TheWorkoftheHolySpiritinRegeneration

byJohnOwen

FROMBOOKIIIOFOWEN'SWORKS

TableofContents

CHAPTERI:WORKOFTHEHOLYSPIRIT INTHENEWCREATIONBYREGENERATION

CHAPTER II:WORKS OF THEHOLY SPIRIT PREPARATORY UNTOREGENERATION

CHAPTER III: CORRUPTION OR DEPRAVATION OF THEMIND BYSIN

CHAPTER IV: LIFE AND DEATH, NATURAL AND SPIRITUAL,COMPARED

CHAPTER V: THE NATURE, CAUSES, AND MEANS OFREGENERATION

CHAPTERVI:THEMANNEROFCONVERSIONEXPLAINEDINTHEINSTANCEOFAUGUSTINE

CHAPTERI:WORKOFTHEHOLYSPIRITINTHENEWCREATIONBY

REGENERATION

Thenewcreationcompleted—RegenerationtheespecialworkoftheHolySpirit—Wrought under the Old Testament, but clearly revealed in theNew;and isof the samekind inall that are regenerate, the causes andwayofitbeingthesameinall—Itconsistethnotinbaptismalone,norinamoral reformation of life; but a new creature is formed in it, whosenature is declared, and farther explained—Denial of the original

depravationofnaturethecauseofmanynoxiousopinions—Regenerationconsisteth not in enthusiastic raptures; their nature and danger—Thewholedoctrinenecessary,despised,corrupted,vindicated.

WEhaveformerlydeclaredtheworkoftheHolySpiritinpreparingandforming the natural body of Christ. Thiswas the beginning of the newcreation,thefoundationofthegospelstateandchurch.Butthiswasnotthewholeoftheworkhehadtodo.AshehadprovidedandpreparedthenaturalbodyofChrist,sohewastopreparehismysticalbodyalso.Andherebytheworkofthenewcreationwastobecompletedandperfected.Andasitwaswithrespectuntohimandhisworkintheoldcreation,sowas it also in thenew.All things in their firstproductionhaddarknessand death upon them; for "the earth was without form and void, anddarknesswasuponthefaceofthedeep,"Gen.1:2.Neitherwasthereanything that had either life in it, or principle of life, or any dispositionthereunto.Inthisconditionhemovedonthepreparedmatter,preservingandcherishingofit,andcommunicatinguntoallthingsaprincipleoflife,wherebytheywereanimated,aswehavedeclared.Itwasnootherwiseinthenewcreation.Therewasaspiritualdarknessanddeathcamebysinonallmankind;neitherwasthereinanymanlivingtheleastprincipleofspirituallife,oranydispositionthereunto.Inthisstateofthings,theHolySpiritundertakethtocreateanewworld,newheavensandanewearth,wherein righteousness shoulddwell.And this, in the firstplace,wasbyhiseffectualcommunicationofanewprincipleof spiritual lifeunto thesoulsofGod'select,whowerethematterdesignedofGodforthisworktobe wrought upon. This he doth in their regeneration, as we shall nowmanifest.

First,RegenerationinScriptureiseverywhereassignedtobetheproperandpeculiarworkof theHolySpirit:John3:3–6, "Jesusansweredandsaid unto Nicodemus, Verily, verily, I say unto thee, Except a man beborn again, he cannot see the kingdom of God. Nicodemus saith untohim,How can amanbe bornwhenhe is old? canhe enter the secondtimeintohismother'swomb,andbeborn?Jesusanswered,Verily,verily,I say unto thee, Except a man be born of water and of the Spirit, hecannotenterintothekingdomofGod.Thatwhichisbornofthefleshisflesh; and that which is born of the Spirit is spirit." It was an ancient

knowing teacher of the church of the Jews, a "master in Israel,"whomour blessed Saviour here discourseth withal and instructs; for on theconsiderationofhismiraclesheconcludedthat"Godwaswithhim,"andcametoinquireofhimaboutthekingdomofGod.OurSaviourknowinghowallourfaithandobediencetoGod,andallouracceptancewithhim,dependonourregeneration,orbeingbornagain,acquaintshimwiththenecessityofit;wherewithheisatfirstsurprised.Whereforeheproceedstoinstructhiminthenatureoftheworkwhosenecessityhehaddeclared;andthishedescribesbothbythecauseandtheeffectofit.Forthecauseofit,hetellshimitiswroughtby"waterandtheSpirit;"—bytheSpirit,astheprincipalefficientcause;andbywater,asthepledge,sign,andtokenof it, in the initial seal of the covenant, the doctrinewhereof was thenpreached amongst them by John the Baptist: or, the same thing isintended in a redoubled expression, the Spirit being signified by thewateralso,underwhichnotionheisoftenpromised.

Hereof, then, or of this work, the Holy Spirit is the principal efficientcause;whenceheinwhomitiswroughtissaidtohe"bornoftheSpirit:"Verse8,"SoiseveryonethatisbornoftheSpirit."Andthisisthesamewithwhatisdelivered,chap.1:13,"Whoareborn,notofblood,norofthewill of the flesh, nor of the will ofman, but of God." The natural andcarnalmeansofblood,flesh,andthewillofman,arerejectedwhollyinthismatter, and the whole efficiency of the new birth is ascribed untoGodalone.Hisworkanswerswhatevercontributionthereisuntonaturalgeneration from the will and nature of man; for these things are herecompared,and from itsanalogyuntonaturalgeneration is thisworkofthe Spirit called "regeneration." So in this place is the allusion andoppositionbetweenthesethingsexpressedbyourSaviour:"Thatwhichisbornof the flesh is flesh;and thatwhich isbornof theSpirit is spirit,"chap.3:6.Andhereinalsowehavea fartherdescriptionof thisworkoftheHoly Spirit by its effects, or the product of it; it is "spirit,"—a newspiritual being, creature, nature, life, as shall be declared.And becausethere is in it a communication of a new spiritual life, it is called a"vivification"or"quickening,"withrespectuntothestatewhereinallmenarebeforethisworkiswroughtinthemandonthem,Eph.2:1,5;whichistheworkoftheSpiritalone,for"itistheSpiritthatquickeneth,thefleshprofitethnothing,"John6:63.SeeRom.8:9,10;Titus3:4–6,wherethe

sametruthisdeclaredandasserted:"ButafterthatthekindnessandloveofGodourSaviourtowardmanappeared,notbyworksofrighteousnesswhich we have done, but according to his mercy he saved us, by thewashingofregeneration,andrenewingoftheHolySpirit;whichheshedonusrichlythroughJesusChristourSaviour."

Whatwehave frequentlymentionedoccurrethhereexpressly,—namely,thewhole blessed Trinity, and each person therein, acting distinctly intheworkofoursalvation.Thespringorfountainofthewholeliethinthekindness and love of God, even the Father. Thereunto it is everywhereascribedintheScripture.SeeJohn3:16;Eph.1:3–6.Whateverisdoneinthe accomplishment of this work, it is so in the pursuit of his will,purpose,andcounsel,andisaneffectofhisloveandgrace.TheprocuringcauseoftheapplicationoftheloveandkindnessofGoduntousisJesusChristourSaviour,inthewholeworkofhismediation,verse6.Andtheimmediateefficientcauseinthecommunicationoftheloveandkindnessof the Father, through the mediation of the Son, unto us, is the HolySpirit.Andthishedothintherenovationofournatures,bythewashingofregeneration,whereinwearepurgedfromoursins,andsanctifieduntoGod.

Moretestimoniesuntothispurposeneednotbeinsistedon.Thistruth,oftheHolySpiritbeingtheauthorofourregeneration,whichtheancientsesteemedacogentargumenttoprovehisdeity,evenfromthegreatnessanddignityofthework,is,inwordsatleast,sofarasIknow,grantedbyallwhopretend to sobriety inChristianity.Thatby someothers ithathbeenderidedandexplodedistheoccasionofthisvindicationofit.Itmustnot be expected that I should here handle the whole doctrine ofregeneration practically, as it may be educed by inferences from theScripture,accordingtotheanalogyof faithandtheexperiencesof themthatbelieve;ithathbeendonealreadybyothers.Mypresentaimisonlyto confirm the fundamental principles of truth concerning thoseoperationsoftheHolySpirit,whichatthisdayareopposedwithviolenceand virulence. And what I shall offer on the present subject may bereduceduntotheensuingheads:—

First,AlthoughtheworkofregenerationbytheHolySpiritwaswroughtundertheOldTestament,evenfromthefoundationoftheworld,andthe

doctrineofitwasrecordedintheScriptures,yettherevelationofitwasbutobscureincomparison,ofthatlightandevidencewhichitisbroughtforth into by the gospel. This is evident from the discourse which ourblessed Saviour had with Nicodemus on this subject; for when heacquaintedhimclearlywiththedoctrineofit,hewassurprised,andfellintothatinquiry,whicharguedsomeamazement,"Howcanthesethingsbe?" But yet the reply of our Saviour manifests that he might haveattained a better acquaintancewith it out of the Scripture than he haddone: "Art thou," saith he, "a master in Israel, and knowest not thesethings?"—"Dost thou take upon thee to teach otherswhat is their stateand condition, and what is their duty towards God, and art ignorantthyselfofsogreatandfundamentaladoctrine,whichthoumightsthavelearned from the Scripture?" For if he might not so have done, therewouldhavebeennojustcauseof thereproofgivenhimbyourSaviour;foritwasneithercrimenornegligenceinhimtobeignorantofwhatGodhadnotrevealed.Thisdoctrine, therefore,—namely, thateveryonewhowillenterintothekingdomofGodmustbebornagainoftheHolySpirit,—was contained in thewritings of theOld Testament. It was so in thepromises, thatGodwould circumcise the hearts of his people,—that hewouldtakeawaytheirheartofstone,andgivethemaheartofflesh,withhislawwritteninit,andotherways,asshallbeafterwardproved.

Butyetweseethatitwassoobscurelydeclaredthattheprincipalmastersand teachers of the people knew little or nothing of it. Some, indeed,wouldhavethisregeneration,iftheyknewwhattheywouldhave,orastowhatmaybegatheredoftheirmindsoutoftheir"greatswellingwordsofvanity,"tobenothingbutreformationoflife,accordingtotherulesoftheScripture.ButNicodemusknewthenecessityof reformationof lifewellenough,ifhehadeverreadeitherMosesortheProphets;andtosupposethatourLordJesusChristproposeduntohimthe thingwhichheknewperfectly well, only under a new name or notion, which he had neverheardofbefore,sototakeanadvantageofcharginghimofbeingignorantof what indeed he full well knew and understood, is a blasphemousimagination. How they can free themselves from the guilt hereof wholook on "regeneration" as no more but a metaphorical expression ofamendmentof life,Iknownot.Andif itbeso, if therebenomore in itbut,astheylovetospeak,becominganewmoralman,—athingwhichall

the world, Jews and Gentiles, understood,—our Lord Jesus was so farfrombringing it forth intomore lightandgiving itmoreperspicuity,bywhat he teacheth concerning regeneration, the nature,manner, causes,andeffectsofit,thathecastittherebyintomoredarknessandobscuritythan ever it was delivered in, either by Jewish masters or Gentilephilosophy;foralthoughthegospeldoreallyteachalldutiesofmoralitywith more exactness and clearness, and press unto the observance ofthem on motives incomparably more cogent, than any thing thatotherwise ever befell themind of man to think or apprehend, yet if itmustbesupposedtointendnothingelseinitsdoctrineofthenewbirthor regeneration but thosemoral duties and their observance, it is darkandunintelligible.Isay, if therebenotasecret,mysteriousworkoftheSpiritofGodinanduponthesoulsofmenintendedinthewritingsoftheNewTestament,butonlya reformationof life,and the improvementofmen's natural abilities in the exercise of moral virtue, through theapplication of outward means unto their minds and understandings,conducting and persuading thereunto, they must be granted to beobscurebeyondthoseofanyotherwriterswhatsoever,assomehavenotfearedalreadytopublishuntotheworldconcerningtheepistlesofPaul.Butsolongaswecanobtainanacknowledgmentfrommenthattheyaretrue,andinanysensethewordofGod,wedoubtnotbuttoevincethatthethingsintendedinthemareclearlyandproperlyexpressed,soastheyought tobe, and soas theyare capable tobe expressed; thedifficultieswhich seem to be in them arising from the mysterious nature of thethingsthemselvescontainedinthem,andtheweaknessofourmindsinapprehendingsuchthings,andnotfromanyobscurityorintricacyinthedeclaration of them. And herein, indeed, consists the main contestwhereinto thingswith themostare reduced.Some judge thatall thingsaresoexpressedintheScripture,withacondescensionuntoourcapacity,asthatthereisstilltobeconceivedaninexpressiblegrandeurinmanyofthem,beyondourcomprehension;othersjudge,ontheotherhand,thatunder a grandeur of words and hyperbolical expressions, things of ameanerandalowersenseareintendedandtobeunderstood.Somejudgethe things of the gospel to be deep and mysterious, the words andexpressions of it to be plain and proper; others think the words andexpressionsofittobemysticalandfigurative,butthethingsintendedtobe ordinary and obvious to the natural reason of every man. But to

return.

