VARIOUS SUBJECTS,

DOCTRINAL, EXPERIMENTAL and PRACTICAL.

VOL. I.

HARTFORD.

1798.

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BOOK-SELLERS AND STATIONERS, HARTFORD,

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The following begins the original text:

EXCERPT 1. ( Pg. 159.)

"The heart of man cannot be brought into conformity to GOD by any pains used, or any means of a spiritual renovation. Fear and other causes which may check the excess and sensible outbreakings of sin, do not change the temper of the soul."

"THE Holy Spirit is the great and immediate agent in renewing the heart, and without his work in applying, deliverance is impossible.— Therefore JESUS CHRIST represented sin against the Holy Ghost, as the most dangerous of all sins. And it becomes those who think lightly of the Spirit’s work in redeeming men, to examine the subject, lest they fall under the guilt of unpardonable sin. "

EXCERPT 1. ( Pg. 177.)

"If the departing soul dislikes GOD and holiness, a clearer sight of him, will produce the most enraged enmity. The circumstances of this worldly existence are, therefore, so far from being the cause; that it is probable they are principal means, of preventing the excess of sin and torment, which revelation teaches us will overtake the departed impenitent. With what alarm ought all unrenewed minds to think of going into another world! They will meet a displeased GOD, who out of CHRIST is a consuming fire to sinners; and go to a place, where there are no objects of enjoyment suited to the relish of their minds. They will be selfish and proud without opportunity of gratifying the passion, which through disappointment must increase to all the rage of enmity. An utter despair, either of deliverance or change, will make the misery dreadful. These solemn considerations, show the importance of teaching the doctrine of JESUS CHRIST, Verily, verily, I say unto thee, except a man be born of water, and of the spirit, he cannot enter into the kingdom of heaven. AMEN. "

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JOHN 1. 13

F man, by nature, be wholly depraved, and unlike to GOD, it is necessary he should be changed, before his salvation and blessedness in the divine presence is possible. There must be a moral conformity of temper for the happiness of communion. The want of this conformity makes sinful creatures opposed to GOD’s pleasure, repine against his government, and seek their own happiness in such a way as his soul hateth. This is the real case with men, and even with seeking sinners before their hearts are renewed. The salvation which they seek is not the same salvation, which the gospel offers, and the heaven they desire, is essentially different from the glorious life of communion enjoyed by the Saviour and his people. The two doctrines, of man’s total depravity, and the need of regeneration

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THE doctrine of regeneration is much opposed in a sinful world, and among those who confess it, many endeavour to explain away the spirituality; and greatness of the change. One reason of their opposition is, that the need of regeneration, implies the natural and total wickedness of the heart ; a charge which they are unwilling to own, and a condemnation to which they do not intend to submit. Another reason of opposition and doubt, is ignorance of their own hearts. Conscience is asleep, reason is blinded by appetite, worldly interests and sensual pleasures possess all their thoughts, and they very little consider GOD, their own character, or eternity. In this state they feel no disease, and therefore no need of a change; no guilt, and therefore no need of forgiveness; no sense of moral obligation, and therefore no fear of GOD’S anger.—When the Holy Spirit comes to convince sinners, they have new apprehensions on these subjects; and tho’ conviction of sin doth not imply holiness or a new heart, they are made sensible of a threatening law, and an angry GOD. Also, though they have no just idea of the gracious exercises and peace which follow regeneration, they still suppose there must be some change, before they can be happy.

WE are told in the verse before the text, that of many as received CHRIST, to them gave he power to become the sons of GOD, even to them that believe on his name. The text which follows, describes these persons by the change of their hearts,. Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of GOD. This teaches us,

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that none but regenerated persons, have received CHRIST and become the sons of GOD, so as to receive eternal life. All others are exposed to the curse of the law and wholly unprepared for death. Their anxiety for salvation, if they have had any, their use of means, their doctrinal belief, and every other possible attainment short of a new and holy heart, has left them in the miserable state of unpardoned sinners. The heart of man cannot be brought into conformity to GOD by any pains used, or any means of a spiritual renovation. Fear and other causes which may check the excess and sensible outbreakings of sin, do not change the temper of the soul.

