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the world for his companions. Now he chooses God for his portion, Jesus Christ for his Saviour, the Divine Spirit for his helper, the word of God for his guide, heaven for his home, and them who fear God for his friends. Once his enquiry was, "Who will shew me any good?" Now he prays, "Lord lift up the light of thy countenance upon me."

5. His affections operate in a new manner, and with regard to different objects.

Worldly things were once the great objects of his desires; now he intreats God's favour with his whole heart. Nothing used to alarm his fears like poverty, reproach, or adversity now he is far more afraid of sin and the Divine displeasure. Temporal calamities and disappointments formerly awakened the most painful anxiety: but his own sins and follies are now his greatest trouble. Indignities and affronts from men were once the only incentives to anger: but now his indignation turns on himself, for the injuries. he has done to God, his Saviour, and his soul. He sees reason to be displeased with none so much as himself, because he has suffered from no man's sins so much as his own. Spiritual things are now the chief springs of his joy. The victories which he gains over sin and the world, the hopes of a heavenly inheritance, and the foretastes of future happiness, give him more satisfaction than the greatest earthly possessions.

6. He who is renewed in the spirit of his mind, walks in newness of life.

The actual turning from sin to holiness will be more or less observable, according to the manner of his former life. If he has lived in the open indulgence of vice, or neglect of duty, his conversion will be visible. If he has lived in the regular performance of external duties, the alteration will be, indeed, less remarkable; but still it will be real. He now acts from new principles, with new zeal, with growing constancy, and with respect to all God's commandments.

Having illustrated the nature of the change expressed by a new heart, we proceed,

II. To consider the importance of it.

This is supposed in the solemn manner, in which it is promised; "A new heart will I give you," as well as in the blessings annex

ed to it, "I will put my spirit within you-and ye shall be my people, and I will be your God."

This new heart is the recovery of our nature from its depravity and corruption, to the image and likeness of God himself. "The new man is created after God, in righteousness and true holiness."

It prepares and disposes us to honour God, and promote the happiness of mankind. It raises us above those low and unworthy ends, which govern the corrupt and vicious part of the world: It qualifies us for great and good designs, and prompts us to pursue them with constancy and zeal.

It is a great security against temptations, as it excludes the dominion of fleshly lusts which war against the soul, and admits the stated residence of the Divine Spirit, who dwells with the humble and contrite, and helps their infirmities. Where God gives a new heart, there he puts his own Spirit; and where the spirit of the Lord is, there is liberty.

This renewal of the heart renders us objects of God's approbation and complacence. He is of purer eyes than to behold evil; but he takes pleasure in them who fear him, and his countenance beholds the upright.

The subjects of this spiritual change find new sources of pleasure and enjoyment. They look with aversion on some, and with contempt on other of their former entertainments. They are convinced, that they then had no fruit in the things, whereof they are now ashamed. They experience joys, which strangers intermeddle not with. They delight in communion with God-in contemplating his perfections and works-in meditating on his great and precious promises, and the wonders of redeeming love-in attending on his worship and ordinances-and in anticipating, by hope, the good things hidden within the veil. They have pleasure in the order and harmony of their affections-in the practice of duty-in the consciousness of their sincerity, and in the peace of their minds. "Great peace have they who love God's law, and nothing shall offend them."

This new heart is a necessary qualification for heaven. "Without holiness no man shall see the Lord." A man under the dominion of an impure and corrupt heart, has no relish for the enter

tainments, and no capacity for the employments of the world of glory and love. His own temper subjects him to misery, in whatever place he may be. "The pure in heart," and they only, "shall see God." "Into his presence nothing enters that defiles or works abomination." Hence our Saviour says, "Except a man be born again he cannot see the kingdom of God."

Great and important then is the change under consideration. But great as it is, the text teaches us,

III. That it is attainable. "A new heart will I give you." It follows in the next verse, "My Spirit will I put within you, and eause you to walk in my statutes."

We cannot understand this as an absolute promise, that all the people returning from Babylon should have a new heart put within them; for, in this unqualified sense, the promise was never performed. Neither are we to suppose, that the promise was of such a nature, as to supersede the necessity of means on their part, for obtaining this new heart. For what is here promised as a blessing, is elsewhere required as a duty. "Cast away from you all your transgressions, and make you a new heart and a new spirit, for why will ye die, O house of Israel? For I have no pleasure in the death of him that dieth; wherefore turn yourselves and live ye." But the import of it must be, that God would grant them such external means, and such internal influences, as were proper, on his part, to be given; and that, in the due improvement of, and concurrence with these means and influences, they should have a new heart and a new spirit.