Bothregenerationandthedoctrineof itwereundertheOldTestament.AlltheelectofGod,intheirseveralgenerations,wereregeneratebytheSpiritofGod.Butinthatampliationandenlargementoftruthandgraceunder the gospel which came by Jesus Christ, who brought life andimmortality to light, as more persons than of old were to be madepartakersof themercyof it, so thenatureof thework itself is formoreclearly,evidently,anddistinctlyrevealedanddeclared.AndbecausethisistheprincipalandinternalremedyofthatdiseasewhichtheLordChristcametocureandtakeaway,oneofthefirstthingsthathepreachedwasthe doctrine of it. All things of this nature before, even "from thebeginningoftheworld,layhidinGod,"Eph.3:9.Someintimationsweregivenofthem,in"parables"and"darksayings," םֶדֶק־יִּנִמ תֹודיִה ,Ps.78:2,intypes,shadows,andceremonies,soasthenatureofthegraceinthemwasnot clearly to be discerned. But now, when the great Physician of oursoulscame,whowastohealthewoundofournatures,whencewe"weredeadintrespassesandsins,"helaysnakedthediseaseitself,declaresthegreatnessofit,theruinwewereunderfromit;thatwemightknowandbe thankful for its reparation. Hence, no doctrine is more fully andplainly declared in the gospel than this of our regeneration by theeffectualandineffableoperationoftheHolySpirit;anditisaconsequentandfruitofthedepravationofournature,that,againstthefulllightandevidence of truth, now clearly manifested, this great and holy work isopposedanddespised.

Few, indeed, have yet the confidence in plain and intelligible words todeny it absolutely; butmany tread in the steps of himwho first in thechurch of God undertook to undermine it. This was Pelagius, whoseprincipalartifice,whichheusedintheintroductionofhisheresy,wasinthecloudingofhisintentionswithgeneralandambiguousexpressions,assomewouldbymakinguseofhisverywordsandphrases.Hence, foralong time, when he was justly charged with his sacrilegious errors, hemade no defence of them, but reviled his adversaries as corrupting hismind,andnotunderstandinghisexpressions.Andbythismeans,ashegot himself acquitted in the judgment of some, less experienced in thesleightsandcunningcraftinessof themwho life inwait todeceive,and

juridically freed in an assembly of bishops; so in all probability he hadsuddenly infected the whole church with the poison of those opinions,which the proud and corrupted nature ofman is so apt to receive andembrace, ifGodhadnotstirredupsome fewholyand learnedpersons,Austin especially, to discover his frauds, to refel his calumnies, and toconfute his sophisms; which they did with indefatigable industry andgood success.But yet these tares, being once sownby the envious one,foundsuchasuitableandfruitfulsoil inthedarkenedmindsandproudhearts of men, that from that day to this they could never be fullyextirpated;butthesamebitterroothathstillsprungup,untothedefilingofmany,thoughvariousnewcolourshavebeenputuponits leavesandfruit.AndalthoughthosewhoatpresentamongstushaveundertakenthesamecausewithPelagiusdonotequalhimeitherinlearningordiligence,oranappearanceofpietyanddevotion,yetdotheyexactlyimitatehimindeclaring their minds in cloudy, ambiguous expressions, capable ofvarious constructions until they are fully examined, and thereonreproaching(ashedid)thosethatopposethemasnotarightrepresentingtheir sentiments, when they judge it their advantage so to do; as thescurrilous,clamorouswritingsofS.P.2dosufficientlymanifest.

Secondly,RegenerationbytheHolySpiritisthesamework,forthekindof it, and wrought by the same power of the Spirit in all that areregenerate,oreverwere,orshallbeso,fromthebeginningoftheworldunto the end thereof. Great variety there is in the application of theoutwardmeanswhichtheHolySpiritispleasedtouseandmakeeffectualtowards the accomplishment of this great work; nor can the ways andmannerhereofbereduceduntoanycertainorder,fortheSpiritworkethhow andwhen he pleaseth, following the sole rule of his ownwill andwisdom. Mostly, God makes use of the preaching of the word; thencecalled"the ingraftedword,which isable tosaveoursouls,"James1:21;and the "incorruptible seed,"bywhichweare "bornagain," 1Pet. 1:23.Sometimes it is wrought without it; as in all those who are regeneratebeforetheycometotheuseofreason,orintheirinfancy.Sometimesmenarecalled,andso regenerate, inanextraordinarymanner;aswasPaul.Butmostly theyare so inandby theuseofordinarymeans, instituted,blessed,andsanctifiedofGodtothatendandpurpose.Andgreatvarietythere is, also, in theperceptionandunderstandingof thework itself in

theminwhomitiswrought,forinitselfitissecretandhidden,andisnoother ways discoverable but in its causes and effects; for as "the windblowethwhere it listeth, and thou hearest the sound thereof, but canstnot tellwhence it cometh, andwhither it goeth, so is every one that isbornoftheSpirit,"John3:8.

In themindsandconsciencesofsome, this ismadeknownby infalliblesigns and tokens. Paul knew that Christ was formed and revealed inhimself,Gal.1:15,16.SohedeclaredthatwhoeverisinChristJesus"isanew creature," 2 Cor. 5:17,—that is, is born again,—whether they knowthemselves so to be or no. And many are in the dark as to their ownconditioninthismatteralltheirdays;forthey"feartheLORD,andobeythe voice of his servant" (Christ Jesus), and yet "walk indarkness, andhaveno light," Isa. 50:10.Theyare "childrenof light,"Luke 16:8, John12:36, Eph. 5:8, 1 Thess. 5:5; and yet "walk in darkness, and have nolight:"whichexpressionshavebeenwellusedandimprovedbysome,andbyothersoflatederidedandblasphemed.

And there is great variety in the carrying on of this work towardsperfection,—in the growth of thenew creature, or the increase of graceimplanted in our natures by it: for some, through the supplies of theSpirit,makeagreatandspeedyprogresstowardsperfection,othersthriveslowlyandbring forth little fruit; the causesandoccasionswhereof arenot here to be enumerated. But notwithstanding all differences inprevious dispositions, in the application of outward means, in themannerof it, ordinaryor extraordinary, in the consequentsofmuchorlessfruit,theworkitselfinitsownnatureisofthesamekind,oneandthesame. The elect of God were not regenerate one way, by one kind ofoperationof theHolySpirit,undertheOldTestament,andthoseundertheNewTestament[by]another.Theywhoweremiraculouslyconverted,asPaul,orwhoupontheirconversionhadmiraculousgiftsbestowedonthem, as hadmultitudes of the primitiveChristians,were no otherwiseregenerate,norby anyother internal efficiencyof theHolySpirit, thanevery one is at this day who is really made partaker of this grace andprivilege. Neither were those miraculous operations of the Holy Spiritwhichwerevisibleuntoothersanypartoftheworkofregeneration,nordidtheybelongnecessarilyuntoit; formanywerethesubjectsofthem,

andreceivedmiraculousgiftsby them,whowerenever regenerate,andmanywereregeneratewhowereneverpartakersofthem.Anditisafruitof the highest ignorance and unacquaintedness imaginable with thesethings,toaffirmthatintheworkofregenerationtheHolySpiritwroughtofoldmiraculously,inandbyoutwardlyvisibleoperations,butnowonlyinahumanandrationalway, leadingourunderstandingbytherulesofreason, unless the mere external mode and sign of his operation beintended:foralleverwere,andevershallbe,regeneratebythesamekindof operation, and the same effect of theHoly Spirit on the faculties oftheirsouls;whichwillbefarthermanifestifweconsider,—

1.Thattheconditionofallmen,asunregenerate,isabsolutelythesame.Oneisnotbynaturemoreunregeneratethananother.Allmensincethefall, and the corruption of ournature by sin, are in the same state andcondition towards God. They are all alike alienated from him, and allalike under his curse, Ps. 51:5; John 3:5, 36;Rom. 3:19, 5:15–18; Eph.2:3; Tit. 3:3, 4. There are degrees of wickedness in them that areunregenerate,butthereisnodifferenceastostateandconditionbetweenthem,—all areunregeneratealike;asamongst thosewhoare regeneratetherearedifferentdegreesofholinessandrighteousness,one,itmaybe,far exceeding another, yet there is between themno difference of stateand condition,—they are all equally regenerate. Yea, somemay be in agreaterforwardnessandpreparationfortheworkitself,andtherebyinagreater nearness to the state of it than others; but the state itself isincapableofsuchdegrees.Now, itmustbe thesamework, for thekindandnatureofit,whichrelievesandtranslatesmenoutofthesamestateandcondition.Thatwhichgivestheformalreasonofthechangeoftheirstate,of their translationfromdeathto life, isandmustbethesameinall.Ifyoucanfixonanyman,fromthefoundationoftheworld,whowasnotequallyborninsin,andbynaturedeadintrespassesandsins,withallothermen, theman Christ Jesus only excepted, I would grant that hemight have another kind of regeneration than others have, but that Iknowhewouldstandinneedofnoneatall.

2.Thestatewhereintomenarebroughtbyregenerationisthesame.Noris it, in its essenceornature, capableofdegrees, so thatone shouldbemoreregeneratethananother.EveryonethatisbornofGodisequallyso,

thoughonemaybemorebeautifulthananother,ashavingtheimageofhisheavenlyFathermoreevidently impressedonhim,thoughnotmoretruly.Menmay bemore or less holy,more or less sanctified, but theycannot be more or less regenerate. All children that are born into theworld are equally born, though some quickly outstrip others in theperfections and accomplishments of nature; and all born of God areequally so, though some speedily outgo others in the accomplishmentsand perfections of grace. There was, then, never but one kind ofregeneration in thisworld, theessential formof itbeingspecifically thesameinall.

3.Thattheefficientcauseofthiswork,thegraceandpowerwherebyitiswrought,with the internalmannerof the communicationof that grace,arethesame,shallbeafterwarddeclared.Tothisstandard,then,allmustcome.Menmaybearthemselveshigh,anddespisethiswholeworkoftheSpiritofGod,orsetupanimaginationoftheirownintheroomthereof;butwhethertheywillorno,theymustbetriedbyit,andnolessdependsontheirinterestinitthantheiradmissionintothekingdomofGod.Andlet thempretendwhat theyplease, the true reasonwhyanydespise thenewbirthis,becausetheyhateanewlife.HethatcannotenduretolivetoGodwillaslittleenduretohearofbeingbornofGod.ButweshallbytheScriptureinquirewhatwearetaughtconcerningit,anddeclarebothwhatit is not, of thingswhich falsely pretend thereunto, and thenwhat it isindeed.

