Some general observations on the metaphor used by the Apostle John, EXCEPT A MAN BE BORN AGAIN, and the same or similar expressions, to be found in other parts of the word of God. I We T deferves the serious attention of every Chriftian, that, as this declaration was made by our Saviour in a very folemn manner, and by a very peculiar metaphor, fo this is not the fingle paffage in which the fame metaphor is ufed. We find it in the Apoftle Paul's epiftle to Titus, Not by works of righteoufnefs which we have done, but "according to his mercy he faved us, by the washing of regeneration, and renewing of the Holy Ghoft."* find one perfectly fimilar to it, in the fame apoftle's fecond epiftle to the Corinthians, "Therefore if any man be in "Chrift, he is a new creature; old things are past away, "behold, all things are become new." It is elsewhere called a new creation, with reference to the power exerted in the production: "For we are his workmanship, "created in Christ Jesus unto good works, which God "hath before ordained that we fhould walk in them." It is still a figure of the fame kind that is used when we are exhorted "to put off, concerning the former conver"fation, the old man, which is corrupt according to the "deceitful lufts: and to be renewed in the fpirit of our “mind; and put on the new man, which after God is "created in righteousness, and true holinefs " Το name no more paffages, the real believer is faid to be "born of God;" in which the very expreffion of the text is repeated, and the change attributed to God as his proper work. Whoever believes in the perfection of the fcriptures will readily admit, that it is intended we fhould learn fomething from this very way of fpeaking itself. Let us therefore confider what may be fafely deduced from it, * Titus iii. 5. † 2 Cor. v. 17. Ephef. ii. 10. And, as I would not willingly ftrain the metaphor, and draw from it any uncertain conclufion; fo it is no part of my design to run it out into an extraordinary length. Many smaller resemblances might easily be formed between the image and the truth, but they would be more fanciful than ufeful. The reader is only entreated to attend to a few leading truths, which feem naturally to arise from this metaphor, and may be both supported and illuftrated from the whole tenor of fcripture doctrine. SECT. I. I. From this expression, EXCEPT A MAN BE BORN AGAIN HE CANNOT SEE THE KINGDOM OF GOD, we may learn the GREATNESS of that change which must pass upon every child of Adam, before he can become an heir of life. N ftronger expreffion could have been chofen to fignify a great and remarkable change of flate and character, whether we take the metaphor in a stricter or a loofer fenfe. If we take the metaphor in a stricter fenfe, it may be intended to point out the change of ftate in an infant newly born, from what it was in, immediately before the birth. The manner of its existence, of deriving its nourishment, the use and application of its faculties, and its defires and enjoyments, are all entirely different. If we take the metaphor in a loofer fenfe, being born may be confidered as the beginning of our exiftence. To this fense we seem to be directed by the other expreffions, of being created in Chrift Jefus, and made new creatures. Does not this ftill teach us the greatnefs of the change? We must be entirely different from what we were before, as one creature differs from another, or as that which begins to be at any time, is not, nor cannot be the fame, with what did formerly exist. This may also be well fupported from a variety of other paffages of fcripture, and is a confequence of different truths contained in the word of God. For example, our natural state is, in fcripture, compared to death, and our recovery to our being restored to life. Thus the apoftle Paul in writing to the Ephefians fays, " And you hath he "quickened who were dead in trefpaffes and fins." And a little after, “But God, who is rich in mercy, for his "great love wherewith he loved us, even when we were "DEAD in fins, hath quickened us together with Chrift."* To the fame purpose the apofile John fays, "We know "that we have paffed from DEATH to life."+ The change is fometimes defcribed by pafling from darkness to light, than which two things, none can ftand in greater oppofition to one another. "Ye were fometimes darkness, but "now are ye light in the Lord." Every one must be fenfible how easy it would be to multiply paffages of the fame kind. But this I forbear, and only with we had all of us a deep impreflion of the meaning and importance of these upon our hearts. It will not be improper, however, to observe how plainly the fame truth appears from the power which the fcripture represents as exerted, in bringing a finner from a ftate of nature to a ftate of grace. It is conftantly affirmed to be the work of God, the effect of his power, nay, the exceeding greatness of his power. "By grace ye are "are faved, through faith, and that not of yourselves, it is "the gift of God." "Work out your own falvation "with fear and trembling, for it is God that worketh in you to will and to do of his good pleasure. And what "is the exceeding greatness of his power to us ward who "believe, according to the working of his mighty power "which he wrought in Chrift when he raised him from "the dead,"** Now is there any need of a divine agent to perform a work of no moment? Would it be celebrated as an effect of the power of God, if it were not truly great? 