawing near to a holy God in 
 folemn worfliip ? or what meeting do you expect 
 %vith God, when he litteth upon the throne of his 
 holinefs in the day of judgment ? Do you ever, 
 though in the (lighteft manner, make confcicnce of 
 the duty of felf-examination ? May I not l^ave fomc 
 hold of you by that quarter? What fati^ciion have 
 you in your own hearts ? Dare you teUpis now what 
 paffes there? O the power of felf-deceit I You would 
 be covered with coniufion, did but the world know 
 the foul pollution that lodges within you ; how much 
 lefs fhall you be able to ftand the itrid and impar- 
 tial judgment of the great Searcher of hearts ? » 
 
 Do but open the book of God, and what page 
 will not condemn you ? This fentence Hands uncan- 
 celled againft you, " Curfed is every one that con- 
 tinueth not in all things that are written in the book 
 of the law to do them. Out of your own moutris 
 will you be judged, ye wicked fervants. Thou 
 that makeft th)- boalt of the law, through breaking 
 the law, diihonoureft thou God?" Bring forth your 
 boafted morality, and let it be put to the trial. Will 
 you, or dare you fay, * 1 have loved the Lord with 
 all my heart, with all my foul, with all my mind, 
 and with all my ftrength ?' Will you fay, * I have 
 loved his worQiip, and ferved him in public, in my 
 family, and in fecret, and I hope he will arrej)t of 
 it ?' I think I am authorifed to anfwer in his name. 
 
328 A PRACTICAL TREATISE 
 
 * Was It worfhipping ine to be (inging pfalms with 
 your mouths, and not once renaembering theij mean- 
 ing? to be thinking of an hundred vain things when 
 you were^ the houfe of God ? to be praifing with- 
 out thankfulnefs, confeffing without forrow, and alk- 
 ing bleffings withduf deiiring them ? and to be more 
 attentive to the faces and drelTes of others around 
 you, than to the frame of your own hearts ? Was 
 it hearing my word, to be criticifing the fiyle and 
 manner of the fpeaker, and laying hold, with the 
 utmod eagerncfs, of every improper motion or ill- 
 chofen expreffion, as a fund of entertainment for 
 yourfelves and your companions over your cups and' 
 bowls ? Or do you call your carelefs, haify, drowfy 
 prayers, with long intermilTions, worfhipping me in 
 feci'et V 
 
 But perhaps you will rather chufe to truii to the 
 duties of the fecond table, and what you owe to your 
 neig!ibour. . Perhaps you will fay, J have been ho- 
 neft in all my dealings, and never wronged any man ^ 
 nay, I have been kind and charitable, have dealt my 
 bread to the hungry, and fupplied the wants of the 
 affl'dled and poor. I anfwer, in the name of God,. 
 
 * Many have been your defedls even in thef^ duties ; 
 but fuppoling it to be fo, you have not feared me. 
 It might be from pride, from fear of cenfure, 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 m?«ke a mock at his fins, to lead 
 him into intemperance, to defpife him in your hearts,, 
 and ridicule him in your converfation ? ' In one word. 
 Do bur examine all your righteoufneffes, they will 
 «* be found as filthy rags before God." Truft not^ 
 
ON REGENERATION. 329 
 
 in fuch a " refuo^e of lies." The bed is fhorter 
 than '* that a man can Itretch himfelf on it, and the 
 covering narrower than that he can wrap himfelf in 
 it," Ifa. xxviii. 20. Believe it, there is po falvation 
 in anj other than in Chrift. His atoning blood will 
 reconcile you to God ; his grace and love will cap- 
 tivate your fouls •, his holy and bleflecf Spirit will 
 write his laws in your hearts. Believe in him, and 
 you will be more holy than ever, and yet Hand 
 afloniftied at your profane and blind pride and va- 
 nity. He will create in you a clean heart, and you 
 will then biuib at the thoughts of your remaining 
 pollution. You will apply yourfelves to his fervice 
 with zeal and diligence, and yet Hill fay you are 
 unprofitable fervants. One view of the crofs of 
 Chrift will make lin more odious than a thoufand 
 fine defciptions of the beauty of virtue, which com- 
 monly ferve only to nouriib and fortify the pride of 
 man. If ever you defire to fee the face of God in 
 mercy, or to dwell in his prefence, believe in Chrift, 
 for there is no other way to the Father. 
 