First,Regenerationdothnotconsistinaparticipationoftheordinanceofbaptismand a profession of the doctrine of repentance. This is all thatsomewillallowuntoit,totheutterrejectionandoverthrowofthegraceofourLordJesusChrist:forthedisputeinthismatterisnot,whethertheordinances of the gospel, as baptism, do really communicate internalgrace unto them that are, as to the outward manner of theiradministration,dulymadepartakersofthem,whetherexopereoperato,as the Papists speak, or as a federal means of the conveyance andcommunicationofthatgracewhichtheybetokenandarethepledgesof;but, whether the outward susception of the ordinance, joined with aprofessionofrepentanceinthemthatareadult,benotthewholeofwhatiscalledregeneration.Thevanityofthispresumptuousfolly,destructive

ofallthegraceofthegospel,inventedtocountenancemenintheirsins,andtohidefromthemthenecessityofbeingbornagain,andthereinofturninguntoGod,willbelaidopeninourdeclarationofthenatureofthework itself.For thepresent, theensuingreasonswill serve to remove itoutofourway:—

1.Regenerationdothnotconsistinthesethings,whichareonlyoutwardsignsandtokensofit,oratmostinstitutedmeansofeffectingit;forthenatureofthingsisdifferentanddistinctfromthemeansandevidencesorpledges of them: but such only is baptism, with the profession of thedoctrineofit,asisacknowledgedbyallwhohavetreatedofthenatureofthat sacrament. 2. The apostle really states this case, 1 Pet. 3:21, "Inanswerwhereuntoevenbaptismdothalsonowsaveus (not theputtingawayofthefilthoftheflesh,buttheanswerofagoodconsciencetowardGod),bytheresurrectionofJesusChrist."Theoutwardadministrationofthis ordinance, considered materially, reacheth no farther but to thewashing away of "the filth of the flesh;" butmore is signified thereby.Thereisdenotedinittherestipulationofa"goodconsciencetowardGod,by the resurrection of Jesus Christ" from the dead, or a "consciencepurged from dead works to serve the living God," Heb. 9:14, andquickened by virtue of his resurrection unto holy obedience. See Rom.6:3–7.3.TheapostlePauldothplainlydistinguishbetweentheoutwardordinances,withwhatbelongsuntoadueparticipationofthem,andthework of regeneration itself: Gal. 6:15, "In Christ Jesus neithercircumcision availeth any thing, nor uncircumcision, but a newcreature;"—for as by "circumcision" the whole system of Mosaicalordinancesisintended,sothestateof"uncircumcision,"asthenitwasintheprofessingGentiles,supposedaparticipationofalltheordinancesofthegospel;butfromthemallhedistinguisheththenewcreation,asthatwhichtheymaybewithout,andwhichbeingso,theyarenotavailableinChrist Jesus. 4. If thiswere so, then all that are duly baptized, and dothereonmakeprofessionofthedoctrineofit,—thatis,ofrepentanceforthe forgiveness of sins,—must of necessity be regenerate. But this weknowtobeotherwise.Forinstance,Simonthemagicianwasrightlyanddulybaptized,forhewassobyPhiliptheevangelist;whichhecouldnotbewithout a profession of faith and repentance. Accordingly, it is saidthathe"believed,"Acts8:13,—thatis,madeaprofessionofhisfaithinthe

gospel.Yethewasnotregenerate; forat thesametimehehad"neitherpartnorlotinthatmatter,"his"heartnotbeingrightinthesightofGod,"butwas"inthegallofbitterness,andinthebondofiniquity,"verses21,23;which isnot thedescriptionof apersonnewly regenerateandbornagain.Hence the cabalistical Jews,who grope indarkness after the oldnotions of truth that were among their forefathers, do say, that at thesameinstantwhereinamanismade"aproselyteofrighteousness,"therecomesanewsoulintohimfromheaven,hisoldpagansoulvanishingorbeingtakenaway.Theintroductionofanewspiritualprincipletobethatuntothesoulwhichthesoulisuntothebodynaturallyisthatwhichtheyunderstand; or they choose thus to express the reiterated promise oftakingawaythe"heartofstone,"andgivinga"heartofflesh"intheplaceofit.

Secondly, Regeneration doth not consist in amoral reformation of lifeand conversation. Let us suppose such a reformation, to be extensiveunto all known instances. Suppose a man be changed from sensualityunto temperance, from rapine to righteousness, from pride and thedominion of irregular passions unto humility andmoderation, with allinstancesof the likenaturewhichwe can imagine, or areprescribed inthe rules of the strictest moralists; suppose this change be laboured,exact,andaccurate,andsoofgreatuseintheworld;suppose,also,thatamanhathbeenbroughtandpersuadeduntoitthroughthepreachingofthegospel,so"escapingthepollutionsthatareintheworldthroughlust,even by the knowledge of our Lord and Saviour Jesus Christ," or thedirectionsofhisdoctrinedeliveredinthegospel;—yetIsay,allthis,andallthisaddeduntobaptism,accompaniedwithaprofessionoffaithandrepentance, isnot regeneration,nordo theycomprise it in them.AndIhaveextendedthisassertionbeyondwhatsomeamongus,sofarasIcansee,dosomuchaspretenduntointheirconfusednotionsandsophisticalexpressionsaboutmorality,whentheymakeitthesamewithgrace.Butwhatevertheremaybeofactualrighteousnessinthesethings,theydonotexpress an inherent, habitual righteousness; which whosoever deniesoverthrowsthegospel,andallthewholeworkoftheSpiritofGod,andofthegraceofourLordJesusChrist.

But we must stay a while. This assertion of ours is by some not only

denied but derided. Neither is that all; but whoever maintains it isexposedasanenemytomorality,righteousness,andreformationoflife.All virtue, they say, is hereby excluded, to introduce I know not whatimaginarygodliness.Butwhetherweopposeorexcludemoralvirtueorno,bythedoctrineofregeneration,oranyother,GodandChristwill indue time judge and declare. Yea, were the confession of the truthconsistent with their interests, the decision of this doubt might bereferred unto their own consciences. But being not free to commit anythingtothattribunal,unlesswehadbettersecurityof its freedomfromcorruptprinciplesandprejudicesthanwehave,weshallatpresentleaveall the world to judge of our doctrine, with respect unto virtue andmorality,bythefruitsofit,comparedwiththeirbywhomitisdenied.Inthemeantime,we affirm thatwedesignnothing in virtue andmoralitybuttoimprovethem,byfixingthemonaproperfoundation,oringraftingthemintothatstockwhereonalonetheywillthriveandgrow,tothegloryofGodand thegoodof thesoulsofmen.Neithershallwebemoved inthis design by the clamorous or calumnious outcries of ignorant orprofligate persons. And for the assertion laid down, I desire that thosewhodespiseandreproachitwouldattemptanansweruntotheensuingarguments whereby it is confirmed, with these others which shall beinsistedon inourdescriptionof thenatureof theworkof regenerationitself,andthatuponsuchgroundsandprinciplesasarenotdestructiveofChristian religion nor introductive of atheism, before they are tooconfidentoftheirsuccess.

Iftherebeinandrequireduntoregeneration,theinfusionofanew,real,spiritual principle into the soul and its faculties, of spiritual life, light,holiness,andrighteousness,disposeduntoandsuitedforthedestructionor expulsionof a contrary, inbred, habitual principle of sin and enmityagainstGod,enablinguntoallactsofholyobedience,andsoinorderofnature antecedent unto them, then it doth not consist in a merereformationof lifeandmoralvirtue,betheyneversoexactoraccurate.Threethingsaretobeobservedfortheclearingofthisassertion,beforewecometotheproofandconfirmationofit;as,—1.Thatthisreformationof life,whichwe say is not regeneration, or that regeneration doth notconsisttherein,isanecessaryduty,indispensablyrequiredofallmen;forweshall takeithereforthewholecourseofactualobedienceuntoGod,

andthataccordingtothegospel.Those,indeed,bywhomitisurgedandpressedintheroomofregeneration,orasthatwhereinregenerationdothconsist,dogivesuchanaccountanddescriptionof itas that it is,oratleastmaybe,foreignuntotruegospel-obedience,andsonotcontaininitoneacceptabledutyuntoGod,asshallafterwardbedeclared;buthereIshalltakeit,inourpresentinquiry,forthatwholecourseofdutieswhich,inobedience towardsGod,areprescribeduntous.2.That theprinciplebefore described, wherein regeneration as passively considered, or aswrought inus,consists,dothalwayscertainlyandinfalliblyproducethereformationoflifeintended.Insomeitdothitmorecompletely,inothersmoreimperfectly,inallsincerely;forthesamegraceinnatureandkindiscommunicatedunto several persons in various degrees, and is by themused and improved with more or less care and diligence. In those,therefore, thatareadult, these thingsare inseparable.Therefore,3.Thedifferenceinthismattercomethuntothishead:Wesayandbelievethatregeneration consists in spirituali renovatione naturœ,—"in a spiritualrenovationofournature;"ourmodernSocinians,thatitdothsoinmoralireformatione vitœ,—"in amoral reformation of life." Now, as we grantthat this spiritual renovation of nature will infallibly produce a moralreformationoflife;soiftheywillgrantthatthismoralreformationoflifedoth proceed from a spiritual renovation of our nature, this differencewill be at an end. And this is that which the ancients intend by firstreceivingtheHolyGhost,andthenallgraceswithhim.However,iftheyonly design to speak ambiguously, improperly, and unscripturally,confounding effects and their causes, habits and actions, faculties orpowers and occasional acts, infused principles and acquired habits,spiritualandmoral,graceandnature,thattheymaytakeanopportunityto rail at others for want of better advantage, I shall not contendwiththem; for allow a new spiritual principle, an infused habit of grace, orgracious abilities, tobe required in andunto regeneration, or tobe theproductortheworkoftheSpirittherein,thatwhichis"bornoftheSpiritbeing spirit," and this part of the nature of this work is sufficientlycleared.Now,thistheScriptureabundantlytestifiethunto.

2 Cor. 5:17, "If any man be in Christ he is a new creature." This newcreatureisthatwhichisintended,thatwhichwasbeforedescribed,whichbeingbornoftheSpiritisspirit.Thisisproducedinthesoulsofmenbya

creating act of the power of God, or it is not a creature. And it issuperinduced into theessential facultiesofour souls,or it isnotanewcreature; for whatever is in the soul of power, disposition, ability, orinclinationuntoGod,orforanymoralactions,bynature,itbelongsuntotheoldcreation,itisnonewcreature.Anditmustbesomewhatthathathabeingandsubsistenceofitsowninthesoul,oritcanbeneithernewnoracreature.Andbyourapostleitisopposedtoalloutwardprivileges,Gal.5:6,6:15.That theproductionof it also isbya creatingactof almightypower theScripture testifieth,Ps.51:10;Eph.2:10;and thiscandenotenothingbutanewspiritualprincipleornaturewroughtinusbytheSpiritofGod."No,"saysome;"anewcreatureisnomorebutachangedman."It is true; but then this change is internal also. "Yes, in the purposes,designs,andinclinationsofthemind."Butisitbyarealinfusionofanewprincipleofspirituallifeandholiness?"No;itdenotesnomorebutanewcourse of conversation, only the expression is metaphorical. A newcreatureisamoralmanthathathchangedhiscourseandway;forifhewerealwaysamoralman,thathewasneverinanyviciouswayorcourse,asitwaswithhim,Matt.19:16–22,thenhewasalwaysanewcreature."Thisisgoodgospel,atonceoverthrowingoriginalsinandthegraceofourLord Jesus Christ! This doctrine, I am sure, was not learned from thefathers,whereofsomeusedtoboast;nay, it ismuchmorefulsomethanany thing ever taught by Pelagius himself, who, indeed, ascribedmoreuntogracethanthesemendo,althoughhedeniedthiscreationofanewprinciple of grace in us antecedent unto acts of obedience. And thisturningallScriptureexpressionsofspiritualthingsintometaphorsisbutawaytoturnthewhole intoafable,orat leasttorenderthegospelthemostobscureandimproperwayofteachingthetruthofthingsthateverwasmadeuseofintheworld.

