such as belong to CHRIST: And St. John speaking of those that were now the sons of God, adds that it does not

appear what we shall be.

1 John iii. 2.

This, however, must be maintained; That where things are spiritually discerned, and where there is a close and strict enquiry into the character of him that is said to be born again, he does appear even at present more excellent than his neighbour; and such an one knows himself to be quite another person, than he was in his first and natural state. He has a new image and likeness stamped upon him, which grows more and more visible, both to himself, and all about him: His behaviour and conversation will be such, as to shew forth the virtues, and excellencies, of Him who hath called him.

Now from this head two things are deducible.

1. That a pretended honouring the grace of God, and a presumptuous confidence in it, whilst men go on in their sins, will by no means argue that they are in a state of grace.

Men's changing their opinions, or getting new notions in religion, will not prove that they are born again, if their lives and actions be not changed, so as to render them quite other persons than they were in their natural and corrupt state. This is so obvious, that I should not so much as have mentioned it, had I not met with instances of those, who have pretended to talk of free grace at such a rate, as if they hoped to be saved by it, when they were utter strangers to the renewing power of it. And some there are, who have distinguished themselves by a set of principles, whereby they pretend to magnify the riches of God's grace in its abounding towards them, when at the same time it has no suitable effect and influence upon them. As if, by a decree in their favour, God had engaged himself at all adventures to bring them to heaven, whether they were made fit for it or not; Or as if they thought miraculous grace would prepare them for it some new way, and not by the ordinary appointed means of the gospel. For, if they would receive the assurances of grace as they are settled

in the gospel, they would never pretend to an interest in the LORD JESUS CHRIST, without such a change as I am speaking of: Since 'tis as express as words can make 2 Cor. v. 17. it, if any man be in CHRIST, he is a new creature. Those persons then will find themselves miserably mistaken, who, instead of being really changed, trust to some ineffectual speculations: These will not avail them at last, how much soever at present they may be pleased with them, or how zealous soever they may appear for them.

2. For the same reason it will also follow..... That no gifts or attainments, how great and eminent soever they be, will pass for this new Birth, if there be not a new life.

Acts viii. 21.

I Cor. xiii. beginning.

Judas, with all his gifts, was but a lost man. Simon Magus, notwithstanding all the wonders which history says he wrought, yet had neither part nor lot in this matter; his heart and life being unchanged and unrenewed. What the Apostle says of charity, must be said of this change: Though I had all languages that have been spoken by men, yea, though I had the tongue of an angel; and with these the intellectual abilities of men and angels too; though I could understand all mysteries and sciences; though I had the faith of such as could work miracles; or was ready to impoverish myself in giving alms to the poor; yea, though I might give my body to be burned, as a martyr to the best cause in the world; yet if I am not a new creature all will avail me nothing. I heartily wish that such as are valuing themselves upon their attainments in human learning, or upon their outward profession of religion, and their sufferings in common with others on account of their profession, would allow themselves to enter into such a way of thinking as this. And whilst some are valuing themselves upon their conformity to the national church; and others upon their strict adherence to what they apprehend the purer worship and appointments of the gospel; it were well if both would lay to heart such a text as that.........Neither circumcision availeth any thing, nor uncircumcision, but a new creature, Gal. vi. 15.

IV. This being born again, is in some respect like our being born at first, instantaneous and perfect; but, in other respects, regeneration may be looked upon as gradual and progressive.

When first a man is said to be born from above, he has every principle of grace and goodness, that is necessary to constitute him a child of GOD: Tho' as yet all is but in miniature, and very inconsiderable, compared with what it may, in time, grow to. The new creature is formed not like a statuc, in the making of which one limb or feature may be carved out and compleated, whilst all the rest lie shapeless, and in the rough stone: But it is formed like a child that is born into the world, which has all the parts of the human body at first, though very small and little, and must have time to grow to their full size and perfection. Those that are born of the Spirit have the divine image and likeness, as to every essential part, drawn upon the soul; but yet they are capable of continual improvements, till they become perfect as their Father which is in heaven is perfect.

