with newly awakened fouls, whofe convictions have not yet been fo far fanctified as to iffue in total renovation; and yet in whom there is fome appearance of tenderness of spirit and a work of grace. It is readily admitted that fin, efpecially a ftrong habit of fin, fhould be rebuked, and dealt feverely with; but pity and love are ftill due to the finner. For want of making this diftinction, Philemon had, humanly fpeaking, thrown Novitius into a fituation where the adveriary had a potent advantage against him. in warning finners, great care fhould be taken to avoid every thing that might induce defpair of obtaining mercy.

Farther, let the bowels of compaffion which moved in Epaphras, and his pity for an unhappy fellow-finner, excite Our imitation. Watchfulness over our own steps is a needful duty; but this does not preclude watchfulness over others, particularly those who are fubjects of violent temptations, and frequent lapfes; and if we have a real love for fouls, and duly estimate their value, we shall exercife it, both with carneftness and tenderness.

Laftly, To perfons of the character of Novitius, we may addrefs the word of reproof. Your fins perfifted in will ruin your precious and immortal fouls; we fincerely pity your captivity and bondage; but be affured alfo, that the convictions you have already received will avail you nothing, unless you are enabled to renounce and caft away the ftrong habits of vices which have hitherto bound you. Remember Chrift is a Savior frem fin, not in fin; and the certain mark of his dominion, is victory over it: but while fin is perfifted in and followed, no peace can live in the confcience, and you ftand in jeopardy every hour: flee, therefore, from the wrath to come, for although a concatenation of Providences favoured Novitius, the fame may not attend you. Oh then, fellow finners, be entreated; " if there be any confolation in Chrift, if any comfort of love, if any fellowship of the fpirit, if any bowels of mercies, fulfil ye the joy," of the fervants of Jefus, who befeech you in his name to be reconciled to God.

ON THE NATURE AND NECESSITY OF

REGENERATION.

S.

ESUS CHRIST taught and enforced the doctrine of Re

J generation *. None, therefore, who venerate his autho

fity, or regard their own immortal intereft, fhould treat this

fubje&t with indifference, much lefs with contempt or ridicule. It is a doctrine taught, not only in the New, but also in the Old Testament, as is obvious from our Lord's reproof of Nicodemus, for not knowing, though a Master in Ifrael, either the nature or neceffity of this bleffing: let us humbly enquire into both.

With regard to the nature of regeneration, many err, not knowing the fcriptures, nor the power of God. It is obvious that baptifm cannot be the new-birth; for were it fo, the converted thief could not from the crofs have been received into Paradife, nor Simon Magus have continued in the gall of bitterness and bonds of iniquity +; for the former was not baptized, the latter was. Nor is Regeneration a change of opinion in favour of religion. Candid attention to judicious reafoning, is fufficient to produce this effect; but nothing fhort of Almighty power can accomplith the new birth ; neither is it mere reformation. There is nothing myfterious in this, but there is, in regeneration; as much fo as in the nature, progrefs, effects, and properties of the wind. The external deportment of a man may be as decent as the decorations of a whited fepulchre, while all uncleanne's equally exifts within . Once more. Remorfe of confcience, fucceeded by the ftoney-ground hearers' joy, is not regeneration. Were it fo, then Pharaoh, Saul, Judas, and the ftoney-ground hearers, were regenerated perfons; but, furely, regeneration cannot equally belong to foolish virgins whofe lamps fhall be put out in obfcure darknefs, and to the truly wife, whofe fhining light fhall shine more and more unto the perfect day. But pofitively,

Regeneration is an infufion of a principle of divine life by the Spirit and word of God, whereby a real, univerfal, and permanent fpiritual change is effected in a man's principles and conduct. In it the foul is quickened from the death of trefpafics and fins **, a clean heart is created, a right spirit renewed ††, and the regenerate perfon becomes in Chrift Jefus, a new creature ; from whom the old things of finful principles and practices país away, and, to whom all things pertaining to life and godlinefs become new 11. Particularly the understanding is enlightened, to perceive the finfulness of fin, the wickednels of the heart, the vanity of the world, the infufficiency of the creature, and the fuffi

ciency and excellency of Chrift, in his person, offices, and grace. The will is renewed, fo that it abominates and flees from fin; efteems, and cordially chooses Chrift and holinefs, as indeed the better part. The affections cleave with ardor to thofe grand objects. The confcience becomes tender, and cautiously avoids, not only evil, but the appearance of evil. In a word, the regenerate perfon is thoroughly changed in principle and in practice. He aims in all things at the glory of God, and is ftudious to give no offence to either Jew or Gentile, or the church of God. His fincerc piety towards God, and ftrict morality towards men, will more or lefs expofe him to the ridicule or contempt of the ungodly +; but, confcious of divine approbation, he will not be afhamed of Chrift or of his words in a finful generation. On the contrary, by divine grace he holds on his way, and waxes ftronger and ftronger §. Though this rcprefentation might be fuppofed fufficient, yet it is alfo needful to fhew,