66 Let me now, in the most earneft manner, befeech every person who reads thefe lines, to confider deliberately with himself what is the import of this truth, and how firmly it is eftablished. It appears that regeneration, repentance, converfion, or call it what you will, is a very great change Eph. ii. 1, 4, 5. † 1 John iii. 14. ¶ Phil. ii. 12. ** Eph. v. 8. Eph. ii. 8. from the state in which every man comes into the world. This appears from our Saviour's affertion, that we must be" born again." It appears from a great variety of other fcripture phrases, and is the certain confequence of fome of the most effential doctrines of the gospel. With what jealoufy ought this to fill many of the state of their fouls? How flight and inconsiderable a thing is it, that with multitudes paffes for religion? especially in these days of ferenity and funshine to the church, when they are not compelled by danger to weigh the matter with deliberation? A few cold forms, a little outward decency, fome faint defires, rather than endeavors, is all they can afford for fecuring their everlasting happiness. Can the weakness and infufficiency of these things poffibly appear in a ftronger light than when true religion is confidered as a new creation, and a fecond birth? If the infpired writers be allowed to exprefs themselves either with propriety or truth, it is painful to think of the unhappy deluded state of fo great a number of our fellow-finners. Will fo great a change take place, and yet have no vifible effect? Had any great change happened in your worldly circumstances, from riches to poverty, or from poverty to riches, all around you would have fpeedily dif cerned it. Had any such change happened in your health, it had been impoffible to conceal it. Had it happened in your intellectual accomplishments, from ignorance to knowledge, it would have been quickly celebrated. How comes it then to be quite undifcernable, when it is from fin to holiness? I am fenfible that men are very ingenious in justifying their conduct, and very fuccessful in deceiving themselves. They will tell us that religion is a hidden thing, not to be feen by the world, but lying open to his view who judgeth the fecrets of all hearts. And doubtless this is, in one view, a great truth: true religion is not given to oftentation; diffident of itself, it is unwilling to promise much, left it fhould be found wanting. But it ought to be confidered that, however concealed the inward. principle may be, the practical effects muft of neceffity appear. As one table of the moral law confifts entirely of our duty to others, whoever is born again, and renew ed in the spirit of his mind, will be found a quite different perfon from what he was before, in his converfation with his fellow-creatures. Hypocritical pretences to extraordinary fanctity are indeed highly criminal in themselves, and extremely odious in the fight of God. But the prefent age does not seem to have the least tendency to this extreme. There is another thing much more common, not lefs abfurd, and infinitely more dangerous to mankind in general: a demand upon the public, that, by an extraordinary effort of charity, they thould always fuppofe the reality of religion in the heart, when there is not the leaft fymptom of it in the life. Nay, fome are hardly fatisfied even with this, but infift that men fhould believe well of others, not only without, but against evidence. A bad opinion expreffed of a man, even upon the moft open inftances of profanity, is often answered with, " What have you to do to judge the heart?" It is amazing to think what inward confolation finners derive to themselves from this claim of forbearance from their fellow-creatures. Let me befeech all fuch to confider, that as God cannot be deceived, and will not be mocked, fo in truth they usually deceive none but themselves. Every human affection, when it is strong and lively, will difcover itself by its apparent effects; and it is as true of religious affections as of any other, that "the tree is known by its fruits." But if they have reafon to fufpect themfelves whofe change is not vifible to others, how much more thofe, who, if they deal faithfully, must confefs they are quite strangers to any fuch thing in their own hearts. I do not mean that every perfon fhould be able to give an account of the time and manner of his converfion. This is often effected in fo flow and gradual a manner, that it cannot be confined to a precife or particular period. But furely those who are no way fenfible of any change in the courfe of their affections, and the objects at which they are pointed, can fcarcely think that they are born again, or be able to affix a proper meaning to fo ftrong an expreffion. I have read an obfervation of an eminent author, That those who cannot remember the time when they were |