Thisnewcreature,therefore,dothnotconsistinanewcourseofactions,butinrenewedfaculties,withnewdispositions,power,orabilitytothemandforthem.Henceitiscalledthe"divinenature:"2Pet.1:4,"Hehathgiven unto us exceeding great and precious promises, that by these yemight be partakers of the divine nature." This θεία φύσις, this "divinenature,"isnotthenatureofGod,whereofinourownpersonswearenotsubjectively partakers; and yet a nature it is which is a principle ofoperation, and that divine or spiritual,—namely, an habitual holy

principle, wrought in us by God, and bearing his image. By the"promises," therefore, we aremade partakers of a divine, supernaturalprinciple of spiritual actions andoperations;which iswhatwe contendfor.So thewholeofwhatwe intend isdeclared,Eph.4:22–24, "Putoffconcerning the former conversation the old man, which is corruptaccording to the deceitful lusts; and be renewed in the spirit of yourmind; and put on the new man, which after God is created inrighteousness and true holiness." It is the work of regeneration, withrespectbothtoitsfoundationandprogress,thatisheredescribed.1.Thefoundationofthewholeislaidinourbeing"renewedinthespiritofourmind;"whichthesameapostleelsewherecallsbeing"transformedintherenovation of our minds," Rom. 12:2. That this consists in theparticipationofanew,saving,supernaturallight,toenabletheminduntospiritual actings, and to guide it therein, shall be afterward declared.Hereinconsistsour"renovationinknowledge,aftertheimageofhimwhocreatedus,"Col.3:10.And,2.Theprincipleitselfinfusedintous,createdin us, is called the "new man," Eph. 4:24,—that is, the new creaturebeforementioned;and it iscalledthe"newman,"because itconsists intheuniversalchangeofthewholesoul,asitistheprincipleofallspiritualandmoralaction.And,(1.)Itisopposeduntothe"oldman,""Putofftheoldman,andputonthenewman,"verses22,24.Now,this"oldman"isthe corruption of our nature, as that nature is the principle of allreligious,spiritual,andmoralactions,asisevident,Rom.6:6.Itisnotacorrupt conversation, but the principle and root of it; for it isdistinguishedbothfromtheconversationofmen,andthosecorruptlustswhichareexercisedtherein,astothatexercise.And,(2.)It iscalledthe"newman,"becauseitistheeffectandproductofGod'screatingpower,andthatinawayof"anewcreation,"seeEph.1:19;Col.2:12,13;2Thess.1:11; and it is here said to be "created afterGod," Eph. 4:24.Now, theobject of a creating act is an instantaneous production. Whateverpreparations theremay be for it and dispositions unto it, the bringingforthofanewformandbeingbycreationisinaninstant.This,therefore,cannotconsistinamerereformationoflife.Soarewesaidhereintobethe "workmanship of God, created in Christ Jesus unto good works,"chap. 2:10. There is awork ofGod in us preceding all our goodworkstowardshim;forbeforewecanworkanyofthem,inorderofnature,wemust be the workmanship of God, created unto them, or enabled

spirituallyfortheperformanceofthem.

Again:Thisnewman,wherebywearebornagain,issaidtobecreatedinrighteousnessandtrueholiness.Thatthereisarespectuntomancreatedin innocency,whereinhewasmade in the imageofGod, Isupposewillnot be denied. It is also expressed Col. 3:10, "Ye have put on the newman,whichisrenewedinknowledgeaftertheimageofhimthatcreatedhim."Look,then,whatwas,orwhereinconsisted,theimageofGodinthefirstman,thereuntoanswersthisnewmanwhichiscreatedofGod.Now,thisdidnotconsistinreformationoflife,no,norinacourseofvirtuousactions; forhewascreatedinthe imageofGodbeforehehaddoneanyonegoodthingatall,orwascapableofsodoing.Butthis imageofGodconsistedprincipally, aswehaveevincedelsewhere, in theuprightness,rectitude,andabilityofhiswholesoul,hismind,will,andaffections,in,unto, and for the obedience that God required of him. This he wasendowedwithalantecedentlyuntoallvoluntaryactionswherebyhewastolivetoGod.Such,therefore,mustbeourregeneration,orthecreationof this newman in us. It is the begetting, infusing, creating, of a newsavingprincipleofspirituallife,light,andpowerinthesoul,antecedentunto trueevangelical reformationof life, in [the]orderofnature, [and]enablingmenthereunto,accordinguntothemindofGod.

Hereuntoaccords thatofourSaviour,Luke6:43,"Agoodtreebringethnotforthcorruptfruit,neitherdothacorrupttreebringforthgoodfruit;"comparedwithMatt.7:18.Thefruitfolloweththenatureofthetree;andthere is no way to change the nature of the fruit, but by changing thenature of the treewhich brings it forth.Now, all amendment of life inreformation is but fruit, chap. 3:10; but the changing of our nature isantecedent hereunto. This is the constant course and tenor of theScripture, to distinguish between the grace of regeneration, which itdeclarestobeanimmediatesupernaturalworkofGodinusanduponus,and all that obedience, holiness, righteousness, virtue, or whatever isgood inus,which is the consequent,product, andeffectof it.Yea,Godhathdeclaredthisexpresslyinhiscovenant,Ezek.36:25–27;Jer.31:33,32:39, 40. Themethod ofGod's proceedingwith us in his covenant is,thathefirstwashethandcleansethournatures, takesawaytheheartofstone,givesaheartofflesh,writeshislawinourhearts,putshisSpiritin

us;wherein,asshallbeevidenced,thegraceofregenerationdothconsist.The effect and consequent hereof is, thatwe shall walk in his statutes,keephisjudgmentsanddothem,—thatis,reformourlives,andyieldallholy obedience unto God.Wherefore these things are distinguished ascausesandeffects.Seetothesamepurpose,Rom.6:3–6;Col.3:1–5;Eph.2:10, 4:23–25. This I insist upon still, on supposition that by"reformationoflife"allactualobedienceisintended;forastothatkindoflifewhichisproperlycalledamoralcourseoflife,inoppositiontoopendebaucheries and unrighteousness, which doth not proceed from aninternalprincipleofsavinggrace,it issofarfrombeingregenerationorgrace,asthatitisathingofnoacceptationwithGodabsolutely,whateveruseorreputationitmaybeofintheworld.

Andyetfarther:Thisworkisdescribedtoconsistinthesanctificationofthewholespirit,soul,andbody,1Thess.5:23.Andifthisbethatwhichsomemenintendby"reformationof life"and"moralvirtue," theymustneedswinmuch esteem for their clearness and perspicuity in teachingspiritualthings;forwhowouldnotadmirethemforsuchadefinitionofmorality,—namely, that it is the principal sanctification of the wholespirit,soul,andbody,ofabeliever,bytheHolyGhost?Butnottodwelllongeronthissubject,thereisnodescriptionoftheworkofregenerationintheScripture,initsnature,causes,oreffects,nonamegivenuntoit,nopromise made of it, nothing spoken of the ways, means, or power, bywhich it iswrought,but is inconsistentwith thisboldPelagian figment,whichisdestructiveofthegraceofJesusChrist.

The ground of this imagination, that regeneration consists in a moralreformationof life,ariseth fromadenialoforiginal sin,oran inherent,habitual corruption of nature; for the masters unto the men of thispersuasion tell us that whatever is of vice or defilement in us, it iscontractedbyacustomofsinningonly.Andtheirconceptionshereofdoregulate their opinions about regeneration; for ifmanbe not originallycorrupted and polluted, if his nature be not depraved, if it be notpossessedby,andunderthepowerof,evildispositionsandinclinations,itiscertainthathestandsinnoneedofaninwardspiritualrenovationofit. It is enough for such an one that, by change of life, he renounce acustomofsinning,andreformhisconversationaccordingtothegospel;

whichinhimselfhehathpowertodo.Butasithathbeeninpartalreadymanifested,andwillfully,Godassisting,beevincedafterward,thatinourregenerationthenativeignorance,darkness,andblindnessofourmindsaredispelled,savingandspirituallightbeingintroducedbythepowerofGod'sgraceintothem;thatthepravityandstubbornnessofourwillsareremoved and taken away, a new principle of spiritual life andrighteousness being bestowed on them; and that the disorder andrebellion of our affections are cured by the infusion of the love ofGodinto our souls: so the corrupt imagination of the contrary opinion,directlyoppositetothedoctrineoftheScriptures,thefaithoftheancientchurch, and the experience of all sincere believers, hath amongst us oflate nothing but ignorance and ready confidence produced to givecountenanceuntoit.

Thirdly,Theworkof theHolySpirit inregenerationdothnotconsist inenthusiasticalraptures,ecstasies,voices,oranythingofthelikekind.Itmay be some such things have been, by some deluded persons,apprehended or pretended unto; but the countenancing of any suchimaginationsisfalselyandinjuriouslychargedonthemwhomaintainthepowerfulandeffectualworkof theHolySpirit inourregeneration.Andthissomearepronetodo;whereinwhethertheydiscovermoreof theirignorance or of theirmalice I know not, but nothing ismore commonwiththem.Allwhominthismattertheydissentfrom,sofarastheyknowwhat they say or whereof they affirm, do teach men to look afterenthusiasticinspirationsorunaccountableraptures,andtoesteemthemforconversionuntoGod,although,inthemeantime,theyliveinaneglectofholinessandrighteousnessofconversation.Ianswer,Iftherebethosewhodoso,wedoubtnotbutthat,withouttheirrepentance,thewrathofGodwill comeupon them,asuponotherchildrenofdisobedience.Andyet,inthemeantime,wecannotbutcallaloudthatotherswoulddiscovertheir diligence in attendance unto these things, who, as far as I candiscern,docryupthenamesofvirtueandrighteousnessinoppositiontothegraceofJesusChrist,andthatholinesswhich isa fruit thereof.Butforthereproachnowunderconsideration,itis,asapplied,nootherbutacalumny and false accusation; and that it is so, the writings andpreachingsofthosewhohavemostdiligentlylabouredinthedeclarationoftheworkoftheHolySpiritinourregenerationwillbeartestimonyat

the great day of the Lord. We may, therefore, as unto this negativeprinciple,observethreethings:—1.ThattheHolySpiritinthisworkdothordinarilyput forthhis power in andby theuse ofmeans.Heworkethalso on men suitably unto their natures, even as the faculties of theirsouls, their minds, wills, and affections, are meet to be affected andwroughtupon.Hedothnotcomeuponthemwith involuntaryraptures,using their faculties and powers as the evil spirit wrests the bodies ofthemwhomhepossesseth.Hiswholework,therefore,isrationallytobeaccounted for by and unto them who believe the Scripture, and havereceivedtheSpiritof truth,whomtheworldcannotreceive.Theformalefficiency of the Spirit, indeed, in the putting forth the exceedinggreatness of his power in our quickening,—which the ancient churchconstantly callethhis "inspirationofgrace,"both inprivatewritingandcanonsofcouncils,—isnootherwisetobecomprehendedbyusthananyothercreatingactofdivinepower;foraswehearthewind,butknownotwhence it cometh,andwhither itgoeth, "so iseveryone that isbornoftheSpirit."Yetthesetwothingsarecertainherein:—(1.)Thatheworkethnothing, nor any other way, nor by any other means, than what aredeterminedanddeclared intheword.Bythat, therefore,mayandmustevery thing really belonging, or pretended to belong, unto thiswork ofregeneration,be triedandexamined. (2.)Thatheactsnothingcontraryunto,putsno forceupon,anyof the facultiesofoursouls,butworks inthem and by them suitably to their natures; and being more intimateunto them, as Austin speaks, than they are unto themselves, by analmightyfacilityheproduceththeeffectwhichheintendeth.

