In «new man, which after God is created in righteousness "and true holiness."* These expressions especially teach us, that regeneration is the beginning of a fallen creature's recovery to that rectitude of soul, and conformity to the holy image of God, in which he had at first been created, but which had been lost by sin. this view David prayed, "create in me a clean heart, “O God, and renew a right spirit within me.”† This same renovation is likewise spoken of by Moses, when he says, "The Lord thy God will circumcise thine "heart, and the heart of thy seed, to love the Lord "thy God with all thy heart, and with all thy soul, "that thou mayest live;" and in many other places it is mentioned under the same image. It is also represented by the grafting of a tree, through which the nature of it is changed and meliorated, and made to bear good fruit. These and such like metaphors and similitudes abundantly illustrate and confirm the explanation that hath been given of regeneration; but can never be made to coincide with the sentiments of those, who explain it of an outward form or amendment; or of such, as mistake some transient impressions or emotions, for this abiding renovation of heart. The necessity of regeneration might indeed be entirely rested on the solemn and repeated declarations of the Saviour and Judge of men; for those multitudes, who hope for heaven, while they pay no regard to this part of scripture, strangely presume, either that Christ was mistaken, or that he will depart from his word in their favour! But other conclusive proofs may be adduced, that, "except a man be born again, he cannot enter "the kingdom of God;" which result from the nature of God and of man, of true religion, and of happiness. No creature can be satisfied, unless its capacities of enjoyment coincide with its sources of pleasure, or unless it subsist in its proper element. The various kinds of animals are perfectly satisfied with their several modes of living, while unmolested and sufficiently provided * Rom. xii. 2. Gal. v. 24. Eph. iv. 22-24. Col. iii. 9, 10. Acts, vii. 51. Rom. ii. 28, 29. Col. ii. 11 for; but they are uneasy, when out of their place, though in a situation which pleases other creatures. Different men also have different tastes; none is comfortable, unless his inclination be gratified; and every one is apt to wonder, what pleasure others can take in that, which is irksome to him. But who is there, that naturally takes delight in the spiritual worship and service of God? Are not these things man's weariness and aversion? And do not men in general deem those persons melancholy, who renounce other pleasures for the sake of them? That, "which is born of the flesh, is flesh," or carnal; " and "the carnal mind is enmity against God;" whose holy perfections, spiritual law and worship, sovereign authority, and humbling truth, are disliked by all unregenerate men, in proportion as they become acquainted with them. This is manifest, not only from the vices of mankind, but from the prevalence of idolatry, infidelity, superstition, and impiety; for men have in every age, almost with one consent, preferred any absurdity to the truths, precepts, and ordinances of revelation ; and every base idol to the Holy One of Israel! Indeed they who carefully watch their own hearts, while they think seriously of the omnipresence, omnipotence, omniscience, justice, holiness, truth, and sovereignty of God; of his laws, threatenings, and judgments; and of their own past and present sins, will find 66 a witness in themselves," to the enmity of the carnal mind against God. So that except a man be born again, he cannot take any pleasure in God, nor can God take any pleasure in him. He cannot come to him or walk with him.* He cannot render him unfeigned praises and thanksgivings; but must either neglect religion, or be a mere formalist. He can neither deem the service of God perfect freedom, and regard it as his privilege, honour, and happiness, nor exercise unfeigned repentance for all his sins; but in part at least, he will exalt himself, palliate his crimes, object to the severity of God, and murmur at his appointments. He cannot cordially receive the gospel, nor live by faith in Christ for "wis Amos iii. 3. "dom, righteousness, sanctification, and redemption;" nor perceive the preciousness of his person, mediation, and kingdom, the glory of his cross, his unsearchable riches, and incomprehensible love. It is impossible that he should unfeignedly give the Lord the whole glory of his salvation; or practise, from proper motives, meekness, patience, gratitude, forgiveness of injuries, and love of enemies; or count all but loss for Christ, renounce all for him, bear reproach and persecution for his sake, devote himself to his service, even unto death; and then at last receive eternal life, as the free gift of God in him. Nor can he enter into the spiritual meaning of divine ordinances, (especially of baptism and the Lord's supper) or seek the spiritual blessings of the new