and a new spirit will I put within you;" yet they are equally clear, in requiring sinners to make themselves a new heart, and a new spirit. "Cast away from you all your transgressions, whereby ye have transgressed, and make you a new heart, and a new spirit; for why will ye die, O house of Israel?" Surely, there can be no natural inability, no insuperable difficulty, in sinners casting away their transgressions, and becoming reconciled in heart to the way of salvation by Jesus Christ. All the difficulty, in this case, exists only in the heart, or will; and it does not in the least degree, impair the natural powers and faculties of the mind; nor render the power of God necessary in the nature of things to change the heart. Were sinners only disposed in heart to turn to God, by true repentance; and to embrace the Saviour, by a living faith; where would be the necessity of regeneration? But, most certainly, sinners ought to be thus disposed; and, according to the plain requirement, to "make them a new heart, and a new spirit."

There is, however, another kind of inability, if it be proper to call it so, which is the sole ground of the necessity of regeneration. This is what is called a moral inability. It exists only in the heart; and consists in a strenuous and fixed opposition to the divine requirements. So great and strong is this opposition to the law and government, and even the grace of God, that all means and moral suasions are fruitless. The more sinners are invited, intreated and commanded to return to God, by true repentance; the more they are hardened in sin unless prevented by sovereign grace. Thus it appears, that although the door of mercy is open, and sinners are invited into Christ's kingdom: yet they all, with one consent refuse and refuse they will, if left to themselves, till they die without hope. Their moral inability, though entirely different in its nature from that which is natural, will effectually prevent their salvation; unless God, by his Holy Spirit, makes them willing, in the day of his power. Ŏ how inexcusable must sinners appear, when nothing but their own voluntary wickedness, renders the great work of regeneration necessary to their salvation!

;

Respecting the doctrine of regeneration, we may further observe, that it is an instantaneous change of heart. There has been no point of time, when those who have become

the subjects of regeneration, were neither saints nor sinners. As the resurrection of the dead, at the last day, will be in a moment, in the twinkling of an eye, so is this spiritual resurrection. Regeneration, when completed, is but a partial change of heart. If this therefore, were a gradual work, who could be able to judge when the degrees of it amounted to a saving change? If regeneration any thing new, it must be produced instantaneously. We may notice further,

be

It is a work imperceptible at the moment, and realized only by its effects. "The wind bloweth where it listeth; and thou hearest the sound thereof; but canst not tell whence it cometh, nor whither it goeth; so is every one that is born of the spirit." As Adam could realize nothing of his own creation, till he found himself completely in existence; so it is in the spiritual creation, or regeneration. Of course, man cannot be supposed to perform any part, in the glorious work; nor is there, strictly speaking, any agency whatever, co-operating with the divine agency, in producing the new heart. "If any

man be in Christ, he is a new creature; old things are passed away, and behold, all things are become new: And all things are of God, who hath reconciled us to himself by Jesus Christ.'

Regarding, however, the distinction between common grace, and special grace, we may notice many effects of divine influence and divine restraints, which fall far short of producing a new heart. Men often appear externally, and through the influence of what is called common grace, to be almost Christians. And this common grace has, in its nature, a strong tendency to bring about a renovation of the heart. Still, without special grace, it is utterly ineffectual.

We observe further; God usually takes certain measures with those whom he is about to regenerate, which are, in some respects, preparatory to this glorious work. He calls their attention to the reading and ministry of the word; or arrests their attention by special providences: He sends the arrows of conviction into their consciences, and leads them to a sense of their awful sin and danger. All these fall short of special, regenerating grace; but without these preparatives, we rarely hear of an instance of regeneration. On the day of Pentecost, there was

powerful preaching; miracles also were wrought, and the most agonizing conviction of sin was felt, particular instruction was given to multitudes, who cried out in the assembly, "Men and brethren, what shall we do?" All these things took place, before there was a symptom of regeneration. Afterwards, when their minds were prepared to appreciate the grace of God, and to obtain a more clear understanding of the things of Christ's kingdom; three thousand were found, who gladly received the word, and were baptized. This is a lively specimen of the manner, in which God usually calls in his elect, by regenerating grace. We here observe the same mode of divine proceeding, which has been observed in all the subsequent displays of regenerating grace. This was the method taken with Paul, in the process of his conviction and conversion. He was slain by the law, and cried out in agony of soul, "Lord, what wilt thou have me to do?" After this, he was regenerated. The instances here mentioned correspond with the promises of Christ to his disciples, to send them the Comforter, who should guide them into all the truth. It is added, "And when he is come, he shall reprove the world of sin, of righteousness and judgment.' Such is the method, and such are the means, by which God carries on his work of regenerating grace. But we are to remember, the means are in the hand of the Lord, and not of men.