THE Holy Spirit is the great and immediate agent in renewing the heart, and without his work in applying, deliverance is impossible.— Therefore JESUS CHRIST represented sin against the Holy Ghost, as the most dangerous of all sins. And it becomes those who think lightly of the Spirit’s work in redeeming men, to examine the subject, lest they fall under the guilt of unpardonable sin. I will

I. EXPLAIN what kind or description of sinners, are commonly the subjects of a gracious regeneration by the Holy Spirit.

II. IN what regeneration consists.

III. MENTION some holy exercises or affections which follow a renovation of the heart by the Spirit of GOD, and are evidence of the change.

I. I AM to explain what kind or description of sinners, are commonly the subjects of a gracious regeneration by the Holy Spirit.

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DOUETLESS it is those who are convinced of sin, and in their own apprehension slain by the law. I am sensible it doth not become us to limit the gracious power of GOD, and positively to say, he never changed the heart of a person in deep security; but still we have no right to think it is the case. Such an opinion is not encouraged either by scripture or experience ; also it is dangerous to entertain it ; and has a tendency to sear the conscience and sink unholy men into deep stupidity and the worst of crimes.

SINNERS feel no motives but fear and a love of themselves, to seek religious instruction, and if on the testimony of others they suppose a change of their hearts to be necessary; still, if they think those who are in a state of security to be probable subjects of GOD’s renewing power, they will neglect all means to obtain religious instruction or to discover their own sin and guilt.

NEITHER does there seem to be a preparation for the exercise of grace by the renewed heart, which hath been previously insensible of sin, of guilt, of enmity against GOD and his law.—Such a mind would see, neither the wonderful love, nor sovereign grace of GOD in sanctifying and forgiving, nor the bitter opposition there was in the heart before its change, nor be sensible of the diametrical opposition there is between sin and holiness, in their nature, desires, and end of action. CHRIST tells us it is sinners, doubtless meaning, anxious, convinced sinners, whom he calls to repentance—that it is the sick who need the physician. The apostle says, The law is a school master to bring us to CHRIST. That without the law men think themselves alive, or whole, and we know one use of the law is to convince of sin in heart and life; and make us very concerned for deliverance.

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THEREFORE, we have no reason to expect that secure sinners, who give themselves no trouble about sin, escaping it, and the salvation of their souls, will be renewed by the Spirit of GOD while they are in this state.—Should it happen it would be a strange thing, and the subserviency of one part of personal experience to another, would be lost. Nor have we reason to expect any will be changed, who are insensible of a sinful heart, as appears to be the case with many, who will yet allow they have committed visible transgressions.—Such secure persons are eminently in the broad road to ruin. They are not earnestly attempting any thing for their own salvation; nor is there any intimation that GOD ever designs to save them, If we saw them awakened by his action on their consciences, though their hearts are enmity against him we might hope, that by his mighty power their hearts would yet be changed, and that he is preparing the way for a rich display of his power; as, he who awakens can also renew. The security of such persons chills our hope for them.—They are blind, and know it not; in peril, and fear it not; and GOD is leaving them in ignorance of their disease and death. This deep security concerning personal salvation, and this ignorance of a heart naturally estranged from GOD, are most dark omens concerning the persons, places and times in which they happen; for when the Spirit of GOD in his convincing and sanctifying operations is withdrawn, the doctrines and institutions of the gospel will have no saving effect.

