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ed in the fpirit of his mind, will be found a quite different perfon from what he was before, in his converfation with his fellow-creatures.

Hypocritical pretences to extraordinary fanctity are indeed highly criminal in themselves, and extremely odious in the fight of God. But the prefent age does not seem to have the least tendency to this extreme. There is another thing much more common, not lefs abfurd, and infinitely more dangerous to mankind in general: a demand upon the public, that, by an extraordinary effort of charity, they fhould always fuppofe the reality of religion in the heart, when there is not the leaft fymptom of it in the life. Nay, fome are hardly fatisfied even with this, but infift that men fhould believe well of others, not only without, but againft evidence. A bad opinion expressed of a man, even upon the moft open inftances of profanity, is often anfwered with, "What have you to do to judge the heart?" It is amazing to think what inward confolation finners derive to themfelves from this claim of forbearance from their fellow-creatures. Let me befeech all fuch to confider, that as God cannot be deceived, and will not be mocked, fo in truth they usually deceive none but themselves. Every human affection, when it is strong and lively, will difcover itfelf by its apparent effects; and it is as true of religious affections as of any other, that "the tree is known by its fruits."

But if they have reafon to fufpect themfelves whose change is not visible to others, how much more those, who, if they deal faithfully, muft confefs they are quite firangers to any fuch thing in their own hearts. I do not mean that every person should be able to give an account of the time and manner of his converfion. This is often effected in fo flow and gradual a manner, that it cannot be confined to a precife or particular period. But furely those who are no way fenfible of any change in the course of their affections, and the objects at which they are pointed, can fcarcely think that they are born again, or be able to affix a proper meaning to fo ftrong an expreffion, I have read an obfervation of an eminent author, That thefe who cannot remember the time when they were

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 reafon 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 preferved from ever entering upon the deftructive paths of vice, that they cannot be fuppofed to recollect the time when they were at enmity with God. But this is an objection of no confequence. The perfons here defcribed have generally fo much tenderness of confcience, fo deep a fenfe 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 moft others would have been reckoned perfectly harmless.

What hath been faid in this fection, is exprefsly designed to awaken fuch fecure and careless 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 purtial, but universal.

A

NEW birth evidently implies an universal 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 fubject, fo it is a truth of the last 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 security, which is his first attempt, he induftriously endeavors to pervert their views of religion, either by causing 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 gofpel 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 still fewer who are fpeculative unbelievers, and fortify themselves in their profane practices, by irreligious principles. The far greatest number do fome things, and abstain from others, to quiet the inward complaints of confcience, and must have fome broken reed or other, on which they may rest their eternal hopes.

It might ferve in general to alarm fuch persons, that, as I have obferved above, the change is evidently very great, and therefore they ought not eafily to fuppofe 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 fays, " then shall I "not be ashamed, when I have refpect unto ALL thy commandments."* And the apostle James," Whofoever

* Pfal. cxix. 6.

"shall keep the whole law, and yet offend in one point, "he is guilty of ALL."* It is indeed, fo much the lan

guage of fcripture, that it is needlefs to infift upon it. God will be ferved without a rival, and will not flare dominion with any in the human heart. But what I am perfuaded will be of moft ufe upon this fubject, 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 univerfal.

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 stages 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 almost 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 diffolute licentioufnefs 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, felfifh, and covetous old age. In many cafes the fins are changed, but the difpofition to fin and averfion from God, remains still the fame. One fin may be easily fupplanted by another, in a heart that is wholly a ftranger to renewing grace. How greatly then may men deceive themselves, by drawing favorable conclusions 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 fee 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 circumstances, but arifing from the very fame caufe. Are there not many who may apply this reflection to themselves? Are there not many who have ceased to fin in some 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 themfelves by remembering fome 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 circumstances and fituation. Are you not still living as much to yourselves as ever? as much averfe 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."

2. Sometimes a partial change is produced by strong occafional convictions, either from the word or providence of God. There are many inftances 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 ftill remains. Even a Felix is fometimes made to tremble at the thoughts of a judgment to It is very certain that natural confcience, when awakened by the word of God, will both reftrain from fin,

come.

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