is neceffary, in order to any genuine, falutary convictions of fin. What is it elfe but a difcovery of the fpotlefs holinefs, the perfect excellence, and infinite amiableness of the divine nature, that humbles a finner under a fenfe of his breaches of the divine law? Without this, there may be a fenfe of weaknefs and fubjection, but never a sense of duty and obligation. Without this there may be a fear of wrath, but there cannot be a hatred of fin.

This feems directly to lead to the next great ftep in a faving change, viz, a conviction of fin and mifery. But before we proceed to point out the progrefs of conviction, it will not be improper to take notice of a few truths which refult from what hath been already faid. This is the more neceffary, that erroneous or defective views of religion are commonly occafioned by fome miflake in the foundation.

1. The neceffity of regeneration itself appears with peculiar force, from what hath been faid on this part of the fubject. There must be a real inward change of heart, before there can be any true religion. If the moral excellence of the divine nature must be difcovered, if God must be seen as glorious in his holiness, the heart and temper must be changed as well as the life. Nothing is more plain from the holy fcriptures, than that "the natu"ral man receiveth not the things of the Spirit of God;" and it is equally plain from experience and the nature of the thing. While men continue in the love of fin, it is impoffible that they should see the beauty of infinite holinefs. So long as they love fin, they muft hate holiness, which is its oppofite, and not lefs contrary to it than light is to darkness. Therefore, all reftraint upon our outward conversation, all zeal and diligence in expenfive rites and ceremonies; all duties of whatever kind that arife from fear, or other external motives, are of no confequence, till the temper and inclination of the heart is entirely renewed.

2. From what hath been faid, we may plainly perceive, that regeneration from firft to laft must be ascribed to the agency of the Holy Ghoft. It must be the effect of divine grace, and the work of fovereign power. Let not

any creature be unwilling to ftand indebted for his new creation to the Author of his first being; "for of him, " and through him, and to him, are all things*." While man is in his natural state, he is an enemy to God in his mind by wicked works. The discoveries that are made to him of the real nature of God in his works and in his word, while he continues in this difpofition, are not amiable but hateful. Nay, he is fo far from loving him as his father, that he fears him as his enemy. This fear will difcover itself one of thefe two ways. Sometimes it will make the finner fly from God, caft inftruction behind his back, and increafe unto more ungodlinefs, till natural confcience is feared and infenfible. How many there are of this kind, whom one crime only precipitates into another, experience is a melancholy proof. It is worth while at the fame time to obferve what intimations are given us in fcripture, that this is the first and natural effect of fin upon all, to drive them at a further diftance from God. Two inftances of this have been given above. Our first parents no fooner finned, than they fled and hid themfelves when they heard God's voice in the garden, as impatient of his approach. A fimilar reflection we see in the apostle Peter, on being witness to an extraordinary effect of his Saviour's divine power: "And when Simon Peter "faw it, he fell down at Jefus' knees, faying, Depart "from me, for I am a finful man, O'Lordf." See another inftance of the fame kind. "And the whole multi❝tude of the country of the Gadarenes round about, befought him to depart from them, for they were taken "with great fear.‡"

Another common effect of this natural fear, in fome refpects contrary to the former, is to difpofe men to perform fome conftrained and hypocritical fervices, in order to avoid punishment. This is defcribed in the temper and conduct of the children of Ifrael, as reprefented by the Pfalmift; "When he flew them, then they fought him; "they returned, and enquired early after God. And "they remembered that God was their rock, and the high Luke viii. 37.

Rom. xi. 36. ↑ Luke v, 8,

"God their redeemer.

Nevertherless they did flatter him "with their mouth, they lied unto him with their tongues; for their heart was not right with him, neither were they ❝ftedfaft in his covenant."* Hence it appears, that to a difcovery of the glory and excellence that is in God, it is neceffary that we be in fome meafure changed into the fame image. To fay that this is the effect of our own attempts and endeavors in the way of duty, without the conftraining power of divine grace, is, when thoroughly examined, a manifeft contradiction. If perfons endeavor to force or oblige themselves to love any one, it is a fure fign that he is very unlovely in their eyes. Love cannot be forced, or rather to speak more properly, forced love is not love at all. In a word, it is our indifpenfible duty to attend to every dictate of confcience, and to follow it fo far as it goes; but I cannot help thinking, that for a finner truly and fincerely to defire a change of nature, would be an evidence of a change begun. Therefore, till a finner get a fupernatural illumination, he can never see the glory and beauty of the divine character. Before this, he may feek to propitiate God's favor, he may wish to avoid his wrath; he may defire a change in God for his own fafety, but he cannot be fatisfied with him as he really is. It must be the fame almighty power, which brought the world out of nothing intobeing, that must bring back the finner from his rebellion and apoftacy, according to that promise, evidently applicable to the Saviour; "Thy people fhall be willing in the day of thy power, in the beauties of ho"linefs." Neither is the fame thing lefs clearly afferted in the New Teftament; "For it is God which worketh both to will and to do of his good pleasure."+

