INO. 98. 



THE 



NEVT BIRTH. 




The prayer of the penitent is, Create in me a clean heart, God, 
and renew a right spirit within mc. — See page 3. 



PUBLISHED BY THE 



AMERICAN TRACT SOCIjETY, 



AND 30LD At their DEPOSlTOUr, »N0. 144 NASSAU-STREET, HEAR 

THE CITY-HALL, NBW-YORK ; aVd BY AGENTS OF THE 

SOCIETY, ITS BRANCHES, AND AVXILIABIES, IN 

THE PKINCIPAL CITIES AND TOWNS * 

IN TUB VNITED STATES. 



ZVO. 98. 



THE 



NEIV BIRTH. 




The prayer of the penitent is, Create in me a clean heart, God, 
and renew a right spirit within me. — See jiage 3. 



PUBLISHED BY THE 



AMERICAN TRACT SOCIETY, 



INP SOLD At their DZPOSITOrir,»NO. 144 NASSAU-STREBT, WEAR 

THE CITY-HALL, NHW-YORK ; XVD BY AGENTS OF THE 

SOCIETY, ITS BRAl^CHES, A»D AVXILIAillES, t» 

THE PRINCIPAL CITIES AND TOWNS - 

IN THE VNITED STATES, 



THE NEW BIRTH. 



" What is a man profited if he gain the whole world and 
lose his own soul ?" 

It is not here supposed that it is in the power of any 
man to conquer or possess the whole world. No man ever 
yet saw all the world, and life would be too short for 
that purpose. But it is to gain all the riches, honors, de- 
liglits, and pleasures that a man can possibly enjoy. It is 
to have every idea accomplished, every sense gratified. It 
is to have the lust of the flesh, the lust of the eye, and the 
pride of life indulged in the highest perfection. All that 
can please the palate ; the luxuries of all countries collected 
on the table of the epicure ; all the delightful charms of 
music ; all the elegancies and conveniences of a noble pa- 
lace ; all that can gratify the smell and touch ; all the plea- 
sures of the imagination, arising from grandeur, beauty, and 
novelty ; and, supposing all this obtained — Solomon ob- 
tained it all; and what a poor all it proved ! " Vanit}' and 
vexation of spirit" was the total amount.^ 

And is this the whole of that for which men risk their 
souls 1 Foolish barter ! Wretched exchange ! Was Esau 
wise who sold his birth-right for a mess of pottage 1 Was 
Judas wise who sold his master, and his own soul too, for 
thirty pieces of silver? Just as wise as the worldly man 
who parts with heaven for the sordid and short-lived plea- 
sures of earth. I remember reading of a woman whose 
house was on fire ; she was very active in removing her 
goods, but forgot her child who was sleeping in the cradle. 
At length she remembered the babe, and ran with earnest 
desire to save it. But it was now too late — the flames for- 
bade her entrance. Judge of her agony of mind when she 
exclaimed, " O, my child, my child ! I have saved my goods 
but lost my child !" 

Just so it will be with many a poor sinner who was all 
his life " careful and troubled about many things," while 
"the one thing needful" was forgot. What will it then 
avail for a man to say, " I got a good place, or a good trade, 
but lost my soul. I got a large fortune, but lost my soul. 
I got many friends, but God is my enem}'. I lived in plea- 
sure, but now pain is my everlasting portion. I clothed my 
boJy gaily, but my soul is naked before God." Our Lord 

[See page 3 of cover. 

No. 98. 



NO. sa. 

Tins NSW BIRTH. 



TT HOEVER reads the Scriptures with serious attention, 
will perceive that some kind of change must take place in 
every person, in order to his becoming a real Christian. 
This change is described by a variety of names, the most 
remarkable of which is RegeneratioTij or the New Birth. 
The necessity of this change is often insisted on in the 
Bible, and no where more strongly than in oiu" Saviour's 
discourse with Nicodemus, recorded in the third chapter 
of St. John's Gospel, where he says to that ruler, Verily, 
verily, I say unto you, except a man be bom again, lie cannot 
see the kingdom of God. 

