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doth the will of God, may know, I that it consists essentially in inwhether the doctrine, which our troducing the love of God into Saviour taught, or, (which is the the heart, and in preparing it to same thing) that scheme of doc- obey his holy and righteous law. trines contained in the bible, and And if this be admitted, it is all, usually called the Christian sys- that is thought necessary, in tem, is of God, or of man.-To prosecuting the design of the illustrate and confirm the truth present essay. of this assertion is my present design.

To accomplish this design, it is necessary in the first place to show what it is to do the will of God; and then point out the connection between thus doing his will, and knowing that Christianity is of God.

Mankind, being by nature possessed of a carnal mind, which is enmity against God, cannot be supposed to do his will until they become new creatures, or are born of his Spirit. The commands of God being all holy, and summarily comprised in exercises of holy love, cannot be supposed to be obeyed by those whose hearts are sinful only, and in whom there is no good thing. Hence, every command addressed to mankind in a natural state must include in it this; "repent and be converted;" for without obedience to this, there can be no such thing as acceptable obedience to any other. The man, therefore, who is born of the Spirit of God, is the man who is prepared to know that the doctrines taught in the sacred oracles are not of man, but of God.

The particular object now in view is to point out the connection between being born again, and knowing that Christianity is of God.-This we shall do by pointing out in several particulars the peculiar manner, in which the real Christian is led to contemplate this interesting subject.

1. The man who is born of God, and thus does his will, is in a great measure freed from the influence of certain prejudices against a variety of things contained in the scriptures, by which the judgments of others are often greatly biassed. There are many things in the scriptures, which appear like foolishness to those, who have never passed from death unto life. These things give an air of incredibility to the whole, and thus render it absolutely impossible for that faith, which is "the substance of things hoped for and the evidence of things not seen," to exist.-To illustrate the idea we will advert to a few particulars.-The important and leading doctrine of redemption thro' the blood of the Son of God, is a doctrine, against which the prejudices of a carnal mind natur

It is not proposed in this essay to enter very particularly into the Christian character, by de-ally arise. Unaccustomed, as scribing the new birth, or stating minutely wherein the real Christian is made to differ from others For, it is presumed, it will generally be granted, that regeneration is not only an important, but also a great change, and VOL. V. No. 7.

mankind usually are, to consider themselves as very deeply involved in sin and guilt, and at the same time totally insensible of the insufficiency of their own works, they can hardly believe it real, that the Son of God came G g

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down to earth to die for the | them strange and incredible sins of the world, and to atone but, they do not thus appear to for them by expiring on the those, whose hearts delight in cross.- -But it is not thus with prayer, and whose minds are those, whose eyes have been continually looking up to God as opened to see their awfully the great disposer of all earthly wretched and helpless state. To events. Such persons can easithem, the only solid ground of ly believe, that "the effectual, hope is the idea of a sacrifice of fervent prayer of a righteous infinite value offered by the Son man availeth much," and that of God himself.-The doctrine while "righteousness exalteth of regeneration also, to those, a nation," wickedness on the who have never experienced it, contrary will be its destruction. appears, as it did to Nichodemus, Such are the prejudices of those, to be a strange, incredible doc-whose understandings are blindtrine But to those, who have ed by the deceitfulness of sin. passed from death unto life, it is Though they do not expressly as evident and undeniable as the controvert the truths of divine things they see with their bodi- revelation, yet a veil of incredily eyes. The miracles also, bility seems, in their view, to be which are recorded to have been spread over them: And though wrought, assume, in the view of they profess in words to believe, those who have not been born yet unbelief appears evidently to again, an air of incredibility. So have taken deep root in their far are they from the usual hearts. Whether divine revelacourse of things within the lim- tion be a truth or not, is in their its of their experience, that they minds uncertain; for it appears can hardly believe, they were more like an illusive deception, ever so common as is represent-than like an important reality.ed: But the man, to whom the sacred oracles have been made the power of God, and the wisdom of God, sees no difficulty on this subject. He can as easily believe in the healing of the sick, and raising of the dead to life, as that such a dead sinner, as he is conscious that he once was, should be renewed to spiritual life. To mention no more, the idea, which revelation gives of the influence of prayer and religion on the things of this life, as well as of the life to come, is such as appears incredible to such as are not Christians indeed. Unaccustomed to look beyond secondary to the great first cause, and at the same time, destitute of any heart to pray, the influence of such things appears to

The humble follower of our di-
vine Redeemer, however, finds
this veil of incredibility in a great
measure removed. He contem-
plates divine truths with a mind
so free from the influence of pre-
judice, that their reality and im-
portance are clearly seen.
stead of resisting the light, he is
prepared to receive it in a most
affectionate manner, and even to
rejoice in the "full assurance of
faith."

