church, when he has nothing of true religion. Thus also in the whole of his conversation and affairs in the world, if you strictly observe such a man, you will generally find him under one disguise or another; except when he is gratifying his humour or his vices, and then indeed you may come to a thorough knowledge of him.

The reverse of this, is the character of him that is born from above. He is one that is truly sensible of the emptiness and deceit of all the gay and wealthy appearances of men in this world: and he is ready to confess the insufficiency of all these things, either to add to his worth, or to make him happy. And then in matters of religion, he is one that does not carry his pretensions to knowledge, to goodness, to inward qualifications, or outward privileges, farther than what he finds good ground for in himself. He does not affect to appear better than he is; but in secret, and at heart, is many degrees beyond what he seems to be before others. Yea, I have sometimes thought, that to look upon a good man in his weaknesses and imperfections; and to hear him acknowledge, as the saints in scripture have done, his very worst failings and miscarriages; has added a lustre to that part of his character, that he is

without guile. And if that expression be fully at- John i. 47. tended to, I do not any where know a brighter description of one that is born again, or a better evidence of our being new creatures.

3. The understanding of him that is born again, is enlightened to discern those things of which before it was ignorant, or at least, to which it shewed no just regard.

Hence it is, that the scripture makes use of such phrases to describe this charge, as from foolish being made wise, and being turned from darkness to light: Ye were sometimes darkness, but now are ye light in the Lord. Hercy intimating to us, that the discoveries which renewing grace makes to the soul, are like the breaking in of a light to the bodily eyes when a man has sat some time in darkness. Whilst the room where he sat was

dark, though the very same furniture, paintings, and ornaments, were in it, that afterward appear, yet he sees nothing at all of them; but as soon as the light shines upon him, he has then a great deal of pleasure and entertainment in viewing what is about him. Thus, the great truths of religion are most fully revealed, and laid before us; but we perceive them not (at least in their excellency and importance) till a heavenly light shines into our minds: and then with the apostle, we are ready to cry out, O the depth of the riches both of the knowledge and wisdom of God! Rom. xi. 33.

Those especially, that have been brought up strangers to every thing of a religious nature, that have never been instructed in the scriptures, or the first principles of christianity; have an amazing scene opened to them, when first they turn their thoughts to religion, and are taught to realize the things that are eternal. Such converts are thoroughly sensible of the illumination of their minds by a renewing Spirit; and nothing needs more to be said under this head, with respect to them. But in other cases, when men have attained a speculative knowledge of the generally received notions of religion; or where, from their infancy any have known the scriptures, and have learned by heart the chief things contained therein, it is not so easy to discover the difference there is in their understanding of divine things, before and after their conversion.

Natural reason is manifestly mcre lively and penetrating in some than in others: and the several ways of education, do make a very great difference even in them, that are of equal capacities: Insomuch, that the first principles of religion written in our hearts, may be understood and talked of with greater clearness, by many who are guided only by natural light, than by others that are enlightened with saving knowledge: but then, these principles have not the same effect and influence upon both. There is another kind of attention to them, relish for them, and practising upon them, where they are spiritually discerned, than when they are understood, only by the force of good natural parts; or the advantages of a polite education.

And there are some truths in the christian religion of such a nature, that the apostle says the natural man (even the man of reasoning and learning) cannot receive them; but only he, who is taught by the Spirit of God.

I Cor. xi. I4.

We may very well compare the rational and spiritual man, when reading the terms of salvation, and the promises of the gospel, to a lawyer, and an heir, reading of the same will. The lawyer considers only the sense and expressior of the several articles, so as to observe what is the force and import of them according to law: but the heir reads every article with a very distinct application of it to himself, in what is bequeathed to him; and diligently observes what is required of him. He forms his measures and conduct thereupon, lays it by as his treasure, and as the security upon which he depends for all that he enjoys. Such a kind of knowledge is that, which the renewed mind is furnished with, as to spiritual and heavenly things. A knowledge, that shews us our interest in them: and so must needs excite another kind of attention and regard, than where they are made matters of mere speculation.