Hence it is that the Apostle teaches us by his own exanple, not to take up an opinion of ourselves, that our attainments are sufficient as soon as we are thus renewed. Though we could say, with him, that what things formerly were gain to us, those we now count loss for CHRIST; yea, (that we are so much altered from what we were in our natural state) that we count all things (even the best and greatest in the world) but loss for the excellency of the know- Phil. iii. 8. ledge of CHRIST JESUS our LORD; yet we are

ver. 13.

not to look upon ourselves as already perfect: But this we are farther to do, forgetting the things that are behind, to reach forth unto those things which are before. And another Apostle calls upon us to grow in grace, and in the knowledge of our Lord and Saviour JESUS CHRIST, 2 Pet. iii. 18.

This, I thought proper to make a distinct head, for the sake of these two conclusions:

1. There can be no state betwixt that of the regenerate, and the unregenerate.

Whatever preparations there may be for such a change, yet these are certainly to be distinguished from the change itself. All men are either born again, or not; there is no middle state that can be allowed: For that would infer, if any died in such a state, that they were disposed of accordingly in the other world; and appointed to some intermediate place betwixt heaven and hell. Which is a notion I need not stay to expose. There is something of more immediate consequence to be guarded against, which I had chiefly in my eye, upon the mention of this head; namely, to prevent men's taking up with any of those things that are preparatory to this new birth, as if they were really to pass for it. Hence it is, that many have been carried into very sad and destructive mistakes; who have imagined, that some short-liv'd convictions, and ineffectual purposes and resolutions, might pass for this change; or that some partial regards to their duty, which have arisen from their first serious impressions, have been sufficient to denominate them new creatures. And so resting in what has been only preparatory, they have at last fallen even from that.

2. There may be such as are truly regenerate and born again, that are yet very weak in grace, and very little in their spiritual stature.

'Tis possible such a change may be wrought upon men, when yet the infant state of the new creature may hardly discover that it is so. However, if any man be really passed from death to life, this life will shew itself by growing every day more vigorous and active: And if any man be passed from darkness to light, this light, though very dim at Prov. iv. 18. present, will shine more and more unto a perfect day. But for this reason we should not rely on any thing that has been done for us, so as to grow secure or negligent, upon an apprehension that all is safe and well; for if

what has been wrought in us be indeed of GOD, it will be continually advancing till it comes to perfection. As for GOD, his work is perfect.

Deut. xxxii. 4.

This work of our regeneration is so: Perfect at first, in every essential part; and therefore fixes in us a regard to all GOD's commandments: And perfect at last, in every attainable degree; and therefore makes our growth and improvement necessary.

V. This change, which is called the new Birth, may be, and commonly is, effected by the outward means of grace..

As in the 3d of John, we are said to be born of the Spirit; so in the epistle of James, regeneration is ascribed to the word of GOD. And in the former place we read of being born of water, [that is, by Baptism] as well as the Spirit. 'Tis certain that outward ordinances and appointments are, of themselves, insufficient to produce such an effect; but it is as certain, from the whole current of scripture, that the SPIRIT OF GOD does make use of such means, and ordinarily renews the heart in and by these.

There have been, indeed, miraculous productions of this kind; and GOD has sometimes manifested himself to those that enquired not after him; yea, to those who, with a persecuting blasphemous temper of mind, have set themselves against him: But such cases are to be looked upon, just in the same manner as we do upon the miraculous cure of diseases; or a miraculous supply of bodily wants, which some, upon extraordinary occasions, have obtained. Such miracles, both of grace and providence, were necessary to the first settling of Christianity in the world: And they may be wrought again whenever, and whereever, it pleases GOD suddenly to restore and advance the credit of decayed religion. But I think these cases should no more be taken into our common accounts of regeneration, than the removing of the most inveterate distempers with a word, or the feeding of five thousand with five loaves and two fishes, are to be taken into the usual method of healing our diseases, or providing our daily bread.