Chapter 12: The Necessity of a Change of Heart for This Blessedness

Inference 3: That a change of heart is necessary to this blessedness. The pretenses of ungodly men whereby they would avoid the necessity of this change. Five considerations proposed in order to the detecting the vanity of such pretenses. A particular discussion and refutation of those pretenses.

3. It is a mighty change that must pass upon the souls of men in order to their enjoyment of this blessedness. This equally follows from the consideration of the nature and substantial parts of it, as of the qualifying righteousness prerequired to it. A little reflection upon the common state and temper of men's spirits will soon enforce an acknowledgment that the vision of God, and conformity to him, are things above their reach, and which they are never likely to take satisfaction in, or at all to savor, till they become otherwise disposed than, before the renovating change, they are. The text expresses no more in stating the qualified subject of this blessedness [in righteousness] than it evidently implies in the account it gives of this blessedness itself, that it lies [in seeing God and being satisfied with his likeness]. As soon as it is considered that the blessedness of souls is stated here, what can be a more obvious reflection than this — Lord! then how great a change must they undergo! What! such souls be blessed in seeing and partaking the divine likeness that never loved it? Were so much his enemies? It is true they are naturally capable of it, which speaks their original excellence, but they are morally incapable — that is, indisposed and averse — which as truly, and most sadly, speaks their present vileness and the sordid object-temper they now are of. They are destitute of no natural powers necessary to the attainment of this blessedness, but in the meantime have them so depraved by impure and vicious tinctures that they cannot relish it or the means to it. They have reasonable souls, furnished with intellective and elective faculties, but laboring under a manifold distemper and disaffection, so that they cannot receive, they cannot savor, the things of God, or what is spiritual. They want the [in non-Latin alphabet] (as we may express it) the well-disposedness for the kingdom of God intimated (Luke 9:62), the [in non-Latin alphabet], the fitness, the aptitude, or suitability for the inheritance of the saints in light (Colossians 1:12).

A settled aversion from God has fastened its roots in the very spirit of their minds (for that is stated as the prime subject of the change to be made), and how can they take pleasure, then, in the vision and participation of his glory? Whereas, by beholding the glory of the Lord, they should be changed into the same image; a veil is upon the heart till it turns to the Lord, as was said concerning the Jews (2 Corinthians 3). The God of this world has blinded their minds, lest that transforming light — the light of the glorious Gospel of Christ, who is the image of God — should shine to them (2 Corinthians 4:4). They are alienated from the life of God through their ignorance and blindness of heart. The life they choose is to be [in non-Latin alphabet] — atheists, or without God in the world. They do not like to retain God in their knowledge, are willingly ignorant of him. They say to him, "Depart from us; we desire not the knowledge of your ways." The Lord looks down from heaven upon the children of men to see if any will understand, if any will seek after God, and the result of the inquiry is, there is none that does good, no not one. They are haters of God, as our Savior accused the Jews, and Saint Paul the Gentiles. They are lovers of pleasure more than lovers of God. Their understandings are dark, their minds vain, their wills obstinate, their consciences seared, their hearts hard and dead, their lives one continued rebellion against God and a defiance to heaven. At how vast a distance are such souls from such blessedness! The notion and nature of blessedness must surely be changed, or the temper of their spirits. Either they must have new hearts created, or a new heaven, if ever they are to be happy. And such is the stupid dotage of vain man, he can more easily persuade himself to believe that the sun itself should be transformed into a dunghill, that the holy God should lay aside his nature and turn heaven into a place of impure darkness, than that he himself should need to undergo a change. O the powerful infatuation of self-love, that men in the gall of bitterness should think it is well with their spirits, and fancy themselves in a case good enough to enjoy divine pleasures — that (as the toad's venom offends not itself) their loathsome wickedness, which all good men detest, is a pleasure to them, and while it is as the poison of asps under their lips, they call it a dainty bit and revolve it in their thoughts with delight. Their wickedness speaks itself out to the very hearts of others, while it never affects their own, and is found out to be hateful while they still continue flattering themselves. And because they are without spot in their own eyes, they venture so high as to presume themselves so in the pure eyes of God too, and instead of designing to be like God, they already imagine him such a one as themselves. Hence their allotment of time (in the whole of it, the Lord knows, little enough) for the working out of their salvation spends apace, while they do not so much as understand their business. Their measured hour is almost out; an immense eternity is coming on upon them, and lo they stand as men that cannot find their hands. Urge them to the speedy serious endeavor of a heart-change — earnestly to intend the business of regeneration, of becoming new creatures — and they seem to understand it as little as if they were spoken to in an unknown tongue, and are in the like posture with the confounded builders of Babel: they know not what we mean or would put them upon. They wonder what we would have them do. They are (say they) orthodox Christians. They believe all the articles of the Christian Creed. They detest all heresy and false doctrine. They are no strangers to the house of God, but diligently attend the enjoined solemnities of public worship. Some possibly can say they are sober, just, charitable, peaceable; and others that can boast less of their virtues yet say they are sorry for their sins and pray God to forgive them. And if we urge them concerning their translation from the state of nature to that of grace, their becoming new creatures, their implantation into Christ, they say they have been baptized, and therein regenerate — and what would we have more?