In

2. He, who does the will of God, knows the truth of Christianity from the view, which it gives of the human heart.While he casts his eyes over the sacred pages, he cannot but notice, that they describe the human heart, as being "deceitful labove all things, and desperately

wicked." He reads also, that change which it has been instru"the heart is full of evil, and ful- mental of effecting in himself.— ly set in man to do evil." He In the language of the apostle finds it represented, as being by he can say with truth; "old nature enmity against God, and things are passed away, behold as dead in trespasses and sins. all things are become new." His In addition to these general de- conversion appears to him to scriptions, he finds also many have been effected through the that descend to particulars. The instrumentality of some of the natural fruits of an evil heart are things contained in the sacred very particularly pointed out, books: It took place in some and are represented as compris- sense through the "preaching of ing every abominable action, that the cross."-Although, therehas ever disgraced the history fore, the gospel may be to others of man. He is there taught also, a dead, unmeaning letter, or that nothing short of almighty even a system of foolishness, it power can renew and sanctify it, is to him, however, the power of and prepare it to bring forth God and the wisdom of God.fruit to the glory of its Maker. To him, it has been made instruSuch are the views, which the mental of opening his eyes, and scriptures give him of the natu- discovering to him his true charral heart; and when he com-acter, so that he can now say pares this representation with with the blind man, who had what he has learned of himself, been healed by our Saviour; he finds it to correspond perfect-" one thing I know, that whereas ly with his own past feelings. I was once blind I now see." He is conscious, that he was once He appears to himself to have dead in trespasses and sins, an become possessed of a new sense enemy to his God, and a despi- -a new taste, totally different ser of his grace: And if it be from any thing he had ever exnot thus with him now, he as-perienced before. He now loves cribes his change to the efficacious operations of the Spirit of God alone. He is conscious also, that he did not learn his true character of himself, but that he was taught it from on high, and, of course, he believes, that the writers of the sacred books must have learned it in the same way. He receives their writings, therefore, as bearing on their very face the stamp of divine truth; and he can say with assurance: "I am confident, that sinful man, unassisted by the Spirit of God, never could have spoken like these.”—

3. He, that is born of God, knows the divine origin of Christianity from the remarkable

those objects which he once hated, and hates those, which he once loved. His own happiness was once the center of all his exertions, but now he aims, whether he eats or drinks or whatever he does, to do all to the glory of God. He not only sees the wickedness of indulging his natural inclinations in any forbidden way, but feels also a strong desire to mortify and subdue them, and even takes satisfaction in doing it. His chief happiness was once found in the enjoyment of sublunary objects, but now it is found in contemplating the character and ways of a holy God. Such is the change which he is conscious has

great Creator, and on the other to abase the creature appears not only to be just, but at the same time commands, in a very forcible manner, the approbation of his heart.-That law which is there promulgated, and which requires him to make God the first and supreme object of his

tures as himself, and to restrain his own inclinations within certain prescribed limits, not only appears to be holy, just and good, but possesses also in his view such attractive charms, that the height of his desire is to obey it perfectly. The method of salvation also, through the atonement of Christ and sanctification of the Spirit, appears to be perfectly adapted to the wretched state of our fallen race, and indeed to be the only source from which a guilty, helpless sinner can derive a single ray of hope.-In short the whole of the sacred