As this change is absolutely necessary to salvation, it is 
of great importance to know what it is ; especially as there 
is much reason to fear that many mistake its true nature, 
and take the shadow for the substance. Be it observed, 
then, that, 

1. The new birth is a great change ; the term must sig- 
nify so much ; it signifies that we must be very different 
from what we were before ; we begin a new kind of life. 
Elsewhere, the same change is described by "passing 
from darkness to light," and "from death to life." All 
these expressions strongly denote a very great change. 
And this ought to be seriously considered ; for what 
a light matter passes for religion in general ! a few lifeless 
ibrms, a little outward decency, or some faint desires, make 
the whole of it. But the Scripture expressions of " a 
new creation," and " a second birth," surely imply some- 
thing more. They certainly denote a very great change. 

2. The new birth is a universal change. 

Many are the devices of Satan. If he cannot keep sia- 
ners in total blindness and security, he tries to pervert 
their views of religion by causing them to mistake ap- 
pearances for realities ; or, by putting a part for the whole. 
Many are ruined forever, by mistakes of this kind. Most 
men have, at one time or another, some serious thoughts 
about their souls, and religion, and eternity ; and there- 
fore do some things, and abstain from others, to still their 
fears and quiet their consciences. But this partial change 

C2 , 



2 THE NEW BIRTH. [42 

in point of morals, is often owing to some natural change^ 
in age, temper, and situation. Some men only exchange 
one sin for another which they love better. And others 
are very diligent in religious duties, to atone for the indul- 
gence of their lusts, and to cover them from their own 
observation ; and the more unwilling they are to part with 
a darling sin, the more ready are they to overdo in such 
duties as do not oppose the present current of unsanctified 
affections. 

3. The new birth is an inward change. It is far more 
than a strict and regular course of outward actions or out- 
ward duties. It does not consist in partial Reformation 
only, so that a man is less wicked than he was before j 
but there is a complete and essential change of his whole 
character. God looks at the heart. " My son," says Solo- 
mon, " give me thine heart.''"' The great sum of the law 
is, " Thou shalt love the Lord thy God with all thy heart.'''' 
The prayer of the penitent is, " Create in me a clean hecvrt^ 
O God;" and the grand promise of the covenant is, "yi 
new heart will I give you." Now the new birth consists 
in having this new heart. If you ask what a new heart 
is : It is a heart set on new objects. The affections of the 
mind are turned from the world to God, and from the su- 
preme love of self to the love of our fellow men, and from 
living to ourselves to living to the glory of God. 

This is very different from an outward change, which 
may arise from mere selfishness. A man may avoid excess 
in some sins, and practise some duties, for the sake of his 
health or his reputation among men, or from the slavish 
fear of heJI. Without any real hatred to a sin, as sin, he 
may forsake it for fear of burning in hell for it ; and with- 
out any love to God, he may perform religious duties ; for 
though they are a heavy burden to him, he thinks it more 
tolerable than hell will be. 

- 4. The new birth is a change, wrought by the operation of 
the Holy Spirit. We are by nature in a state of enmity 
against God, and this is what we cannot of ourselves re- 
move, or overcome, because we love our sins. It is the 
sinfulness of man that interposes the obstacle to his re- 
generation ; and for this he is criminal and inexcusable. 
And this is an obstacle which nothing but the grace of 
God can surmount. Hence the apostle John, speaking of 



48] THE NEW BIRTH. 3 

true believers, says, " They were born, not of blood, nor 
of the will of the flesh, nor of the will of man, but of God." 
John i. 13. This doctrine is indeed greatly disliked by 
many, becstuse it gives so humbling a view of our own 
character and state, and so much opposes our own pride ■ 
and self sufficiency. It is, however, the truth of God ; 
and if we give any credit to the Scriptures, we must yield 
to it. Real Christians are said to "be born of God;" 
^' bom from above ;" born of the Spirit. They are also 
said to be " quickened, who were dead in sin." All which 
expressions plainly show that Regeneration is the work 
of God, and not the work of man. 