Thisgreatwork,therefore,neitherinpartnorwholeconsistsinraptures,ecstasies,visions,enthusiasticinspirations,butintheeffectofthepowerof theSpiritofGodon thesoulsofmen,byandaccording tohisword,both of the law and the gospel. And those who charge these things onthem who have asserted, declared, and preached it according to theScriptures,doit,probably,tocountenancethemselvesintheirhatredofthemandoftheworkitself.Wherefore,—

2.Where, by reason of distempers of mind, disorder of fancy, or longcontinuance of distressing fears and sorrows, in and under suchpreparatoryworksoftheSpirit,whichsometimescutmentotheirhearts

in the sense of their sin, and sinful, lost condition, any do fall intoapprehensions or imaginations of any thing extraordinary in the waysbeforementioned,if itbenotquicklyandstrictlybroughtuntotherule,anddiscardedthereby,itmaybeofgreatdangeruntotheirsouls,andisnever of any solid use or advantage. Such apprehensions, for themostpart, are either conceptions of distempered minds and discomposedfancies,ordelusionsofSatantransforminghimselfintoanangeloflight,whichthedoctrineofregenerationoughtnottobeaccountablefor.YetImustsay,—

3. That so it is come to pass, thatmany of thosewho have been reallymadepartakersofthisgraciousworkoftheHolySpirithavebeenlookedon in the world, which knows them not, as mad, enthusiastic, andfanatical.SothecaptainsofthehostesteemedtheprophetthatcametoanointJehu,2Kings9:11.AndthekindredofourSaviour,whenhebeganto preach the gospel, said he was "beside himself," or ecstatical,Mark3:21,and"theywentout to layholdonhim."SoFestus judgedofPaul,Acts 26:24, 25. And the author of the Book of Wisdom gives us anaccountwhatacknowledgmentssomewillmakewhenitshallbetoolate,as to their own advantage: Chap. 5:3–5, "They shall say, crying out,becauseof the troubleof theirminds,This ishewhomweaccountedascorn,andacommonreproach.Wefoolsesteemedhislifemadness,andhislatterendtohavebeenshameful,buthowishereckonedamongthesonsofGod,andhis lot isamongtheholyones!"Fromwhathathbeenspokenitappears,—

Fourthly,ThattheworkoftheSpiritofGodinregeneratingthesoulsofmenisdiligentlytobeinquiredintobythepreachersofthegospel,andalltowhomthewordisdispensed.Fortheformersort,thereisapeculiarreason for their attendance unto this duty; for they are used andemployed in thework itself by theSpirit ofGod, and arebyhimmadeinstrumental for the effecting of this new birth and life. So the apostlePaul styles himself the father of them who were converted to God orregenerated through the word of hisministry: 1 Cor. 4:15, "Though yehavetenthousandinstructorsinChrist,yethaveyenotmanyfathers:forinChristJesusIhavebegottenyouthroughthegospel."Hewasusedintheministryof theword for their regeneration,and thereforewas their

spiritualfather,andheonly,thoughtheworkwasafterwardcarriedonbyothers. And if men are fathers in the gospel to no more than areconverted untoGod by their personalministry, itwill be no advantageunto any one day to have assumed that title, when it hath had nofoundation in that work as to its effectual success. So, speaking ofOnesimus,whowas converted by him in prison, he calls him "his son,whomhehadbegotteninhisbonds,"Philem.10.Andthishedeclaredtohavebeenprescribeduntohimastheprincipalendofhisministry,inthecommissionhehad forpreaching thegospel,Acts26:17, 18.Christ saiduntohim,"IsendtheeuntotheGentiles,toopentheireyes,toturnthemfromdarknesstolight,andfromthepowerofSatanuntoGod;"whichisadescriptionoftheworkunderconsideration.Andthisistheprincipalendof our ministry also. Now, certainly it is the duty of ministers tounderstand theworkaboutwhich theyareemployed,as faras theyareable, that theymaynotwork in thedark and fight uncertainly, asmenbeatingtheair.WhattheScripturehathrevealedconcerningit,astoitsnature and themanner of its operation, as to its causes, effects, fruits,evidences, theyoughtdiligently to inquire into.Tobe spiritually skilledtherein is one of the principal furnishments of any for thework of theministry,withoutwhichtheywillneverbeabletodividethewordaright,nor show themselves workmen that need not be ashamed. Yet it isscarcely imaginable with what rage and perversity of spirit, with whatscornful expressions, this whole work is traduced and exposed tocontempt. Those who have laboured herein are said "to prescribe longandtedioustrainsofconversion,tosetdownniceandsubtileprocessesofregeneration, to fill people's heads with innumerable swarms ofsuperstitious fears and scruples about theduedegrees of godly sorrow,and the certain symptoms of a thorough humiliation," pp. 306, 307.Could anymistakebe chargedonparticularpersons in these things, orthe prescribing of rules about conversion toGod and regeneration thatarenotwarrantedbythewordoftruth,itwerenotamisstoreflectuponthemandrefutethem;buttheintentionoftheseexpressionsisevident,andthereproachinthemiscastupontheworkofGoditself:andImustprofess that I believe the degeneracy from the truth and power ofChristianreligion,theignoranceoftheprincipaldoctrinesofthegospel,and that scorn which is cast, in these and the like expressions, on thegraceofourLordJesusChrist,bysuchasnotonlyprofessthemselvesto

beministers,butofahigherdegreethanordinary,willbesadlyominousunto the whole state of the reformed church amongst us, if not timelyrepressedandcorrected.ButwhatatpresentIaffirminthismatteris,—1.Thatitisadutyindispensablyincumbentonallministersofthegospeltoacquaint themselves thoroughlywith the nature of thiswork, that theymaybeabletocomplywiththewillofGodandgraceoftheSpiritintheeffecting and accomplishment of it upon the souls of themuntowhomthey dispense the word. Neither, without some competent knowledgehereof,cantheydischargeanyonepartoftheirdutyandofficeinarightmanner.Ifallthathearthemareborndeadintrespassesandsins,iftheyareappointedofGodtobethe instrumentsof theirregeneration, it isamadness, whichmust one day be accounted for, to neglect a sedulousinquiryintothenatureofthiswork,andthemeanswherebyitiswrought.And the ignorance hereof or negligence herein, with the want of anexperienceofthepowerofthisworkintheirownsouls,isonegreatcauseofthatlifelessandunprofitableministrywhichisamongus.

2.It is likewisethedutyofall towhomtheword ispreachedto inquirealso into it. It is unto such to whom the apostle speaks, 2 Cor. 13:5,"Examineyourselves,whetheryebeinthefaith;proveyourownselves.Knowyenotyourownselves,howthatJesusChristisinyou,exceptyebereprobates?" It is the concernment of all individual Christians, orprofessorsofChristianreligion,totryandexaminethemselveswhatworkoftheSpiritofGodtherehathbeenupontheirhearts;andnonewilldeterthemfromitbutthosewhohaveadesigntohoodwinkthemtoperdition.And,—(1.)Thedoctrineofitisrevealedandtaughtus;for"secretthingsbelong unto the LORD our God, but those things which are revealedbelonguntousandtoourchildrenforever,thatwemaydoallthewordsof the law,"Deut. 29:29.Andwe speaknot of curious inquiries into orafter hidden things, or the secret, veiled actions of theHoly Spirit; butonlyofanuprightendeavourtosearchintoandcomprehendthedoctrineconcerningthiswork,tothisveryend,thatwemightunderstandit.(2.)Itisofsuchimportanceuntoallourdutiesandallourcomfortstohaveadueapprehensionofthenatureofthiswork,andofourownconcernmenttherein, that an inquiry into theoneand theother cannotbeneglectedwithoutthegreatestfollyandmadness.Whereuntowemayadd,(3.)Thedanger that there is ofmenbeing deceived in thismatter,which is the

hingewhereontheireternalstateandconditiondothabsolutelyturnanddepend. And certain it is that very many in the world do deceivethemselvesherein: for theyevidently liveunderoneof theseperniciousmistakes,—namely,either,[1.]Thatmenmaygotoheaven,or"enterintothe kingdom ofGod," and not be "born again," contrary to that of ourSaviour,John3:5;or,[2.]Thatmenmaybe"bornagain,"andyetliveinsin,contraryto1John3:9.

CHAPTERII:WORKSOFTHEHOLYSPIRITPREPARATORYUNTOREGENERATION

Sundry things preparatory to the work of conversion—Material andformal dispositions, with their difference—Things in the power of ournaturalabilitiesrequiredofusinawayofduty—Internal,spiritualeffectswroughtinthesoulsofmenbytheword—Illumination—Convictionofsin—Consequents thereof—These things variously taught—Power of theword and energy of the Spirit distinct—Subject of this work; mind,affections, and conscience—Nature of this whole work, and differencefromsavingconversionfartherdeclared.

FIRST, in reference unto the work of regeneration itself, positivelyconsidered, we may observe, that ordinarily there are certain previousandpreparatoryworks,orworkings inandupon thesoulsofmen, thatare antecedent and dispositive unto it. But yet regeneration doth notconsist in them, nor can it be educed out of them. This is, for thesubstanceofit,thepositionofthedivinesofthechurchofEnglandatthesynod of Dort, two whereof died bishops, and others of them weredignifiedinthehierarchy.Imentionit,thatthosebywhomthesethingsaredespisedmayalittleconsiderwhoseashestheytrampleonandscorn.Lawful,doubtless,itisforanyman,onjustgrounds,todissentfromtheirjudgmentsanddeterminations;but todo itwithan imputationof folly,withderision, contempt, scorn, and scoffing, atwhat they believed andtaught, becometh only a generation of new divines amongst us. But toreturn; I speak in this position only of them that are adult, and notconverteduntiltheyhavemadeuseofthemeansofgraceinandbytheirownreasonsandunderstandings;andthedispositionsI intendareonlymaterially so, not such as contain grace of the same nature as isregeneration itself. A material disposition is that which disposeth andsomewaymaketh a subject fit for the reception of that which shall becommunicated,added,orinfusedintoitasitsform.Sowoodbydrynessandaduecomposureismadefitandreadytoadmitoffiring,orcontinualfire.Aformaldispositioniswhereonedegreeofthesamekinddisposeththesubjectuntofartherdegreesofit;asthemorninglight,whichisofthe

samekind,disposeththeairtothereceptionofthefull lightofthesun.The former we allow here, not the latter. Thus, in natural generationtherearesundrydispositionsofthematterbeforetheformisintroduced.So thebodyofAdamwas formedbefore the rational soulwasbreathedintoit;andEzekiel'sbonescametogetherwithanoiseandshakingbeforethebreathoflifeenteredintothem.

I shall in this place give only a summary account of this preparatorywork,becauseinthecloseofthesediscoursesIshallhandleitpracticallyandmoreatlarge.WhereforewhatIhaveheretoofferconcerningitshallbereduceduntotheensuingobservations:—

First,Therearesomethingsrequiredofusinawayofdutyinorderuntoourregeneration,whicharesointhepowerofourownnaturalabilitiesasthatnothingbutcorruptprejudicesandstubbornnessinsinningdokeeporhindermenfromtheperformanceofthem.Andthesewemayreduceuntotwoheads:—1.AnoutwardattendanceuntothedispensationofthewordofGod,withthoseotherexternalmeansofgracewhichaccompanyitorareappointedtherein."Faithcomethbyhearing,andhearingbythewordofGod,"Rom.10:17;thatis,itishearingthewordofGodwhichisthe ordinary means of ingenerating faith in the souls of men. This isrequiredofall towhomthegospeldothcome;andthis theyareableofthemselvestodo,aswellasanyothernaturalorcivilaction.Andwheremendoitnot,wheretheydespisethewordatadistance,yea,wheretheydoitnotwithdiligenceandchoice,itismerelyfromsupinenegligenceofspiritual things, carnal security,andcontemptofGod;which theymustanswerfor.2.Adiligentintensionofmind,inattendanceonthemeansofgrace,tounderstandandreceivethethingsrevealedanddeclaredasthemindandwillofGod.ForthisendhathGodgivenmentheirreasonsandunderstandings, that theymay use and exercise them about their dutytowards him, according to the revelation of hismind and will. To thispurposehecallsuponthemtorememberthattheyaremen,andtoturnunto him. And there is nothing herein but what is in the liberty andpoweroftherationalfacultiesofoursouls,assistedwiththosecommonaids which God affords unto allmen in general. And great advantagesbothmaybeandaredailyattainedhereby.Persons,Isay,whodiligentlyapply their rational abilities in and about spiritual things, as externally

revealed in the word and the preaching of it, do usually attain greatadvantagesbyit,andexceltheirequalsinotherthings;asPauldidwhenhewasbroughtupat the feetofGamaliel.Wouldmenbebutas intentand diligent in their endeavours after knowledge in spiritual things, asrevealedinawaysuiteduntoourcapacitiesandunderstandings,astheyaretogetskillincrafts,sciences,andothermysteriesoflife,itwouldbemuchotherwisewithmanythanitis.Aneglecthereinalsoisthefruitofsensuality,spiritualsloth,loveofsin,andcontemptofGod;allwhicharethevoluntaryframesandactingsofthemindsofmen.

