broad his phylacteries, and enlarge the borders of his garment," 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 some of the most important branches of the divine law? We have an apposite example of this in the conduct of Saul when sent against Amalek: he spared of the spoil what was good, though he was commanded to destroy it, and then pretended to make a free uncommanded offering of sacrifice unto God, for which he met with this just and severe reprimand: "Hath the Lord as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams." We see every day innumerable instances of the same kind: when there is any sin which men are willing to spare, which they defend with arguments, or palliate with excuses, they are so much the more ready to overdo in such duties as are not so contrary to the present current of unsanctified affection. From all this you will plainly see, that no man ought to judge of himself by the greatness of the change in any particular, unless it is universal, and without exception.

SECTION 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 complete.

I might have divided this observation into two parts, and treated of them separately; first showing that it is not an outward and apparent only, but an internal and real change; secondly, that it is not an imperfect change, or difference in degree only, but a complete and essential change of the whole charBut as the illustration of these two must have necessarily, in a great measure, coincided, and they are very closely connected, I have chosen to join them together.

acter.

That what shall be said on this subject may be the more useful and profitable, I will endeavour to explain, in as distinct and simple 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 most apparently strict and regular conversation, the most faultless discharge of outward duties, will not be sufficient while the heart continues enslaved to sin in general, or under the

dominion of any particular lust. The other part of the remark is, that the change must not only be imperfect, or in degree, but essential and complete. That is to say, it is not sufficient that a man be somewhat less wicked than before, that he not only gives up some sins, but uses moderation in others;

nay, though he be under some degree of restraint universally, if still there is not what may be called an essential change of character, if still sin has the ascendency upon the whole, though its dominion be not so uncontrolled as before.

peace

Sin may certainly have the chief seat in the affections, though it hath not altogether quiet and able possession. There must always be some governing principle, which, properly speaking, constitutes the character. As our Saviour tell

us,

"No man

can serve two masters: for either he will hate the one and love the other; or else he will hold to the one and despise the other. Ye cannot serve God and mammon." Grace and corruption are opposite in their natures, and mutually destructive of each other, so far as they prevail; and therefore the great question is, not how far any of them is altered from what it was formerly in itself, but how far it prevails in opposition to the other, and hath truly the government of the man. I find it extremely difficult to communicate this truth in a simple and intelligible manner, so as to be level to the meanest capacities. And it is little wonder: for here lies the chief part of the deceitfulness of sin. It will, I hope, be better understood by what is now to be added, both for its proof and illustration.

That what I have above asserted is agreeable to the analogy of faith, and a part of the will of God, may easily be made appear. It is the constant uniform doctrine of the holy Scriptures. There we find it is the peculiar prerogative of God, that he seeth and judgeth the heart. By this his knowledge is distinguished from, and excels all created under

standing, and therefore, as no appearance will deceive, so no insincere profession will be accepted by him: "For the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart." To this purpose is the exhortation of David to his son Solomon: "And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind; for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts."

We

The stress that is laid on this in Scripture,, and the frequent repetition of the word "heart," can hardly have escaped the notice even of the most cursory reader, or the most superficial observer. find the consent of the heart required, as indispensably and chiefly necessary, and that as distinguished from outward and apparent obedience, which, without it, will be of no value. "My son, give me thine heart," says Solomon," and let thine eyes observe my ways." We find an inward change of heart and disposition promised by God as the work of his Spirit and grace: "A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh and I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." We find the same thing implored by penitent sinners, as necessary to their recovery: "Create in me a clean heart, O God, and renew a right spirit within me."

And we find the duty of prescribed in the very same from you all your transgressions,

whereby ye have transgressed; and make you a new heart and a new spirit; for why will ye die, O house of Israel ?"

I shall only further observe, that we find in Scripture an integrity of heart required to real religion; that is to say, that the love of God must be the commanding governing principle, that there must be no divided or rival affection suffered to remain: "For the Lord your God proveth you, to know whether you love the Lord your God with all your heart, and with all your soul." The first duty of

If,

the moral law runs in these terms: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind ;" which, as a precept of the gospel, is explained by the following passage: "He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me." to any, the collecting of so many passages of Scripture seems tedious, it is entirely owing to the abundance and commonness of them. It were easy to have added ten times the number to those which have been already quoted, a circumstance to which I particularly beg the reader's attention, as it sets in the strongest light the certainty and importance of this truth.

Having so far confirmed and established the observation from the sacred oracles, I would willingly illustrate and apply it a little more particularly. And as truth seldom receives greater light from any thing than from a discovery of the opposite errors, I shall point out by what means sometimes an apparent or imperfect change is produced, which is not inward