These remarks are intended to caution the reader against 
wrong notions of the nature of religion. Let us now go a 
step further, and point out with as much plainness as pos- 
sible, what is the change which is wrought in all the people 
of God, without exception : what it is which makes the dif- 
ference between one who is, and one who is not born again. 

The design of this change is to make man holy. Man 
was made at first in the image of God, in knowledge, right- 
eousness, and holiness ; and he then enjoyed the most hap- 
py fellowship and communion with him. His duty and 
delight were the same. But by the fall he became ob- 
noxious to the divine wrath , and disobedient to the divine 
will in his prevailing inclinations. He became disinclined 
to communion with God, and preferred the creature before 
fhe Creator. The design of regeneration ig to restore man 
to the image of God, and to the exercise of love to him, 
so that his prevailing disposition may be the same as it was 
before the fall. The change therefore consists in these two 
things : that our supreme and chief end be to serve and glo- 
rify God; and that the soul rest in God, as its chief good. 

1. Our supreme and chief end must be to serve and glorijy 
God; and every other aim must be subordinate to this. 

AH things were made for the glory of God, that is, for 
Uie display of divine perfection ; and every reasonable 
creature ought to seek this. But no natural man seeks it. 
The sin of man consists in withdrawing his allegiance 
from God, and refusing subjection to his will. The lan- 
guage of his heart and pra<;tice is, " Our lips are our own, 
who is lord over us ?" But the renewed person sees and 



4 THE NEW BIRTH. [44 

owns his dependajice upon God, his Maker's right to rule, 
and the obligation of all creatures to submit to his will. 

In regeneration, God gives this disposition of mind ; and 
gives it such force that it will prevail. The natural man 
seeks his own happiness supremely. This determines his 
choice of employments, enjoyments, companions. His re- 
ligious actions are not chosen, but submitted to, for fear of 
worse. In short, he hath forgotten his subjection : God 
is dethroned ; and self is honoured, loved, and served, in 
his room. Hence our Lord so much insisted on self-denial. 
'' If any man, said he, will come after me, let him deny 
himself, and take up his cross, and follow me." To ho- 
nour God in the heart then, and to serve him in the life, 
is the first and highest desire of him that is born again. 
And hence we may learn the reason why profane and world- 
Iv men are generally self-righteous, while the truly pious 
abhor themselves, on account of sin. Natural men have 
no just sense of their obligation to glorify God in their 
tnoughts, words and actions ; and therefore, whatever they 
do in religion, they look upon as meritorious, and think 
that something is due to them on that account. On the 
other hand, those who 'are born of God, know it is their 
duty to love God with all their heart, and serve him with 
all their might. They see that could this be perfectly 
done, it is no more than their duty, and there could be no 
plea of merit. But when they consider their sins, and 
how far short of duty they come in every instance, they 
ask for mercy, and not for reward. 

2. In regeneration, the soul is brought to rest in God as 
its chief happi7iess, and habitually to prefer his favour to 
every other enjoyment. The believer sees that those, and 
those alone, are happy, whose God is the Lord, and that 
those who are afar off from him must perish. AH natural 
men place their supreme happiness in something that is 
not God. In this they all agree, though the ways in which 
they seek for worldly happiness are innumerable. There 
is but one way to peace, and if that is neglected, the in- 
sufficiency of all worldly enjoyments makes them fly from 
one earthly comfort to another, till they feel by sad expe- 
rience the vanity of them all. 