But to how little purpose is it to equivocate with God? to go about to put a fallacy upon the Judge of Spirits? or escape the animadversion of his fiery flaming eye, or elude his determinations, and pervert the true intent and meaning of his most established constitutions and laws.

Dare you venture your soul upon it? That this is all God means, by having a new heart created, a right Spirit renewed in us, by being made God's workmanship, created in Christ Jesus to good works: by becoming new creatures, old things being done away, all things made new: by so learning the truth as it is in Jesus, to the putting off the old man — and putting on the new; which after God is created in righteousness and true holiness; by being begotten of God's own will by the word of truth, to be (the [illegible]) the chief excellency, the prime glory (as certainly his new creature is his best creature) the first fruits, or the devoted part, of all his creatures; by having Christ formed in us; by partaking the divine nature, the incorruptible seed; the seed of God, by being born of God, Spirit of Spirit, as of earthly parents we are born flesh of flesh. When my eternal blessedness lies upon it, had I not need to be sure, that I hit the true meaning of these Scriptures? especially that, at least, I fall not below it, and rest not in anything short of what Scripture makes indispensably necessary to my entering into the Kingdom of God?

I professedly waive controversies, and it is pity so practical a business, as this I am now upon, and upon which salvation so much depends, should ever have been encumbered with any controversy. And therefore (though I shall not digress so far as to undertake a particular and distinct handling, here, of this work of God upon the soul, yet) I shall propound something in general, touching the change necessarily previous to this blessedness, (wherein that necessity is evidenceable from the nature of this blessedness, which is the business I have in hand) that, I hope, will pass among Christians for acknowledged truth, not liable to dispute, though the Lord knows it be little considered. My design being rather to awaken souls to the consideration of known and agreed things, than to perplex them about unknown. Consider therefore.

First; that the holy Scriptures, in the aforementioned and other like passages, do plainly hold forth the necessity of a real change, to be made in the inward temper, and dispositions of the soul; and not a relative only, respecting its state. This cannot be doubted by any, that acknowledge a real, inherent depravation, propagated in the nature of man. No, nor denied by them that grant such a corruption to be general, and continued among men; whether by imitation only, or in whatever way. And willing I am, to meet men upon their own principles, and concessions, however erroneous, or short of the truth they may be, while they are yet improvable to their own advantage. Admit that regeneration, or the new birth includes a change of our relation and state Godward; does it therefore exclude an intrinsic subjective change of the inclinations and tendencies of the soul? And if it did yet other terms, are more peculiarly, appropriate to, and most expressly point out, this very change alone; as that of conversion, or of turning to God; of being renewed in the spirit of the mind; of putting off the old man that is corrupt by etc. and putting on the new man which is created in righteousness, and true holiness etc. of partaking the divine nature. It matters not if this or that expression be understood, by some, more principally in another sense, the thing itself, of which we speak, is as clearly expressed, and as urgently pressed (as there was cause) as any other matter whatever throughout the whole Book of God. But men are slower of belief, as to the great article of the Christian doctrine, than to most (I might say, any) other. This truth more directly assaults the strongholds of the Devil, in the hearts of men; and is of more immediate tendency to subvert his kingdom; therefore they are most unwilling to have it true, and most hardly believe it. Here they are so madly bold, as to give the lie to all divine revelations; and though they are never so plainly told without holiness none shall see God, they will yet maintain the contrary belief, and hope; till, 'go, you cursed,' vindicate the truth of God, and the flames of hell be their eternal confutation. Lord! that so plain a thing will not enter into the hearts of men; that so urgent inculcations will not yet make them apprehend, that their souls must be renewed, or perish! That they will still go dreaming on, with that mad conceit that (whatever the Word of God says to the contrary) they may yet with unsanctified hearts get to Heaven! How deplorable is the case, that when men have no other hope left them, but that the God of truth will prove false, and belie his word; indeed, and overturn the nature of things, to save them in their sins! You who live under the Gospel, have you any pretense for your (seeming) ignorance in this matter? Could you ever look one quarter of an hour into the Bible, and not meet with some intimation of this truth? What was the ground of your mistake? What has beguiled you into so mischievous a delusion: How could such an imagination have place in your soul; that a Child of wrath by nature, could become a Child of God without receiving a new nature? That so vast a change could be made in your state, without any at all in the temper of your spirit?