THERE cannot be religion without feeling, deep feeling, and such feeling as makes every thing in this world appear small in comparison with our eternal wellbeing. Therefore CHRIST

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directs us to watch and pray, to strive and agonize that we may enter into the kingdom of heaven. Those persons are building on a sandy foundation, who suppose, if they keep themselves free from visible crimes, and live what is commonly called a moral life, their state is safe enough, without any anxiety concerning another world. It is true that all who have the gospel morality are safe, for this is the same as evangelical holiness, and includes, faith, repentance, a love of GOD, mourning for sin, self denial and watching against the motions of sin, much examination of the heart and prayer to GOD for his assistance. If this be meant by a moral life, it is through the grace of GOD connected with salvation. Every thing short of this may be sound in those, who have not been taught their own miserable state; and though men cannot accuse them of crimes, they are in a secure ignorance of GOD, their own state, and eternity. Neither is there any, of their ever becoming the subjects of a gracious regeneration, until they are in another manner convinced of sin and misery, and the danger of enduring the wrath to come. An effectual conviction, of these truths, will make people serious and temperate, and it is easy to discover the deep inquiry of their minds, What shall we do to be saved.

IN the conviction of sin, which usually precedes a gracious change of heart, the sinner is made deeply sensible of the following things.

GOD’S displeasure against sin of every kind, both of heart and life, of omission and commission, and that his anger rests on those who are not forgiven; so, that it is strange they are not consumed by his punishment. The reality of the divine law, and its penalty, together with the certain danger of sin ; and under a sense of this

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danger, he is surprized at his past life of security, and wonders how he made himself easy, when so often told of his exposed state.

HE sees a life full of sins, of which he formerly had no suspicion. The security for which he used to justify himself—his contemptuous neglect of GOD—his prayerless life—his injurious reflections on those who were anxious for salvation—his misimprovement of time—his profaning the holy sabbath and neglect of GOD’s word, are now a heavy burden on his conscience.

HE is also led to look within, and find an inward fountain of transgression. Sinfulness of heart, before this, was a hearsay thing to him; but now he finds, a heart that is hard, and a will unbroken. He sees those inward lusts, which like a fountain stow forth in streams of transgression.. When crouded by the terrors of the law, he finds enmity against the commandment and GOD who gave it, and though he dare not contemptuously avow such feelings, a consciousness of them, convinces him of the depravity of his heart. A rational conviction of the sin in his heart, of divine justice, and the certain penalty of the law, assure him that his state is deplorable. He now feels a truth which was never realized by him before, which is, that he shall remain a sinner, miserable, and under the curse of the law, if GOD doth not deliver him by his own mighty power. Once he supposed it was an easy thing to become religious indeed, so as to attain a consciousness of pardon; now, it appears to him a thing impossible without help from GOD, which he has no right to claim. He finds an opposing will and hard heart, to be the unmanageable enemies of his salvation, which none but GOD can remove, and thus despairs in himself. This

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despair in himself takes place, before he has any delight in the truth.

IT is usual for, GOD to produce this conviction of sin, and self despair, before he graciously changes the heart. There is a fitness the creature should know his own spiritual impotency and guilt in the divine sight, before he receives mercy.

BUT though I have urged the need of these convictions, in order to show secure men, there is no probability of their receiving divine grace in the present condition of their minds; it is proper for me to caution all, against expecting their inquiries, convictions and duties will renew their hearts.

TRUE holiness, flowing out in the exercises of faith and repentance, is a fruit of renewing power—a fruit of the spirit’s sanctifying operation in the heart. On the one hand, it is dangerous to deny the need and use of these convictions; so on the other, it is a dangerous error to suppose the inquiring, convinced sinner is gradually becoming holy and in a slow manner acquiring a moral conformity to GOD; or that his reigning temper, is not as fixedly opposed to holiness as it ever was in any period of his life. It is true, that the out-breakings of a sinful heart, may not be so visible to mankind; but why is it so? Only through the restraint of fear. In this case, the sinner himself, when convinced, will allow his heart to be growing in hardness. It is also true, that his case appears more hopeful to all pious beholders, who are acquainted with GOD’S usual manner of recovering sinners, but why is it more hopeful? Not because his terrors, convictions and efforts for deliverance make him more worthy of mercy; for in all these efforts, he has been moved by unholy motives. Not because these

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things have begot a final particle of holiness, or made one begin to grow which was natural in the heart. They have not begotten a small particle of holiness; nor is there any one natural in the fallen heart. Grace or holiness when begotten in the heart by the spirit of GOD, is a thing entirely new; a thing of which there was no degree, or to which there was any likeness, before a divine renovation. The superior hopefulness of the sinner’s situation, arises entirely, from the tendency of inquiry and conviction to bring the mind into such a state, as GOD chooses guilty creatures should feel themselves to be in, before he in sovereignty grants renewing grace. He renovates, of his own good pleasure, and acts by motives drawn from within himself and from the nature of his government.