The change that takes place in regeneration, in no small 
degree consists in a strong inward conviction of the vanity 



46] THE NEW BIRTH. 6 

of worldly enjoyments of every kind ; and a persuasion 
that the favour and enjoyment of God is infinitely supe- 
rior to them all. Whatever other differences there may 
be, this v>dll be found in every child of God, from the high- 
est to the lowest, from the richest to the poorest ; and 
from the oldest to the youngest. Every such one will be 
able to say, with the Psalmist, " There be many that say, 
who will show us any good? Lord, lift thou up the light 
of thy countenance upon me. Thou hast put gladness in 
my heart, more than in the time that their corn and wine 
increased." 

Thus it appears that in Regeneration there is a renewal 
of the moral image of God upon the heart. The renewed 
man loves him supremely, serves him as his highest end, 
and delights in him as his chief good. This recovery, 
however, is but begun on earth. It is gradually improved 
in the progress of sanctification, and shall be fully com- 
pleted at the resurrection of the just. The sum of the 
moral law is, to love the Lord our God with all our heart, 
and soul, and strength, and mind. This is the duty of 
every creature, and regeneration consists in communica- 
ting this love to the soul, which gradually gains the ascen- 
dency, and habitually prevails over its opposite. 

We may now consider by what steps and by what means 
this change is brought about. It is true it may be wrought 
at any time, in any manner, and by any means that to In- 
finite Wisdom shall seem proper. " The wind bloweth 
where it listeth, and thou hearest the sound thereof, but 
canst not tell whence it cometh, and whither it goeth : so 
is every one that is born of the Spirit." John iii. 8. We 
shall only speak of such steps in tlie change, as are, in 
substance, common to all true converts. 

I. 

TTiere must be a discovery of the real nature of God. 

Those who are in a natural state, are often described as 
lying in ignorance and darkness. They know, not God. 
They have "the understanding darkened, being alienated 
from the life of God through the ignorance that is in them, 
because of the blindness of their hearts." Eph. iv, 18. 
In the change which the Holy Spirit accomplishes, this 
darkness, ignorance, and blindness,are dispelled. The un- 

Vol. 4. C 



6 THE NEW BIRTH. [46 

derstanding is enlightened ; the true character and nature 
of God are discovered ; and his glorious perfections seen 
in all their lustre. It will be easily perceived how indis- 
pensable is this part of the momentous work ; "or it is im- 
possible that should be a man's chief motive of action, or 
supreme object of desire, of which he has no degree of 
knowledge. God must be known in hJs real character, 
such as he is ; and no false image placed in his stead. He 
must be seen in his spiritual nature as almighty in his 
power, unsearchable in his wisdom, inviolable in his truth ; 
but, above all, he must be seen as infinite in his holiness 
and hatred of sin, as impartial in his justice, and determined 
to punish it. 

II. 

I'here must be a discovery of the iiifinite glory of God. 
He must not only be seen to be such a being as he re- 
ally is, but there must be a sense of the infinite worth, 
beauty, and perfection of his character. It is one thing 
to know, and another to approve. Men may know things 
which tl^ey hate ; and it must be so, when natures are op- 
posite, the one sinful and the other holy. There are ma- 
ny who cannot endure the scriptural representation of God, 
as holy and jealous. They oppose it by carnal reasonings, 
and give it the most odious names. The reason is plain. 
Such a view of God sets the opposition of their own hearts 
to him in the strongest light. The consequence is, God 
or themselves must be held in abhorrence. There must, 
therefore, be a discovery of the glory and beauty of the 
divine nature; an entire approbation of every thing in God, 
as perfectly right and faultless. No man can love that 
which doth not appear to him lovely. And this is the very 
foundation on which this change is built. While men 
continue in the love of sin, it is impossible they should see 
the beauty of infinite holiness ; they will hate holiness, 
and fly from a holy God, as our first parents did in the 
garden. 

III. 