Secondly, consider, that this change is, in its own nature, and the design of God, who works it, dispositive of the soul for blessedness. It is sufficiently evident, from the consideration of the state itself, of the unrenewed soul, that a change is necessary for this end; such a soul in which it is not wrought when once its drowsy, stupefying slumber is shaken off, and its reflecting power awakened, must needs be a perpetual torment to itself. So far it is removed from blessedness, it is its own Hell, and can fly from misery and death no faster than from itself. Blessedness composes the soul, reduces it to a consistency; it infers (or rather is) a self-satisfaction; a well-pleasedness and contentment with oneself; [reconstructed: enriched], and filled with the divinefulness. Hence it is at rest; not as being pent in, but contentedly dwelling with itself; and keeping within its own bounds of its own accord. The unrenewed soul can no more contain itself within its own terms, or limits; is as little self consistent, as a raging flame, or an impetuous tempest. Indeed its own lusts perpetually (as so many vultures) rend and tear it; and the more, when they want external objects. Then (as hunger) their fury is all turned inward; and they prey upon intestines; upon their own subject; but to endless torment, not satisfaction. In what posture is this soul for rest and blessedness.

The nature of this change, sufficiently speaks its own design. It is an introduction of (the primordia) the very principles of blessedness.

And Scripture as plainly speaks the design of God. He regenerates to the undefiled inheritance. Makes meet for it; works, forms, or fashions the soul to that selfsame thing, namely, to desire and groan after that blessed state; and consequently to acquiesce and rest therein. Therefore, vain man, who dreams of being happy without undergoing such a change; how are you trying your skill to abstract a thing from itself. For the prerequired righteousness to which you must be changed, and this blessedness are in kind, and nature the same thing; as much as a child, and a man. You pretend you would have that perfected, which you cannot endure, should ever be begun: you set yourself to prevent and suppress what, in its own nature, and by Divine Ordination tends to the accomplishment of your own pretended desires. You would have the tree, without ever admitting the seed, or plant. You would have heat, and cannot endure the least warmth; so besotted a thing is a carnal heart!

Thirdly, that, inasmuch as this blessedness consists in the satisfactory sight, and participation of God's own likeness, to whom the soul is habitually averse, this change must chiefly stand in its becoming holy or godly, or in the alteration of its dispositions and inclinations, as to God. Otherwise the design, and end of it is not attained. We are required to follow peace with all men (but here the accent is put) and holiness, without which no man shall see God (Hebrews 12:14). It is therefore a vain thing, in reference to what we have now under consideration, namely the possibility of attaining this blessedness; to speak of any other changes that fall short of, or are of another kind from, the right disposition of heart Godward. This change, we are now considering, is no other than the proper adequate impress of the Gospel-discovery, upon men's spirits, (as we have largely shown the righteousness is, in which it terminates.) The sum of that discovery is [That God is in Christ reconciling the world to himself]. The proper impress of it, therefore, is the actual reconciliation of the soul to God, through Christ; a friendly well-affected posture of spirit towards God our last end, and highest good; and towards Christ, our only way (since the Apostasy) of attaining and enjoying it. To rest therefore in any other good dispositions, or endowments of mind, is as much besides the business, as impertinent to the present purpose, as if one designed to the government of a city, should satisfy himself that he has the skill to play well on a lute; or he that intends medicine, that he is well seen in architecture. The general scope and tenor of the Gospel tells you, O man, plainly enough, what the business is you must intend (if you willfully overlook it not) in order to your blessedness. It is written to draw you into fellowship with the Father and the Son, that your joy may be full. It aims at the bringing of you into a state of blessedness in God through Christ; and is therefore the instrument by which God would form your heart thereto. The seal by which to make the first impression of his image upon you. Which will then as steadily incline, and determine your soul towards him, as the magnetic touch ascertains the posture of the needle; why does he, there, discover his own heart, but to melt and win, and transform yours? The word of grace is the seed of the new creature. Through the exceeding great and precious promises, he makes souls partake of the divine nature. Grace is, firstly, revealed, to teach the denial of ungodliness, etc. Turn your thoughts here then, and consider, what is there done upon your soul, by the Gospel, to attemper and conform it to God? Wherein has your heart answered this its visible design and intendment? You are but in a delirious dream till you seriously bethink yourself of this. For, otherwise, how can the aversion of your heart from him escape your daily observation; you cannot be without evidences of it; what pleasure do you take in retiring yourself with God? What care to redeem time only for converse with him? Would you not rather be anywhere else? In a time of vacancy from business, and company; when you have so great a variety of things before you, among which to choose an object for your thoughts, do they not naturally fall upon anything rather than God! Nor do you think to shift off this, by assigning the mere natural cause; for if there were not somewhat more in the matter, why is it not so with all? He, upon whom this change had passed, could say: My soul shall be satisfied as with marrow and fatness; and my mouth shall praise you with joyful lips, when I remember you upon my bed, and meditate on you in the night watches. My meditation of him shall be [reconstructed: sweet]; I will be glad in the Lord. How precious are your thoughts to me, O God, how great is the sum of them? If I should count them, they are more in number than the sand; when I wake, I am still with you. Indeed, in the way of your judgment, O God, have we waited for you, the desire of our soul is to your name, and to the remembrance of you. With my soul have I desired you in the night, indeed with my spirit within me will I seek you early, etc. Therefore, plain it is, there is a sinful distemper to be wrought out, an ungodly disposition of heart; which it concerns you not to rest, till you see removed.