THE purpose of infinite wisdom, in the progress of this work, is to teach the guilty creature he is a sinner, which he never feelingly apprehended before; to show him his impotency, that he has a heart guilty opposed to GOD, and which he cannot change. That the impossibility of changing his own heart arises from the stubbornness of his will, or the excess of sin that is in him; and also to prepare him for the exercise of holy affections, when GOD is pleased to give them.

WHEN public teachers or private christians, are called to instruct anxious souls, it is a matter of great importance, to teach them the danger of relapsing into security, by which their deliverance, will be rendered improbable; also, to assure them there is no holiness and compliance with the gospel, and that they are not becoming more worthy of forgiveness by any thing done

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in compliance with their fears, and solely to escape from danger. An endeavor, either to quench these convictions, or to make any believe they essentially alter the moral state of the heart, is, in the striking language of the prophet, daubing the wall with untempered mortar, and sewing pillows under the arms, to give security where conscience ought to be kept awake.

Our text is very explicit in ascribing a gracious change of heart to their direct and immediate power of GOD—which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of GOD. This sacred description not only excludes means, as having any efficiency of any kind, in changing the heart ; but also goes much surther, and assures us that the change is not according to the sinner’s own will, that is, he doth not desire such a change as this is. The terrors of a miserable end, which have been thrown in his way by the providence and Spirit of GOD, have made him wish for some change, for some escape from misery, some deliverance from the pains of a wounded conscience ; he is also convinced that whatever the change be, GOD must be the author; but all his pains and fears have not brought him to will or choose such a change as the gospel regeneration is, therefore it is not according to the will of man. And it is doubtless true, when GOD renews an unholy soul, which hath been asking much of him, the particular favor granted is an unsought one, and granted by sovereign grace.

II. I AM to describe in what regeneration consists.

IN describing this change, the word of GOD makes use of the highest expressions, denoting both the special power and action of GOD, and the newness of the thing produced. It is not the

modification of any moral principle, which previously existed in the mind, but the production of one that is new. It is called a renewing by the spirit—being born of incorruptible seed—born of the will of GOD—a new birth—a new creation—old things passing away, and all things becoming new—a new heart, with a multitude of other expressions, the strongest possible, denoting the immediate agency of GOD in the production of a new moral principle, or a new heart.

THE heart or the will and affections are the seat of this change; therefore, the increase of doctrinal or speculative knowledge, be the degree ever so great, hath no tendency to regenerate a person. Doctrinal light hath its seat in the understanding, and it is contrary to all experience, that more knowledge of an object, to which the heart or will is for its very nature opposed, will change the opposition into love. We may know this from the objects of love and hatred, which daily occur in the experience of life. If the state of mind be opposed to the very nature of an object, the more the object is seen, the more an opposing state will exert itself.—The divine action in regenerating an unholy soul is, therefore, on the heart, or the will and affections.

WHAT we call a new moral principle, may also be called a new taste, relish, temper, disposition, or habit of feeling respecting moral objects and truth. Words are not essential if ideas be according to truth. In the holy scriptures, the words heart and will, mean the same power or faculty in the mind, and it is that faculty in which holiness exists, and on which GOD acts in renewing sinners.