TTiere must be a conviction of sin and danger. 
If an entire change be necessary, there must be a dissa- 
tisfaction with our past character : whoever is pleased with 



47j THE NEW BIRTH. 7 

it, will neither desire nor accept of a change. Those who 
are not humbled for sin, will treat with contempt a pur- 
chased pardon and a crucified Saviour. This our Lord 
tells us in the plainest terms. " They that are whole need 
not a physician, but they that are sick," *'I came not to 
call the righteous but sinners to repentance." To these 
his invitation is particularly addressed : " Come unto me, 
all ye that labour and are heavy laden, and I will give you 
rest." 

From tliese passages and many others, it is evident, be- 
yond contradiction, that there must be a deep humilia- 
tion of mind and sense of guilt and wretchedness, before 
a sinner can be brought unto God. The source of this 
humiliation is a sense of the evil and desert of sin. This is 
found in true penitents, and it is this that distinguishes re- 
pentance unto life from every counterfeit. JMany have 
trembled through fear of punishment from God, who lived 
and died strangers to this change : they had no just sense 
of the evil of sin in itself; no cordial approbation of the 
holiness of God's nature and law, or of the justice of that 
condemnation which stands written against every trans- 
gressor. Here, Christian, is the cardinal point on which 
true repentance turns. Without this there may be a sla- 
vish terror, but no true humiliation. There is often as 
great, or a greater degree of terror, in convictions that 
prove fruitless, as in others which end in a saving change. 
The passion of fear in Cain or Ahab, was perhaps equal 
in degree to the fear of any true penitent recorded in 
Scripture. It is the principle that distinguishes their na- 
ture, and produces opposite effects. The one is alarmed 
through fear of the wrath of an angry God ; the other is 
truly sensible of sin in all its malignity, and feels the sanc- 
tion of a righteous, but violated law. The one feels him- 
self a miserable creature ; the other confesses himself a 
guilty sinner. The one is terrified, and the other humbled. 

IV. 

nere must be an acceptance of salvation through the cross 
of Christ. 
This is the last and finishing step of the glorious work. 
When this is attained, the evidence of the change is com- 
pleted, the new nature exhibits all its parts. The spiritu- 



8 THE NEW BIRTH. [48 

al seed is implanted, and hath taken root ; and it will ar- 
rive, by degrees, in every vessel of mercy, to that mea- 
sure of maturity which it pl^aseth God each shall possess 
before he be carried hence. 

Before conviction of sin, the Gospel of Christ almost 
always appears to be foolishness. Or, if education and 
example prompt the sinner to speak with reverence of a 
Saviour, there is no distinct perception of the meaning, 
nor any inward relish of the sweetness of Gospel truth. 
But those who have been wounded in spirit, begin to per- 
ceive its unspeakable value. The helpless state of the 
sinner makes him anxiously inquire, " What must I do to 
be saved ? I have no excuse to offer, nor any shelter to fly^ 
to : the works, the word, and the providence of God,seem' 
all to be against me. O, how fearful a thing it is to fall 
into the hands of the living God ! I have awaked as out 
of a dream, and find myself fast hastening to the pit of de- 
struction. What would I not do, what would I not give, 
for good ground to believe that my guilt were taken away, 
and my peace made with God !'.' 

With what eagerness before unknown, does the sinner 
now inquire after the way of life? With what solicitude 
does he go forth by the footsteps of the flock ? The Sab- 
baths, and ordinances, and word of God, are now quite 
diflferent things from what they were before. No more 
waste of that sacred time, in business or in play. No 
more serenity of heart because he had been regularly and 
constantly at church ; but an astonishing view of the sins 
of his holy things ; his careless, formal, heartless v.orship. 
No more indifi'erent, slothful, or critical hearing the word, 
that he may commend the ability, or deride the weakness 
of the preacher. Now he hears that " God was in Christ, 
reconciling the world to himself." The very news of sal- 
vation, the bare mention of pardon, is now a joyful sound. 
It rouses his attention, and he sets himself to weigh the 
important intimation. He hears that " God so loved the 
world that he gave his only begotten Son, that whosoever 
believeth in him should not perish, but have everlasting 
life." " Is there then," says he, " hope of mercy with 
God, whom I have so long forgotten, and so greatly of- 
fended ? Hath he indeed loved a guilty world ? Hath he 
loved them in so amazing a manner as to send his only 



49] THE NEW BIRTM. 9 

begotten Son to save them irom destruction ? How great 
is the giver, how wonderful the gift, and how unc'eserv- 
iug the objects of his love !' 