Thesethingsarerequiredofusinorderuntoourregeneration,anditisinthe power of our ownwills to complywith them.Andwemay observeconcerning them that,—1. The omission of them, the neglect ofmen inthem,istheprincipaloccasionandcauseoftheeternalruinofthesoulsof the generality of them to whom or amongst whom the gospel ispreached: "This is the condemnation, that light is come into theworld,andmenloveddarknessratherthanlight,becausetheirdeedswereevil,"John 3:19. The generality of men know full well that they do in thismatternomorewhattheyareablethanwhattheyshould.Allpleadablepretencesof inabilityandweaknessare far fromthem.Theycannotbutknow here, and they shall be forced to confess hereafter, that it wasmerelyfromtheirowncursedsloth,withloveoftheworldandsin,thattheyweredivertedfromadiligentattendanceonthemeansofconversionandthesedulousexerciseoftheirmindsaboutthem.Complaintshereofagainstthemselveswillmakeupagreatpartoftheirlastdreadfulcry.2.In the most diligent use of outward means, men are not able ofthemselves to attainunto regeneration, or complete conversion toGod,withoutanespecial,effectual,internalworkoftheHolySpiritofgraceontheir whole souls. This containing the substance of what is principallyproposeduntoconfirmationintheensuingdiscourses,neednotherebeinsistedon.3.Ordinarily,God,intheeffectualdispensationofhisgrace,meeteth with them who attend with diligence on the outwardadministration of the means of it. He doth so, I say, ordinarily, incomparison of them who are despisers and neglecters of them.Sometimes,indeed,hegoeth,asitwere,outofthewaytomeetwithandbringhomeuntohimselfapersecutingSaul,takingofhimin,andtakinghim off from, a course of open sin and rebellion; but ordinarily he

dispensethhispeculiarespecialgraceamongthemwhoattenduntothecommonmeansof it: forhewillbothglorifyhiswordthereby,andgiveoutpledgesofhisapprobationofourobedienceuntohiscommandsandinstitutions.

Secondly,Therearecertaininternalspiritualeffectswroughtinanduponthe souls of men, whereof the word preached is the immediateinstrumental cause, which ordinarily do precede the work ofregeneration,or real conversionuntoGod.And theyare reducibleuntothreeheads:—1.Illumination;2.Conviction;3.Reformation.Thefirstofthese respects the mind only; the second, the mind, conscience, andaffections;andthethird,thelifeandconversation:—

1.Thefirstisillumination,ofwhosenatureandcauseswemustafterwardtreat distinctly. At present, I shall only consider it as it is ordinarilypreviousuntoregeneration,andmateriallydisposingthemindthereunto.Now,allthelightwhichbyanymeansweattainunto,orknowledgethatwe have in or about spiritual things, things of supernatural revelation,come under this denomination of illumination. And hereof there arethree degrees:—(1.) That which ariseth merely from an industriousapplication of the rational faculties of our souls to know, perceive, andunderstand thedoctrinesof truthas revealeduntous; forherebymuchknowledgeofdivinetruthmaybeobtained,whichothers, throughtheirnegligence,sloth,andpride,areunacquaintedwith.AndthisknowledgeIrefer unto illumination,—that is, a light superadded to the innateconceptions of men's minds, and beyond what of themselves they canextendunto,—because it is concerning such things as the heart ofmancould never of itself conceive, but the very knowledge of them iscommunicatedbytheirrevelation,1Cor.2:9,11.Andthereasonwhysovery few do exercise themselves to the attaining of this knowledge,accordingtotheirabilities,isbecauseoftheenmitywhichisinthecarnalmindsofallmenbynatureuntothethingsthemselvesthatarerevealed.And within the compass of this degree I comprise all knowledge ofspiritualthingsthatismerelynatural.(2.)ThereisanilluminationwhichisanespecialeffectoftheHolyGhostbythewordonthemindsofmen.With respect hereunto, some who fall totally from God and perisheternally are said to have been "once enlightened,"Heb. 6:4. This light

variously affects the mind, and makes a great addition unto what ispurelynatural,orattainablebythemereexerciseofournaturalabilities.

For, [1.] It adds perspicuity unto it, making the things discerned in itmoreclearandperspicuoustothemind.Hencemenendowedwithitaresaid to "know the way of righteousness," 2 Pet. 2:21,—clearly anddistinctly to apprehend the doctrine of the gospel as the way ofrighteousness.Theyknow itnotonlyormerelyas true,butasawayofrighteousness,—namely,thewayofGod'srighteousness,whichistherein"revealedfromfaithtofaith,"Rom.1:17,andthewayofrighteousnessforsinners in the sight of God, chap. 10:3, 4. [2.] It adds a greater assentuntothetruthofthethingsrevealedthanmerenaturalreasoncanriseupunto.Hencethosethusilluminatedarefrequentlysaidto"believe,"theirfaithbeingonlythenakedassentoftheirmindsuntothetruthrevealedtothem.SoitissaidofSimonthemagician,Acts8:13,andofsundryoftheJews,John2:23,12:42.[3.]Itaddsuntothemsomekindofevanid joy.These"receivethewordwithjoy,"andyethave"norootinthemselves,"Luke8:13.They "rejoice in the light"of it, at least "fora season,"John5:35.Personsthatarethusenlightenedwillbevariouslyaffectedwiththeword, so as they are not whose natural faculties are not spirituallyexcited.[4.]Itaddsofttimesgiftsalso,whereofthisspirituallightis,asitwere,thecommonmatter,whichinexerciseis formedandfashionedingreat variety. I say, this kind of spiritual light, the effect of thisillumination,isthesubject-matter,andcontainsinitthesubstance,ofallspiritualgifts.Onesortofgift it iswhenput forthandexercised inoneway, or one kind of duty, and another as in another. And where it isimproved into gifts, which principally it is by exercise, there itwonderfully affects the mind, and raiseth its apprehensions in and ofspiritualthings.Now,concerningthisdegreeofillumination,Isay,first,That it is not regeneration, nor doth it consist therein, nor dothnecessarily or infallibly ensue upon it. A third degree is requiredthereunto, which we shall afterward explain. Many, therefore, may bethusenlightened,andyetneverbeconverted.Secondly,Thatinorderofnature it is previous unto a full and real conversion to God, and ismateriallypreparatoryanddispositivethereunto;forsavinggraceentersintothesoulbylight.AsitisthereforeagiftofGod,soitisthedutyofallmentolabourafteraparticipationofit,howeverbymanyitbeabused.

2. Conviction of sin is another effect of the preaching of the wordantecedaneousunto real conversion toGod.This in general the apostledescribes, 1Cor. 14:24,25, "Ifallprophesy,and therecome inone thatbelievethnot,heisconvincedofall:andthusarethesecretsofhisheartmademanifest;andsofallingdownonhisfacehewillworshipGod."Andsundry things are included herein, or do accompany it; as,—(1.) AdisquietingsenseoftheguiltofsinwithrespectuntothelawofGod,withhis threatenings and future judgment. Things that beforewere slightedand made a mock of do now become the soul's burden and constantdisquietment."Foolsmakeamockofsin;"theytraversetheirways,andsnuffupthewindlikethewildass;butintheirmonth,whenconvictionhathburdened them, youmay find them.Andhereby are theminds ofmen variously affected with fears and anguish, in various degrees,according as impressions aremade upon themby theword. And thesedegreesarenotprescribedasnecessarydutiesuntopersonsundertheirconvictions,butonlydescribedas theyusually fallout, to thereliefanddirection of such as are concerned in them;—as a man going to givedirectionsuntoanotherhowtoguidehiscourseinavoyageatsea,hetellshimthatinsuchaplacehewillmeetwithrocksandshelves,stormsandcrosswinds,sothatifhesteernotveryheedfullyhewillbeindangertomiscarry and to be cast away; he dothnot prescribe it unto him as hisdutytogoamongsuchrocksandintosuchstorms,butonlydirectshimhowtoguidehimselfinthemwherehedothmeetwiththem,asassuredlyhe will, if he miss not his proper course. (2.) Sorrow or grief for sincommitted,becausepastandirrecoverable;whichistheformalreasonofthiscondemningsorrow.ThistheScripturecalls"sorrowoftheworld,"2Cor. 7:10; divines, usually, legal sorrow, as that which, in conjunctionwith the sense of the guilt of sinmentioned, bringsmen into bondageunder fear,Rom.8:15. (3.)Humiliation forsin,which is theexerciseorworking of sorrow and fear in outward acts of confession, fasting,praying,andthelike.Thisisthetruenatureoflegalhumiliation,1Kings21:29.(4.)Unlessbythesethingsthesoulbeswallowedupindespair,itcannotbebut that itwillbe filledwith thoughts,desires, inquiries,andcontrivancesaboutadeliveranceoutofthatstateandconditionwhereinitis;asActs2:37,16:30.

3. Oftentimes a great reformation of life and change in affections doth

ensuehereon;asMatt.13:20;2Pet.2:20;Matt.12:44.

Allthesethingsmaybewroughtinthemindsofmenbythedispensationoftheword,andyettheworkofregenerationbeneverperfectedinthem.Yea,althoughtheyaregoodinthemselves,andfruitsofthekindnessofGod towards us, they may not only be lost as unto any spiritualadvantage, but also be abused unto our great disadvantage. And thiscomesnot topassbutbyourownsin,wherebywecontractanewguiltuponoursouls.Anditcommonlysofallsoutoneofthesethreeways;for,—1.Somearenowaycarefulorwisetoimprovethislightandconvictionuntotheendwhereuntotheytendandaredesigned.Theirmessageis,toturnthemindsofmen,andto take themoff fromtheirself-confidence,and todirect themuntoChrist.Where this isnotattendedunto,wherethey are not used and improved unto the pursuit of this end, theyinsensibly wither, decay, and come to nothing. 2. In some they areoverborneby thepower andviolenceof their lusts, the loveof sin, andefficacyoftemptation.Theyaresinnedawayeveryday,andleavethesoulintentimesaworseconditionthantheyfoundit.3.Somerest in thesethings,as thoughtheycomprisedthewholeworkofGodtowardsthem,andguided them in all theduties requiredof them.This is the state ofmany where they extend their power, in the last instance, unto anyconsiderablereformationof life,andattendanceuntodutiesofreligiousworship. But this, as was said, falls out through the abuse which thecarnalminds ofmen, retaining their enmity against God, do put thesethings unto. In their own nature they are good, useful, and materialpreparationsuntoregeneration,disposingtheminduntothereceptionofthegraceofGod.