We further observe on this subject, that regeneration is an unconditional work of God. By this is meant, that it is not a favour granted in consequence of any thing done as a condition, on which it had been promised. It is said expressly, "Not by works of righteousness which we have done; but according to his mercy, of his own will, he saved us, by the washing of regeneration, and renewing of the Holy Ghost." Some suppose, that although sinners can do nothing meritorious of salvation; yet they can pray for a new heart, and take hold of the promises; "Ask, and it shall be given you," -"Every one that asketh, receiveth." But is it not declared to all the unre generate, "Ye ask, and receive not, because ye ask amiss?" It is absurd to suppose that regeneration is conditional, when it is, in itself, the very beginning, and foundation of all right exercises of heart, and all works of righteousness. And were it possible, that with an unre

newed heart, mankind could perform acceptable sacrifices to God, and do works of righteousness; surely, regeneration would be needless.

Further to illustrate the doctrine, we may observe, that although it is a mighty work of God alone, to renew the depraved heart; yet the subject of this divine operation is active and voluntary. Mysterious as this statement may appear, it is plainly made by the Apostle; "Work out your own salvation with fear and trembling; for it is God who worketh in you, both to will and to do, of his good pleasure." If it be a question, therefore, whether men are active or passive in regeneration? The answer may be, that, in one sense, they are active; and in another sense, they are passive. As respects the cause of a new heart, God decides the question; "A new heart will I give you, and I will cause you to walk in my statutes. But, as respects the change itself, which takes place in the moral exercises and affections of the heart, men, who are the subjects of this work of God, are constantly active. They do as actually, and voluntarily turn to the Lord, as if there were no other agency but their own employed. The distinct agency of God and man is the same in this case, as in all others, in which divine influence is said to operate on the hearts of mankind. Their hearts are also constantly active. There always is, in the sense which has been stated, a coincidence, though not strictly speaking, a co-operation of divine and human agency; but no interference of one with the other. All the exercises of our minds are alike, free and voluntary, and alike subject to the direction of the all-wise and omnipotent Jehovah. On this ground it is that we are justly required to make to ourselves a new heart, and a new spirit; to turn from all our transgressions, to repent and believe the gospel. All our affections and volitions are as entirely our own, as if we were perfectly independent. Whether therefore, we are regenerate or unregenerate, we are under all possible obligation to be holy, and faithfully to perform every duty. But, the fact is, that, left to ourselves, with the door of mercy wide open, we shall never even set a foot on the threshold. We have loved strangers; and after them we will go. To subdue the stubborn hearts of sinners, therefore, and make them sweetly accord with Christ, in the glorious scheme of re

demption and salvation by grace; is the peculiar work of the Holy Spirit. And how wonderful is the forbearance and rich grace of God, in the conversion of those who will not come unto Christ! The guilt of such is far greater than if Christ had never been revealed. Well may the Apostle consider the gift of the Holy Spirit, after Christ was rejected, as the unspeakable gift; and well may those who blaspheme against the Holy Ghost, be utterly, and for ever unpardonable....AMEN.

ESSAY XVI.

The Doctrine of Election.

To avoid the repetition of ideas and arguments contained in the preceding Essays, we may limit the present discussion chiefly to the more appropriate meaning of the word, election, as it relates to the choice of the subjects of grace and salvation. This view of the doctrine of election may be stated in the following definition; That, from the whole race of sinful men, God has, according to his own most holy and eternal purpose, and for the richest display of his own glory, chosen a certain number, consisting of particular persons exclusively, to be the happy subjects of his special grace, and the heirs of eternal salvation; giving up all the rest to final condemnation.

That this doctrine is an important article in the system of divine truth, may be argued from various considerations, some of which will be noticed.

1. It is evident from a consideration of our absolute dependence on the grace of God for salvation. If sinful men are dependent on divine grace for redemption, for regeneration, for all the christian graces, and for perseverance to life eternal; who can imagine, that God does all these things for a certain definite number of perishing sinners, without a previous, fixed purpose or choice so to do? Had there been no choice of God, that one should be saved rather than another, when all were absolutely dependent on him; how is it to be accounted for, that one is taken, and another left? One becomes a convert to Christ, and another becomes a libertine and a reprobate.