dition, where we fhall be Fellow-heirs with Christ, and as the Angels of God.

THAT Chriftianity requires a Change of Nature, a new Life perfectly devoted to God, is plain from the Spirit and Tenour of the Gofpel.

The Saviour of the World faith, that except a Man be born again, of the Water and the Spirit, he cannot enter into the Kingdom of God (a). We are told, that to as many as received him, to them he gave Power, to become the Sons of God, which were born, not of Blood, nor of the Will of the Flesh, nor of the Will of Man, but of God (b).

THESE Words plainly teach us, that Christianity implies fome great Change of Nature, that as our Birth was to us the Beginning of a new Life, and brought us into a Society of earthly Enjoyments, fo Christianity, is another Birth, that brings us into a Condition altogether as new, as when we first saw the Light.

WE begin again to be, we enter upon fresh Terms of Life, have new Relations, new Hopes and Fears, and an entire Change of every thing that can be call'd good or evil.

(a) Joh. iii. 5.

(b) Joh. i. 12.

THIS

THIS new Birth, this Principle of a new Life, is the very Effence and Soul of Christianity, it is the Seal of the Promises, the Mark of our Sonfhip, the Earnest of the Inheritance, the Security of our Hope, and the Foundation of all our Acceptance with God.

HE that is in Chrift, faith the Apostle, is a new Creature, and if any Man hath not the Spirit of Chrift, he is none of his (a).

AND again, He who is join'd to the Lord, is one Spirit (b).

IT is not therefore any Number of moral Virtues, no partial Obedience, no Modes of Worship, no external Acts of Adoration, no Articles of Faith, but a new Principle of Life, an entire Change of Temper, that makes us true Chriftians.

IF the Spirit of him who rais'd up Fefus from the Dead dwell in you, he that rais'd up "Chrift from the Dead, fhall alfo quicken your mortal Bodies by his Spirit that dwelleth in you (c). For as many as are led by the Spirit of God, they are the Sons of God.

SINCE therefore the Scriptures thus abfolutely require a Life fuitable to the Spirit and Temper of Jefus Chrift, fince they allow us not the Privilege of the Sons

(a) Rom. viii. 9. (b) 1 Cor. vi. 17.

(c) Rom. viii. 11.

of

of God, unless we live and act according to the Spirit of God; it is paft Doubt, that Christianity requires an entire Change of Nature and Temper, a Life devoted perfectly to God.

FOR what can imply a greater Change, than from a carnal to a fpiritua! Mind? What can be more contrary, than the Works of the Flesh are to the Works of the Spirit? It is the Difference of Heaven and Hell.

LIGHT and Darkness are but faint Refemblances of that great Contrariety, that is betwixt the Spirit of God, and the Spirit of the World.

ITS Wisdom is Foolishness, its Friendfhip is Enmity with God.

ALL that is in the World, the Luft of the Flesh, the Luft of the Eyes, and the Pride of Life, is not of the Father (a).

WORLDLY Opinions, proud Reasonings, flefhly Cares, and earthly Projects, are all fo many falfe Judgments, mere Lies, and we know who is the Father of Lies.

FOR this Reason, the Scripture makes the Devil the God and Prince of this World, cause the Spirit and Temper which re ns there, is entirely from him;

(a) 1 Joh. ii. 16.

and

and fo far as we are govern'd by the Wif dom and Temper of the World, so far are we govern'd by that evil Power of Darknefs.

IF we would fee more of this Contrariety, and what a Change our new Life in Chrift implies, let us confider what it is to be born of God.

St. JOHN tells us one fure Mark of our new Birth, in the following Words, He that is born of God, overcometh the World (a).

.

So that the new Birth, or the Chriftian Life, is confider'd with Oppofition to the World, and all that is in it, its vain Cares, its falfe Glories, proud Defigns, and senfual Pleasures, if we have overcome thefe, fo as to be governed by other Cares, other Glories, other Defigns, and other Pleafures, then are we born of God. Then is the Wisdom of this World, and the Friendfhip of this World, turn'd into the Wisdom and Friendship of God, which will for ever keep us Heirs of God, and Joint-heirs with Christ.

AGAIN, the fame Apoftle helps us to another Sign of our new Life in God. Whofoever, faith he, is born of God, doth not commit Sin, for his Seed remaincth in him,

(a) 1 Ep. v. 4.

and

and he cannot fin, because he is born of God (a).

THIS is not to be understood, as if he that was born of God, was therefore in an abfolute State of Perfection, and incapable afterwards of falling into any thing that was finful.

IT only means, that he that is born of God, is poffefs'd of a Temper and Principle, that makes him utterly hate and labour to avoid all Sin; he is therefore said not to commit Sin, in such a Sense as a Man may be faid not to do that, which it is his conftant Care and Principle to prevent being done.

HE cannot fin, as it may be faid of a Man that has no Principle but Covetousnefs, that he cannot do Things that are expensive, because it is his conftant Care and Labour to be fparing, and if Expence happen, it is contrary to his Intention; it is his Pain and Trouble, and he returns to faving with a double Diligence.

THUS is he that is born of God, Purity and Holiness is his only Aim, and he is more incapable of having any finful Intentions, than the Mifer is incapable of generous Expence, and if he finds himself in

(a) 1 Ep. iii. 9.

E

any