sistance can be made to it, than there could be in the first matter to its creation; or in a dead man to his resurrection; or in an infant to its generation. Whatever aversion, contrariety, or opposition there may be to it in the corrupt nature of man, it is all speedily and easily overcome by the power of divine grace, when the stony heart is taken away, and a heart of flesh given.

Regeneration does not come by the will of man; John i. 13. As gracious persons did not regenerate themselves, so neither can they convey regenerating grace to others. If they could, a good master would regenerate every servant in his family; a good parent would regenerate every child of his; and a minister of the gospel would regenerate all that sit under his ministry. But they can do no more than pray and use the means. God only can do the work.

Dr. Gill.

Much people, who are strangers to the work of regeneration, suppose the new birth is only Christian baptism, and that every one is "born again," who is baptized. Indeed the new birth may be conveyed with baptismal water, and has been conveyed to an infant before its birth, or at its birth; as we read of John the Baptist, that he" was filled with the Holy Ghost from his mother's womb;" yet the generality of Christians are not "born of the Spirit," when baptized with water, because no proof is given of it in their childhood, youth, or manhood-no appearance can be found of an heart devoted unto God, which is the fruit of spiritual birth. The nature of a baptized child, belonging to a Churchman, is still as froward and as evil, as the nature of an unbaptized child, belonging to a Quaker. Which shows that after water-baptism is received, a spiritual birth is wanting still; not merely to moralize the conduct, but to sanctify the heart, and devote it unto God. Berridge.

It is evident that we cannot practise true holiness, while we continue in a natural state, because we must be born again "of water and of the Spirit," or else "we cannot enter into the kingdom of God." And "we are created anew in Christ Jesus, unto good works, which God hath before ordained, that we should walk in them." If we could love God and our neighbour as the law requireth,

without a new birth and creation, we might live without them; for Christ hath said, "This do, and thou shalt live." Now a new birth and creation is more than a mere reforming and repairing our natural state. If we were put into a certain state and condition by the first birth and creation, much more by the second; for the first produceth the substance of a man as well as a state; the second hath nothing to produce, but a new state of the same person. And note, that we were first created and born in Adam, the natural man; but our new birth and creation is in Christ, the spiritual man. And if any man be in Christ, he is in a new state, far different from the state of Adam before the fall: he is wholly a new creature; as it is written: "Old things are passed away, behold, all things are become new." Marshall.

A due spiritual consideration of the causes and effects of regeneration, is the ordinary way and means whereby the souls of believ ers come to be satisfied concerning that work of God in them and upon them. The principal causes of this work are the Spirit and the Word. He that is born again, is born of the Spirit, John iii. 6. and of the Word: "Of his own will begat he us, by the word of his truth." James i. 18. "We are born again by the word of God, which liveth and abideth for ever." 1 Pet. i. 23. Wherever, then, a man is regenerate, there hath been an effectual work of the Spirit and of the Word upon his soul. This is to be inquired into and sought after. Ordinarily it will discover itself: such impressions will be made upon the soul, such a change will be wrought and produced in it, as will not escape a spiritual and diligent search* and inquiry. Owen.

With regard to the nature of regeneration, many err, "not knowing the scriptures, nor the power of God." It is obvious that baptism cannot be the new birth; for were it so, the converted thief could not, from the cross, have been received into paradise, 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 reasoning is sufficient to produce this effect; but nothing short of Almighty power can accomplish the new birth.

Neither is it mere reformation: there is nothing mysterious in this; but there is in regeneration, as much so, as in the nature, progress, effects, and properties of the wind.

Regeneration is an infusion of a principle of divine life, by the Spirit and Word of God, whereby a real, universal, and permanent spiritual change is effected in a man's principles and conduct. In it the soul is quickened from the death of trespasses and sins; a clean heart is created, a right spirit renewed, and the regenerate person becomes, in Christ Jesus," a new creature;" from whom the "old things” of sinful principles and practices pass away, and to whom all things pertaining to life and godliness become new; particularly, the understanding is enlightened, to perceive the sinfulness of sin, the wickedness of the heart, the vanity of the world, the insufficiency of the creature, and the sufficiency and excellency of Christ, in bis person, offices, and grace. The will is renewed, so that it abominates and flees from sin, esteems and cordially chooses Christ and holiness. The affections cleave with ardour to those grand objects. The conscience becomes tender, and cautiously avoids, not only evil, but the appearance of evil. In a word, the regenerate person is thoroughly changed in principle and practice: he aims in all things at the glory of God, and is studious to give no offence, either to the world or to the Church. His sincere piety towards God, and strict morality towards men, will more or less expose him to the ridicule or contempt of the ungodly; but, conscious of divine approbation, he will not be ashamed of Christ, or of his words, in a sinful generation. By divine grace he holds on his way, and waxes stronger and stronger.

