tain what is so relished. Did divine truths make deeper impressions on our hearts, they would thereby impress themselves with more force on our memories, Psal. cxix. 93. "I will never forget thy precepts, for with them thou hast quickened me." Grace sanctifies the memory. Many have large,but unsanctified memories, which serve only to gather knowledge, whereby to aggravate their condemnation; but a renewed memory serves to remember his commandments to do them, Psal. ciii. 18. It is a sacred store house, from whence a Christian is furnished in his way to Zion; for faith and hope are often supplied out of it, in a dark hour. It is the store house of former experiences; and these are the believer's way-marks, by noticing of which he comes to know where he is, even in a dark time, Psal. xlii. 6. “O my God, my soul is cast down within me; therefore will I remember thee from the land of Jordan," &c. It also helps the soul to godly sorrow and self-loathing, presenting old guilt anew before the conscience; and making it bleed afresh, though the sin be already pardoned, Psal. xxv. 7. "Remember not the sins of my youth." And where unpardoned guilt is lying on the sleeping conscience, it is often employed to bring in a word, which in a moment sets the whole soul astir: As when Peter remembered the words of Jesus, he went out and wept bitterly, Matth. xxvi. 75. The word of God, laid up in a sanctified memory, serves a man to resist temptations, puts the sword in his hand against his spiritual enemies, and is a light to direct his steps in the way of religion and righteousness.

Sixthly, There is a change made on the body, and the members thereof, in respect of their use; they are consecrated to the Lord. Even the body is for the Lord, 1 Cor. vi. 13. It is the temple of the Holy Ghost, ver. 19. The members thereof, that were formerly instruments of unrighteousness unto sin, become instruments of righteousness unto God, Rom. vi. 13. "Servants to righteousness unto holiness," ver. 19. The eye that conveyed sinful imaginations into the heart is undera covenant, Job xxxi. to do so no more; but to serve the soul in viewing the works, and reading the word of God. The ear that had often been death's porter, to let in sin, is turned to be the gate of life, by which the word of life enters the soul. The tongue that set on fire the whole course of nature is restored to

the office it was designed by the Creator; namely, to be an instrument of glorifying him, and setting forth his praise. In a word, the whole man is for God, in soul and Lody, which by this blessed change are made his.

Lastly, This gracious change shines forth in the conversation. Even the outward man is renewed. A new heart makes newness of life. When the King's daughter is all glorious within, her cloathing is of wrought gold, Psal. xlv. 13. The single eye makes the whole body full of light, Matth. vi. 22. This change will appear in every part of one's conversation, particularly in these following things:

1. In the change of his company. Though sometimes he despised the company of the saints, now they are the excellent, in whom is all his delight, Psal. xvi. 3. “I am a companion of all that fear thee;" saith the royal Psalmist, Psal. cxix. 63. A renewed man joins himself with the saints; for he and they are like minded, in that which is their main work and business; they have all one new nature; they are travelling to Immanuel's land, and converse together in the language of Canaan. In vain do men pretend to religion, while ungodly company is their choice; for, "A companion of fools shall be destroyed," Prov. xiii. 20. Religion will make a man shy of throwing himself into an ungodly family, or any unnecessary familiarity with wicked men; as one that is clean, will beware of going into an infected house.

2. In his relative capacity, he will be a new man. Grace makes men gracious in their several relations, and natively leads them to the conscientious performance of relative duties. It does not only make good men, and good women; but makes good subjects, good husbands, good wives, children, servants, and in a word, good relatives in the church, commonwealth, and family. It is a just exception made against the religion of many, namely, that they are bad relatives, they are ill husbands, wives, mas. ters, servants, &c. How will we prove ourselves to be new creatures, if we be still just such as we were before, in our several relations, 2 Cor. v. 17. "Therefore, if any man be in Christ, he is a new creature; old things are passed away; behold all things are become new." Real godliness will gain a testimony to a man, from the con

sciences of his nearest relations, though they know more of his sinful infirmities than others do, as we see in that case, 2 Kings iv. 2. "Thy servant, my husband, is dead; and thou knowest that thy servant did fear the Lord.”

3. In the way of his following his worldly business, there is a great change. It appears to be no more his all, as sometimes it was. Though saints apply themselves to worldly business, as well as others; yet their hearts are not swallowed up in it. It is evident they are carrying on a trade with heaven, as well as a trade with earth, Philip. iii. 20. For our conversation is in heaven." And they go about their employment in the world as a duty laid upon them by the Lord of all; doing their lawful business, as the will of God, Eph. vi. 7. working, because he hath said, "Thou shalt not steal."