Fourthly, consider, that to become godly; or this change of inclinations, and dispositions towards God, is that which of all other, the soul does most strongly reluctate and strive against; and which therefore it undergoes with greatest difficulty and regret. It is a horrid and amazing thing it should be so, but Scripture, and experience leave it undoubted that so it is. What! that the highest excellency, the most perfect beauty, loveliness, and love itself should so little attract a reasonable spiritual being that issued from there? His own offspring so unkind! What more than monstrous unnaturalness is this, so to disaffect one's own origin! It were easy to accumulate, and heap up considerations that would render this astonishingly strange. So things are reckoned upon several accounts, either as they are more rare, and infrequent (which is the vulgar way of estimating wonders) or as their causes, are of more difficult investigation; or (if they are moral wonders) as they are more unreasonable, or causeless; upon this last account, Christ marveled at the Jews' unbelief; and so is this hatred justly marvelous; as being altogether without a cause.

But from there to infer there is no such thing, were to dispute against the sun. No truth has more of light and evidence in it, though none more of [reconstructed: horror] and prodigy. To how many thousand objects is the mind of man indifferent? Can turn itself to this or that; run with facility all points of the compass, among the whole universe of beings; but attempt, only, to draw it to God, and it recoils: thoughts, and affections revolt, and decline all converse with that blessed object! Toward other objects it freely opens, and dilates itself, as under the benign beams of a warm sun: there are placid, complacential emotions; amicable sprightly converses and embraces. Towards God only, it is presently contracted, and shut up. Life retires, and it becomes as a stone, cold, rigid, and impenetrable. The quite contrary to what is required (which also those very precepts do plainly imply), it is alive to sin, to the world, to vanity, but crucified, mortified, dead to God, and Jesus Christ.

The natures of many men that are harsh, fierce, and savage, admit of various cultivations, and refinings; and by moral precept, the exercise, and improvement of reason, with a severe animadversion, and observance of themselves, they become mild, tractable, gentle, meek. (The story of the Physiognamists guess at the temper of Socrates is known) but of all other, the disaffected soul is least inclinable ever to become good natured towards God, wherein grace, or holiness does consist. Here it is most unpersuadable, never facile to this change. One would have thought no affection should have been so natural, so deeply inwrought into the spirit of man, as an affection towards the Father of Spirits; but here, he most of all discovers himself to be without natural [reconstructed: affection], surely here is a sad proof, that such affection does not ascend.

The whole duty of man as to the principle of it, resolves into love. That is the fulfilling of the Law. As to its object; the two tables divide it between God, and our neighbor. And accordingly divide that love. Upon those two branches of which; love to God, and love to our neighbor, hang all the Law and the Prophets.

The wickedness of the world has killed this love at the very root; and indisposed the nature of man to all exercises of it, either way, whether towards God, or his neighbor. It has not only rendered man unfit for holy communion with God; but in a great measure for civil society with one another. It has destroyed good nature; made men false, envious, barbarous; turned the world (especially the dark places of the Earth, where the light of the Gospel shines not) into habitations of cruelty. But who sees not the enmity, and disaffection of men's hearts towards God is the more deeply rooted, and less superable evil?

The beloved Apostle gives us a plain and sad intimation how the case is, as to this; when he reasons thus. He that loves not his brother whom he has seen; how can he love God, whom he has not seen?

