lest it should be found wanting. But it ought to be considered that, however concealed the inward principle may be, the practical effects must of necessity appear. As one table of the moral law consists entirely of our duty to others, whoever is born again, and renewed in the spirit of his mind, will be found a quite different person from what he was before, in his conversation with his fellow-creatures.

Hypocritical pretences to extraordinary sanctity are indeed highly criminal in themselves, and extremely odious in the sight of God. But the pre

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sent age does not seem to have the least tendency to this extreme. There is another thing much more common, not less absurd, and infinitely more dangerous to mankind in general-a demand upon the public, that, by an extraordinary effort of charity, they should always suppose the reality of religion in the heart, when there is not the least symptom of it in the life. Nay, some are hardly satisfied even with this, but insist that men should believe well of others, not only without, but against evidence. bad opinion expressed of a man, even upon the most open instances of profanity, is often answered with, "What have you to do to judge the heart?" It is amazing to think what inward consolation sinners derive to themselves from this claim of forbearance. from their fellow creatures. Let me beseech all such to consider, that as God cannot be deceived, and will not be mocked, so in truth they usually deceive none but themselves. Every human affection, when it is strong and lively, will discover itself by its apparent effects; and it is as true of religious affec

tions as of any other, that "the tree is known by its fruits."

But if they have reason to suspect themselves whose change is not visible to others, how much more those who, if they deal faithfully, must confess they are quite strangers to any such 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 conversion. That is often effected in so slow and gradual a manner, that it cannot be confined to a precise or particular period. But surely, those who are no way sensible of any change in the course of their affections, and the objects at which they are pointed, can scarcely think that they are born again, or be able to affix a proper meaning to so strong an expression. I have read an observation of an eminent author, That those who cannot remember the time when they were ignorant or unlearned, have reason to conclude that they are so still; because, however slow and insensible the steps of improvement have been, the effects will at last clearly appear, by comparison with an uncultivated state. In the same manner, whoever cannot remember the time when he served the former lusts in his ignorance, has reason to conclude that no change deserving the name of regeneration has ever yet taken place.

It will be, perhaps, accounted an exception to this, that some are so early formed for the service of God, by his blessing on a pious education, and happily preserved from ever entering upon the destructive 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 consequence.

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persons here described have generally so much tenderness of conscience, so deep a sense of the evil of sin, that of all others they will most readily discover and confess 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 most sensible of the growth of the new, and mortification of the old nature; and will often remember the 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 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 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.

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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. 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 permanent. 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.

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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 different 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 depravation 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