point of duty towards God, and think themselves altogether exceptionable, in respect of the frame of their spirits and their performances as to the commands of the first table; but bring them to the second, and there is no impression at all of any thing like the mind and will of God appearing in their hearts and lives. Men will pray, and read, and hear; go from sermon to sermon; take one opportunity after another of attending upon religious exercises; but in the mean time they will cheat and cozen, revile and reproach their neighbours and those they have to do with. How unlike is such a production as this to the Spirit of God, when men are made christians thus by halves!

So on the other hand, there are those who will be very punc tual and exact in reference to the duties of the second table, and it may be to an eminency, and very high degree; so strictly just in all their performances, so orderly in the relations wherein they stand; yea some very charitable, and apt to do good to others; but bring them to matters which relate to God, and what they can say of living in communion with God; how their hearts stand towards praying to him, and meditating on him; what inclinations or dispositions they have towards an eternal blessedness: to all these things they are silent and have nothing to say. The matter speaks itself in this case; that which is born spirit of spirit, is certainly born a perfect thing as to all the parts which appertain and belong to this creature: and therefore where there are so remarkable maims, it is too manifest this production is none of that divine production by which a man is said to be born spirit of spirit.

6. It imports the permanency of the thing produced, and that it is a fixed and settled habit in the soul. As to things which are merely fluid and transient, we know no such things to which the name of begetting, can with any propriety be applied; as a book or glass of wine, &c. And therefore it must be very unsuitable to the meaning and design of such expressions as these, to think that only better actions are the product in the work of regeneration; and that a man is hence to be denominated regenerate, because he doth better things than he did before; and there is some kind of reformation and amendment of life. It is true indeed the apostle says, He who doth righteousness is righteous, and is born of God. 1 John 2. 29. But what doth that mean? Not that the doing of righteousness is the productus terminus in this birth, but an argument that there is such a thing produced, or enabled and rendered capable of doing righteousness; that is, by being made habitually and internally righteous. But to think that there should be so many great expressions in the word of God concerning

this product; that it should be called a divine nature, the new man, the seed of God, God's own image; and when we come to inquire what this is, that any should run the matter into this; it is an action, a good action or two. What! is the divine nature and image, a few good actions? And they who are wont to conceive so of the matter, commonly take up with actions which are far from being any of the best too; and so bring the matter to a very poor pass at last. Certainly this form of expression doth hold forth to us, a fixed permanent effect, and our habitual frame which remains and abides in the soul of a man, and will be an immortal thing.

7 It imports somewhat relating to matter of privilege, that is, a relation to him who begets, as a child. He who is begotten is related as a child, to him who doth beget; and has consequently a title to his care and providence; as every parent thinks himself bound to make provision for his children. They who are begotten of God, are hence at the first step capable of the denomination of sons, or children. And then you know how the apostle rises with it, (Rom. 8. 17.) If children, then heirs; heirs of God, and joint heirs with Christ; that if we suffer with him, we may be also glorified together. They who are begotten, fall under his immediate care, and he takes himself concerned to make provision for them; they are a part of his family, the sons and daughters of the Lord Almighty. If a man will not take care of his own, and they who are of his own house, he denies the faith, and is worse than an infidel it is never to be imagined that God will deal so with his family, or children. We must carry the matter of this begetting then as high as heaven; He hath begotten us again to a lively hope to an inheritance incorruptible, undefiled, and which fadeth not away, reserved in heaven for us. I Pet. 1. 4. We are not only to consider, what is born when such a production as this takes place; but what such a one is born to. He is born an heir, an heir of God, and joint heir with Christ: a vast patrimony it is, which they have a share and part in.

and

Now take all these things together, and it will appear not a mean or little work, which is intended by this expression, of being born or begotten spirit of spirit. Let us therefore take heed of derogating from this great work, or making little of it, as if it were some small trivial thing. Certainly it is not a slight thing, which finally and eternally distinguisheth between them who shall be saved, and them who perish; and is the discriminating mark between the children of God, and other men; or the new seed and race, raised up by God to himself; and the rest of the apostate world, who are called the seed and children of the devil. There are but these two seeds in the

