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EVIDENCES OF REGENERATION.

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ment? Have I been made to love all things that bear a character of moral excellence, and on account of the moral excellence by which they are adorned? What is the state of my heart towards God? Is he the object of my habitual thoughts, and of my supreme regard? Do I constantly meditate upon his character, perfections, and government? Do I love to contemplate his works, especially his work of works, the work of redemption, tracing it from the moment when the first promise of salvation beamed upon man, till the period of its full accomplishment, as the Saviour hung upon the cross? And then, borne forwards by faith and hope, do I anticipate the arrival of the time when all its blessings will be unveiled to my view in the mansions above? With regard to God, can I adopt the language of the psalmist, Whom have I in heaven but thee?" Is he the sweet resting-place-the home of my affections, to whom, though they should wander for a season, they invariably return; while the language of my soul is, Here will I stay, and this shall be my rest for ever? What, again, is the state of my heart towards the Lord Jesus Christ? Is he, in my estimation, fairer than the children of men,' 'the chiefest among ten thousand,' 'yea, the altogether lovely?' Do I conceive of every blessing as the effect of his mediation, and while partaking of the gifts, does my soul rise in adoring gratitude to him through whose gracious hands they have been communicated? What, further, is the state of my heart towards that 'one family of which God is the Father, and Jesus Christ the elder brother?' Do I love its members with a pure heart fervently?' Do I love them because they bear the image of Christ, and do I love them 'not in word only, but in deed and in truth?' What is the state of my heart towards the word of God? Is it more precious to me than the gold of Ophir? Can I say, with David, 'Oh how I love thy law! it is my meditation all the day?" Do I love it for the discoveries it gives of the Divine character and law, of the plan of mercy through Jesus Christ, and of the boundless and everlasting blessings which flow to the world in consequence of his mission, and death? And, consequently, is my habitual perusal of it not regarded as a task, but engaged in with feelings more allied to those of the miser when surveying his secret hoard of gold, or of the half-starved wretch who is sent to a plentiful table? What, finally, is the state of my heart in reference to the worship and ordinances of God? Can I say, with the psalmist, One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord for ever?' 'How amiable are thy tabernacles, O Lord of hosts! my soul longeth for the courts of the Lord.''

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Fourthly, "Has my will been brought into a state of habi

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at the allotments of Divine Providence concerning me, saying, Why were not wealth, and honour, and splendour, given to me, as well as to others, who certainly deserve them no better? Or, have I so deep a consciousness of my own unworthiness of the least of all God's mercies, and so perfect a conviction of his unerring wisdom, and unspeakable goodness, that I am sensible I ought to be content; and that it is my earnest desire, and habitually successful endeavour, 'in whatever state I am, therewith to be content? Do I habitually rebel against God, when he lays his hand upon me-stretches me upon the bed of affliction-touches me in some tender point -withers some shade-giving gourd? Ah! these are the seasons which, like the blast of the assayer's furnace, try the character of what sort it is. At periods like these am I like a bullock unaccustomed to the yoke, or do I habitually walk resignedly, under the burden which the hand of God lays upon me?"

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Finally, "Am I yielding cheerful, and implicit, and habitual obedience to the commands of God? Let me not forget that any other evidence I may conceive myself to possess that I am born again, must be insufficient, if this evidence be wanting. 'Show me,' said the apostle James, thy faith without thy works;' 'perform,' as though he had said, the impossible task, if you can;' and I will show thee my faith by my works.' 'By their fruits,' said One who is greater than James,' shall ye know them.' 'A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.'"

Again, then, let the reader inquire, "Is the obedience I yield to the commands of God, a cheerful obedience? Is it the obedience of the heart? Does it spring from a principle of love? Is it the offspring of those grateful and devout affections, which render a duty a delight? Is my obedience implicit? Is it really prompted by a regard to the authority of God, and does this appear by my practical regard to all the Divine precepts? Is my obedience habitual and uniform-not like a garment which is put on, and worn for an hour or two, and then cast aside; does it constitute my ordinary dress? Do the principles from which it springs, govern my conduct in all the relations I sustain-in my ordinary intercourse with society, in the domestic circle, and in the world?"

While the reader is putting these questions to his own conscience, let him address God, in the language of supplication, "Search me, O God, and know my heart; and see if there be any wicked way in me, and lead me in the way everlasting."

This paper is taken, by permission, from "Lectures on the Divine Sovereignty, Election, the Atonement, Justification, and Regeneration. By George Payne, LL.D."

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"Cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth," Matt. xxv. 30.

HAVE YOU A TITLE TO THE SAINTS' REST?

READER, I will mention two marks by which thou mayest give an answer to this question. Thou hast a title to the saints' rest if thou hast taken God for thy chief good, and heartily accepted Christ for thy only Saviour and Lord.