This is God's gift. The means themselves, the opportunity to enjoy them, the excitement to apply them, the success which attends them, are from him. But still, converts are said to make themselves a new heart, as this is ordinarily given in consequence of their applying the stated means of grace, and improving the common influences of the Spirit.

Whatever connection there is between the endeavours of sinners and their conversion to holiness, it is a connection founded, not in their desert, but in God's abundant grace. And those convictions of sin, apprehensions of the importance of religion and desires of a new heart, which excite their endeavors, and animate

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their prayers, are from him, from whom comes every good gift. In their corrupt and depraved state, they are not sufficient to think any thing as of themselves, but their sufficiency is of God. But then, it should be thankfully remembered, that where God sends his word, he sends his Spirit to accompany it; and that there is an influence of the Spirit common to those, who enjoy the word. When the gospel is called a ministration of the Spirit, and the Spirit is said to be ministered in the hearing of faith-when Christ is said to stand at men's door and knock, that they may hear his voice and open the door-when the Spirit is said to strive with sinners, in order to their conversion-when God promises the people whom he has taken into his covenant, that he will pour his Spirit on their seed and his blessing on their offspring, and that his Spirit which is upon them, and his words which he has put in their mouths, shall not depart from them nor from their seed-when sinners are reproved for having always resisted the Holy Ghost,. and for having rebelled and vexed the Spirit of God-when men are cautioned not to grieve and quench the Spirit-when they who oppose the gospel are said to do despite to the Spirit; it is manifestly supposed and implied, that there is a common and promiscuous agency of the Spirit, which attends the publication of God's word, and which is, in some degree, afforded to all who attend on the dispensation of the word; and that, in consequence of this agency, of which they are the subjects, they are capable of such a use of appointed means, as may, through the farther work of the Spirit, issue in their real conversion.

It is often asked, Whether the unregenerate can do any thing of themselves, and whether any thing is expected, or required of them. But the answer is, They who enjoy the gospel are not left to themselves.

Suppose a man under the power of vicious propensities and habits, a stranger to gospel instructions and motives, and destitute of all divine influence; and then you will have the idea of a sinner, properly left to himself. But this is not your case. You have the gospel; and where this comes, there is an influence of the Spirit which attends it. You have been, and, it may be hoped, you still are the subjects of its influence. With these means and excite

You are not to con"God has given you

ments, there is something which you may do. found your case with that of the heathens. all things which pertain to life and godliness, through the knowledge of him who has called you to glory and virtue." Your case is different from theirs "who are without Christ, strangers from the covenants of promise, having no hope and without God in the world." Whatever kind, or degree of imbecility you may think to plead, this cannot be admitted as an excuse, when you are assured, that God grants his Spirit even to sinners; for Christ sent his Spirit to convince the world of sin; and, in respect of his awakening and convincing influences, he is beforehand with you, and anticipates your requests. Jesus knocks at your door, before you invite him to come in. He stretches out his hand even to the disobedient and gainsaying.

If you ask then, what you must do to obtain a new heart, the answer is, Exercise yourselves in serious consideration. Meditate on the purity and extent of God's commands, and compare your hearts and lives with them, that you may gain a knowledge of your sins. Think on the awful issue of a guilty and impenitent life, that you may apprehend your danger. Contemplate the invitations. and promises of the gospel, that you may see the hope which is set before you. Consideration is a necessary step to repentance. David thought on his ways, and turned his feet unto God's testimonies. It is God's complaint of sinners, that they do not consider. It is his command, that they consider their ways.

Apply yourselves to the means of knowledge; for it is in knowledge that the new man is created. He is begotten by the word of truth. It is by hearing this word, that faith comes. Paul was sent that he might turn men from darkness to light. knowledge; thus shall you understand the fear of the Lord.

Cry after

Abstain from every thing which has a tendency to suppress the honest convictions of your minds, and to obstruct the gracious influences of the Divine Spirit. This is the exhortation of the Prophet, "Cast away all your transgressions, and make you a new heart." Similar is the advice of the Apostle, "Lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls."

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