So also, in the case of those that, from their childhood have been acquainted with the holy scripture; we shall find a very great difference between their first sense of things, and that, which by renewing grace they are brought to. The memories of such, are stored with variety of excellent and useful passages from the word of God: they have learnt perhaps, several summaries of religion: the articles of faith, and the rules of duty, which are commonly received in the christian world, may be very readily and exactly recited by them: but all is cold and ineffectual, till the Spirit of regeneration gives them their proper force and influence. While they pronounce the most solemn, and substantial, and self-concerning truths, yet all passes merely for words of course, till divine grace makes them sensible of the vast weight and meaning of what has been rendered so familiar to them.

We may therefore conclude, from these several instances, that wherever a saving change is wrought in a soul, it will introduce, and improve, such a knowledge of the things of God, as those that are in a natural state are strangers to. If not in the things themselves that are known, yet in a manner of knowing them, I believe this may always be observed..

After I have thus explained, the understanding being enlightened, in him that is born again; I think there is no room left for any man to conceive well of himself, merely, from his having imbibed a set of good, or as some would speak, orthodox notions in religion. Nor will a man's being furnished with a set of new notions, that may for a while surprise and entertain him, prove, that he is a new creature. Nor yet, on the other hand, can any one reasonably conclude from what has been said, that his state is bad, if his knowledge of divine things be affecting, and duly operative; though it may not be so great, or so lately obtained, as to appear any thing extraordinary to him.

4. The will of him that is born again, is brought to an entire submission and obedience to the will of God.

Some of the first words, that converting grace put into the lips of St Paul, were,...........Lord, what wilt thou have me to do? From which time, a furious self-opinionated persecutor, became a tractable submissive learner of the truth, as it is in Jesus.

O the power of divine grace, to remove all the prejudices and obstinacy of men! and to correct the stubbornness and reluctancy of the will, against the laws, or the providence of God. By this means a true convert is enabled to get above the instigations of a deceitful envious world, the sinful vanity of his own spirit, or the malignity and subtilty of the tempter. While our wills are determined by the common behaviour, and inclinations of those among whom we live; or directed by some reigning corruption in ourselves: or subject to the wiles and suggestions of

the wicked one; there is an enmity to God, and to what he res quires of us but as soon as a principle of grace prevails in the soul, it brings every thought and inclination into subjection.

Rom. vii. 12.

Hereby we are brought greatly to revere the will of God, in his word: And the commandment is acknowledged to be holy, just, and good. Holy in its precepts; just in its threatnings; good in its promises; and all, in its great end and design, most excellently contrived and fit to be subscribed to in every thing.

Grace teaches us also to bow to the will of God in his providence. Though our own projects are crossed, and those prospects which we thought we had before us may be cut off: yet we are taught to acquiesce in the sovereign disposals of our great Governor and Owner, in every occurrence of our lives. Our schemes of action are all submitted to him; our possessions and enjoyments are all resigned into his hands; and our expectations are made entirely dependent upon him, to accomplish, or over-rule them, as he sees best.

Not that there is such a subjection in the will of a regenerate man, as to make no resistance to the commands or disposals of almighty God: for then there would never be any of those struggles or conflicts, which good men continually complain of, between grace and corruption: but there is such a subjection in 'him that is born again, That, in his esteem, he gives a preference to the will of God; and, in his endeavours, strives to be more and more conformed to it; and, in fact, this does at last prevail against all the enslaving motions of an untoward volition and inclination.

Solomon, in the book of Proverbs, frequently describes an ill man as one that has a perverse and froward heart; which cannot be led and governed by any methods or directions, though never so wise of good. He that is born again, must therefore be delivered, in some measure, from this disorder; and as to the general bent of his mind, must become tractable