 6. In tlie^laft place, fuffer me to preach the gof- 
 pel to the chief of finners. It is th^Sf^lory of our 
 Redeemer, that he " faves to the utteitnoft all that 
 come to God by him." The dignity of his perfon, 
 the greatnefs of his fuiFerings, and the infinite value 
 of his atonement founded on both, makes him 
 ** mighty to fave." Let fuch finners attend to this 
 who are without excufe, whofe hearts have been a 
 fink of the greateft impurity, whofe lives are ftained 
 with the fouleft and grofieft crimes, whole fins have 
 been numerous, and heinous, and fcandalous ; who 
 have no plea to ofifer, but are fenfible that they have ' 
 
330 A PRACTICAL TREATISE 
 
 juflly merited the wrath of God in its utmofl: ri- 
 gour. Let fuch attend to this as are trembling at 
 the thoughts of a righteous judgment, and faying, 
 ** It is a fearful thing to fall into the hands* of the 
 living God — Men and brethren, what iliall wedo-?" 
 Behold I bring you good tidings of mt^cy unmerit- 
 ed, pardon unfolicited, a full and free remifTion of 
 all your fins. ** 1 have blotted out thine iniquities 
 as a cloud, and as a thick cloud thy fins : return un- 
 to rne, for I have redeemed thee." Receive this 
 teftimony, and " fet to your feal that God is true." 
 
 Think not to do injury to the grace of God, by 
 weaving a felf. righteous cobweb, and refufing to 
 believe till you have laid down forae rules of a new 
 life, and effected fome partial reformation, as if you 
 would fir ft fave yourfelves, that you may be fit for 
 falvation by Chrift. TheTe hopes will foon be 
 daftied in pieces. Faith in tlie imputed righteouf- 
 nefs of Chrift is the finner*s only plea. The more 
 vile you are in your own apprehenfion, the more 
 need you have " to put on Chrift." The fubfe- 
 quent change of heart and pradice mufl be the ef- 
 fect of his power, is a part of his purchafe, and 
 ought to be received as his gracious gift. And I 
 "will venture to foretel, that you will make the 
 greater progrefs in true holinefs, the lefs you are 
 difpofed to boaft of or to truft in it. 
 
 This, I apprehend, is the gofpel itfelf, ftyled in 
 Scripture, with the higheft propriety, the *' gofpel 
 of the grace of God." " Chrift came not to call 
 the righteous, but finners to repentance." If you 
 will rely on him for falvation, he will flied abroad 
 the love of God in^your hearts by the Holy Ghoft;^ 
 
ON REGENERATION. 33I 
 
 which will be a powerful and operative principle of 
 new obedience. I befeech you, therefore, in the 
 moft earned manner, not to reject the counfel of 
 God againft yourfelves. Nothing can be more li- 
 beral, or more gracious than the offer of the gofpel : 
 *' I will give to him that is athirft of the fountaia 
 of the water of life freely." There is no fin of fo 
 deep a dye, or fo infedlious a ftain, but the blood of , 
 Chrill is fufficient to wafli it out. There is not any 
 flave of Satan fo loaded with chains, but he is able 
 to fet him free. If you perilh,Mt is of yourfelves. 
 I have given you warning, from a fincere and ardent 
 concern for your everlafting intereft ; and may God 
 himfelf, for Chrift's fake, by his Holy Spirit, effec- 
 tually perfuade you to comply with it. 
 
 HE END. 
 
 J. Ritchie, i'rinter 
 
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