He argues from the less to the greater; and this is the ground upon which his argument is built: that the loving of God is a matter of greater difficulty, and from which the Spirit of man is more remote, than the loving of his neighbor. And he also insinuates an account why it is so; God's remoteness from our sense, which is indeed a cause, but no excuse. For is our so gross sensuality no sin? That nothing should affect our hearts but what we can see with our eyes? As if our sense were the only measure or judge of excellencies. We are not all flesh, what have we done with our souls? If we cannot see God with our eyes, why do we not with our minds? At least so much of him we might, as to discern his excellency above all things else. How come our souls to lose their dominion, and to be so slavishly subject to a ruling sense? But the reason less concerns our present purpose; that of which it is the reason; that implied assertion, that men are in a less disposition to the love of God than their neighbor, is the sad truth we are now considering. There are certain homiletical virtues, that much adorn and polish the nature of man; urbanity, fidelity, justice, patience of injuries, compassion towards the miserable, etc. And, indeed, without these, the world would break up, and all civil societies disband; if, at least, they did not in some degree obtain. But in the meantime men are at the greatest distance imaginable from any disposition to society with God. They have some love for one another; but none for him. And yet it must be remembered that love to our neighbor, and all the consequent exertions of it, becoming duty by the Divine Law; ought to be performed as acts of obedience to God; and therefore ought to grow from the stock and root of a divine love; I mean love to God. They are otherwise but spurious virtues, bastard fruits (men gather not grapes of thorns, etc.) they grow from a tree of another kind, and whatever semblance they may have of the true, they want their constituent form, their life and soul. Though love to the brethren, is made a character of the regenerate state, of having passed from death to life; it is yet but a more remote, and is itself brought to trial by this higher, and more immediate one, and which is more intimately connatural to the new creature, even the love of God; By this we know we love the children of God, when we love God, and keep his commandments. A respect to God specifies every virtue, and duty. Whatever is loved, and served, and not in him, and for him (servato ordine [reconstructed: finis], as the school phrase is) becomes an idol, and that love and service is idolatry. And what a discovery is here of disaffection to God; that in the exercise of such the above mentioned virtues, one single act, shall be torn from itself, from its specifying moral [reconstructed: form], only to leave out him. A promise shall be kept, but without any respect to God—(for even the promises made to him are broken without any scruple.) That which is another's, shall be rendered to him; but God shall not be regarded in the business. An alms given, for the Lord's sake, left out. That which concerns my neighbor often done, but what concerns God therein, as it were studiously omitted. This is what he that runs may read; that though the hearts of men are not to one another as they should; they are much more [reconstructed: averse] towards God.

Men are easier of acquaintance towards one another, they slide insensibly into each others' bosoms; even the most churlish, morose natures are wrought upon by assiduous repeated kindnesses (gutta cavat lapidem, etc.) as often falling drops at length wear and work into very stones. Towards God their hearts are more impenetrable than rocks, harder than adamants. He is seeking with some, an acquaintance all their days: they live their whole age, under the Gospel, and yet are never won. They hearken to one another, but are utterly unpersuadable towards God; as the deaf adder that hears not the voice of the charmer, though charming never so wisely. The clearest reason, the most powerful arguments, move them not, no nor the most insinuative allurements, the sweetest breathings of love. How often would I have gathered you, as the hen her chickens under her wings, and you would not. God draws with the cords of a man, with the bends of love; but they still perversely keep at an unkind distance.

Men use to believe one another (were there no credit given to each others words, and some mutual confidence in one another, there could be no human converse, all must affect solitude, and dwell in dens, and deserts as wild beasts) but how incredulous are they of all divine revelations? Though testified with never so convincing evidence. [reconstructed: Who] has believed our report! The word of the eternal God is regarded (O amazing wickedness) as we would the word of a child or a fool. No sober rational man, but his narrations, promises, or threatenings are more reckoned of.

Men are more reconcilable to one another, when enemies; more constant, when friends. How often does the power of a conquering enemy, and the distress of the conquered, work a submission on this part, and a remission on that. How often are haughty spirits stooped, by a series of calamities, and made ductile; proud arrogants formed, by necessity and misery, into humble supplicants, so as to lie prostrate at the feet of a man, that may help, or hurt them; while still the same persons retain indomitable, unyielding spirits towards God, under their most afflictive pressures. Though his gracious nature, and infinite fullness promise the most certain, and liberal relief, it is the remotest thing from their thoughts to make any address to him. They cry because of the oppression of the mighty, but none says where is God my Maker, who gives songs in the night. Rather perish under their burdens, than look towards God, when his own visible hand is against them, or upon them, and their lives at his mercy; they stand it out to the last breath; and are more hardly humbled than consumed: sooner burn, than weep, shriveled up into ashes, sooner than melted into tears. Scorched with great heat, yet repent not to give glory to God: gnaw their tongues for pain, and yet still more disposed to blaspheme, than pray or sue for mercy. Dreadful thought! As to one another, reconciliations among men are not impossible, or unfrequent; even of mortal enemies, but they are utterly implacable towards God! Yet they often wrong one another, but they cannot pretend God ever did them the least wrong, indeed they have lived by his bounty all their days. They say to God, depart from us, yet he fills their houses with good things. So true is the historian's observation. Hatred is sharpest where most unjust.

