other enjoyment. Now what chiefly occafions difficulty in difcerning the reality of this change is, that there is much unfubdued fin remaining in the children of God, and that there are many counterfeit graces, or appearances of religion, in those who are, notwithstanding, in the "gall of "bitterness, and in the bond of iniquity."

That there is a great degree of unmortified corruption ftill remaining in the faints of God, and that not so much as one is wholly free from it, is apparent from too many melancholy proofs. It appears from the pathetic complaint of the apostle Paul, formerly referred to, of the law in his members warring against the law of God in his mind. It appears, alfo, from the grofs fins into which some eminently holy perfons have been fuffered occafionally to fall, through the ftrength of temptation, as David's adultery and murder, Solomon's idolatry, the apostle Peter's denial of his mafter, and several others recorded in fcripture.

On the other hand, there are also counterfeit graces, common or imperfect operations of the Spirit, which do not iffue in a real converfion and faving change. This it will be proper to keep in mind, and perhaps, alfo, to attend a little to the proofs of it both from fcripture and experience. That the word of God has fome effect even upon thofe who continue unrenewed, is

plain

plain from many examples recorded in the facred" volume. We read of a Felix trembling at the thoughts of a judgment to come: "And as he "reafoned of righteoufnefs, temperance, and "judgment to come, Felix trembled, and an"fwered, Go thy way for this time, when I "have a convenient feafon I will call for thee *." But we are not informed that he ever found that convenient feafon, or defired to hear any more of fuch words.

In the parable of the fower we have a character defcribed of those who not only "heard" the word, but "received" it with joy, and on whom it had an immediate and visible, though only a temporary effect. Some fell upon ftony "places, where they had not much earth, and

forthwith they sprung up, because they had 26 no deepnefs of earth; and when the fun was "up they were fcorched, and, becaufe they had "not root, they withered away †.-He that re"ceived the feed into ftony places, the fame is "he that heareth the word, and anon with joy "receiveth it; yet hath he not root in himself, but dureth for a while: for when tribulation

or perfecution arifeth becaufe of the word, by and by he is offended f." We read alfo of a Herod, who not only heard the word gladly, but

"did many things."—" For Herod feared John, 68 knowing that he was a just man, and an holy, " and obferved him, and when he heard him he "did many things, and heard him gladly *. Nay, we fee even Ahab, the profane prince of Ifrael, humbling himself, and putting on fackcloth, under the denunciation of divine wrath. Neither have we any reafon, from the circumftances of the ftory, to believe that this was wholly hypocritical, but the contrary. "And "it came to pass when Ahab heard these words, "that he rent his clothes, and put fackcloth on "his flesh, and fafted, and lay in fackcloth, and "went foftly +." These things, and all others of the fame kind, even in wicked men, are represented as the effect of the operation of the Spirit, in many paffages of fcripture. I fhall only mention one, which is pretty remarkable, and well merits our attention. "For it is impoffible "for those who were once enlightened, and have “tafted of the heavenly gift, and were made "partakers of the Holy Ghoft, and have tafted "the good word of God, and the power of the "world to come, if they fhould fall away, to "renew them again to repentance, seeing they crucify to themselves the Son of God afresh, and put him to an open fhame t."

Mark vi. 20

† 1 Kings xxi. 27.

Heb.

vi. 4.

The

The fame thing indeed appears plainly from the state of the world, and in a particular manner from that variety of partial characters which I have formerly defcribed. There are many things which have a religious appearance, and are taken by the deluded poffeffor for religion, when at bottom there is no real religion at all; and "6 mene tekel" fhall be written upon them in the day of trial. There is a long gradation of characters between the openly profane finner, with a hardened heart, a feared confcience, and a fhameless countenance, on the one hand; and the refined, felf-deceiving hypocrite, with his duties and his forms, on the other: between those who are furious, violent, and malignant enemies to religion in profeffion and practice; and those, who answer difcreetly with the young man in the gofpel; and of whom it may be faid, as our Saviour says of him, that they ་་ are not far from the kingdom of God." This fhews at once the importance and difficulty of pointing out the great and distinguishing characters of real religion, and fhewing how it ef fentially differs from all counterfeits.

But now, from the account given above of the nature of regeneration, and what hath been further added in illuftration of it, we may fee how this diftinction is to be made, as far as it can

be

be made by any, excepting the great Searcher of hearts. I apprehend, that the great and diftinguishing mark of the truth and fincerity of religion in general, and of every gracious difpofition in particular, arifes from comparing it with its oppofite. It is "the prevailing intereft of God and the Redeemer in the heart, above the intereft of infe"rior good; the habitual comparative preference "we give to his service and enjoyment, before every other object of defire." This must be proved by its effects daily. And agreeably to this, our bleffed Lord fays, "He that loveth "father or mother more than me, is not worthy "of me; and he that loveth fon or daughter 86 more than me, is not worthy of me; and he "that taketh not his cross, and followeth after 66 me, is not worthy of me *.” And again, in yet ftronger terms," If any man come to me, and hate not his father and mother, and wife and children, and brethren and fifters;

yea, and his own life alfo, he cannot be my

difciple t." Would you therefore know whe ther you are born again? Are you in doubt, when you find the fpirit lufting against the flesh, and the flesh against the fpirit? Try, by diligent and univerfal examination, which of them is, upon the whole, the ftrongest; which of * Matt. x. 37, 38. † Luke xiv. 26.

them