world; and it cannot be a small thing which doth distinguish them. Therefore take heed of thinking little of this work. And as we should take heed of derogating from it, so we should take equal heed of arrogating too much to ourselves upon the account of it. For what have we contributed to our being actually born or begotten? And take heed of censorious discriminations in your own thoughts concerning persons, or diversely denominated parties of men, pretending to religion. As to say, They who are of such a way, they it is likely are regenerate; but they of such a way, are not regenerate. This is to forget that the Spirit, as the wind bloweth where it listeth, and we know not whence it cometh, nor whither it goes; and is as much as in effect to say: "Lo! here is Christ, and there is Christ!" This very work wrought in the soul is called Christ formed in us; the name being put for the image or likeness. We should take heed of saying, Here he is, or there he is; and know that the kingdom of God (and the kingdom of God in one notion of it, that is, subjectively considered, is not a diverse thing from the frame of holiness, inwrought in the soul) doth not consist in externals, in meats and drinks, but in righteousness, peace and joy in the Holy Ghost. Rom. 14. 17. And in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. Gal. 6. 15. The new creature may be found in the circumcision or in the uncircumcision; and it is no matter of which sort one is of, if the work of the new creature do not obtain, and take place. This is therefore much to be minded, and sought, and valued, even for itself, and upon the account of its own intrinsic necessity and excellence. It is enough to recommend any man to me, that there is a visible impress, so far as that thing can be visible of the new creature upon his soul; for whosoever loves him who begets, loveth him also who is begotten of him. 1 John 5. 1.

SERMON III.*

WE have proposed to consider this truth from these words That there is a work to be done upon all who shall partake in the kingdom of God, by which they are to be born spirit of spirit. We have opened the work itself according to the several terms in the text; and have spoke to the effect, or production; that is, to make men spirit, who before were flesh;-the productive cause, the Spirit, and the kind of the production, which is by begetting.

That, which we have next to speak to, is the necessity of this work; that is, the necessity of it unto this end and purpose; namely, the rendering men capable of a place and partnership in God's kingdom. And as the former head we have hitherto been speaking of, does lie in the words of the text, looking upon them in their absolute consideration, so we are led to the latter, by the relative consideration of them, or in the reference they have to the foregoing discourse. For our Saviour having said before, that "except a man be born again of water, and of the Spirit; he cannot see, or enter into the kingdom of God:" he doth in this verse, subjoin a reason why he cannot. "That which is born of the flesh is flesh," and therefore there must be somewhat born of the Spirit which may be suitable thereto. In evincing therefore to you the necessity of such a work to such an end; it will be requisite,

I. To give you some account of that kingdom, for which such a work as this is so necessarily preparatory.

* Preached December 19th, 1677. at Cordwainer's Hall.

I will not trouble you with many distinctions about it, only we are necessarily to distinguish it, as we may in the common notion of a kingdom, into a kingdom taken formally and actively; so it signifies the royal state, and governing power of a kingdom. In that since the kingdom of God or Christ, is manifestly understood in the prayer of the thief: "Remember me when thou comest into thy kingdom :" that is, into that dignity and royal state, which I believe thou will shortly be in. But then it is very often, and familiarly taken too objectively, for the bulk and body of the community, or the subjects who are under such a king. So we take ours in common speech; and so is the kingdom of Gad very often taken, when we read of the increase and growth of it under the metaphorical expressions which represent it to us in the gospel. Kingdom taken in the former sense, doth either signify that which is more strictly formal, and so which is appropriate and communicable to the king himself, in such a kingdom; and not communicable to others with him: that is the sovereign power, by which he doth in common govern his subjects. Or else, there may be somewhat consequential to that which is more strictly formal; and which doth more accidentally belong to the king; and is communicable, and in a secondary sense, capable of being imparted and derived, to many at least, among his subjects; those especially, whom he more particularly favours. And that is such honour and dignity as comes to be reflected upon such and such persons, by their relation to such a king. In that sense a kingdom is said to be given and communicated to the people of God: I appoint unto you a kingdom, as my Father hath appointed to me a kingdom. Luke 22. 29. Fear not, little flock; it is the Father's good pleasure to give you a kingdom. Inherit the kingdom prepared for you. There are several things wherein especially, favourite subjects do partake in a kingdom, with him who supremely rules, and holds and exercises the sovereign power. We would consider as belonging to the state of a king, great opulency and riches, splendour and glory, pleasure and delight, beyond what we must suppose common with other men. In this respect the appellation is given; Ye have reigned as kings without us; I would to God you did reign, that we might reign with you, 1 Cor. 4. 8. They were a sort of tanquam kings, speaking of that free state and condition wherein they were, and exempted from suffering: they had plentiful enjoyments beyond what the apostle could have. And so in this kingdom of God, all who do partake in it, are in these respects, said to be kings; Unto him who hath loved us, and washed us from our sins in his blood: and made us kings and priests unto God, and our