SERMON VII.

THE NEW BIRTH.

DELIVERED IN BOSTON ON THE THIRD SABBATH IN JAN. 1820.

JOHN III. 3.

"Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God."

THESE words were spoken by the Saviour to Nicodemus, a ruler of the Jews, who came to Jesus by night, and said unto him, "Rabbi, we know that thou art a teacher come from God; for no man can do the miracles that thou doest, except God be with him." In reply, Jesus spake the words of our text.

The particular circumstances which have led to the choice of these words, and to a desire to call the attention of this audience to a careful consideration of this subject, are the following:

1. It is believed that the sentiment generally held by professors of Christianity, concerning this subject, is not only incorrect, but of an unhappy tendency, in regard to the cause of pure and undefiled religion.

2. This passage is frequently used to disprove the doctrine of impartial salvation, by the believers in the endless misery of some of the human race. It is not unfrequent that our opposers say, that it is utterly impossible that the unregenerate should be received into the kingdom of heaven, for Jesus himself said to Nicodemus, "Except a man be born again, he cannot see the kingdom of God."

3. Our opposers say, that we deny the necessity of being born again, and hold, that without repentance, sinners may enter the kingdom of heaven in their sins.

Hoping that our careful labours on this subject, may tend to do away, in some measure at least, those injurious errors, and to bring this portion of our Saviour's testimony into a clear light, in which the mind may travel understandingly, we have called the attention of this audience to a candid investigation of the words read for consideration.

The opinion which Christian people generally hold respecting this subject of the new birth, you all understand as well, perhaps, as it can be explained; for they themselves acknowledge that it is so mysterious that reason and the common powers of man's understanding can have no just views of the subject. It is believed that this new birth is a certain change mysteriously wrought in the nature of man, instantaneously converting the subject from nature to grace, as the terms are which are used to signify this invisible work in man. The moment this operation is effected, the subject is a new creature. Whereas before he was an heir of wrath, he is now a child of grace; whereas before he was exposed to the everlasting torments of hell, he is now quite out of all danger of this sort, and secure for ever.

Though the most profound divines are altogether incapable of describing the operation of this mysterious change, they are well acquainted with the travail of the mind before and after it takes place. Before one is born again, he must have certain views of the state he is in, and be exercised with certain horrors and fearful apprehensions. He must view himself such a sinner, by nature, as to deserve everlasting torments. He must see the justice of God in sending him to endless misery; and some say, he must be willing to go to this state of torment. He must be exercised with indescribable fears and horrors, and feel himself sinking

under the wrath of Almighty God. These fears and horrors, when they have increased to the highest possible point, cause the subject to cry out for mercy, like as one thrown from a precipice gives a shriek. In a moment hell is out of sight, all fear is gone, glory and delight are kindled up in the soul, no wrath is now seen in God, Jesus the Saviour, smiles with ineffable grace, and the whole scene is changed.

It is allowed, however, that there are various operations, and that some are carried through stronger and more sensible exercises than others. And it is believed that many pass this great and important change without knowing it. They know that they have certain exercises of mind, but do not know that they are born again. It is customary however, to submit to an examination by the minister, and some or all of the church, to which the subject proposes to join; they examine the state of the soul, and pass their judgment. If in favour of the subject's having been born again, all is well, and the church receives the candidate; but if not, if the account be not satisfactory, the candidate is rejected, and it is a rare case that such ever again make any pretensions to regener

ation.

Let us now examine these new-born children of grace. How do they differ from other people, or from what they had been? It is contended that their nature is changed, that a radical metamorphose is effected, that the difference is such as justifies the belief, that the person in the state they were formerly in, was justly deserving endless misery, but now a lawful heir of everlasting life.

My friends, we are acquainted with many of these people, we have lived in society with them as long as we have lived. Now, the question is, how do they differ from other people? Will it be said that we should do wrong to inquire concerning the characters and conduct of our religious neighbours? We reply, the inquiry is by no means

designed to operate uncharitably towards any, but the subject is too important to dismiss without a candid investigation. It is pretended that there are two classes of people, one class are heavenborn and heaven-bound, the other class are the children of the devil, and are hastening home to their father's kingdom of darkness and misery; that we all belong to one or the other of these classes; that those who profess to be born again, and who belong to Christian churches, are the children of God, and that those who do not are of the other cast.

Now we inquire to know the difference. There is none in regard to all natural things. Both classes are alike in respect to every thing visible. Those who tell us that they are born again live on the same kind of food, drink the same kind of drink, breathe the same air as others do, and appear to sleep like other people, or as they did before they were born again. The body, then, is the same in both classes. The difference must be in their minds. But what difference is there in their minds? You are acquainted with both classes, what difference do you discover? Let candor be exercised on this question. Do we discover any more of what we are informed are heavenly principles in those who say they are born again, than in others? Are they more honest, more just, more merciful, more ready to forgive an injury, more charitable to the poor and needy; do they appear to be destitute of pride, of resentment, of hypocrisy, deceit, of any disposition to overreach in bargains; can you trade with them with less caution than with others? If you please, you may compare those who make the greatest pretensions to this new and holy nature, with the unregenerate scribes, pharisees and religious people among the Jews, in the days of Jesus on earth, and endeavour to ascertain the difference. These professors now suppose that those unregenerate Jews are now in hell, because they were not born again in this life; but expect to be in

heaven themselves, in a few days more, because they have had this great change. Now compare them. What is the difference? Those Jews believed that they were the favourites of heaven, so do these; they looked on themselves to be righteous and others to be wicked, so do these; those condemned sinners to everlasting wrath, so do these; those were highly incensed against Jesus because he was a friend to publicans and sinners, these are offended at the same thing; those believed that God loved them and abhorred others, so do these; those said all manner of evil against those who believed and propagated the love of God to sinners, so do these; those persecuted those who were not of their persuasion, so do these. Now, my brethren, what is the difference?

If you please, you may compare these new-born people with the unregenerate Mahometans; what is the moral difference? The Mahometans believe that God loves them and hates the Christians, these believe that God loves them and hates the Mahometans; and they reciprocally doom each other to eternal wrath. They both agree that they can enjoy heaven hereafter without the company of each other; each expect to be made eternally happy, while the other is eternally miserable. These new-born sons are desirous to convert every body to their creed, and so are the Mahometans.

After pursuing this inquiry to any reasonable length, the fact is, it results in nothing more favourable to these high pretenders, than to allow them a common rank among mankind. It will, being assisted with candor and charity, place this class of human beings just about on a level with the rest, with the exception of what is peculiar to superstition, which is always inclined to persecute whoever does not conform to its dogmas. Far be it from us to withhold from our religious professors, what is their due. We find them, in common life, like others. Some of them are, in all respects, what we all ought to be; and this is the case with