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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 witness 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 de. throne a favorite idol.

There is a remarkable example of this character in Herod, and his behavior to John Baptift. We are told by the evangelift Mark, that Herod "feared John, knowing 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 stroke.

It appears, indeed, from innumerable inftances in fcripture, as well as from daily experience, that there are temporary convictions raised in the minds of many, both by the word and providence of God. It is alfo certain, that there are imperfect effects of thefe 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 firft fhamefully and amazingly prone to idolatry, and con*Mark vi. 20. Q

VOL. I.

tinued fo under repeated ftrokes, till the terrible defolation they met with at the Babylonish captivity; from that period however, notwithstanding their great guilt in other particulars, they never returned to idolatry, but to this day continue to have the deepeft abhorrence of that capital crime.

There are many particular perfons in the fame fituation. Some fins which have lain heavy on their confciences, or for which they have feverely fuffered in the course of Providence, they will not commit; but others, one or more, which may be called their "own iniquity," they hold faft, and will not let them go. Are there not different degrees of depravation and obftinacy to be found in different finners, as well as different degrees of holiness, obedience, and fubmiflion in the children of God? And though there is usually a progrefs in the first to the worse, as well as in the laft to the better, yet ftill there may be particular fins which they dare not commit, and particular duties which they diligently discharge. Nay, this partial character is often the very thing that blinds their minds, and continues their fecurity in an habitual alienation of heart from the life and power of true religion.

Are there not many cuftomary Chriftians who have a form of godlinefs, and, though they are utter strangers to communion with God, yet nothing will induce them to part with their form? Are there not many whom it would be unjust to brand with the groffer crimes of profane fwearing, fenfual riot, or unclean luft, who yet have their hearts fet upon the world, which they love and pursue, and on which they reft with complacency, as their sweeteft portion? Are all outwardly decent and fober persons ready to take up the cross, and follow their mafter without the camp? Are they ready to forfake" houses and bre"thren, and fifters and lands, yea, and their own life

alfo, for his fake and the gospel's?" And yet without this they cannot be his difciples. There are many hard fayings in religion, which ordinary profeffors cannot bear, and with which they never comply. Remember the case of the young man who came to our Saviour, and fpoke with fo much modefty and difcretion, but could not bear

this great trial: "Then Jefus beholding him, loved him, "and faid unto him, One thing thou lackeft: go thy way, "fell whatsoever thou haft, and give to the poor, and "thou fhalt have treasure in heaven; and come, take up "the cross and follow me. And he was fad at that fay"ing, and went away grieved, for he had great poffefli26 ons."*

3. Sometimes a partial change is produced, in a great measure, even by the love and attachment which men have to fome one darling and governing fin. The lefs willing they are to cut off the right hand, and to pluck out the right eye, the more zealous and diligent they will be in other things, to atone for the indulgence, or to cover it from their own obfervation. How careful is a Pharifee to tithe mint, anife, and cummin, while he neglects the weightier matters of the law? How does he "make broad "his phylacteries, and enlarge the borders of his gar"ment," while he is defective in "judgment, mercy and "faith?" How did the ancient Jews come with thousands of rams and ten thousand rivers of oil, while living in the habitual neglect of fome of the most important branches of the divine law? We have an appofite example of this in the conduct of Saul, when fent against Amalek: he fpared of the fpoil what was good, though he was commanded to destroy it, and then pretended to make a free uncommanded offering of facrifice unto God, for which he met with this just and severe reprimand: "Hath the Lord "as great delight in burnt-offerings and facrifices, as in obeying the voice of the Lord? Behold, to obey is better "than facrifice, and to hearken than the fat of rams."t We fee every day innumerable inftances of the fame kind; when there is any fin which men are willing to fpare, which they defend with arguments, or palliate with excuses, they are so much the more ready to over-do in fuch duties as are not fo contrary to the prefent current of unfanctified affection.-From all this you will plainly fee, that no man ought to judge of himself by the greatness of the change in any particular, unless it is univerfal, and without exception.

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SECT. III.

From these words, EXCEPT A MAN BE BORN AGAIN, HE CANNOT SEE THE KINGDOM OF GOD, and other similar expressions in the holy scriptures, we may infer that the change here intended is not merely EXTERNAL and IMPERFECT, but INWARD, ESSENTIAL and COMPLEAT.

I

MIGHT have divided this obfervation into two parts, and treated of them feparately; firft fhewing that it is not an outward and apparent only, but an internal and real change; fecondly, that it is not an imperfect change, or difference in degree only, but a compleat and essential change of the whole character. But as the illuftration of these two must have neceffarily in a great measure coincided, and they are very clofely connected, I have chofen to join them together.

That what fhall be faid on this fubject may be the more ufeful and profitable, I will endeavor to explain, in as diftinct and fimple a manner as I am able, what you are to understand by the above remark. The first part of it will be most easily comprehended, that it is not an external only, but an internal change; that the moft apparently ftrict and regular converfation, the moft faultlefs difcharge of outward duties, will not be fufficient, while the heart continues enflaved to fin in general, or under the dominion of any particular luft. The other part of the remark is, that the change muft not only be imperfect, or in degree, but effential and compleat. That is to fay, it is not fufficient that a man be fomewhat lefs wicked than before, that he not only gives up fome fins, but ufe moderation in others; nay, though he be under fome degree of restraint univerfally, if ftill there is not what may be call ed an effential change of character, if ftill fin has the afcendency upon the whole, though its dominion be not fo uncontrolled as before.

Sin may certainly have the chief feat in the affections, though it hath not altogether quiet and peaceable poffeffion. There must always be fome governing principle, which, properly speaking, conftitutes the character. As our Sa

viour tells us, "No man can ferve two mafters; for either "he will hate the one and love the other, or elfe he will "hold to the one and defpife the other; ye cannot ferve "God and mammon."* Grace and corruption are opposite to their natures, and mutually deftructive of each other, fo far as they prevail: and therefore the great queftion is, not how far any of them is altered from what it was formerly in itself, but how far it prevails in oppofition to the other, and hath truly the government of the man. I find it extremely difficult to communicate this truth in a fimple and intelligible manner, fo as to be level to the meaneft capacities. And it is little wonder; for here lies the chief part of the deceitfulness of fin. It will, I hope, be better understood by what is now to be added, both for its proof and illuftration.

That what I have above afferted is agreeable to the analogy of faith, and a part of the will of God, may eafily be made appear. It is the conftant uniform doctrine of the holy fcriptures. There we find it is the peculiar prerogative of God, that he feeth and judgeth the heart. By this his knowledge is diftinguifhed from, and excels all created understanding, and therefore, as no appearance will deceive, fo no infincere profeffion will be accepted by him: For the Lord feeth not as man feeth, for man "looketh on the outward appearance, but the Lord look"eth on the heart." To this purpofe is the exhortation of David to his fon Solomon: "And thou Solomon, "my fon, know thou the God of thy father, and ferve him "with a perfect heart and with a willing mind, for the "Lord fearcheth all hearts, and understandeth all the ima"ginations of the thoughts."

The stress that is laid on this in fcripture, and the frequent repetition of the word "heart," can hardly have efcaped the notice even of the most curfory reader, or the moit fuperficial obferver. We find the confent of the heart required as indifpenfably and chiefly neceffary, and that as diftinguifhed from outward and apparent obedience, which, without it, will be of no value. “ My fon, give me

Matt. vi. 24. t Sam. xvi. 7. 1 Chron. xxviii. 9.

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