This is a brief sketch of the steps by which this great 
change is effected in the heart. It may be proper, before 
we close, to mention some of the principal 

EVIDENCES AND FRUITS OF REGENERATION. 

The heart being renewed, the life will, of course, be re- 
formed ; and holiness, in all maiiner of conversation, will 
be its natiu'al and genuine eff"ect. He who is born again, 
discovers his new nature and life, by new apprehensions 
of God — of himself — of the world — of Jesus Christ, — and 
of the ordinances of his appointment. 

The regenerate person has new views of God. He re- 
ally and inwardly believes the being, presence, power, 
and providence of God. Formerly, God was seldom in 
his thoughts ; now, he can scarcely look upon any thing, 
without considering its relation to him. What a lustre and 
glory does his opened eye behold in all the divine perfec- 
tions ? Above all, what an astonishing view he has of the 
divine goodness and love, which he sees in all his mer- 
cies, of the least of which he is not worthy ? 

He has quite new apprehensions of himself. Before, he 
thought hiniself his own master ; but now he sees that he 
belongs to God. He remembers his Creator, confesses his 
obligations, and mourns for his transgressions. A con- 
verted sinner stands astonished at his former conduct. He 
wonders at the boldness of a poor guilty rebel, perhaps 
cursing and blaspheming, perhaps rioting in sensuality and 
lust. He wonders that the power of God did not arrest 
him in his course ; and by some signal stroke make him 
a dreadful monument of his righteous indignation. He 
trembles to think of his former state ; and it excites a 
lively acknowledgment of the riches of divine grace. 

This is connected with, and increased by his views of 
the world, and of worldly men. The charm is now broken ; 
the false colours are taken oif from the world and all its 
eajoyments. How ardently did he once love them ! How 
eag&rly did he pursue them, and how did he envy the pos- 
sessors of them ! But now, he can never separate the idea 
of riches from temptation j and often considers the dread- 



10 "HE NE\. BIRTK. [50 

ful change of those who are clothed in purple and fine 
linen, and fare sumptuously every day ; but mil be, in a 
little time, tormented in hell-fire. Formerly, he valued 
persons by their station, genius and wealth ; but nov/, a 
Christian in a cottage appears more amiable than a blas- 
phemer in a palace. 

Further ; the regenerate person has new apprehensions 
of Eternity. Formerly, the vanities of time engaged his 
thoughts, and eternity was seldom in view : but now, it is 
frequently and strongly upon his mind, so as to correct the 
false representations of sense, and oppose the unjust claims 
of earthly gratifications. Formerly, unseen things were 
treated as fabulous ; now there is such a discovery of 
them, as weighs down all created things, and makes them 
feel light as a feather in a balance. 

The regenerate person has also new views of Jesus 
Christy the great and only Saviour of sinners. Before, he 
was " without form or comeliness," all the truths relating 
to his person and offices were treated with indifi'erence ; 
but now the name of a Saviour is precious. The strong- 
est language is too weak to express his gratitude and 
breathe out his love. " He is the chief among ten thou- 
sand ; yea, he is altogether lovely." 

