has commanded it. What we do must not be to gratify our inclination, promote our own interest, or please either the good or the great, but in obedience to the will of God. To be acceptable it must likewise be universal and persevering; not from mercenary, but grateful motives; not for life, but from life; not that God may love, but because he hath loved us. As no one doth righteousness without a righteous principle, so neither without renouncing all our own righteousness in respect of dependence: for that righteousness which does not submit to the righteousness of God must be the greatest instance of unrighteousness, assuming to itself that which does not belong to it, and denying both to the Creator and Redeemer that to which they have the mot equitable claim, robbing one of his glory, and the other of his crown. III. Consider the reasonableness and importance of this change: "Marvel not that I said unto thee, Ye must be born again." Nicodemus seemed to marvel at this doctrine, as if it were liable to great objections; supposing it to be new and strange, and altogether impracticable and absurd. "How can these things be?" said he. "How can a man be born when he is old? Can he enter the second time into his mother's womb, and be born?" Thus ignorant was this master in Israel of one of the first principles of the oracles of God! Let us also beware that we do not stumble at this stumbling stone. We must be born again. 1. Do not marvel at it as if the doctrine were new and strange. Or if it had been so, yet seeing that Christ himself expressly declares it, and urges its importance, it becomes us to receive it. But if we search the Old Testament, we shall find that the doctrine of the new birth is no new revelation, though expressed in somewhat different terms. What is here 66 called a being "born again" is there denoted by "circumcising the heart to love the Lord our God""taking away the heart of stone, and giving a heart of flesh"-" giving them a heart to know the Lord"putting his fear in their heart," &c. These and many other similar terms were fully expressive of the renovation of the soul by divine grace, and contained the same doctrine for substance as that which our Lord inculcated. He might therefore well say to Nicodemus, Art thou a master in Israel, and knowest not these things!" Had he been an Israelite indeed, he would have known these things; and being himself a teacher, his ignorance was still more inexcusable. 66 2. Marvel not as if the doctrine were unintelligible. Mysterious it may be, as to the manner in which this change is effected, but its nature and necessity are plain and obvious. "The wind bloweth where it listeth, and we hear the sound thereof, but cannot tell whence it cometh, or whither it goeth: so is every one that is born of the Spirit." We see and feel the effect, but know not the cause: so is it respecting divine influence. The formation of Christ in the heart may be as difficult to comprehend, as the formation of a child in the womb: but the fact itself is as easy of belief in one case as in the other. "As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child; even so thou knowest not the works of God, who maketh all." (Eccles. xi. 5.) Great is the mystery of godliness, as well as of iniquity. But though mysterious, yet it is highly rational; and though not fully known, yet so much of it may be understood as to justify and demand our belief. Whatever difficulties may arise in our mind, or objections be made by others, yet "if any man will do his will, he shall know of the doctrine, whether it be of God." The meek will he guide in judgment, and the meek will he teach his way. If there be any thing perverse or perplexing, it is in us, and not in the scriptures. "All the words of my mouth are in righteousness: there is nothing froward or perverse in them. They are all plain to him that understandeth, and right to them that find knowledge." Prov. viii. 8, 9. 3. Do not consider this new birth to be impossible. With men, and with angels, it may be so; but not with God. Nothing is too hard for omnipotence. He who created man at first can new create him; and he who raised dead bodies can quicken dead souls. Though the Ethiopian cannot change his skin, nor the leopard his spots, yet God can change them. There are no habits so rooted, but he can alter them; no corruptions so strong and prévalent, but he can mortify them; no difficulties so great, but he can surmount them; and no disease so inveterate, but he can cure it. Let the awakened sinner remember that his help is in Him who made heaven and earth, and whose grace is all-sufficient. "Son of man," saith the Lord, 16 can these bones live?" To which he answered, “O Lord God, thou knowest." The prophet might despair of it but thus saith the Lord unto these bones, "Behold, I will cause breath to enter into you, and ye shall live." This is the Lord's doing, and marvellous in our eyes. Great are thy works, and thy thoughts are very deep! But if it be marvellous in our eyes, should it also be marvellous in mine eyes, saith the Lord of hosts?" Ezek. xxxvii. 3, 5. Zech. viii. 6. 4. Marvel not at this change as if it were unneces"Ye must be born again.' Whatever may be your mental attainments or moral qualities, yet something is still wanting, and which God only can supply. The grosser pollutions may have been escaped, and various duties performed; and yet after all you may still be dead in trespasses and sins, and walking according to the course of this world. "Flesh and blood cannot inherit the kingdom of God." While the heart is unsanctified, and our nature unrenewed, we can sary. 66 have no meetness for the inheritance of the saints in light, nor capacity for its enjoyment. "They that are in the flesh cannot please God:" their nature is corrupt, the principle of action is depraved, and their sacrifice is an abomination in his sight. The soul must be prepared for heaven, as well as heaven be prepared for it. Heaven is a place of perfect purity, and nothing that is defiled can enter there. God gives grace, and then glory; and the one to prepare for the other. Christ's loving his church, giving himself for it, and then sanctifying and cleansing it, is in order that he may at last "present it to himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish,' Ephes. v. 24-27. Conclusion, (1.) What has been said upon the subject may convince us of the evil of sin, and its baneful effects upon mankind. None have escaped the pollutions of it; and, without a thorough change of heart, none can escape its awful consequences. "All have sinned, and come short of the glory of God;" and must for ever come short of it, unless the evil be removed. (2.) Let us not rest satisfied in any thing less than this entire renovation. 'We hope to be saved,' is the language of every one: but you cannot be saved, except you be born again. Then what meanest thou, O sleeper! Arise and call upon thy God! Pray for the teachings and influences of his Spirit, to shew thee the way of life, and to guide thee in it. Pray that he would wound thee deeply, and heal thee thoroughly. Rest in nothing short of being begotten again to a lively hope, by the resurrection of Christ from the dead; and by thine own resurrection from the death of sin, to an inheritance incorruptible, undefiled, and that fadeth not away. 1 Peter i. 3. (3.) The less marvellous it is that we must be born again, the more surprising it is that we should be careless about it. O! that I had an eye to weep, and a heart to bleed over the miserable, the awful state of unconverted sinners, and a voice like thunder to warn them of their danger! Great God, stir up thyself, and stir us up, that we may come to Christ, live to Christ, die in Christ, and be happy for ever! Amen. "Not all the outward forms on earth, Nor rites that God has given, The sovereign will of God alone Our quicken'd souls awake, and rise |