藤 verfion is principally a new modelling of the foul, or a renovation of the fpirit of the mind; the reft will follow upon that. In representing this alteration, it may be proper, I. To caution you against resting in fome changes which come not up to the renewing of the mind. And, II. To give a more particular view of this renovation. I. There are fome changes in men, which come not up to the renewed fpirit, and yet are too often and too easily rested in. We 1. The affuming of a new name and profeffion, is a very different thing from a faving change in the temper of the mind. I would charitably hope, that among the several denominations of Chriftians there are fome truly renewed; but there is no doubt but we may be of any profeffion, and yet be unrenewed. may have a name to live, and yet be dead," Rev. iii. 1. Chriftianity would have been a very mean thing, and not worth all the folemn credentials with which God introduced it into the world, if all the intention of it had been to separate a people from others by a new name, how great and excellent foever that name might be. To be called Heathens, or Jews, or Chriftians, if that was all, would neither be worthy of God to exert himself for, nor of a reafonable creature to take any great pleasure in. And much lefs can it be of any value, merely to herd one's felf under any of the diftinguifhing names known among Chriftans. What fignifies it what name we bear, if we have not a correspondent nature? Christianity is a real, a diftinguishing charact er of fouls; and if men bear not that proper character in the inward man, it would be more becoming to bear any other name than that of a Christian. I fhould not have mentioned this, but that I doubt it is a common delufion. People value themselves upon their wearing the Chriftian name, instead that of Pagan, or Jew, or Mahometan; or upon being filed Papifts or Proteftants; or upon their attaching themselves to one or another. noted party, into which these are fubdivid ed: and upon fuch a new appellation, they are too ready to imagine that they are new men. Whereas we may go the round of all profeffions, and ftill have the old nature remaining in full force. 2. A bare restraint upon the corrupt fpirit and temper will not come up to this renova tion, though the one may fometimes be miftaken for the other. The light of nature may poffefs confcience against many evils; or a lober education lay fuch a bridle upon the corrupt inclination, as will keep it in for a feafon; the fear of punishment, or of shame and reproach, may fupprefs the outward criminal act, while the heart is full of ravening and wickedness. Or God in his providence may divert a temptation, or with-hold the opportunity, which would try the inclination to an ill thing; and in fuch a fituation a man may imagine himself to abhor a fin, to which upon a proper temptation he plainly fhews that he has no averfion: As Hazael faid to the prophet, when he foretold the favage cruelty he would exercife upon Ifrael, a Kings viii. 13. 66 What! What! is thy fervant a dog, that he should do this great thing?". We read of fome who hadefcaped the pollutions that are in the world, through the knowledge of the Lord and Saviour Jefus Chrift;" who had fo far entertained and been influenced by Chriftianity, that they were vifibly reformed: but this was not a faving change, for they "were again entangled therein, and overcome:" 2 Pet. ii. 20. And indeed that is commonly the iffue of bare restraints, without a new principle; the restraint is taken off, or the inclination grows too ftrong for it, and them men "return like the dog to his vomit."Therefore, though it is a plain fign of an unrenewed mind, if a man live in any course of grofs fin; yet it is not fafe to conclude mere. ly from reftraints, that a man is truly renewed. 3. A partial change in the temper itself, will not amount to fuch a renovation as makes a true Chriftian. Indeed in one sense the change is but partial in any in this life; there will be remains of diforder in all the powers of the foul, fo as to exclude a pretence to abfolute perfection: but in another fenfe, the true chriftian is univerfally renewed; every power and faculty fhares in the alteration; and there is a prevailing inclination to all the branches of goodness and duty, without a stated exception against any, or in favour of any fin, as far as known. The Apoftle is exprefs in this, 2 Cor. v. 17. "If any man be in Chrift, he is a new creature ;all things are become new." It is not enough to have the mind filled with found knowledge and useful notions, nor barely to give a dead affent to the doctrines of the Gospel, unless we believe with the heart, and the will and affections be brought under the power of thofe truths; and even here there may be fome alteration, and yet a man not be renewed. Balaam had ftrong defires to die the death of the righteous, but was ftill alienated from the life of God. Saul made fome purposes of amendment, but they were faint and fading. Cain was terrified in his confcience for fin, and yet not a true penitent and Judas alfo; notwithstanding which he is gone to his own place. A very bad: people" fought God daily, and delighted to know his ways; they afked of him the ordinances of juftice, they took delight in approaching to God," Ifa. lviii. 2. And thofe, reprefented by the emblem of the ftony ground, hear the word of God, and with joy receive it, but fall fhort of the character of true chriftians, Mat. xiii. 20, 21. Such inftances as thefe plainly fhew, that the affections may receive a new turn, and yet leave a man far fhort of a faving change. Nor is it fufficient that we fhould find ourfelves difpofed to fome parts of goodness,. while our hearts are utterly averse to others which are equally plain. "The grace of God teaches us to deny all ungodliness and worldly lufts, and to live foberly, righteously and godly in the world," Tit. ii. 12. And where the Gofpel has effect to renew the fpi-rit of the mind, there is a difpofition to all: thefe; to the government of our appetites and paflions paffions, to all focial virtues, and to the duties which we owe more immediately to God. And therefore, though we fhould be of a courteous, peaceable and kind temper towards men; though we should be inclined to practife juftice, liberality, truth and honesty in our tranfactions with them, and to-temperance and chastity in our perfonal conduct; though thefe are excellent branches of the chriftian fpirit: yet if there be not a right temper to wards God also, if the fear and love of God are not the ruling principles of the foul, there is an effential defect in the chriftian fpirit And the contrary will equally hold true; whatever regard we feem difpofed to pay to God, it cannot proceed from a right principle, unless our fouls are formed alfo to the love and exercife of all moral and focial vir tues, which are evidently required from us by the fame authority: "For whofoever shall keep the whole law, and yet offend in one point, he is guilty of all," Jam. ii. 10. As if he had faid, "Put the cafe, that a man "fhould refolve upon obedience to all the "commands of God, except one, which ha "defires to be excufed from obferving, tho' "he knows it to be a command of God as "well as the reft; fuch a man is guilty of "all: i. e. he will in fuch a.cafe be as truly "chargeable with difowning and infulting the authority of the lawgiver, as if he refused. "obedience to the reft; and his feeming wil"lingnefs to comply with the reft, cannot be a religious fubmiffion to the authority of God, but for fome meaner reason." For 66 |