covenant with decided preference; or love the true worshippers of God, as the excellent and honourable of the earth. Nay, an unregenerate man would not favour the company, the work, the worship, or the joy of heaven; but would be disgusted even with the songs and employments of angels, and the spirits of just men made perfect; as persons of different descriptions must know, if they would but carefully consider the subject, and reflect on the state and thoughts of their own hearts. But the nature of God, of holiness, of happiness, and of heaven, is unchangeable; and therefore, either we must be changed, or we cannot be either holy or happy. All the scriptures above referred to imply, that regeneration is wrought by " the exceeding greatness of the "mighty power of God;" but it should be observed, that he operates on the minds of rational creatures according to their nature. The instantaneous renewal of a fallen angel to the divine image would be as real a display of omnipotence, as his first creation, and in some respects a greater; but the Lord might effect this renovation in a different manner. Having made use of truth, as the medium of his almighty energy, in overcoming the dark and obstinate enmity of his fallen nature, and in producing a willingness to be restored; he might afterwards require his concurrence in the use of means, through which that recovery should be effected. Now we are informed, that the Lord regenerates sinners by his word;* ministers therefore and parents, and many others, in different ways, are bound to set before those, committed to their care, the word of truth; and to treat them, as reasonable creatures, addressing their understandings and consciences, their hopes, fears, and all the passions and powers of their souls; beseeching God "to give them repentance to the acknowledging of the "truth." And all they, who are convinced, that such a renewal must take place in them, or else that they must be miserable, should be induced by the consideration that they cannot change their own hearts, (that being the work of the Holy Spirit,) to seek this needful blessing by reading the scriptures, retirement, meditation, self-examination, hallowing the Lord's day, hearing faithful preaching and other instruction, breaking off known sin, practising known duties, avoiding vain company and dissipation, and earnestly praying to God to" create in them a clean heart, and to renew a right "spirit within them." Convictions of our inability. have a similar effect upon us in all other cases; and uniformly induce us to seek help from those, who are able to help us, with an earnestness proportioned to the supposed importance of the interest that is at stake. As for those, who continue to treat this subject with contempt and derision, it is sufficient to observe, that, seeing they will neither believe our testimony, nor that of Christ; they will at last have no cause to complain, if they are left destitute of that gracious influence, which they have so despised. Some may however believe, that such things are, who are yet at a loss to know what they are; and them I would press in the most urgent manner, to beg of God daily and earnestly, to teach them what it is to be born again; and thus in due time their own experience will terminate their perplexity. But let. those, who admit the doctrine, beware, lest they rest in the notion, without the experience and effects of it. And finally, let all, who have known the happy change, aiso recollect continually, that they need to be renewed more and more ;t and should therefore unite with Jam. i. 18. 1 Pet. i. 23. † Tit. iii. 5. gratitude for what the Lord hath wrought, persevering prayer for a more complete recovery unto the divine image, in all the powers, dispositions, and affections of their souls. ESSAY XIII. On the personality and deity of the Holy Spirit; with some thoughts on the doctrine of the sacred Trinity. THE Christian dispensation is distinguished by the apostles, as "the ministration of the Spirit ;"* and a careful investigation of the scriptures must convince an impartial inquirer, that the promise of the Holy Ghost is the grand peculiarity of the New Testament, even as that of the Messiah was of the Old. Having shewn the nature and necessity of regeneration, it regularly occurs to us in this place, to give a more particular statement of the scriptural doctrine concerning the Holy Spirit. Those things, which relate to the personality and deity of the Spirit, and to the doctrine of the Trinity, as connected with it, will constitute therefore our present subject; while his extraordinary and ordinary operations, influences, and gifts; the office he perfoms in the economy of our salvation; and the duties resulting from them, must be reserved for the subsequent essay. When we use the term personality in the discussion of this subject, we simply mean, that language is used in scripture concerning the Holy Spirit, and actions are ascribed to him, which are suited to convey the idea of * 2 Cor. iii. 8. |