And the doctrine concerning these things hath been variously handled,distinguished, and applied, by many learned divines and faithfulministers of the gospel. Unto that light which they received into themfrom the infallible word of truth, they joined those experiences whichtheyhadobservedintheirownheartsandtheconsciencesofotherswithwhom they had to do, which were suitable thereunto; and in thedispensation of this truth, according to the "measure of the gift of thegrace of Christ," which they severally received, they had a useful andfruitfulministryintheworld,totheconvertingofmanyuntoGod.Butwe

havelivedtoseeallthesethingsdecriedandrejected.Andthewaywhichsomehavetakenthereinisasstrangeanduncouthasthethingitself;fortheygonotaboutoncetodisprovebyScriptureorreasonwhathathbeentaught or delivered by any sober persons to this purpose, nor do theyendeavour themselves to declare from or by the Scriptures what is theworkofregeneration,whatarethecausesandeffectsofit,inoppositionthereunto.Theseandsuchlikeways,madeuseofbyallthathavetreatedofspiritual things fromthe foundationofChristianity,aredespisedandrejected; but horrible and contemptuous reproaches are cast upon thethingsthemselves,inwordsheapedtogetheronpurposetoexposethemuntoscornamongpersonsignorantofthegospelandthemselves.Thosethatteachthemare"ecstaticalandilliterate;"andthosethatreceivethemare "superstitious, giddy, and fanatical." All conviction, sense of andsorrowforsin;all fearof thecurseandwrathdueuntosin;all troublesand distresses of mind by reason of these things,—are "foolishimaginations, theeffectsofbodilydiseasesanddistempers,enthusiasticnotions,arisingfromthedisordersofmen'sbrains,"andIknownotwhatuntoward"humoursintheircomplexionsandconstitutions."Thesameorthe likeaccount isalsogivenconcerningall spiritualdesertions,or joysand refreshments; and the whole doctrine concerning these things isbrandedwithnovelty,andhopesexpressedofitssuddenvanishingoutoftheworld. This contempt and scorn of the gospel havewe lived to see,whereof,itmaybe,otheragesandplaceshavenothadexperience;forasall these things are plentifully taught by some of the ancients in theirexpositions of the scriptures wherein they are expressed, especially byAustin, who had occasion particularly to inquire into them, so thedoctrineconcerningthemisinagreatmeasureretainedinthechurchofRomeitself.Onlysomeamongstourselvesarewearyofthem;who,beingnowayable tooppose theprinciplesand foundationswhereon theyarebuilt,nortodisprovethembyScriptureorreason,betakethemselvestotheserevilingsandreproaches;and,asifitwerenotenoughforthemtoproclaim their own ignorance and personal unacquaintance with thosethings which inseparably accompany that conviction of sin,righteousness,andjudgmentwhichourLordJesusChristhathpromisedtosendtheHolySpirittoworkinallthatshouldbelieve,theymakethereproachingof it in others aprincipal effect of that religionwhich theyprofess. "Nevertheless the foundation of God standeth sure, The Lord

knoweththemthatarehis."Butwemustreturntoourpurpose.

Thirdly,AllthethingsmentionedaswroughtinstrumentallybythewordareeffectsofthepoweroftheSpiritofGod.Theworditself,underabareproposal to theminds ofmen, will not so affect them.We need go nofartherfortheconfirmationhereofthanmerelytoconsiderthepreaching(withtheeffectswhichithadtowardsmany)oftheprophetsofold,Isa.49:4,Jer.15:20,Ezek.33:31,32;ofJesusChristhimself,John8:59;andoftheapostles,Acts13:41,45,46.Hencetothisday,theJews,whoenjoytheletteroftheOldTestament,withouttheadministrationoftheSpirit,areasfullofblindness,hardness,andobstinacy,asanyintheworldwhoareutterlydeprivedofit.Manyamongstourselvessitalltheirdaysunderthe preaching of theword, and yet have none of the effectsmentionedwroughtupon them,whenothers, theirassociates inhearing,are reallyaffected,convinced,andconverted.Itis,therefore,theministrationoftheSpirit,inandbytheword,whichproducethalloranyoftheseeffectsonthemindsofmen;heisthefountainofallillumination.Hence,theythatare"enlightened"aresaidtobemade"partakersoftheHolySpirit,"Heb.6:4.Andhe is promised by our Saviour "to convince theworld of sin,"John16:8;which,althoughinthatplaceitrespectsonlyonekind,ofsin,yet it issufficienttoestablishageneralrule,thatallconvictionofsinisfrom and by him. And nowonder ifmen live securely in their sins, towhomthelightwhichhegivesandtheconvictionswhichheworkethareascornandreproach.

Thereis, indeed,anobjectionofsomemomentagainsttheascriptionofthisworkunto the energyof theHolySpirit; for "whereas it is grantedthatallthesethingsmaybewroughtinthemindsandsoulsofmen,andyet they may come short of the saving grace of God, how can he bethoughttobetheauthorofsuchawork?Shallwesaythathedesignsonlyaweak and imperfectworkupon thehearts ofmen?or thathedesertsandgivesovertheworkofgracewhichhehathundertakentowardsthem,asnotabletoaccomplishit?"

Ans.1.Inmanypersons,itmaybeinthemost,whoarethusaffected,realconversion unto God doth ensue, the Holy Spirit by these preparatoryactingsmakingwayfortheintroductionofthenewspirituallifeintothesoul:sotheybelonguntoaworkthat isperfect in itskind.2.Wherever

theyfailandcomeshortofwhatintheirownnaturetheyhaveatendencyunto, it is not from any weakness and imperfection in themselves, butfrom the sins of them in whom they are wrought. For instance, evencommonilluminationandconvictionofsinhave, in theirownnature,atendencyuntosincereconversion.Theyhavesointhesamekindasthelaw hath to bring us unto Christ.Where this end is not attained, it isalwaysfromtheinterpositionofanactofwilfulnessandstubbornnessinthose enlightened and convicted. They do not sincerely improve whattheyhavereceived,andfaintnotmerelyforwantofstrengthtoproceed,but,byafreeactoftheirownwills,theyrefusethegracewhichisfarthertendereduntotheminthegospel.Thiswill,anditsactualresistanceuntothe work of the Spirit, God is pleased in some to take away. It is,therefore,ofsovereigngracewhenandwhereitisremoved.Butthesinofmenandtheirguiltisinitwhereitiscontinued;fornomoreisrequiredhereunto but that it be voluntary. It is will, and not power, that givesrectitudeorobliquityuntomoralactions.3.Asweobservedbefore, theHoly Spirit in his whole work is a voluntary agent. He worketh what,when,andhowhepleaseth.Nomoreisrequireduntohisoperations,thattheymay be such as becomehim, but these two things:—First, That inthemselves they be good and holy. Secondly, That they be effectual asunto the ends whereunto by him they are designed. That he shouldalways design them to the utmost length of what they have a moraltendency towards, though no real efficiency for, is not required. AndthesethingsarefoundintheseoperationsoftheHolySpirit.Theyareintheirownnaturegoodandholy.Illuminationisso;soisconvictionandsorrowforsin,withasubsequentchangeofaffectionsandamendmentoflife.

Again: What he worketh in any of these effectually and infalliblyaccomplished the end aimed at; which is no more but that men beenlightened,convinced,humbled,andreformed,whereinhe failethnot.Inthesethingsheispleasedtotakeonhimthemanagementofthelaw,sotobringthesoulintobondagethereby,thatitmaybestirreduptoseekafterdeliverance;andhe is thenceactivelycalledthe"Spiritofbondageunto fear,"Rom.8:15.Andthiswork is thatwhichconstitutes the thirdground in our Saviour's parable of the sower. It receives the seed andsprings up hopefully, until, by cares of the world, temptations, and

occasions of life, it is choked and lost, Matt. 13:22. Now, because itoftentimesmakethagreatappearanceandresemblanceof regenerationitself, or of real conversion to God, so that neither the world nor thechurch is able to distinguish between them, it is of great concernmentuntoallprofessorsofthegospeltoinquirediligentlywhethertheyhaveintheir own soulsbeenmadepartakersof anyotherworkof theSpirit ofGod or no; for although this be a good work, and doth lie in a goodsubserviency unto regeneration, yet if men attain no more, if theyproceednofarther,theywillperish,andthateternally.Andmultitudesdoherein actually deceive themselves, speaking peace unto their souls ontheeffectsofthiswork;wherebyitisnotonlyinsufficienttosavethem,asitistoallpersonsatalltimes,butalsobecomesameansoftheirpresentsecurityandfuturedestruction.Ishall,therefore,givesomefewinstancesof what this work, in the conjunction of all the parts of it, and in itsutmostimprovement,cannoteffect;wherebymenmaymakeajudgmenthowthingsstandintheirownsoulsinrespectuntoit:—

1.Itmaybeobserved,thatwehaveplacedalltheeffectsofthisworkinthe mind, conscience, affections, and conversation. Hence it follows,notwithstandingallthatisormaybespokenofit,thatthewillisneitherreally changednor internally renewedby it.Now, thewill is the ruling,governing faculty of the soul, as the mind is the guiding and leading.Whilst this abides unchanged, unrenewed, the power and reign of sincontinue in the soul, though not undisturbed yet unruined. It is true,there are many checks and controls, from the light of the mind andreflectionsofconscience,castinthisstateupontheactingsofthewill,sothat it cannot put itself forth in and towards sin with that freedom,security,andlicentiousnessasitwaswonttodo.Itsfiercenessandrage,rushingintosinasthehorseintothebattle,runningonGodandthethickbosses of his buckler, may be broken and abated by those hedges ofthornswhichit findsset in itsway,andthosebuffetingsitmeetswithalfromlightandconvictions; itsdelightandgreedinessinsinningmaybecalmedandquietedbythosefrequentrepresentationsoftheterroroftheLordontheonehand,andthepleasureofeternalrestontheother,whicharemadeuntoit:butyetstill,settingasideallconsiderationsforeignuntoitsownprinciple, thebentand inclinationof thewill itself is tosinandevilalwaysandcontinually.Thewillofsinningmayberestrainedupona

thousandconsiderations,whichlightandconvictionswilladminister,butitisnottakenaway.Andthisdiscoversitselfwhentheveryfirstmotionsofthesoultowardssinfulobjectshaveasensiblecomplacency,untiltheyare controlledby light and fear.This argues anunrenewedwill, if it beconstantanduniversal.

2.Theeffectsofthisworkonthemind,whichisthefirstsubjectaffectedwith it, proceeds not so far as to give it delight, complacency, andsatisfaction in the lively spiritual nature and excellencies of the thingsrevealedunto it.The truenatureof saving illuminationconsists in this,that it gives themind such a direct intuitive insight and prospect intospiritual things as that, in their own spiritual nature, they suit, please,andsatisfyit,sothatitistransformedintothem,castintothemouldofthem,andrestsinthem,Rom.6:17,12:2;1Cor.2:13–15;2Cor.3:18,4:6.This the work we have insisted on reacheth not unto; for,notwithstanding any discovery that is made therein of spiritual thingsunto themind, it findsnot an immediate,direct, spiritual excellency inthem,butonlywithrespectuntosomebenefitoradvantagewhichistobeattainedbymeansthereof.Itwillnotgivesuchaspiritualinsightintothemystery ofGod's grace by JesusChrist, called "his glory shining in thefaceofJesusChrist,"2Cor.4:6,asthatthesoul,initsfirstdirectviewofit,should, forwhat it is in itself,admire it,delight in it,approve it,andfind spiritual solace with refreshment in it. But such a light, such aknowledgeitcommunicates,asthatamanmaylikeitwellinitseffects,asawayofmercyandsalvation.

3. This work extends itself to the conscience also; but yet it doth notpurge the conscience from deadworks, thatwe should serve the livingGod.ThisistheeffectofarealapplicationofthebloodofChristbyfaithuntooursouls,Heb.9:14.Twothingsiteffectsupontheconscience:—(1.)It renders it more ready, quick, and sharp in the reproving andcondemning of all sin than it was be fore. To condemn sin, accordingunto its light and guidance, is natural unto and inseparable from theconscience of man; but its readiness and ability to exercise thiscondemningpowermay,bycustomandcourseofsinningintheworld,bevariouslyweakenedandimpeded.Butwhenconscienceisbroughtunderthepowerofthiswork,havingitsdirectinglightaugmented,wherebyit

seesmoreoftheevilofsinthanformerly,andhavingitsself-reflectionssharpenedandmultiplied,itismorereadyandquickinputtingforthitsjudging and condemning power than itwas. (2.) Conscience is assistedand directed hereby to condemn many things in sin which before itapproved of; for its judging power is still commensurate unto its light,andmanythingsaretherebynowdiscoveredtobesinfulwhichwerenotso by the mere natural guidance under which before it was. But yet,notwithstanding all this, it doth not purge the conscience from deadworks;thatis,conscienceisnotherebywroughtuntosuchanabhorrencyofsinforitselfascontinuallytodirectthesouluntoanapplicationtotheblood of Christ for the cleansing of itself and the purging of it out. Itcontentsitselftokeepallthingsinatumult,disorder,andconfusion,byitsconstantcondemningbothsinandsinners.