Indeed, when there seems at least to have been a reconciliation wrought, are treacheries, covenant-breakings, revolts, strangeness, so frequent among men towards one another, as from them towards God? How inconsistent with friendship is it, according to common estimate, to be always promising, never performing: upon any, or no occasion to break off intercourses, by unkind alienations, or mutual hostilities; to be morose, reserved each towards other. To decline or disaffect each others converse. To shut out one another from their hearts, and thoughts. But how common, and unregretted are these carriages towards the blessed God? It were easy to expatiate on this argument, and multiply instances of this greater disaffection. But in a word, what observing person may not see, what serious person would not grieve to see, the barbarous sooner putting on civility; the riotous, sobriety; the treacherous, fidelity; the morose, urbanity; the injurious, equity; the churlish, and covetous; benignity, and charity; than the ungodly man piety, and sincere devotedness to God. Here is the principal wound and distemper sin has infected the nature of man with: though he have suffered a universal impairment, he is chiefly prejudiced in regard of his habitude, and tendency towards God; and what concerns the duties of the first table. Here the breach is greatest, and here is greatest need of repair. True it is an inoffensive winning deportment towards men, is not without its excellency, and necessity too. And it does indeed, unsufferably reproach Christianity, and unbecome a disciple of Christ; indeed it discovers a man not to be led by his Spirit, and so to be none of his, to indulge himself in immoral deportments towards men; to be undutiful towards superiors; unconversable towards equals; oppressive towards inferiors; unjust towards any. Yet is an holy disposition of heart towards God, most earnestly, and in the first place to be endeavored (which will then draw on the rest) as having in it highest equity and excellency; and being of most immediate necessity to our blessedness.

Fifthly, consider, that there may be some gradual tendencies, or fainter essays towards godliness, that fall short of real godliness, or come not up to that thorough change, and determination of heart Godward, that is necessary to the blessedness. There may be a returning, but not to the most high, and wherein men may be (as the Prophet immediately subjoins) like a deceitful bow, not fully bent, that will not reach the mark; they come not home to God. Many may be almost persuaded; and even within reach of Heaven, not far from the Kingdom of God; may seek to enter, and not be able; their hearts being somewhat inclinable, but more averse; for they can only be unable as they are unwilling. The soul is in no possibility of taking up a complacential rest in God, till it be brought to this, to move toward him spontaneously, and with (as it were) a self motion. And then is itself moved towards God, when its preponderating bent is towards him. As a massive stone that one attempts to displace, if it be heaved at till it preponderate, it then moves out, by its own weight, otherwise it reverts, and lies where, and as it did before. So it is with many men's hearts, all our lifting at them is but the rolling of the returning stone, they are moved, but not removed: sometimes they are lifted at, in the public ministry of the Word, sometimes by a private seasonable admonition, sometimes God makes an affliction his minister: a danger startles them, a sickness shakes them, and they think to change their course; but how soon do they change those thoughts, and are where they were? What enlightenings and corrections; what awakenings, and terrors; what remorses, what purposes, what tastes, and relishes do some find in their own hearts, that yet are blasted and come to nothing? How many miserable abortions after travailing pangs and throes, and fair hopes of a happy birth of the new creature? Often somewhat is produced that much resembles it, but is not it. No gracious principle, but may have its counterfeit in an ungracious heart; from where they deceive not others only, but themselves, and think truly they are true converts, while they are yet in their sins. How many wretched souls that lie dubiously struggling a long time, under the contrary alternate impressions of the Gospel on the one hand, and the present evil world on the other; and give the day to their own sensual inclinations at last. In some degree, escape the corruptions of the world, by the knowledge of our Lord and Savior Jesus Christ, but are again entangled, and overcome, so as their latter end is worse than their beginning. Such a man is so far from being advantaged by his former faint inclinations towards God, that he will be found, at last, under this aggravated wickedness beyond all other men: that when others wandered from God through inadvertence, and inconsideration; this man will be found to have been his enemy upon deliberation, and against the various strivings of his convinced heart to the contrary. This is more eminently victorious and reigning enmity, such a one takes great pains to perish. Alas! it is not a slight touch, an overly superficial tincture, some [reconstructed: faded] sentiments of piety, a few good thoughts or wishes, that bespeak a new man, a new creature. It is a thorough prevailing change, that quite alters the habitual posture of a man's soul; and determines it towards God; so as that the after course of this life may be capable of that denomination, a living to God; a living after the Spirit. That exalts the love of God into that supremacy in him, that it becomes the governing principle of his life; and the reason and measure of his actions; that as he loves him above all things else, better than his own life; so he can truly (though possibly sometimes with a doubtful trembling heart) resolve the ordinary course of his daily walking, and practice into that love, as the directive principle of it. I pray, I read, I hear, because I love God. I desire to be just, sober, charitable, meek, patient, because I love God. This is the perfection, and end of the love of God, (therefore that must needs be the principle hereof) obedience to his will. Herein appears that power of godliness, denied (God knows) by too many that have the form: The Spirit of love, power, and of a sound mind. That only is a sound mind, in which such love rules in such power. Is not love to God often pretended by such, that whenever it comes to an actual competition discover they love their own flesh a great deal more; that seldom ever cross their own wills to do his; or hazard their own fleshly interest, to promote his interest? We may justly say (as the Apostle, in a case fitly enough reducible here) how dwells the love of God [illegible] in that man? Notwithstanding such a subdued; ineffectual love to God, such a one shall be denominated, and dealt with as an enemy. It is not likely any man on earth, hates God so perfectly, as those in Hell. And is not every quality not yet perfect in its kind, and that is yet growing more, and more intense; in the mean time allayed by some degree of its contrary? Yet that over-mastered degree denominates not its subject, nor ought a man from such a supposed love to God, have the name of a lover of him. That principle only is capable of denominating the man, that is prevalent and practical, that has a governing influence on his heart, and life. He in whom the love of God has not such power and rule, whatever his fainter inclinations may be, is an ungodly man.

