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completely happy. But now, he can never separate the idea of riches from temptation, and often considers the dreadful change of state in those who are carried about in pomp and grandeur on earth ; who are clothed in purple and fine linen, and fare fumptuously every day; but are, in a little time, tormented in hell fire. Formerly, he valued persons by their station, by their wealth, by their spi. rit and genius, or other natural qualifications. But now, a christian in a cottage appears more honorable and more amiable than a blasphemer in a palace. Now, his heart is joined to every servant of Christ, though despised in the world, though emaciated by sickness, though deformed with old age; nay, though loathsome and fordid through penury and want. He sees the beauty of these excellent ones of the earth, under all their present disadvantages, and in them is all his delight. With regard to perlons of an opposite character, the penitent often recollects, with a bleeding heart, his fondness for, and attachment to finful companions; and his kindness to them is converted into a yearning tenderness and compassion for their miserable ftate.

Further, the regenerate person has new apprehensions of eternity. Formerly, the shadows and vanities of time so engrossed his thoughts, fo filled and occupied his fight, that eternity was feldom at all, and never fully in view. But now, it is frequently and strongly upon his mind. Now it, as it were, joins itself with, and points out its own relation to every subject, and its concern in every pursuit. Now, it is present as the object of faith, to correct the false representations of sense, and to oppose the unjust claim of earthly and momentary gratifications. Forinerly, things unseen were counted in a manner precarious and fabulous, of small moment in any determination : but now, there is such a discovery of the great realities of another world, as weighs down all created things, and makes them feel as a feather in the balance.

Let us here stand Atill, and pause a little. Let me be. feech every reader to ponder this reflection, which I cannot pass. Oh! what concern have we all in an everlasting endless eternity! O subject without bounds! Who is

able to do it justice in words? Who is able to reach it even in thought? Happiness that shall continue through everlasting ages. Misery, anguish, torment, that shall never have an end. Are we all, without exception, to be fo divided at last? Yes; the great Judge shall separate the righteous from the wicked, and shall set the one on his right-hand, and the other on his left. Shall then companions on earth; shall fellow-citizens, and fellow-foldiers; the dearest friends and the nearest relations, be parted afunder, and take a long, long eternal farewel? O the strong deceit and illusion of fin, that is able to hide eternity from dying men ! ( the inconceivable blindness of thole who are unmindful of a future state, while they inhabit these tabernacles of clay, which are so often tottering; which are daily wasting, and thall so soon fall in pieces and crumble into dust! How is it possible we should forget, that in a little time " we must all appear before the “ judgment-feat of Christ.”

The regenerate person has also new views of Jesus Christ, the great and only Saviour of sinners. Before, he s was without form or comeliness, or any beauty, that he “ should delire him.” Before, (as is, alas! the case with very many) all the truths, relating to the person, character, and office of a Mediator were hated as absurdities, or despised as enthusiasm. They were nick-named nonsense, cant, and unintelligible stuff. Or if decency forbad this, they were altogether cold and without relish. But now, the name of a Saviour is “ precious—even as ointment poured forth.”*

The strongest language is too weak to express his gratitude, or breathe out his love. “ He is “ white and ruddy, the chief among ten thousand :--yea, “ he is altogether lovely,”'t How great is the difference between the self-righteous formalist and the humble penį. tent? The one, trusting in himself that he is righteous, knows little of the value of a Saviour; the other, deeply, penetrated with a sense of guilt, and strongly conscious of absolute weakness, “ counts all things but loss, for the ex.

cellency of the knowledge of Christ Jesus his Lord; and

* Cant. i. 3.

+ Cant. v. 10.

“ desires to be found in him, not having his own righte. "ousness, which is of the law, but that which is through “the faith of Christ, the righteousness that is of God by “ faith."*

Again, the regenerate person has new views of the or. dinances of Christ's appointment. They were formerly his burden, now they are his delight. Before, the fabbath wore, as it were, a fable garb, and an offensive gloom. It was looked upon as a piece of confinement and restraint. He was ready to say, “ What a weariness is it ; when will “ the Sabbath be over, and the new moon, that we may " let forth corn, and sell wheat ?" But now, he calls it a delight, the “ holy of the Lord, and honorable.” Now, le thirfis after the water of life, efteens, loves, and defires the word of God. He now readily joins the holy Pfalinift in all those fervent expressions to be found in his writings, of affection to the truths and ordinances of God. “O how “ love I thy law! it is my meditation all the clay.t The “ law of thy mouth is beiter to me than thousands of gold “ and silver. I My soul thirsieth for thee; my Hesh long“eth for thee, in a dry and thirity land, where no water “ is. To see thy power and thy glory, so as I have seen it “ in the sanctuary.il I was glad when they said unto me, “ let us go into the house of the Lord; our feet shall itand “ within thy gates, O Jerusalem !"**

Suffer me now to conclude this general account of the fpirit and temper of the regenerate, with a few particular characters, by which they will commonly be distinguished.

