Well then: a man may have all the learning of Christians and heathen stored up in his head, and not the least stamp of it in his heart. He may be wise in knowledge, and a fool in improvement. A heap and pack of knowledge, is not wisdom among men, without an application of that knowledge to particular exigencies and usefulness.

Outward reformation is not sufficient. Regeneration is never without reformation of life: but this may be without that: we may be outward Christians, without an inward principle, though we can never be inward Christians, without an outward holiness. The new birth is properly an internal work, and shows itself externally; as the heat of the heart, and vital parts, will evidence itself in outward motions: "the king's daughter is all glorious within," as well as without, Psal. xlv. 13. What a vanity would it be, to boast of freedom from other diseases, if thou hast the plague upon thee? What a poor comfort is it, to brag of thy being without gross immoralities, whilst the plague of thy nature remains uncured? Outward reformation only (though of excellent use,) is but a new appearance, not a new creature; change of life, not of the heart: whereas this work we discourse of, is a new birth in the understanding and will; it begins at the spirit, and descends from thence to the body. 1 Thes. v. 23. It is a sanctification in spirit, soul, and then body. Can that which can be no evidence to us in self-examination, be of itself sufficient to waft us to heaven? If you retire to take a view of yourselves, whether you belong to God, will you judge by your outward actions, or inward frame? There is no characteristic difference in any external action, between a true Christian, and an hypocrite; that therefore which is not a sufficient evidence to us, of a right to happiness, cannot be a sufficient preparation of ourselves for it.

Morality is not sufficient. By morality, I mean, not only an outward reformation, but some love to moral virtue, as the heathen had, raised upon the thoughts of the excellency of it. Nicodemus was a moral man: he had some affection to Christ, upon the consideration of his miracles; he had never else ventured to come to him, so much as by night. He had no blot upon his conversation; he had desires to be instructed. This was more than a bare abstinence from sin; yet notwithstanding, besides those moral qualifications, he must have a new birth, before he can see the kingdom of God. Men may do much good, be very useful to others in their generation, yet be in the very bottom of unregeneracy. An healing witch, as well as a hurting one, is the devil's client, and in covenant with him. There is not so great a difference between the highest degree of glory in heaven, and the lowest degree of grace on earth, as there is between the lowest degree of saving grace, and the highest degree of natural excellency; because the difference between these is specific, as between a rational and irrational creature; the difference between the other, is only in degree, as between an infant and a man. It is one thing to have a love to moral virtue, another thing to have a love to God in it; one thing to move for self, and another thing to move for the glory of the Creator; one thing to be animated by reason, and another thing to be inspired by the Holy Ghost. What can a moral honesty profit that man, who values the world's dung above the Creator's glory? What though he be honest, and useful to his neighbours, must his affection to God be measured by his honesty among men? The great business is from what principle it flows. What if he doth good to others, whilst he doth his Creator wrong, by fostering any one thing in his heart above him? Can his goodness to others, make a compensation for

his disesteem of God? The greatest man in the whole world, who hath no other descent than from Adam, must have a new quality put into his heart, before he can be happy: for if a new birth be necessary, all endowments below it, are to no purpose for the attainment of that state for which it is intended. Whatsoever is of the old Adam in us, though it be a beautiful flower, must wither and die, "For all flesh is as grass, and the glory of man, as the flower of grass; the grass withers, and the flower thereof fadeth away." 1 Pet. i. 23, 24. The Apostle sets in opposition, the incorruptible seed, whereby they were born, and the fairest flowers in nature's garden. The best thing which a man glories in, is a flower, but withering: it is a glory, but the glory of the flesh: it hath no lustre in the sight of God: it is not a flower to be set in heaven: it is only the word of God, and the impressions made on us by that word, which endure for ever. As herbs cannot grow without partaking of the natural influence, and beams of the sun, so nothing stands and flourishes, but what partakes of the nature and Spirit of Christ. Nay, it is so far from being sufficient, that it is a great hindrance of regeneration, without the overpowering grace of God, because it is the glory of a man; that is, that wherein a man glories. Men are apt to rest upon their morals, without reflecting upon their naturals. They see no spots in their lives; and therefore will not believe there are any in their hearts. They are so taken up with the Pharisee, their proud thoughts of their being above others, that they never think how much they have inwardly of the publican, in coming short of the glory of God. Unregenerate morality therefore is not sufficient. The heart must be changed, before moral virtues can commence graces. When this is once done, what were moral before, become divine, as having a new principle to quicken them, and a new end to direct them.

Religious professions are not sufficient. Can you upon a serious consideration conclude, that this only is the import of all those Scriptures which speak of being born of God, raised from a death in sin, quickened and led by the Spirit, created in righteousness and true holiness? are not these things in the very manner of speaking them, elevated above any mere profession, which may be declared to the world without any such work, which is the evident intention of those Scriptures? It is not the naming the name of Christ, but the departing from iniquity; a departing from it in our nature, as well as in our actions, that is the badge whereby the Lord knows who are his, "The Lord knows who are his: and let every one that names the name of Christ, depart from iniquity." 2 Tim. ii. 19. Religious profession only is but a form, a figure, a shape of godliness: a picture made by art, without life and power, and an enlivened faculty, and a divine principle whence it should proceed; it is but a name of life at best under a state of death, "Thou hast a name, that thou livest, and art dead." Rev. iii. 1. Professions without a new nature, are no more the things God requires of us, than sacrifices under the law, without a broken heart: it is not a following our Saviour in profession, but in regeneration, which gives the apostles a title to that promise of sitting upon his throne in glory, "Ye that have followed me in the regeneration, ye shall sit upon twelve thrones, judging the twelve tribes of Israel." Mat. xix. 28. Judas had followed Christ till that time, and after, in a profession, but not in the regeneration, not from a regenerated principle.

Multitudes of external religious duties and privileges are not sufficient. Men are very apt to place their security here: it was the great labour of the prophet Isaiah, to bring the Jews in his time off from them: God doth not require attendance on ordi

nances, as the ultimate end, but as means to the beginning and promoting a new birth, "To what purpose is the multitude of your sacrifices to me? Wash ye, make ye clean." Isa. i. 11, 16. The resting in these is the manifest destruction of men's souls, when thousands of sacrifices to God cannot be acceptable without a new nature. We naturally affect an easy religion; and outward acts of worship, especially under the Gospel, have no great difficulty in them. Men would rather be at great expense of sacrificing, than crucify one beloved sin; and bow a thousand times before the cross of Christ, than nail one corruption to it. How easy a work were it, to get to heaven, if nothing else were required but to be a member of the visible Christian church? Circumcision was a privilege, but it availed nothing without a new creature. There was another circumcision made without hands, the work of God, that was required; a new creature, without which, outward circumcision signified nothing. The practice of some duties may stand with an inward hatred of them, as the abstinence from some sins may stand with an inward love to them. Outward worship is but a carcass, when the soul is not conformed to God, the object of worship; and doth not attain an union to, and communion with God, which is the end of worship; what are all acts of worship without a nature suitable to the God we approach unto in them? Judge not therefore of your state, by any external actions; no outward act, but unregenerated persons may do, yea, they may express much zeal in them; they may have their bodies as martyrs consumed by flames, without having their corruption consumed by grace; an impure breath may make as good music to the ear in a pipe, as a sound one: there is something more necessary than a bare performance of duties.

Nay more, convictions are not sufficient. Nico