Again, the regenerate person has new views of the or- 
dinances of Christ's appointment. They were formerly 
his burden ; now they are his delight. Before, the Sab- 
bath wore a sable garb, and an offensive gloom ; now, he 
calls it a delight, the " holy of the Lord, and honourable." 
Now he thirsts after the water of life, esteems, loves, and 
desires the word of God. He now readily joins the hoi} 
Psalmist in the fervent expressions of his affection to the 
truths and ordinances of God. " O how love I thy law ; 
it is my meditation all the day. My soul thirsteth for 
thee. To see thy power and thy glory, so as I have seen 
thee in the sanctuary." -*^' 

In short, a change takes place in his whole character 
and conduct. "The love of God is shed abroad in his 
heart, by the Holy Ghost ;" and is the commanding prin- 
ciple of all his future actions. The love of God is the 
source, the sum, and the perfection of holiness. All other 
duties naturally flow from it ; nay, all other duties are no- 
thing but the expressions of it. The believer is under the 



51 J THE NEWBIRTi?. 11 

constant influence oi gratitude to iiod. It is not merely 
thankfulness to a bountiful beneiactor for mercies which 
have not been deserved ; b v.t a deep sense of obligation to 
a Saviour, who " loved him, r.nd washed him in his own 
blood:" so that his language, is, "Lord, what wilt thou 
have me to do ? that I knew how I might repay some 
small part of my infinite obligations ! O that I knew by 
what means I might magnify and do thee honour. Write 
thy laws in my heart, and enable me in every possible way 
to show that I love thee, because thou hast first loved me.'' 

This plainly includes in it, and will certainly produce^ 
the most sincere and fervent love to his fellow creatures. 
If they are bad men, the same love to God, the same con- 
cern for his glory, which fills the Christian with grief and 
indignation at their daring offences, inspires the most ar- 
dent desire for their recovery and salvation. And as to 
good men, they are united by the tenderest and strongest 
ties, and love one another with a pure heart fervently. 

Thus we have taken a brief view of this important sub- 
ject : a subject in which every reader is deeply interested. 
Let me now'earnestly entreat every one who peruses these 
pages, to bring the matter to a trial with regard to him- 
self. As all men are either regenerate or unregenerate, 
let him ask, to which of these classes do I belong ? We 
are dropping into the grave from day to day, and our state 
is then fixed beyond the possibility of a change. What 
astonishing folly to continue in uncertainty whether we 
shall go to heaven or hell, whether we shall be the com- 
panions of angels, or associates with blaspheming devils 
to all eternity ! Nothing, therefore, can be more salutary, 
than that you make an impartial search into your present 
character and state. If you have ground to conclude that 
you are at peace with God, what an unspeakable source 
of joy and consolation ? If otherwise, there is no time to 
lose in hastening from the brink of the pit. Be persuaded 
then, to set apart some time for the duty of self-examina- > 
tion. Let every one, without exception, take up or renew 
this grand inquiry, " Am I in Christ ? That is. Am I a 
new creature, or not ? Am I a child of God ? or do I still 
continue an heir of hell .^" 

' Let me repeat in your ears this solemn truth, and may 
God Almighty, by his Spirit, carry it to your hearts : " Ex- 



\J 



12 THE NEW BIRTH. [52 

cept a man be born again, he cannot enter into the king- 
dom of God." And remember this is a c}reat^ a wiiversal, 
. an inwuTd, a divine change. It is far more than mere out- 
ward reformation. It is far more than Baptism, or any 
outward ordinance. Every child of Adam is, by nature, 
at enmity with God ; and must either be renewed in the 
spirit of his mind, or perish eternally. It is of no conse- 
quence what ycAi are as to outward station, if you are not 
reconciled to God : it is of no consequence what you are 
as to outward professions, if you are not inwardly changed. 
God is no respecter of persons ; and, therefj^re, whether 
you are high or low, rich or poor, whether you are of one 
denomination of Christians, or another, if you have not 
been the subjects of a renev/ing and sanctifying work of 
the Holy Spirit, you are children of wrath ; and if you 
die in that condition, must " go away into everlasting pun- 

ishment." 