THE manner of divine acting in this instance of creation, is as much above our conception as it was in the creation of the worlds, it is only the

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effects of his action, which are sensible to the person who hath experienced it. He finds in.himself a new principle of moral love—a new relish or taste—a new temper, new feelings towards moral objects. He hath not done it himself. Though through fear of punishment he wished a change, he finds this to be another kind a change from what he wished, and infinitely more excellent. He feels, that it is above the power of means or any thing he hath done, to make such an alteration in his heart.—That it is a great change and worthy of GOD to make—that his moral feelings are indeed become new. The objects and the sins he once loved are now his aversion, and GOD himself, truth and duty, in which he had no pleasure, are become agreeable to his heart. This change of moral principle or taste, is that renewing by the spirit, or new birth which our Saviour declares to be necessary for seeing the kingdom of heaven, and of which he says, The wind bloweth where it listeth, and thou hearsest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the spirit. That is, the manner of divine acting is unknown, the moment of divine acting is unperceived, the creature is passive in his change; but by the effects of the change, after he hath had opportunity for deliberate self attention, he knows it hath happened. All the dispute, which some have raised concerning the direct agency of GOD, and a kind of regeneration partially effected by the creature’s previous endeavors to become right, will cease in those, who have became real subjects of the change. Feeling what it is by its effects, and comparing them with what they were before, as effectually convinces them of an Almighty moral creators a consciousness of their own existence and the

surrounding creation doth of the natural creator.

REGENERATION is that change from which holy exercises proceed, and is therefore the beginning of spiritual life in the soul. It is the beginning of that moral conformity to GOD, which is the true preparation for heaven and its blessedness. Though many., who have never experienced regeneration, think they wish for heaven; the real object of their wish is an ideal heaven, which never existed, and is essentially different from that holy state and place, which GOD will forever fill with his glory.

THERE will always be a strong temptation, with unholy minds, to deny the need of this change; and such a denial, in most cases, is the first step towards infidelity. There is greater and more present temptation, to deny the need of an efficacious work of GOD’s spirit renewing the heart, than there is to question the need of CHRIST’S atonement. This doctrine of a new heart, more directly brings home the charge of depravity and the necessity of our immediate departure from all sin, to escape the punishment of GOD; which becomes a present and a strong temptation to deny. the need of a change. A willingness to escape misery is common to men both good and bad; but it is only the sanctified, who are willing to leave sin; and though the effectual means of deliverance are purchased, it is natural to resist; and deny the need of their operation To guard ourselves against such fatal resistance, we ought to remember the words of CHRIST, which accord with the whole tenor of scripture, Verily, verily, I say unto thee, except a man be born of water and the, spirit, be cannot enter into the kingdom of GOD.

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III. I SHALL next mention some holy exercises or affections, which follow a renewing of the heart by the spirit of GOD, and are evidence of the change.

IT is of infinite importance that we judge right of the state of our own hearts. Considering the great consequences that depend, the bare possibility of a mistake should make us examine; but in this matter, there is more than a bare possibility. The word of GOD tells us that many shall be deceived. There is great difficulty any in knowing the heart, not because the nature of holiness

is uncertain or badly defined, in the scriptures; but from the deceitfulness of the heart itself. There are powerful temptations, to make us think our state good when it is really bad; and we have reason to fear multitudes will be deceived, and go with closed eyes into the eternal world. To prevent this, we should acquaint ourselves with the nature of those holy affections, which evidence a change. .

GOD is love, and he that dwelleth in love dwelleth in GOD—He that Ioveth is born of GOD—Love is of GOD, and every one that loveth is born of GOD, and knoweth GOD. Love, is the most appropriate as well as comprehensive name of gracious affections, which is used in the holy scriptures. Holy exercises are conformity to the law, which saith, thou shalt love GOD with all thy heart, and thy neighbour as thyself. Every one who is born of GOD loves the divine character, as exhibited in his works and word, and wishes well to his being, blessedness and government. He is more pleased that GOD is blessed and glorious, than with any personal advantage.—He chooses that every thing should be subordinate to the divine will and the exaltment of GOD, and when he begins to pray, forgets himself until he hath said,