4. They have a special concern for the advancement of the kingdom of Christ in the world; they espouse the interests of religion, and prefer Jerusalem above their chief joy, Psal. cxxxvii. 6. How privately soever they live, grace makes them a public spirit, which will concern itself in the ark and work of God; in the gospel of God; and in the people of God; even those of them whom they never saw in the face. As children of God, they naturally care for these things. They have a new and unwonted concern for the spiritual good of others. And no sooner do they taste of the power of grace themselves, but they are inclined to set up to be agents for Christ and holiness in this world; as appears in the case of the woman of Samaria, who, when Christ had manifested himself to her, went her way into the city, and saith unto the men, Come, see a man which told me all things that ever I did: Is not this the Christ?" John iv. 28, 29. They have seen and felt the evil of sin, and therefore pity the world lying in wickedness. They would fain pluck the brands out of the fire, remembering that they themselves were plucked out of it. They will labour to commend religion to others, both by word and example; and rather deny themselves their liberty in things indifferent, than by the uncharitable use of it, destroy others, 1 Cor. viii. 13. "Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend."

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5. In their use of lawful comforts, there is a great change. They rest not in them, as their end; but use them, as means to help them in their way. They draw their satisfaction from the higher springs, even while the lower springs are running. Thus Hannah having obtained a son, rejoiced not so much in the gift as in the giver, 1 Sam. ii. 1. "And Hannah prayed, and said, My heart rejoiceth in the Lord." Yea, when the comforts of life are gone, they can subsist without them, and rejoice in the Lord, although the fig-tree do not blossom, Hab. iii. 17, 18. Grace teacheth to use the conveniences of a present life passingly; and to shew a holy moderation in all things. The heart, which formerly immersed itself in these things without fear, is now shy of being over-much pleased with them; and being apprehensive of danger, uses them warily; as the dogs of Egypt run while they lap their water out of the river Nile, for fear of the crocodiles that are in it.

Lastly, This change shines forth in the man's perfor mance of religious duties. He who lived in the neglect of them, will do so no more, if once the grace of God enter into his heart. If a man be new born, he will desire the sincere milk of the word, 1 Pet. ii. 2. Whenever the prayerless person gets the Spirit of grace, he will be in him a Spirit of supplication, Zech. xii. 10. It is as natural for one that is born again to fall a-praying, as for the new born babe to fall a-crying, Acts ix. 11. Behold, he prayeth. His heart will be a temple for God, and his house a church. His devotion, which before was superficial and formal, is now spiritual and lively; forasmuch as heart and tongue are touched with a live coal from Heaven; and he rests not in the mere performing of duties, as careful only to get his task done; but in every duty seeking communion with God in Christ, justly consider ing them as means appointed of God for that end, and reckoning himself disappointed if he miss of it. Thus far of the nature of regeneration.

The Resemblance betwixt natural and spiritual Generations.

II. I come to shew why this change is called regeneration, a being born again. It is so called because of the re

semblance betwixt natural and spiritual generation, which lies in the following particulars:

First, Natural generation is a mysterious thing; and so is spiritual generation, John iii. 8. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; SO is every one that is born of the Spirit." The work of the Spirit is felt, but his way of working is a mystery we cannot comprehend. A new light is let into the mind, and the will is renewed; but how that light is conveyed thither, how the will is fettered with cords of love, and how the rebel is made a willing captive, we can no more tell, than we can tell how the bones do grow in the womb of her that is with child, Eccl. xi. 5. As a man hears the sound of the wind, and finds it stirring, but knows not where it begins, and where it ends; so is every one that is born of the Spirit; he finds the change that is made upon him, but how it is produced he knoweth not. One thing he may know, that whereas he was blind, now he seeth; but the seed of grace doth spring and grow up, he knoweth not how, Mark iv. 26, 27.

Secondly, In both, the creature comes to a being it had not before. The child is not, till he be generate; and a man has no gracious being, no being in grace, till he be regenerate. Regeneration is not so much the curing of a sick man, as the quickening of a dead man, Eph. ii. 1. 5. Man in his depraved state is a mere non-entity in grace; and is brought into a new being, by the power of him who calleth things that be not, as though they were; being created in Jesus Christ unto good works, Eph. ii. 10. Therefore our Lord Jesus, to give ground of hope to the Laodiceans, in their wretched and miserable state, proposeth himself as the beginning of the creation of God, Rev. iii. 14. Namely, the active beginning of it; for alt things were made by him at first, John i. 3. From whence they might gather, that seeing he made them when they were nothing, he could make them over again, when worse than nothing; the same hand that made them his creatures, could make them new creatures.

Thirdly, As the child is merely passive in generation, so is the child of God in regeneration. The one contributes nothing to its own generation; neither does the