passed upon him ; and it appears to him not only to be supernatural, but also to prove with the greatest clearness the presence of creative power. He can easily admit that human exertions might alter his external course of life, by making him believe it to be his interest to pursue objects which he had hitherto neg-affections, to love his fellow crealected, but he can never admit that mere human exertions could alter the relish of his heart. -And when he considers the nature of this change, that it weans him from himself, and devotes him most entirely to the service of his Maker; that it detaches his affections from sublunary enjoyments, and fixes them on spiritual and eternal objects, preparing him to enjoy the holy society of the heavenly world; he cannot but believe that it was effected by divine power: And, as it accompanied some of the solemn truths of the word, he receives it as a tes-volume fills his heart with pleastimony from God himself, that the writings of the Prophets, Evangelists and Apostles are in truth his word. And should any one controvert the consistency of his faith, he can say with the blind man, who had been healed by our Saviour: "Herein is a miraculous thing, that ye knowing to the pride of the natural not whence it is, and yet it hath opened mine eyes."

ing sensations, he reads it with much delight and makes it a subject of daily and constant meditation. And the more he meditates the more he is convinced, that it must have come from God. He cannot possibly believe that doctrines, so mortify.

heart, and precepts, so diamet rically opposite to the wishes of a selfish and sensual mind, could ever have originated in a depraved heart: Nor does he believe, that a renewed heart would ever have ascribed them to revelation from on high, had not that in fact been the case. While, therefore, he contemplates the peculiar excellency of the sacred wri

4. He, that does the will of God, knows the divine origin of Christianity from the peculiar excellency which he discovers in its doctrines and precepts.While he muses on the contents of those sacred books, the flame of divine love is enkindled in his bosom, and burns with more than ordinary vehemence. The pe-tings, and finds his heart transculiar tendency of its doctrines ported almost into raptures in to exalt on the one hand the view of the exalted subjects they

contain, he is ready to exclaim, | ly persons who do not know it; this must of a truth be the word and of course, are the only per

of God:-Human nature, depraved as it is and unassisted by the Spirit of God, never could

sons who can adopt the gentiments of the Infidel.-It is because the heart is under the in

have spoken like the holy Proph-fluence of sinful or selfish affecets, Evangelists and Apostles.

tions, that any are prejudiced against the truths of revelation, or do not admit that they themselves possess that character

Thus he, who does the will of God, knows from what has taken place in himself, that the sacred writings can be ascribed to noth-which it ascribes to human naing short of inspiration from above. A few remarks, which naturally offer themselves, will close this dissertation.

ture: And it is owing to the same cause that the sacred volume does not attract the heart to such a degree, as to discover to 1. On what a solid and unsha- it those beauties and excellenken foundation does the faith of cies which bespeak it divine.— the real Christian rest! He be- The man therefore who denies lieves Christianity to be of God, that the scriptures were written not because he has been thus by inspiration of God, discovers taught from his infancy, but be- not only that his heart has never cause he has felt its influence on been renewed, but also that the his heart;-Not on the ground taste of his mind is awfully viof evidence which he has found tiated; for in that volume, which in human writings in its favor, attracts the warmest affections of but on the ground arising every holy heart, he sees no beaufrom his own conscious feeling, ty nor comeliness.-And when which is as forcible as that of we consider that the doctrine of occular demonstration. The in-human depravity is one corner fidel, 'tis true, may confound him with his sophistry, or wound him with the shafts of his ridicule, but his belief will still remain unshaken, for it rests on a foundation which such attempts can never affect. It is founded on his own experience and he may as well be reasoned or ridiculed out of his belief of those things, to which his own eyes have been witness, as out of his belief of Christianity. Reader! Dost thou hope that thou art a Christian? Let me ask, is this the foundation of thy faith?

2. Depravity of heart is the sole cause of infidelity. If all who do the will of God know the divine origin of Christianity, then it follows, that those only, who do not his will, are the on

stone, on which the whole system of doctrines, contained in divine revelation, is erected, does not the very existence of Infidels prove its truth? Ye sons of Infidelity! While hurling your envenomed shafts against the religion of the cross, do they not recoil from its invulnerable pillars, and turn their points against yourselves?

3. Is the impression, which the gospel makes on the mind, the most convincing evidence of its divine original to the person? Hence, a knowledge of this impression ought to be convincing to those, who have not experien ced its power.-Though the blind, who were restored to sight by our Saviour, had the greatest reason to believe that a divine

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