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fruits of the divine bounty, as tokens of divine love, and as they afford him an opportunity of promoting the divine glory. He is ready to say with the Psalmist, "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. My flesh and my heart faileth, but God is the strength of my heart, and my portion for ever.'

2. He that is born again considers the favour of God as full and sufficient for his comfort and happiness. That is to say, he is habitually satisfied with this as his portion, whether there be abundance or straitness as to outward provision. He counts the favour of God as absolutely necessary, but nothing else is considered as such. No earthly enjoyments can satisfy him without God's favour; but this will satisfy him, be his outward condition what it will. I am far from meaning to affirm, that every good man is free from the least rising murmur, the least impatient or rebellious thought. If it were so with any man, he would be perfect in holiness; but I mean to signify that this is his habitual and prevailing temper. He is inwardly convinced that those alone are happy, and that they are and shall be completely happy, who are reconciled to God, and the objects of his special love. His own remaining attachment to present things, and immoderate sorrow under outward calamity, he sincerely laments as his weakness, and humbly confesses as his sin. He endeavours to supply the void left by every earthly comfort, when it is withdrawn, by the fulness and all-sufficiency of God. possesses in some measure, and breathes after more and more of the temper expressed in the two following passages of Scripture; "Although my house be not so with God, yet he hath made with me an everlasting covenant, ordered in all things and sure; for this is all my salvation, and all my desire.-Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields

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shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls; yet will I rejoice in the Lord, I will joy in the God of my salvation."

Thus I have endeavoured to point out wherein the change in regeneration doth immediately and properly consist. It is just the recovery of the moral image of God upon the heart; that is to say, to love him supremely and serve him ultimately as our highest end; and to delight in him superlatively as our chief good. This recovery, however, is but begun on earth; it is gradually improved in the progress of sanctification, and shall be fully completed at the resurrection of the just. The sum of the moral law is to love the Lord our God with all our heart, and soul, and strength, and mind. This is the duty of every rational creature; and in order to obey it perfectly, no part of our inward affection or actual service ought to be, at any time, or in the least degree, misapplied. This is the case with no mere man while he continues in the body. But regeneration consists in the principle being implanted, obtaining the ascendency, and habitually prevailing over its opposite. Even in those who are born again, there will still be many struggles between the "law of sin in their members," and the "law of God in their minds." This we find deeply lamented by the apostle Paul: "O wretched man that I am, who shall deliver me from the body of this death?" It ought to give unspeakable consolation to the Christian, when he reflects that the seed which is planted by divine grace shall be preserved by divine power. A gracious God will neither suffer it to be smothered by contending weeds, nor destroyed by the inclemency of this tempestuous climate, till it be transplanted into the milder regions of peace and serenity above.

SECTION 3.

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

In the further prosecution of this head, I proposed to mention some of the principal evidences and fruits of a saving change. These, no doubt, it were easy, with sufficient propriety, greatly to extend and enlarge, because they include all the marks and signs of real religion, suited to every character and every situation in which a Christian can be placed. The heart being renewed, the life will of necessity be reformed; and holiness in all manner of conversation, including the duties of piety towards God, and justice and charity towards men, will be its native and genuine effect. But this would be too wide and general a field. I find most writers on this subject take particular notice of the new views and apprehensions which the regenerate person hath of himself, and every other thing or person to which he stands related. I shall therefore very shortly observe, He who is born again discovers his new nature and life by new apprehensions of God -of himself-of the world-of eternity-of Jesus Christ the Saviour of sinners-and of all the ordinances of his appointment.

The regenerate person has new views of God, both in respect of greatness and goodness. He really and inwardly believes the being, presence, power, and providence of God, which he in a great measure misbelieved before. Whereas formerly, even what he did believe of God was seldom in his thoughts; now it is almost impossible for him to look upon any thing, or person, or event, without considering its relation to God. O what terrible majesty does his sanctified understanding perceive in this Being of beings, compared to the times of his former blindness! What a lustre and glory does the opened eye see in all the divine perfections! Above all, what a ravishing and astonishing view has he of the divine goodness and love!

Wicked men, governed by self-love, are therefore insensible of obligations. Inordinate in their desires, they are never satisfied with their possessions; whereas the child of God discovers and confesses the infinite goodness of his Creator in all his mercies, of the least of which he is not worthy.

He hath quite new apprehensions of himself, his own character and state. Before, he thought himself his own master, looked upon every religious law as a hard and tyranical restraint; but now he sees that he belongs to God; he now remembers his Creator, confesses his obligations, and mourns for his transgressions. A converted sinner often admires, and stands astonished at his own former conduct.. He wonders at the boldness of a poor guilty helpless rebel, perhaps cursing and blasphemeing, perhaps rioting in sensuality and lust. He wonders that the power of God did not arrest him in his course, and by some signal stroke make him a standing monument of righteous indignation. He trembles to think of his former state, and it excites in him a deep and lively acknowledgment of the riches of divine grace. How great a sense of this does the apostle Paul often express in his own case: "who was before a blasphemer, and a persecutor, and injurious-This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief."

The above is often connected with, and increased by his views of the world and worldly men. The charm is now broke, the false colours are now taken off from the world and all its enjoyments. How ardently did he love them once! how eagerly did he prosecute them! and how rich did he esteem them! He envied every one who possessed them, and thought that none such could fail of being completely happy. But now he can never separate the idea of riches from temptation, and often considers the dreadful change of state in those who are carried about in

pomp and grandeur on earth; who are clothed in purple and fine linen, and fare suraptuously every day; but are, in a little time, tormented in hell fire. Formerly he valued persons by their station, by their wealth, by their spirit and genius, or other natural qualifications. But now a Christian in a cottage appears more honourable and more amiable than a blas phemer in a palace. Now his heart is joined to every servant of Christ, though despised in the world, though emaciated by sickness, though deformed with old age; nay, though loathsome and sordid through penury and want. He sees the beauty of these excellent ones of the earth, under all their present disadvantages, and in them is all his delight. With regard to persons of an opposite character, the penitent often recollects with a bleeding heart, his fondness for and attachment to sinful companions; and his kindness to them is converted into a yearning tenderness and compassion for their miserable state.

Further the regenerate person has new apprehensions of eternity. Formerly the shadows and vanities of time so engrossed his thoughts, so filled and occupied his sight, that eternity was seldom at all, and never fully in view; but now it is frequently and strongly upon his mind. Now it, as it were, joins itself with, and points out its own relation to every subject, and its concern in every pursuit. Now it is present as the object of faith, to correct the false representations of sense, and to oppose the unjust claim of earthly and momentary gratifications. Formerly things unseen were counted in a manner precarious and fabulous, of small moment in any determination; but now there is such a discovery of the great realities of another world, as weighs down all created things and makes them feel as a feather in the bal

ance.

Let us here stand still and pause a little. Let me beseech every reader to ponder this reflection, which

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