ignorant or unlearned, have reafon to conclude that they are fo ftill because, however flow and infenfible the steps of improvement have been, the effects will at laft clearly appear, by comparison with an uncultivated state. In the fame manner, whoever cannot remember the time when he ferved the former lufts in his ignorance, has reason to conclude that no change deferving the name of regeneration, has ever yet taken place.

It will be, perhaps, accounted an exception to this, that fome are fo early formed for the fervice of God, by his bleffing on a pious education, and happily preserved from ever entering upon the deftructive paths of vice, that they cannot be supposed to recollect the time when they were at enmity with God. But this is an objection of no confequence. The persons here described have generally fo much tenderness of confcience, fo deep a sense of the evil of fin, that of all others, they will moft readily discover and confefs the workings of corruption in their own hearts, and that "law in their members that warreth against the "law of God in their minds." They will be of all others moft fenfible of the growth of the new, and mortification of the old nature; and will often remember the folly and vanity of youth, in inftances that by most others would have been reckoned perfectly harmless.

What hath been faid in this fection, is exprefsly defigned to awaken fuch fecure and carelefs formalifts as may have any general belief of the word of God. To be born again must be a great change. Can you then fuppofe that you have undergone this, not only without any application to it, but without fo much as being fenfible of it, or being able to discover its proper effects.

SECT. II.

This expression, EXCEPT A MAN BE BORN AGAIN, and other similar expressions, imply, that the change here intended is not merely partial, but universal.

A

NEW birth evidently implies an univerfal change. It must be of the whole man, not in fome particulars, but in all without exception. As this is a truth

which naturally arifes from the subject, so it is a truth of the laft moment and importance, which merits the most ferious attention of all those who defire to keep themselves from illufion and felf-deceit in this interefting question.

Innumerable are the deceits of Satan. If he cannot keep finners in abfolute blindness and fecurity, which is his first attempt, he induftrioufly endeavors to pervert their views of religion, either by caufing them to mistake appearances for realities, or fubftituting a part for the whole. This branch of the fubject is of the more confequence, that I am perfuaded it is peculiarly applicable to great numbers of the ordinary hearers of the gospel as fuch. The great bulk of those who finally fall fhort of everlasting life, though they lived under the adminiftration of the word and facraments, are ruined by mistakes of this kind. There are few of them, if any at all, who have at no time, through their whole lives, any ferious impreffions about their fouls, or do nothing in the way of religion. There are ftill fewer who are fpeculative unbelievers, and fortify themselves in their profane practices, by irreligious principles. The far greatest number do fome things, and abitain from others, to quiet the inward complaints of confcience, and muft have fome broken reed or other, on which they may reft their eternal hopes.

It might ferve in general to alarm fuch perfons, that, as I have obferved above, the change is evidently very great, and therefore they ought not easily to suppose that it is already past. But I now add fomething ftill more awakening, that the change, however great, if it is only partial, is not fuch as is neceffary to falvation. There may be a change truly great in fome particulars, from one period of life to another, not only fenfible to a man's felf, but vifible and remarkable to others about him, which yet is not faving, because it is not general, or because it is not permanent. The truth of this obfervation, that the change must be univerfal, appears from the conftant tenor of the holy fcriptures. Thus the Pfalmift says, " then shall I "not be afhamed, when I have refpect unto ALL thy com"mandments."* And the apostle James," Whofoever

* Pfal. cxix. 6.

"fhall keep the whole law, and yet offend in one point, "he is guilty of ALL."* It is indeed, fo much the language of fcripture, that it is needlefs to infift upon it. God will be ferved without a rival, and will not share dominion with any in the human heart. But what I am perfuaded will be of most use upon this subject, will be to point out, in a few particulars, by what means a partial change is fometimes brought about, and how this differs from that which is faving and universal.

