CHAPTER III.

Of the steps by which this change is accomplished.

WE proceed now to consider by what steps, and by what means this change is brought about. I am deeply sensible how difficult a part of the subject this is, and how hard it will be to treat of it in a distinct and precise, and at the same time in a cautious and guarded manner. It is often complained of in those who write on this subject, that they confine and limit the HOLY ONE, and that they give unnecessary alarms to those who have not had experience of every particular which they think proper to mention. There is no doubt but God acts in an absolute* and sovereign manner in the dispensation of his grace, as in every other part of his will. As he cannot be limited as to persons, so neither as to the time and manner of their reformation. To this purpose, and in this precise meaning, our Saviour says, "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whether it goeth; so is every one that is born of the Spirit."

Sometimes it pleaseth God to snatch sinners from

* It will be proper to inform the reader, that the word absolute used here, and in some other places of this Discourse, is by no means to be understood as signifying the same thing with arbitrary. He who acts arbitrarily, acts without any reason at all. To say this of the divine procedure, would be little less than blasphemy. When we say that God acts "in an absolute and sovereign manner," the meaning is that he acts upon the best and strongest reasons, and for the noblest and most excellent ends; but which are, many or most of them, beyond our reach and comprehension; and, particularly, that there is not the least foundation for supposing that the reasons of preference are taken from comparative human merit.

the very brink of the pit, to raise up some of the most abandoned profligates as trophies of his victorious grace and mercy; while he suffers others, far more moderate and decent, who are "not far from the kingdom of God," finally to fall short of it. He sometimes glorifies his power and mercy at once, by converting his most inveterate enemies, and making them the most zealous active, and successful advocates for his cause. Such an instance was the apostle Paul, who from a persecutor became a preacher. Sometimes conversion is speedily and suddenly brought about, and the times and circumstances of the change may be easily ascertained. This was the case with the jailor recorded in the history of the Acts of the Apostles. The same may be said of the apostle Paul; and there have been particular examples of it in every age. Sometimes, on the other hand, the reception of the truth, and renovation of the heart, goes on by slow and insensible degrees; nor is it easy to say by what means the change was begun, or at what time it was completed. This was perhaps the case with most, if not all the disciples of our Lord, during his personal ministry.

Sometimes the change is very signal and sensible, the growth and improvement of the spiritual life speedy and remarkable, the greatest sinners becoming the most eminent saints; like the woman mentioned in the gospel to whom many sins were forgiven, and who loved her Redeemer much. Sometimes, on the other hand, the change is very doubtful, and the progress of the believer hardly discernible. Some of this sort are reproved by the apostle Paul in the following words, which are but too applicable to many professing Christians of the present age: "For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat." Sometimes

the convert hath much peace and sensible comfort, rejoicing with joy unspeakable and full of glory; and sometimes on the other hand, he is distressed with doubts and fears, and made to walk in darkness. Once more, some sinners are brought in by deep and long humiliation, and are almost distracted with legal terrors, while others are powerfully, though sweetly, constrained by the cords of divine love. All these "worketh the self-same Spirit, who divideth to every man severally as he will." I desire that what has now been said may be still kept in mind; so that, if the evidences of a saving change can be produced, there need be little solicitude about the time or manner of its being wrought.

What I propose to offer on this part of the subject, is not to be considered as in the least degree contrary to, or inconsistent with these truths. Nay, I am not to lay down a plan and say, This is the ordinary way in which sinners are brought to the saving knowledge of God, leaving it to him, in some few, uncommon and extraordinary cases to take sovereign steps, and admit exceptions from the ordinary rules. This is a way of speaking common enough; but though it be very well meant, I apprehend it hath not in it much either of truth or utility. The salvation of every child of Adam is of free, absolute, sovereign grace; and the actual change may be wrought at any time, in any manner, by any means, and will produce its effects in any measure that to infinite wisdom shall seem proper. Neither ought we to pretend to account for the diversity in any other manner than our Saviour does: "Even so, Father, for so it seemed good in thy sight." Therefore what I have in view is, to speak of such steps in the changes as are, in substance at least, common to all true converts. It will be a sort

of analysis, or more full explication of the change itself, and serve, among other uses, further to distinguish the real from the counterfeit. Too much can

hardly be said on this subject: "For what is the chaff to the wheat? saith the Lord." It will also illustrate the divine wisdom, as well as sovereignty, by showing how that diversity of operation, so remarkable in different subjects, produces in all at last the same blessed effects.

SECTION I. There must be a discovery of the real nature of God.

In the first place, one important and necessary step in bringing about a saving change, is that the sinner get a discovery of the real nature, the infinite majesty, and transcendent glory of the living God! Perhaps some will be surprised, that, as usual, a conviction of sin is not mentioned first as the preliminary step. I enter into no quarrel or debate with those who do so; but I have first mentioned the other, which is but seldom taken notice of, from a firm persuasion that a discovery of the nature and glory of the true God, lies at the foundation of all. This alone can produce salutary convictions of sin; for how can we know what sin is, till we know him against whom we have sinned. The same thing only will point out the difference between real conviction, and such occasional fears as never go father than a spirit of bondage.

In support of this you may observe, that in Scripture those who are in a natural or unconverted state, are often described as lying in a state of ignorance or darkness. They are said to be such as know not God: "Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods." See also the following description: "Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their hearts." Agreeably to this, the change produced in them is represented as giving them light or understanding, in opposition to their former

ignorance; "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God." "But if our gospel be hid, it is hid to them that are lost in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." In this way is the matter represented in Scripture, much more frequently than is commonly observed; and, as the understanding is the leading faculty in our nature, it is but reasonable to suppose that the change should begin there, by a discovery of the nature and glory of God, as the foundation of all that is afterwards to follow.

This will be further evident, if we reflect upon the account formerly given, and sufficiently supported from the holy Scriptures, of the nature of this change, That it consists in a supreme regard to the glory of God, and a habitual prevailing desire of his favour. To this it is absolutely necessary, as a preliminary, that there be a discovery of the real nature and transcendent glory of God. How can any man have that as the chief and leading motive of action, which he doth not understand? How can any man have that as the supreme object of desire, which he doth not know? Neither of these is possible; there must, therefore, be some such discovery as I have mentioned above. It is true, this is but imperfect at first; there will be in the truly re generate, a growing discovery of the glory of God, as well as a growing delight in him, as its consequence; yet there must be some view of his nature, as the beginning of the change, and the ground-work of every holy disposition.

This discovery of God implies two things, which, as they are both necessary, so they deserve our particu