But is there now no relief? Yes, there is: Jesus is "able 
to save to the uttermost, all that come to God by him." 
Fly to him for refuge. There is no sin of so deep a dye, 
but the blood of Christ is sufficient to wash it out. There 
is not any slave of Satan so loaded with chains, but he is 
able to set him free. If you perish, it is of yourselves. I 
have given you warning, from a sincere and ardent con- 
cern for your everlasting interest ; and may God himself, 
for Christ's sake, by his Holy Spirit, effectually persuade 
you to comply with it. 



PUBLISHED BY THE 
AMERICAN TRACT SOCIETY, 

And sold at their Depository, No. 144 Nassau-street, near the City- 
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AuxiTiaries, in the principal cities and towns in the United States. 



FunshaiD, PfiiUer 



THE NEW BIRTJI. 



oxposed this folly in the parable of the worldly rich man, 
Luke, 12 : 16, &c. His wealth increased abundantly ; he 
was about to enlarge his barns ; and then he promised him- 
self a long life of idleness, luxury, and mirth. But God 
said to him, " Thou fool, this night shall thy soul be re- 
quired of thee : then whose shall those things be which 
thou hast provided ?" Here, for the sake of the body, the 
soul was forgot. While he was dreaming of years to come, 
death was at the door ; and little did he think " that the 
next hour his friends would be scrambling for his estate, the 
worms for his body, and the devil for his soul." ,- 

Village Sermons. 



k. 



THE LOVE OF CHRIST. 

Nothing has so powerful a tendency, under the influen- 
ces of the Holy Spirit, to warm, and soften, and break, the 
hard, insensible heart of man, as a consideration of the 
bleeding, dying love of Jesus. This it is that sweetly con- 
strains the penitent believer to make a surrender of him- 
self to that Savior who has bought him with a price. 

When the Moravian Missionaries first visited Greenland, 
they began their efforts to instruct the heathenish inhabi- 
tants by preaching in a regular and systematic manner on 
the divine perfections ; representing the great Jehovah as 
a being infinite in wisdom and power, majesty and glory. 
For a considerable time they preached in this way without 
seeing any fruit of their labor. None of the Greenland- 
ers were converted, and the Missionaries begetn to despond. 
At length they thought, " we have long preached about the 
divine perfections, and with no effect on the minds of these 
heathen ; let us now preach Christ crucified, and try whe- 
ther that subject will move them." The trial was made ; 
the Missionaries discoursed to their heathen audience about 
the love of God to a sinful world manifested in the incar- 
nation, life, sufferings, and death of Jesus Christ. They 
had now cast the net on the right side, and soon they had 
a large draught. The poor Greenlanders heard with amaze- 
ment ; they were melted into tears ; many of them re- 
nounced their idolatry and their sins, and embraced the 
Lord Jesus as their Savior. 
No. 98. 



Ci 



' ) i ,' ^''K^*^' 






i(j pages-l tue new Binxn 




llie Necemly of Henewing Grace. 

ftow helpless Ji^ilty nature lies, 
' Unconscious of its load J 
The heart, unchanged, can never rise 
To happiuees and God. 

The will perverse, the passions blind, 

la paths of i-uin stra3'j 
Jleasbn, debased, can never find 

The safe, the narrow way. 



■ ^^^^^^. 



Can axiffht, beneath a power divine, 
The f tubbom ivill subdue ? 

'Tis thine, almighty Saviour, thine, 
To form the heart anew. 



'Tis thine the passions to recall, 
And upward bid them rise ; 

And make the scales of error fall 
From reason's darken'd eyes 

To chase the shades of death away, 

And bid the sinner live ; 
A beam of heaven, a vital ray — 

*Tis thine alone to give. 

change these wretched hearts of ours, 

And give them life divine ! 
Tljen shall our passions and our powers, 

Almighty Lord, be thine ! 



Orders for Tracts \vill receive prompt attention, if ad- 
dressed to " The American Dract Societj/yNo. 14-iNussau- 

No. 93. ' • 

Faiishaw, Frinier. 



