folly and vanity of youth, in instances that by most others would have been reckoned perfectly harmless.

What hath been said in this section, is expressly designed to awaken such secure and careless formalists as may have any general belief of the word of God. To be born again must be a great change. Can you then suppose that you have undergone this, not only without any application to it, but without so much as being sensible of it, or being able to discover its proper effects?

SECTION 2. 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 a universal change. It must be of the whole man, not in some particulars but in all without exception. As this is a truth which naturally arises from the subject, so it is a truth of the last moment and importance, which merits the most serious attention of all those who desire to keep themselves from illusion and self-deceit in this interesting question.

Innumerable are the deceits of Satan. If he cannot keep sinners in absolute blindness and security, which is his first attempt, he industriously endeavours to pervert their views of religion, either by causing them to mistake appearances for realities, or substituting a part for the whole. This branch of the subject is of the more consequence, that I am persuaded it is peculiarly applicable to great numbers of the ordinary hearers of the gospel as such. The great bulk of those who finally fall short of everlasting life, though they lived under the administration of the word and sacraments, 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 serious impressions about their souls,

or do nothing in the way of religion. There are still fewer who are speculative unbelievers, and fortify themselves in their profane practices by irreligious principles. The far greatest number do some things, and abstain from others, to quiet the inward complaints of conscience, and must have some broken reed or other on which they may rest their eternal hopes.

It might serve in general to alarm such persons, that, as I have observed above, the change is evidently very great, and therefore they ought not easily to suppose that it is already past. But I now add something still more awakening, that the change, however great, if it is only partial, is not such as is necessary to salvation. There may be a change truly great in some particulars, from one period of life to another, not only sensible to a man's self, but visible and remarkable to others about him, which yet is not saving, because it is not general, or because it is not permament. The truth of this observation, that the change must be universal, appears from the constant tenor of the holy Scriptures. Thus the Psalmist says, "Then shall I not be ashamed, when I have respect unto ALL thy commandments.” And the apostle James, "Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." It is indeed so much the language of Scripture, that it is needless to insist upon it. God will be served without a rival, and will not share dominion with any in the human heart. But what I am persuaded will be of most use upon this subject, will be to point out, in a few particulars, by what means a partial change is sometimes brought about, and how this differs from that which is saving and universal.

1. In the first place, Sometimes a partial change in point of morals, is produced merely by a natural or accidental change in age, temper, or situation. There are different sins to which men are addicted in the dif ferent periods or stages of the human life. These,

of consequence, give way to, and are succeeded by one another. There are, indeed, instances of extraordinary deprivation in some persons, who "selling themselves," like Ahab, to work iniquity, become the slaves of almost every evil habit incident to human nature. These, however, are esteemed monsters even by the world in general, who continue in the commission of every sin while they can, and burn with desires after them when they cannot. But it often happens that the folly and levity, nay, even the dissolute licentiousness of youth, gives way to the ambitious projects of riper years, and the hurry of an active life; and these again are succeeded by sordid, selfish, and covetous old age. In many cases the sins are changed, but the disposition to sin, and aversion from God, remain still the same. One sin may easily be supplanted by another, in a heart that is wholly a stranger to renewing grace. How greatly then may men deceive themselves, by drawing favourable conclusions from even a great and remarkable change in some one or more particulars, while they continue under the government of sins of a different kind. It is of small consequence which of the commandments of God are transgressed, since they are all of equal and indispensible obligation. It is of little moment for a man to get quit of one distemper, by contracting another equally inveterate, and as certainly mortal. What profit was it to the Pharisee that he was not an extortioner like the publican? His pride rendered him still more odious and detestable in the sight of God.

I

may add here, that besides the common and necessary change of age and temper, a change of situation, employment, and connections, will sometimes wean a man from one sin, and introduce an attachment to another. If the temptation is removed, the fire may be extinguished for want of fuel. The inclination to sin in some kinds may be thus occasionally weakened, or the commission of it rendered impossi

ble. It is easy to see that such a change as this can be of no avail in the sight 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 arising from the very same cause. Are there not many who may apply this reflection to themselves? Are there not many who have ceased to sin in some respects, because they have begun to sin in others? Are there not many who are abused and deceived by this delusory view? who take comfort to themselves by remembering some species of sins or follies which they now sincerely and heartily despise? Take heed that this be not entirely owing to your progress through life, or a change of circumstances and situation. 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 wiser and more prudent, and your character more respectable in the world than before, this is no proof of regeneration; and "except a man be born again, he cannot see the kingdom of God."

2. Sometimes a partial change is produced by strong occasional convictions, either from the word or providence of God. There are many instances in which convictions of sin are raised in the minds of the hearers of the gospel, which continue in great force for some time, and have a partial effect which still remains. Even a Felix is sometimes made to tremble at the thoughts of a judgment to come. It is very certain that natural conscience, when awakened by the word of God, will both restrain from sin, and excite to duty, even while sin hath the dominion upon the whole. As the spirit lusteth against the flesh, and the flesh against the spirit, in believers, so conscience, the divine witness in the hearts of unbelievers, may urge to the practice of duty in a certain measure, where it is not able to change the heart inwardly and

universally. It may deter from sins to which the attachment is less strong, even whilst it is not able to expel a darling lust, or dethrone a favourite idol.

There is a remarkable example of this character in Herod, and his behaviour to John Baptist. We are told by the evangelist Mark, that Herod "feared John, knowing that he was a just man, and an holy, and observed him; and when he heard him, he did many things, and heard him gladly." That is to say, he did many such things as were least contrary to the bent of corrupt affections. But that the change was not entire is plain; for when he was reproved for his beloved lust, it only served to inflame his resentment, and he took away the life of his reprover. We find that Ahab, king of Israel, of whom it is said, that he "did more to provoke the Lord God of Israel to anger, than all that went before him," yet humbled himself on the denunciation of divine wrath, and was so far penitent as served to procure a suspension of the temporal stroke.

It appears, indeed, from innumerable instances in Scripture, 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 also certain, that there are imperfect effects of these convictions, which often continue a considerable time, or rather are perpetual, though they are still only partial. Many sinners, though they continue unrenewed, yet dare not return to the same unbounded license as before. Nay, there are some sins, under the penal effects of which they have severely smarted, which they never dare afterwards to indulge. We have a very remarkable national instance of this imperfect reformation in the Jews. They were at first shamefully and amazingly prone to idolatry, and continued so under repeated strokes, till the terrible. desolation they met with at the Babylonish captivity: from that period, however, notwithstanding their great