in you,

3. Hence we may fee wherein lies the fundamental effential difference between common or imperfect convictions, and the effectual fanctifying and faving influences of the Holy Ghost. The firft arife from a view of the natural perfections of God, from a belief of his power and feverity, without any discovery of his righteousness and glory. Therefore, however great a length they may pro† Pf. cx. 3. + Phil. ii. 13.

Pf. lxxviii. 34, 35, 36, 37.

ceed, however different or oppofite their effects may be, they never produce any real change in the heart. It is of great confequence to attend to this important diftinction; for though imperfect convictions fometimes are entirely effaced, and are followed by no lafting effect at all, yet it is often otherwife. They frequently produce a counterfeit religion, which not only continues for a time, but is carried down by fome to the grave as a lie in their right-hand. So fubtle are the deceits of fatan, that there are many hollow forms of religion, not only upon a legal, but an evangelical bottom. I fhall give the reader a fketch of the principles and outlines of both.

There are fome legal hypocrites. Awakened to a sense of their danger merely from the irrefiftable power of God, they fall to the exercife of repentance, and hope that by fo doing they may live. Hence the whole fyftem of bodily penance and mortification. Hence alfo fo ftrong an attachment, in fome worldly perfons, to the external forms of religion, and veneration for the places of divine worship. Being now fomewhat more regular and decent in their ordinary carriage than before, they entertain a fond hope that all fhall be well. In the mean time, they are so far from being reftored to the image of God, or being governed by his love, that all this is a burden to them; and indeed it is because it is a burden, that they are so prone to think it meritorious. Confcience checks them, and they dare not run to the fame excefs with others, or even repeat what they themselves did formerly; and by this comparifon, cannot help thinking they are in a hopeful way. But did fuch perfons reflect a little on the nature of God, they would fee their error. They would learn, that they are fo far from being renewed in the fpirit of their minds, that whatever lengths they go, they are dragged or driven against their will; and whenever they can find a plausible excufe, they are ready to withdraw their neck from the yoke. A juft view of the glory of God, and the obligation upon every rational creature to love and imitate him, would effectually cure them of all felf-righteoufness and felf-dependance; would lead them to himfelf and the grace treafured up in his Son, to "work in them the

"whole good pleasure of his goodness, and the work of "faith with power."

On the other hand, there are evangelical hypocrites. Thefe begin upon the fame principles, and their views have the fame radical defect with the former. They are awakened to a sense of danger, and fometimes made to tremble through fear of divine judgments, but without any discovery of the glory and amiablenefs of the divine nature. If such persons happen to live in a family or congregation, where they hear much of the doctrine of redemption, it may have its place in their scheme. They may be fo convinced of their own manifold tranfgreffions, as to be fatisfied to throw their guilt upon the furety, and, rely on the fufferings and death of Chrift, for deliverance from the wrath of an offended God. Nay, I have not the leaft doubt that fome may, by a confident prefumption, imitate the faith of God's elect, and believe that Chrift died for themselves in particular. So long as this perfuafion can maintain its ground, it may, and muft give them great joy and fatisfaction. Who would not find confolation in thinking themselves in fafety from divine wrath? Yet all this while they never fee the evil of fin in itself, as an oppofition to the nature, and a breach of the law of God. They are never brought to love an infinitely holy God in fincerity of heart. They may love him, because they suppose themselves the peculiar objects of his love, with fome obfcure, confufed, fenfual idea of the delights of heaven; but they know not or confider not, the nature of that falvation he hath provided for his chofen.

All fuch love, it is plain, arifeth from a falfe confidence in their own state, and not from a true knowledge of God. Their notions of God's love to them contain more of a partial indulgence to them as they are, than of his infinite compaffion in forgiving what they have been. The ef fects of fuch religion are just what might be expected from its nature, violent and paffionate for a feafon, and commonly oftentatious, but temporary and changeable. Selflove lies at the root, and therefore, while they are pleafed and gratified, they will continue their profeffion of attachment; but when felf-denial or bearing the crofs is re