1. In the first place, fometimes a partial change in point of morals, is produced merely by a natural or accidental change in age, temper, or fituation. There are different fins to which men are addicted in the different periods or ftages of the human life. Thefe, of confequence, give way to, and are fucceeded by one another. There are, indeed, inftances of extraordinary depravation in fome perfons, who "felling themselves" like Ahab, to work iniquity, become the flaves of almoft every evil habit incident to human nature. Thefe, however, are esteemed monsters even by the world in general, who continue in the commiffion of every fin while they can, and burn with defires after them when they cannot. But it often happens that the folly and levity, nay, even the dif folute licentiousness of youth, gives way to the ambitious projects of riper years, and the hurry of an active life; and these again are fucceeded by fordid, selfish, and covetous old age. In many cafes the fins are changed, but the difpofition to fin and averfion from God, remains ftill the same. One fin may be easily supplanted by another, in a heart that is wholly a ftranger to renewing grace. How greatly then may men deceive themselves, by drawing favorable conclufions from even a great and remarkable change in fome one or more particulars, while they continue under the government of fins of a different kind. It is of fmall confequence which of the commandments of God are tranfgreffed, fince they are all of equal and indifpenfable obligation. It is of little moment for a man to get quit of one diftemper, by contracting another equally inveterate, and as certainly mortal. What profit was it

James ii. 10.

to the Pharifee that he was not an extortioner like the publican his pride rendered him ftill more odious and deteftable in the fight of God.

I may add here, that befides the common and neceffary change of age and temper, a change of fituation, employment and connections, will fometimes wean a man from one fin and introduce an attachment to another. If the temptation is removed, the fire may be extinguished for want of fuel. The inclination to fin in fome kinds may be thus occafionally weakened, or the commiffion of it rendered impoffible. It is easy to see that fuch a change as this can be of no avail in the fight of God; or rather, to speak more properly, it is only an apparent, and no real change at all. It is a difference of effect from an alteration of circumftances, but arifing from the very fame cause. Are there not many who may apply this reflection to themselves? Are there not many who have ceased to fin in fome respects, because they have begun to fin in others? Are there not many who are abused and deceived by this delufory view? who take comfort to themselves by remembering some fpecies of fins or follies which they now fincerely and heartily defpife? Take heed that this be not entirely owing to your progrefs through life, or a change of circumftances and fituation. Are you not still living as much to yourselves as ever? as much averse from a life of love to, and communion with God, as ever? Remember, that though your conduct may be wifer and more prudent, and your character more refpectable in the world than before, this is no proof of regeneration; and except a man be born again, he cannot fee the king"dom of God."

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2. Sometimes a partial change is produced by strong occafional convictions, either from the word or providence of God. There are many instances in which convictions of fin are raised in the minds of the hearers of the gospel, which continue in great force for fome time, and have a partial effect which still remains. Even a Felix is fometimes made to tremble at the thoughts of a judgment to come. It is very certain that natural confcience, when

ned by the word of God, will both restrain from fin,

and excite to duty, even while fin hath the dominion upon the whole. As the spirit lufteth against the flesh, and the flesh against the fpirit, in believers, fo confcience, the divine witnefs in the hearts of unbelievers, may urge to the practice of duty in a certain measure, when it is not able to change the heart inwardly and univerfally. It may deter from fins to which the attachment is lefs ftrong, even whilft it is not able to expel a darling luft, or dethrone a favorite idol.

There is a remarkable example of this character in Herod, and his behavior to John Baptift. We are told by the evangelist Mark, that Herod "feared John, know"ing that he was a juft man and an holy, and obferved "him, and when he heard him he did many things, and "heard him gladly."* That is to fay, he did many fuch things as were least contrary to the bent of corrupt affection. But that the change was not entire is plain; for when he was reproved for his beloved luft, it only ferved to inflame his refentment, and he took away the life of his reprover. We find that Ahab king of Ifrael, of whom it is faid that he did more to provoke the Lord God of "Ifrael to anger than all that went before him," yet humbled himself on the denunciation of divine wrath, and was fo far penitent as ferved to procure a fufpenfion of the temporal ftroke.

It appears, indeed, from innumerable inftances in fcripture, as well as from daily experience, that there are temporary convictions raifed in the minds of many, both by the word and providence of God. It is alfo certain, that there are imperfect effects of these convictions, which often continue a confiderable time, or rather are perpetual, though they are ftill only partial. Many finners, though they continue unrenewed, yet dare not return to the fame unbounded licence as before. Nay, there are fome fins under the penal effects of which they have severely fmarted, which they never dare afterwards to indulge. We have a very remarkable national inftance of this imperfect reformation in the Jews. They were at first shamefully and amazingly prone to idolatry, and con

VOL. I.

* Mark vi. 20.