And now, it seems to me these several considerations compared, and weighed together, should contribute something to the settling of right thoughts in the minds of secure sinners, touching the nature and necessity of this heart-change; and do surely leave no place for the aforementioned vain pretenses that occasioned them.

For (to give you a summary view of what has been propounded in those foregoing considerations) it now plainly appears, that the holy Scripture requires in him that shall enjoy this blessedness; a mighty change of the very temper of his soul, as that which must dispose him thereto; and which must therefore chiefly consist, in the right framing of his heart towards God; towards whom it is most fixed averse, and therefore not easily susceptible of such a change. And that any slighter, or more feeble inclination toward God, will not serve the turn; but such only whereby the soul is prevalently, and habitually turned to him.

And then what can be more absurd, or unsavory? What more contrary to Christian doctrine, or common reason? Than instead of this necessary heart-change to insist upon so poor a plea, as that mentioned above, as the only ground of so great a hope. How empty and frivolous will it appear in comparison of this great soul-transforming change, if we severally consider the particulars of it.

As for orthodoxy in doctrinals, it is in itself a highly laudable thing, and in respect of the fundamentals (for therefore are they so called) indispensably necessary to the blessedness. As that cannot be without holiness, so nor holiness without truth. But (besides that this is that which every one pretends to) is everything which is necessary, sufficient? As to natural necessity (which is that we now speak to) reason, an intellectual nature, are also necessary; shall therefore all men, yes, and devils too be saved?

Besides, are you sure you believe the grand articles of the Christian religion? Consider a little, the grounds and effects of that pretended faith.

First, its grounds, every assent is as the grounds of it are. Deal truly here with your soul. Can you tell why you are a Christian? What are your inducements, to be of this religion? Are they not such as are common to you with them that are of a false religion? (I am here happily prevented by a worthy author, to which I recommend you, but at the present, a little consider yourself.) Is it not possible you may be a Christian for the same reasons, for which one may be a Jew, or a Mahometan, or a mere [reconstructed: Pagan]? As namely, education, custom, law, example, outward advantage, etc. Now consider, if you find this, upon inquiry to be your case; the motives of your being a Christian, admit of being cast together into this form of reasoning.

That religion which a man's forefathers were of, which is established by law, or generally obtains in the country where he lives: the profession of which most conduces to, or best consists with his credit, and other outward advantages, that religion he is to embrace as the true religion. But such I find the Christian religion to be to me. Therefore, etc.

The proposition, here, is manifestly false; for it contains grounds common to all religions, publicly owned, and professed throughout the world; and sure all cannot be true. And hence the conclusion: (though materially considered it be true yet) formally considered, as a conclusion issuing from such premises, must needs be false; and what then is become of your orthodoxy; when as to the formal object of your faith you believe, but as [reconstructed: Mahometans], and [reconstructed: Pagans] do? When you are of this faith, by fate, or chance only, not choice, or rational inducement?