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neighbour as himself. And cannot the unholy sinner love his neighbour ? Doubtless he can, but only so far as his neighbour’s good conduces to his own. It is a love of himself acting through the prosperity of his neighhour, and it grows no longer than some personal advantage is the root of nourishment. From this root, grow many of the neighbourly and civil alliances and amities of the world. It may serve, in this life of trial, to make a midway state, between a heaven of glory and the place of perfect torment. GOD admits no such selfish alliances as the basis of heavenly peace. The born of GOD can love a brother without regard to personal advancement. A brother’s happiness is, in its nature, so valuable an object, there is no need of selfish inducements to love and seek it. The holy soul, placed in a situation to derive no advantage, except it be the happiness of acting rationally and doing good, beholds and seeks the happiness of others with most ardent desire. This benevolent love of men is an exercise peculiar to the new heart.

WHOEVER is born of GOD repents of sin. There is a self loathing on account of pass sins, and our liableness to a future relapse. This loathing doth not arise from a fear of punishment, for if there were none, sin would not be less loathed by the holy soul. The tendency of sin to injure the rights and diminish the happiness of social being, is reason enough why it should be loathed; though we are personally placed in safety from its consequences. The penitent, doth not loathe sin less, for having been the sinner who committed it, or feel any desire for self-justification. How deep this mourning and sorrow becomes, in view of the excellent glory of GOD, and the injury done to him, can

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be conceived only by those, who—have felt it under the sanctifying action of the blessed Spirit.

THOSE who are born of GOD can say.—O how I love thy law, it is daily my delight—in thy precepts do I meditate day and night. The law of perfect holiness is an image of GOD. We cannot do without it, either as a rule of duty, or as the most direct means of teaching us the infinite and glorious rectitude of GODHEAD. That commandment, from which sinners turn with aversion, both on account of its holy requirements and its penalties, is the portion of the godly; and by looking on this image of their heavenly Father they daily grow in conformity to him.—Give them the written law for instruction, and the privilege of prayer as a means of communion with their GOD, and they are ready to say, I am as rich as I can be on this side heaven.

Bur how shall words describe that glory of GOD in the face of JESUS CHRIST and in his gospel, which is seen by newborn souls, and by no others. The glory of the gospel is hid to those who are lost, who were never renewed by the Spirit. They see no excellence in its moral nature and tendency; and the best they can consider it, is, as undesirable means of saving men from a more undesirable end. A regenerated heart perceives a fountain of glory in the gospel which was before unperceived—a display of moral perfection in GOD—his glory in the face of JESUS CHRIST—the holy nature of his government and kingdom—and the highest benevolence in communion between the unsearchable JEHOVAH and his holy creation. The method, in which the gospel delivers from sin and misery, adds blessedness to heaven, by such a discovery of GOD to created minds, as could never have been

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without it. After renovation, the moral glory of the gospel, of its author, and of the whole plan of grace, breaks in on the mind, in such succession, as its parts can be viewed by a finite understanding. The soul is drawn to GOD, in this new way of approach, by the irresistible cords of love. There is no pause, to deliberate whether it is belt to receive or resect such a GOD. There is no longer a deliberation between going and staying. The voice of the heart is, let me go if I may. The torments of eternity, prepared for rejecting sinners, are at such a moment forgotten, and are not the motive for choosing GOD. A sense of guilt and unworthiness is the only impediment, and though this be great, it does not prevail.—Drawn by divine glory the humble penitent approaches, thinking, perhaps he may be accepted; and if punishing justice should meet and repel him, still, is he may continue to behold this GOD and Redeemer, it will be a support under any possible pain. Thus the soul is united to GOD through JESUS CHRIST.

THIS firm and delightful approbation of the Mediator, his character, the whole plan of grace, and the most humbling doctrines of the gospel, is one principal evidence of a changed heart.

IT is to holiness sinful men are opposed. It is holiness which GOD mean to display and promote by the gospel. Sinners will be pleased with the doctrines of divine grace, so long as they can understand them, in accommodation to their own evil disposition..—Approving gospel doctrines is no evidence of a good heart, unless these doctrines are understood, as a dispensation, from first to last, promoting holiness of heart and life. It is the holiness of the gospel which a good man loves.