Further, the neceffity of regeneration. It is abfolutely neceffary to enjoy intereft in Chrift. By our first birth we are members of the firft Adam, in whom all die, and muft be born again in order to become members of Chrift, the fecond Adam, by whom alone we can be eternally faved. By the former we are children of wrath T, by the latter, only can we become heirs of heaven. It is neceffary to all faving graces-to faith; none truly believe in Chrift, but thofe who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God **.-To love love is a fruit of the fpirit of God ++, but no unregenerate man hath that Spirit. It is neceffary for the acceptable performance of religious fervices, all of which require the grace of God in the heart . An unregenerate heart is a graceless heart. Without regeneration there can be neither pleasure nor permanency in the paths of true religion; both these, neceffarily fuppofe, difpofitions congenial to the nature of true religion, arifing from the poffeffion of a divine nature §§. Much lefs, finally, can there be any reception to heaven without the new birth, as it would be an eternal violation of order to admit any there who were not previously prepared for it by fan&tifying grace here. In a word, ye muft be born again, or infinitely better for you if ye had never been born at all.

Dear Reader, as you value your eternal falvation, never rest satisfied till the character defcribed becomes your own. If you enjoy fatisfactory evidence that this character is already yours, live becoming your heavenly origin; rejoice in your honourable relation to God, and gratefully afcribe the whole glory of it to his ever-bleffed name.

COMMUNION WITH GOD,

T. B.

THE BEST SUCCOUR IN THE WORST SEASONS.

MR

R. HENRY, that fweet expofitor of facred writ, a little before his death, defired his friends, to notice. as his dying faying, "That a life fpent in the fervice of God, and communion with hin, is the most comfortable and pleasant life that any one can live in this world." The beloved apoftle John, wrote his firft general epistle, with the kind and benevolent defign of bringing its readers to have fellowship with the apoftles; but not in their bonds and afflictions, if that could poffibly have been avoided; no; but that, like them, they might have fellowship with the Father, and with his Son Jefus Chrift. Blaffed Paul wifhed all men like himfelf in that refpect. A better with could not poffibly have entered into his heart, either for a fellow-mortal, or for his own foul. Communion with God is the highest honour and happinefs of which men or angels are capable. The fublimett notions of carnal minds, fall infinitely fhort of this felicity. "It is," fays Mr. Shaw, in his admirable treatife, intitled, Immanuel," the grand diftinction which marks the difference between true faints and all others." Dr. Owen, that great luminary of the last century, whofe treatife on the fubject has often delighted the hearts of Believers, defines it, "The mutual communication of fuch good things, as wherein the perfons holding that communion are delighted, bottomed upon fome union between them."

This communion implies acquaintance, agreement, friendship and love. God is love. He is man's best friend, and perfectly acquainted with him in every refpect. But man, by nature, is ignorant of God. He is an enemy to him by wicked works. His carnal mind is enmity against him. He is in a state of darkness, a child of wrath, a flave of fatan, and dead in trefpaffes and fins. Such being the cafe, how is man's communion with God poffible? Can

two

two walk together unless they be agreed? What concord hath light with darknefs, life with death, or enmity with love? Surely none at all. Then, if any one hath fellowfhip with God, he must be reconciled unto him through the death of his Son. Yes; without true friendship, there can be no good fellowship. Nor is there any Mediator between God and man, but the Man Chrift Jefus. If any man have fellowship with God, he is a new creature. He has paffed from death to life. He is tranflated from the power of darknefs, into the kingdom of God's dear Son. In a word, he is God's workmanship, who hath created him anew in his own holy and bleffed image. This man knows the Lord, as he is revealed in his works, his ways, and his word. He hears and obeys his voice, and that because there is none on earth, or in heaven, in whom he fo much delights. God and he love fellowship together. Herein, they converfe with each other. Between him and God there is a mutual giving and receiving.

In this fpiritual converte God fpeaks in divers ways and manners. His voice is uttered forth not only in the lively and charming scenes by day, but alfo in the dark and folemn filence of the night. The fun, moon and ftars, together with the air, earth and feas, and all their numerous inhabitants, declare unto the faints, the wifdom, the power and the goodnefs of the Lord. He fpeaks to them alfo by his providential difpenfations; fometimes in the fun-fhine of profperity, and at other times, in the darkness of adverfity. There are feafons when he makes them lie down in green paftures; when he prepares a table for them in this wilderncfs, and gives them all things richly to enjoy. Their cup runs over with bleffings. By and by, he speaks to them, as it were, out of the whirlwind. He brings them into the school of afflicton, and speaks to them by the rod of correction. He faw them in danger of leaning too much on earthly props, of making too much of temporal enjoy→ ments, and therefore determined to give wings to their wealth, and to take away the defire of their eyes by the ftroke of death. Perhaps a hufband, a wife, or a child, a Minifter, or a friend, he calls away from them, that he may poffefs more of their hearts, and be every thing to them. He fpeaks to them alfo by his word and Spirit; and thefe always agree together. The former is made effectual by the latter. But in every way in which God fpeaks unto his people, they no fooner understand his language, but

they