Next, as to the effects of your faith: let them be inquired into also, and they will certainly bear proportion to the grounds of it. The gospel is the power of God to salvation to every one that [reconstructed: believes]; to them that believe it not, it signifies nothing. The word of God received with a divine faith, as the word of God [reconstructed: effectually] works upon all that so receive it, that is, all that believe — what such efficacious workings of it have you felt upon your soul? Certainly its most connatural effect is that very change of heart, and inclinations Godward, of which we have been speaking. What is so suitable to the gospel revelation, as a good temper of heart Godward? And how absurd it is to introduce the cause, on purpose to exclude its genuine inseparable effect? But evident it is (though true faith cannot) that superficial irrational assent, in which alone, many glory; may too well consist with a disaffected heart towards God; and can it then signify anything towards your blessedness? Sure to be so a solifidian, is to be a nullifidian. Faith not working by love, is not faith: at least profits nothing.

For your outward conformity in the solemnities of worship, it is imputable to such corrupt motives, and principles; that the thing itself, [reconstructed: abstractly] considered, can never be thought characteristical, and distinguishing of the heirs of blessedness. The worst of men [reconstructed: may] perform the best of outward duties.

Your most glorious, boasted virtues, if they grow not from the proper root, love to [reconstructed: God], they are but splendid sins, as above appears, and has been truly said of old.

Your repentance is either true, or false; if true, it is that very change of mind and heart, I speak of, and is therefore eminently signalized by that note — it is repentance [towards God]. If false, God will not be mocked.

For your regeneration in [reconstructed: baptism]; what can it avail you, as to this blessedness, if the present [illegible] — all worldly evils are willingly endured, and all such good things quitted and forsaken for Christ's sake, and his elect's. And if the question be asked (as it was once of Alexander, when so frankly distributing his treasures among his followers) what do you reserve for yourself? The resolved Christian makes (with him) that short and brave reply, HOPE. He lives upon things future and unseen. The objects any one converses with most, and in which his life is, as it were, bound up, are suitable to the ruling principle of life in him. They that are after the flesh, do savor the things of the flesh; they that are after the Spirit, the things of the Spirit. The principle of the fleshly life, is sense; the principle of the spiritual life, is faith. Sense is a mean, low, narrow, incomprehensive principle, limited to a point. This center of earth; and [illegible] (this now) of time. It can reach no higher than earthly things; nor further than present things. So brutish is the life of him that is led by it; wholly confined to matter and time.

But the righteous live by faith. Their faith governs, and maintains the life. They steer not their course according to what they see; but according to what they believe. And their daily sustenance is by the same kind of things. Their faith influences, not their actions only, but their comforts, and enjoyments. They subsist by the things they believe; even invisible, and eternal things. But it is by the intervening exercise of hope, whose object is the same. The apostle having told us from the prophet, that the just shall live by faith, presently subjoins a description of that faith they live by; namely, that it is the substance of things hoped for, and the evidence of things not seen; it substantiates, and realizes, evidences, and demonstrates those glorious objects so far above the reach, and sphere of sense. It is constantly sent out to forage in the invisible regions, for the maintenance of this life. And from there fetches in the provisions upon which hope feeds, to the strengthening of the heart, the renewing of life, and spirits. Our inward man (says the apostle) is renewed day by day; while we look, or take aim (which is next in the series of the discourse for the intervening verse is manifestly parenthetical) not at the things that are seen, but at the things that are not seen; for the things that are seen are temporal, but the things that are not seen, are eternal. And the word here rendered [look] does plainly signify the act of hope, as well as that of faith; for it does not import a mere intuition, or beholding; a taking notice, or assenting only that there is such things, but a designing, or scoping at them (which is the very word) with an appropriative eye; as things that notwithstanding their distance, or whatever imaginable difficulty, are hoped to be attained to, and enjoyed. And here are evidently the distinct parts of faith and hope in this business; faith, upon the authority, and credit of the Divine Word, and promise, persuades the heart that there is such a glorious state of

Nor is that aversion the less culpable for that it is so hardly overcome, but the more. It is an aversion of will; and who sees not that every man is more wicked, according as his will is more wickedly bent? Hence his impotence or inability to turn to God, is not such as that he cannot turn if he would; but it consists in this, that he is not willing. He affects a distance from God.

Which shows therefore the necessity still of this change. For the possibility of it, and the encouragement (according to the methods wherein God is wont to dispense his grace) the sinner has to hope, and endeavor it; will more [reconstructed: fittingly] fall into consideration elsewhere.