1. Every soul that hath a title to the heavenly rest doth place his chief happiness in God. This rest consists in the full and glorious enjoyment of God. He that makes not God his chief good and ultimate end, is in heart a pagan, and a vile idolater. Let me ask, then, Dost thou truly account it thy chief happiness to enjoy thy Lord in glory, or dost thou not? Canst thou say, "The Lord is my portion? Whom have I in heaven but thee? and there is none upon earth that I desire besides thee?" If thou be an heir of heaven, it is thus with thee. Though the flesh will be pleading for its own delights, and the world will be creeping into thy affections, yet in thy ordinary, settled, prevailing judgment and affections, thou preferrest God before all things

in the world; thou makest him the very end of thy desires and endeavours. The very reason why thou desirest to live on earth is chiefly this, that thou mayest seek and serve the Lord, and make sure of heaven. Though thou dost not seek it so zealously as thou shouldest, yet hath it the chief of thy desires and endeavours, so that nothing else is desired or preferred before it. Thou wilt think no labour or suffering too great to obtain it. And though the flesh may sometimes shrink, yet thou art resolved and contented to go through all. Thy esteem for it will also be so high, and thy affection to it so great, that thou wouldest not exchange thy title to it, and hopes of it, for any worldly good whatsoever. If God should set before thee an eternity of earthly pleasure on the one hand, and the saints' rest on the other, and bid thee take thy choice, thou wouldest refuse the world and choose this rest.

But if thou art yet unsanctified, then thou dost in thy heart prefer thy worldly happiness before God; and though thy tongue may say that God is thy chief good, yet thy heart doth not so esteem him. For the world is the chief end of thy desires and endeavours. Thy very heart is set upon it. Thy greatest care and labour is to maintain thy credit or fleshly delights. But the life to come hath little of thy care or labour. Thou didst never perceive so much excellency in that unseen glory of another world, as to draw thy heart after it, and set thee on labouring heartily for it. The little pains thou bestowest that way is but in the second place. God hath but the world's leavings; only that time and labour which thou canst spare from the world, or those few, cold, and careless thoughts which follow thy constant, earnest, and delightful thoughts of earthly things. Neither wouldest thou do anything at all for heaven, if thou knewest how to keep the world. But lest thou shouldest be turned into hell, when thou canst keep the world no longer, therefore thou wilt do something. For the same reason thou thinkest the way of God too strict, and wilt not be persuaded to the constant labour of walking according to the gospel rule; and when it comes to the trial, that thou must forsake Christ, or thy worldly happiness, then thou wilt risk heaven rather than earth, and so wilfully deny thy obedience to God. And if God would but give thee leave to live in health and wealth for ever on earth, thou wouldest think it a better state than heavenly rest. Let them seek for heaven that would, thou wouldest think this thy chief happiness. This is thy case, if thou art yet an unregenerate person and hast no title to the saints' rest.

2. And if thou be a true Christian, as thou takest God for thy chief good, so thou dost heartily accept of Christ for thy only Saviour and Lord to bring thee to heaven. The former mark

HAVE YOU A TITLE TO THE SAINTS' REST?

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shalt love the Lord thy God with all thy heart." This second mark is the sum of the command of the gospel, "Believe in the Lord Jesus Christ, and thou shalt be saved." And the performance of these two is the whole of godliness and Christianity. This is a definition of faith.-Dost thou find that thou art naturally a lost, condemned sinner, for thy breach of the first covenant; and that Jesus Christ is the Mediator, who hath made a sufficient satisfaction to the law? And, hearing in the gospel that he is offered without exception unto all, dost thou heartily desire that Christ shall be thy Saviour; and no further trust to thy duties and works than as means appointed in subordination to him; not looking at them as in the least measure able to satisfy the curse of the law, or as a legal righteousness, or any part of it; but trusting all thy salvation on the redemption made by Christ? Dost thou also desire to take him for thy only Lord and King, to govern and guide thee by his laws and Spirit; and to obey him, even when he commands the hardest duties, and those which most cross the desires of the flesh? Is it thy sorrow when thou breakest thy resolution herein, and thy joy when thou keepest closest in obedience to him? Wouldest thou change thy Lord and Master for all the world? Thus it is with every true Christian.

But if thou be a hypocrite or a worldling, it is far otherwise. Thou mayest call Christ thy Lord and thy Saviour; but thou didst never feel thyself so lost without him as to drive thee to seek him and trust him, and lay thy salvation on him alone. At least thou didst never heartily consent that he should govern thee as thy Lord, nor resign up thy soul and life to be ruled by him, nor take his word for the law of thy thoughts and actions. It is likely thou art content to be saved from hell by Christ when thou diest, but in the mean time he shall command thee no further than will stand with thy credit, or pleasure, or other worldly ends. And if he would give thee leave, thou hadst far rather live after the world and the flesh than after the word and the Spirit. And though thou mayest now and then have a feeling or purpose to the contrary, yet this that I have mentioned is the ordinary desire and choice of thy heart. Thou art therefore no true believer in Christ; for though thou confess him in words, yet" in works" thou dost "deny him." This is the case of those who shall be shut out of the saints' rest.

Observe, it is the consent of your heart, or will, which is especially to be inquired after. I do not ask, whether thou be assured of thy salvation, nor whether thou canst believe that thy sins are pardoned, and that thou art beloved of God and Christ? These are no parts of justifying faith, but excellent fruits of it, and they that receive them are comforted by them. Do not say, then, "I cannot believe that my sins are pardoned, or that I am

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