Denton.

Regeneration has frequently been distinguished from conversion; and I bave no doubt but the terms are of different siguification; as are also the terms, creation and resurrection, by which the same divine change is expressed. It has been said, that regeneration expresseth that part of the divine change wherein we are passive, and conversion, that wherein we are active: but the idea of passivity, as well as activity, is included in conversion. God turns us, ere we turn to him. Sinners are said to be converted, as well as to convert. On the other hand, the idea of activity, as well as passivity, is included

in regeneration. We can form no conception of the change in the temper of a rational soul, or, as the scripture expresseth it, of renewing of the spirit of our minds, without the mind being in exercise. It is passive with respect to the agency of the Holy Spirit in producing the change, so as to contribute nothing towards it; but the very nature of the change itself, being from a state of enmity to love, implies activity of mind. Considering regeneration as expressive of that entire change by which we enter, as it were, into a new moral world, and possess a new kind of being, it is as proper to say we are regenerated by the word of God, as it is to say, that Abraham begat Isaac, though in Isaac coming into the world, he was the subject of a divine agency in which Abraham had no conFuller.

eerd.

None should presume to describe how the new birth is produced in the soul; nor can very many relate exactly when it took place in themselves; but it is of the highest importance for each person to examine himself as to the real evidences within him of such a change of heart. Divines have made many marks or signs of grace, but the following are some of the chief, viz. a supreme love to the Lord Jesus Christ, with a dependance, by faith, on his atonement, righteousness, and intercession, for salvation; habitual holiness; a hatred to all sin, as such; a love to the brethren; the grace of prayer; and the stated use of all the appointed means. All saints have these evidences in some degree, at all times; yet, on account of the remains of sin within them, Satan's temptations, and bodily infirmities, some of these marks of grace are very much béclouded at times; so that believers should not be distressed above measure when they cannot see them clearly. The new birth is best known by its effects; as, supreme love to Christ, an habitual hatred to all sin, and the use of the appointed means of grace. Whitfield.

Learn from this the nature and necessity of regeneration. First, This discovers the nature of regeneration in these two things: 1. It is not a partial, but a total change, though imperfect in this life. Thy whole nature is corrupted; and therefore the cure must go through every part. Regeneration makes not only a new head for

knowledge, but a new heart and new affections for holiness: "all things become new." 2 Cor. v. 17. If one, having received many wounds, should be cured of them all, save one only, he might bleed to death by that one, as well as a thousand; so, if the change go not through the whole man, it is nought. 2. It is not a change made by human industry; but by the mighty power of the Spirit of God. A man must be born of the Spirit, John iii. 5. Accidental diseases may be cured by men; but those which are natural not without a miracle. John ix. 32. The change brought upon men by good education, or forced upon them by a natural conscience, though it may pass among men for a saving change, it is not so; for our nature is corrupt, and none but the God of nature can change it. Though a gardener, ingrafting à pear-branch into an apple-tree, may make the apple-tree bear pears; yet the art of man cannot change the nature of the apple-tree: so one may pin a new life to his old heart; but he can never change the heart.

This also shows the necessity of regeneration. It is absolutely necessary, in order to salvation; John iii. 3. "Except a man be born again, he cannot see the kingdom of God;" no unclean thing can enter the New Jerusalem; but thou art wholly unclean, while in thy natural state. If every member of thy body were disjointed, each joint behoved to be loosed, ere the members could be set right again. This is the case of thy soul, as thou hast heard; and therefore thou must be born again; else thou shalt never see heaven, unless it be afar off, as the rich man in hell did. Deceive not thyself. No mercy of God, no blood of Christ, will bring thee to heaven in tby unre generate state; for God will never open a fountain of mercy to wash away his own holiness and truth; nor did Christ shed his precious blood to blot out the truths of God, or to overturu God's measures about the salvation of sinners. Heaven! what would you do there, that are not born again; ye that are no ways fitted for Christ the head; that would be a strange sight! a holy head, and members wholly corrupt! a head full of treasures of grace, and members wherein is nothing but treasures of wickedness! a bead obedient to death, and heels kicking against heaven! Ye are no ways adapted to the society above, more than beasts for converse with men. Thou