1. The new nature will discover itself by great humility. There is no disposition more the object of divine abhorrence and deteftation, than pride ; nor consequently, any more amiable and necessary than humility. We are told, that “ God relisteth the proud, but giveth grace " to the humble.”+1 To the same purpose the prophet

Isaiah, For thus faith the high and lofty One, that inha* biteth eternity, whose name is holy, I dwell in the high " and holy place; with him also that is of a contrite and “ humble spirit, to revive the spirit of the humble, and to " revive the heart of the contrite ones."* Pride was the sin by which the angels fell from their glory and happiness. It appears to have been the chief ingredient in the first fin of man; and in general, the leading part of a sinful character. Before there can be any faving change ; before there can be any efteem or relish of the gospel of the grace of God, there must be a deep humility of mind, and thorough conviction of guilt and wretchedness. This must still continue, and have a constant and visible effect upon the believer's temper and carriage. The truth is, the way in which a sinner's peace is made with God, the ground on which his hope and comfort is founded, and the ineans of his improvement in the spiritual life, all con. spire in making him humble.

Phil. iii. 8. ^ Pfal. cxix. 97. # Pfal. cxix. 72.

1 Ffal, Ix.!. 1, ** Pfal. exxii. 1, 2. tt James. iv. 6.

“ Where is boafling? It · is excluded. No flesh is permitted to glory” in the di. vine presence. Every sincere penitent, every real be. liever, every profiting disciple of Christ, learns the empti. ness of the creature, the fulness, sovereignty, power, wifdom, and grace of the Creator and Redeemer, from all that he hears, and from all that he feels.

In his former state, either his ignorance of God, or his wrong views of God and of himself, made him set a high value upon his own interest, and think he had a high claim to happiness, and success of every kind. This made him repine at the course of Providence, and very hardly allow that justice was done him when his attempts were defeated, or his desires disappointed. What sullen impatience do many shew under the hand of God? What corroding envy possesses their minds when they take a view of the (perhaps mistaken) happiness of others? But he that is born again is deeply sensible, that he deserves nothing at the hand of God. His habitual sentiments and language, are the same with what we find in scripture fo frequent with the saints : “ I am not worthy of the least “ of all the mercies, and of all the truth which thou hast " shewed unto thy servant. t-It is of the Lord's mercies " that we are not consumed, because his compassions fail " not.* -Unto me, who am less than the least of all saints, " is this grace given.”+ Whereas formerly he was apt to view his own character with much complacence, and to have high thoughts of the dignity of human virtue, now he hath changed the stern pride of philosophy, for the selfdenial and meekness of the gospel. He has such views of the glory and majesty of God, of the purity of his law, and of the holiness of his nature, that he finks, as it were, into nothing in his own fight, and knows not how to throw himself into a low enough polture in the divine presence. Agreeably to this we have a striking picture drawn by our Saviour in the parable of the Pharisee and publican, of true penitence, particularly as standing in opposition to felf-sufficiency and pride : « The Pharisee stood and pray. “ed thus with himself, God, I thank thee, that I am not as “ other men are, extortioners, unjust, adulterers, or even " as this publican. I fast twice in the week, I give tithes " of all that I possess. And the publican standing afar off, “ would not lift up so much as his eyes unto heaven, but “ {mote upon his breast, saying, God be merciful to me a

* If. lvii. 15. † Gen. xxxii. 10.

finner.” I 6. Further, true religion makes a man humble toward his fellow creatures, as well as toward God. The one, indeed, is the certain and necessary effect of the other. Every thing which one man can enjoy in preference to another, and which ordinarily becomes the fuel of pride, is the gift of God, and therefore there is no room left to glory. What distinction can any man enjoy above another, but it must be of one of these two kinds, worldly advantages, or spiritual gifts ? Now worldly advantages are of no such value, in the eye of a real Christian, as to be matter of boasting. All swelling on this account is effectually restrained by true religion : that which brings eternity in view, makes all temporal things of wonderfully little value, to have or to lose. And even still less will a good man glory in his advantages over others of a spiritual kind. Pride can never be so greatly misplaced, as when it shows itfelf here. The Christian will say to bimself, in the words of the apostle Paul, “ For who maketh thee to differ

Lam, iii, 2. † Ephef. iii 8. # Luke xviii. 11, 12, 13,

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