PATIENCE, humility, meekness of spirit, self-denial for the glory of GOD, perseverance in good works sincerely practiced, and an observance of positive religious institutions, so far as they are

known to be such, are also contained in the evidence of being born of GOD.

FROM what hath been said on this subject we may infer, the unhappy state of sundry descriptions of persons, which in collection amount to a very great number.

1st. OF those who have never been brought to feel their unholy and guilty hearts. The human mind may go on long in a doctrinal belies of our original depravity, and still be wholly without just apprehensions of its own sin; never be slain by the law; never discover the true nature, and reigning power, of that sinful taste which fills the heart; never discover a real opposition to the character of GOD and the nature of holiness ; never be brought feelingly to cry, on any principles whatever, help Lord or I perish. Education first fixed a doctrinal belief, and life hath gone on in assenting to the truth, without any feeling of the evil within. The security of life prevents examination. Such persons, from motives of this world, may be regular in their manners and in a visible attendance on many religious institutions. They are friends to every thing in religion but the experimental and evangelical part of it in the heart.—Having never seen their own unholy, guilty want of a supreme love of GOD, they depend for eternal safety, on their visible regularity and the general mercy of GOD through a Saviour. There is no evidence that such persons have been born of the Spirit, or that dying in their present sate, they can escape the wrath to come.

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2d. THIS subject shows the error of all who deny a change of heart to be necessary for salvation.

THESE persons cut themselves off from eternal life.—They deny the appropriate office work of the Holy Spirit, in the salvation of men; which, is resisting him in a high manner. However firmly they may think the death of CHRIST to be necessary, they prevent their own benefit from it by rejecting the application; for they will never reason themselves into that true holiness, which is necessary for seeing GOD. Indeed, it is an opposition to holiness, which is their temptation to deny the need of a change; and the denial proves that sinners do not desire such a heaven as CHRIST died to purchase. If they did truly choose it, the need and offer of renovating aid, would instantly appear to be a desirable truth. Let all, who deny, think well on this point. Let them examine, and compare their own hearts with the nature of gospel holiness. If this be seriously done, they must be convinced, there is an opposition in the heart which divine power only can remove.

₃dIy. THOSE, who think that an alteration of the external circumstances under which the mind

acts, will cause a sufficient change of heart for eternal life; are in a dangerous error. They never will find a change of external circumstances and situation, sufficient to change the moral principles or relish of the mind. Men are not sinners, because the circumstances of their existence, in this world, are a rational inducement to sin; for it is always contrary. Being in the body, and surrounded with such objects and events, as are commonly called temptations, is not the cause of a sinful heart. These, may be means of driving a

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heart, which was before sinful, into more visible exercise; yet are not the cause of sin. Sin hath a deeper origin than the external circumstances under which the mind acts, and is in the heart itself. It is an original and governing wrong temper, which change of circumstances may variously discover, but never eradicate, Therefore, death and a removal from the tempting object of the world, will have no tendency to fit us for heaven. The soul, when stripped of its body and removed from this world, will still retain the moral character or relish with which it departed; nor will the objects of another world have a power to change the temper. If the departing soul dislikes GOD and holiness, a clearer sight of him, will produce the most enraged enmity. The circumstances of this worldly existence are, therefore, so far from being the cause; that it is probable they are principal means, of preventing the excess of sin and torment, which revelation teaches us will overtake the departed impenitent. With what alarm ought all unrenewed minds to think of going into another world! They will meet a displeased GOD, who out of CHRIST is a consuming fire to sinners; and go to a place, where there are no objects of enjoyment suited to the relish of their minds. They will be selfish and proud without opportunity of gratifying the passion, which through disappointment must increase to all the rage of enmity. An utter despair, either of deliverance or change, will make the misery dreadful. These solemn considerations, show the importance of teaching the doctrine of JESUS CHRIST, Verily, verily, I say unto thee, except a man be born of water, and of the spirit, he cannot enter into the kingdom of heaven. AMEN.