4.Thisworkoperatesgreatlyontheaffections.Wehavegiveninstancesinthefear,sorrow,joy,anddelightaboutspiritualthingsthatarestirredupandactedthereby.Butyetitcomesshortintwothingsofathoroughworkupon theaffections themselves: for, (1.) itdothnot fix them;and,(2.)itdothnotfillthem.(1.)Itisrequiredthatouraffectionsbefixedonheavenlyandspiritualthings,andtruegracewilleffectit:Col.3:1,2,"IfyeberisenwithChrist,seekthosethingswhichareabove,whereChristsittethontherighthandofGod.Setyouraffectiononthingsabove."Thejoys,thefears,thehopes,thesorrows,withreferenceuntospiritualandeternal things, which the work before mentioned doth produce, areevanid,uncertain,unstable,notonlyastothedegrees,butastotheverybeingofthem.Sometimestheyareasariverreadytooverflowitsbanks,—mencannotbutbepouringthemoutonalloccasions;andsometimesaswatersthatfail,—nodropcomesfromthem.Sometimestheyarehot,andsometimescold;sometimesup,andsometimesdown;sometimesallheaven,andsometimesallworld;withoutequality,withoutstability.Buttrue grace fixeth the affections on spiritual things.As to the degrees oftheir exercise, theremay be and is in them great variety, according asthey may be excited, aided, assisted, by grace and the means of it, orobstructed and impeded by the interposition of temptations anddiversions.Buttheconstantbentandinclinationofrenewedaffectionsisunto spiritual things, as the Scripture everywhere testifieth andexperiencedoth confirm. (2.) The forementionedworkdothnot fill the

affections, however it may serve to take them up and pacify them. Itcomeslikemanystrangerstoaninntolodge,whichtakeupagreatdealof room, and make an appearance as if none were in the house butthemselves; and yet they turn not out the familywhich dwelleth there,buttheretheymaketheirabodestill.Lightandconviction,withalltheirtrainandattendants,comeintothemindandaffectionsasiftheywouldfillthem,andpossessthemforthemselvesalone;butyet,whentheyhavedoneall, they leavethequietplacesof thehousefortheworld,andsin,andself.Theydonot thrust themoutof theaffections,andfillup theirplaceswithspiritual things.Butsavinggrace fillsup theaffectionswithspiritual things, fills the soul with spiritual love, joy, and delight, andexercisethallotheraffectionsabouttheirproperobjects.Itdeniesnotaroom toanyother things, relations,possessions, enjoyments,merely asthey are natural, and are content to be subordinate unto God andspiritualthings;butiftheywouldbecarnal,disorderly,orpredominant,itcaststhemout.

5.Thiswork isoftentimescarriedonvery far inreformationof lifeandconversation,sothatitwillexpressthewholeformofgodlinesstherein.But herein, also, it is subject unto a threefold defect and imperfection;for,—(1.) It will consist with and allow of raging and reigning sins ofignorance. The conducting light in this work not leading unto theabhorrencyofallsinassin,norintoapursuitofholinessoutofadesignto be universally conformable unto Christ, but being gathered up fromthisandthatparticularcommand,itofttimesleavesbehinditgreatsinsunregarded.SoitleftpersecutioninPaulbeforehisconversion;andsoitleaveshatredandadesireofpersecutioninmanyatthisday.Andothersins of the like naturemay escape its utmost search, to the ruin of thesoul.(2.)Itsreformationoftheconversationisseldomuniversalastoallknownsins,unless itbeforaseason,whilstthesoul isunderaflagrantpursuit of self-righteousness. Paul in that condition had preservedhimselfsoasthat,accordingtothelaw,hewasblameless;andtheyoungman thought he had kept all the commandments from his youth. Butsetting aside this consideration, notwithstanding the utmost that thiswork can attain unto, after the efficacy of its first impressions begin toabate, lust will reserve some peculiar way of venting and discoveringitself;whichismuchspokenunto.(3.)Theconversationsofpersonswho

liveandabideunderthepowerofthisworkonlyisassuredlyfadinganddecaying.Coldness, sloth,negligence, loveof theworld, carnalwisdom,andsecurity,doeverydaygetgrounduponthem.Hence,althoughbyalong course of abstinence from open sensual sins, and stating of acontraryinterest,theyarenotgivenupuntothem,yet,bythedecaysofthepowerof theirconvictions,andthegroundthatsingetsuponthem,they become walking and talking skeletons in religion,—dry, sapless,useless,worldlings.Butwherethesoulisinlaidwithrealsavinggrace,itisinastateofthrivingcontinually.Suchanonewillgoonfromstrengthtostrength,fromgracetograce,fromglorytoglory,andwillbefatandflourishing in old age. By these things may we learn to distinguish inourselves between the preparatory work mentioned, and that of realsaving conversion untoGod.And these are some of the heads of thoseoperationsoftheHolySpiritonthemindsofmen,whichoftentimesarepreparatoryuntoarealconversionuntoGod;andsometimes,[by]theircontemptandrejection,agreataggravationofthesinandmiseryoftheminwhomtheywerewrought.

And these things, as they are clearly laid down in the Scripture andexemplifiedinsundryinstances,so,forthesubstanceofthem,theyhavebeenacknowledged(tilloflate)byallChristians;onlysomeofthePapistshave carried them so far as to make them formally dispositive untojustification,andtohaveacongruousmeritthereof.Butthistheancientsdenied, who would not allow that either any such preparation or anymoral virtues did capacitate men for real conversion, observing thatotherswereoftencalledbeforethosewhoweresoqualified.Andinthemthere are goads and nails, which have been fastened by wise andexperiencedmastersoftheassemblies,tothegreatadvantageofthesoulsofmen; for, observing theusualwaysandmeanswhereby these effectsare wrought in the minds of the hearers of the word, with theirconsequences, in sorrow, troubles, fear, and humiliations, and thecourseswhichtheytaketoimprovethem,ortoextricatethemselvesfromthe perplexity of them, they havemanaged the rules of Scripture withtheirownandothers'experiencesuitablethereunto,tothegreatbenefitofthechurchofGod.Thatthesethingsarenowdespisedandlaughedtoscornisnopartofthehappinessoftheagewhereinwelive,astheeventwillmanifest.

Andinthemeantime,ifanysupposethatwewillforegothesetruthsanddoctrines,whicharesoplainlyrevealed in theScripture, theknowledgewhereof is so useful unto the souls of men, and whose publication inpreachinghathbeenofsogreatadvantagetothechurchofGod,merelybecause they understand them not, and therefore reproach them, theywill be greatly mistaken. Let them lay aside that unchristian way oftreatingaboutthesethingswhichtheyhaveengagedin,andplainlyprovethatmenneednotbeconvincedofsin,thattheyoughtnottobehumbledforit,noraffectedwithsorrowwithrespectuntoit;thattheyoughtnottoseekforaremedyordeliverancefromit; thatallmenarenotborn inastateofsin;thatournatureisnotdepravedbythefall;thatweareabletodoallthatisrequiredofus,withouttheinternalaidsandassistancesoftheSpiritofGod,—andtheyshallbediligentlyattendedunto.

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CHAPTERIII:CORRUPTIONORDEPRAVATIONOFTHEMINDBYSIN

Contemptandcorruptionofthedoctrineofregeneration—Allmenintheworld regenerate or unregenerate—General description of corruptednature—Depravation of the mind—Darkness upon it—The nature ofspiritualdarkness—Reduceduntotwoheads—Ofdarknessobjective;howremoved—Of darkness subjective; its nature and power proved—Eph.4:17,18,openedandapplied—Themind"alienatedfromthelifeofGod"—The "life ofGod,"what it is—The power of themindwith respect untospiritualthingsexamined—1Cor.2:14opened—the"naturalman,"who—Spiritual things, what they are—How the natural man cannot know orreceivespiritualthings—Differencebetweenunderstandingdoctrinesandreceiving of things—A twofold power and ability of mind with respectunto spiritual things explained—Reasons why a natural man cannotdiscern spiritual things—How and wherefore spiritual things arefoolishness tonaturalmen—Whynaturalmencannotreceive the thingsofGod—Adouble impotency inthemindofmanbynature—1Cor.2:14farther vindicated—Power of darkness in persons unregenerate—Themind filled with wills or lusts, and enmity thereby—The power and

efficacyofspiritualdarknessatlargedeclared.

WEhave, I hope,made ourway plain for the due consideration of thegreatwork of the Spirit in the regeneration of the souls ofGod's elect.ThisisthatwherebyheformsthemembersofthemysticalbodyofChrist,andprepareslivingstonesforthebuildingofatemplewhereinthelivingGod will dwell. Now, that we may not only declare the truth in thismatter,butalsovindicateitfromthosecorruptionswherewithsomehaveendeavouredtodebauchit,Ishallpremiseadescriptionlatelygivenofit,withconfidenceenough,anditmaybenotwithouttoomuchauthority;anditisinthesewords:"Whatisittobebornagain,andtohaveanewspirituallifeinChrist,buttobecomesincereproselytestothegospel,torenounce all vicious customs and practices, and to give an upright anduniformobediencetoallthelawsofChrist.And,therefore,iftheyareallbutpreceptsofmoralvirtue,tobebornagain,andtohaveanewspirituallife,isonlytobecomeanewmoralman.Buttheiraccount"(speakingofNonconformistministers)"ofthisarticleissowildandfantastic,thathadInothingelsetomakegoodmychargeagainstthem,thatalonewouldbemore than enough to expose the prodigious folly of their spiritualdivinity,"pp.343,344. I confess theseare thewordsofonewhoseemsnotmuch to considerwhat he says, so as that itmay serve his presentturninrevilingandreproachingothermen;forheconsidersnotthat,bythis description of it, he utterly excludes the baptismal regeneration ofinfants, which is so plainly professed by the church wherein he isdignified.But this ispubliclydeclared, avowed, andvended, as alloweddoctrine amongst us, and therefore deserves to be noticed, though theperson that gives it out be at irreconcilable feudswith himself and hischurch. Ofmorality and grace an account shall be given elsewhere. Atpresent, the work of regeneration is that which is under ourconsideration. And concerning this, those so severely treated teach noother doctrine but what, for the substance of it, is received in all thereformedchurchesinEurope,andwhichsomanylearneddivinesofthechurch of England confirmed with their suffrage at the synod of Dort.Whetherthisdeserveallthescornwhichthishaughtypersonpoursuponit by his swelling words of vanity will, to indifferent persons, bemadeappear in the ensuing discourse; as also what is to be thought of thedescriptionof itgivenby thatauthor,which,whether it savourmoreof

ignoranceandfolly,orofprideandfulsomeerrors,ishardtodetermine.IknowsomewordsinitareusedwiththeoldPelagiantrickofambiguity,soastobecapableofhavinganothersenseandinterpretationputuponthemthantheirpresentuseanddesignwilladmitof;butthatartificewillbeimmediatelyrendereduseless.

There is a twofold state of men with respect unto God, which iscomprehensive of all individuals in the world; for all men are eitherunregenerate or regenerate. There being an affirmation and a negationconcerningthestateofregenerationintheScripture,oneofthemmaybeusedconcerningeverycapablesubject;everymanlivingisso,orheisnotso. And herein, as I suppose, there is a general consent of Christians.Again, it is evident in theScripture, andwehaveproved it in ourway,thatallmenareborninanunregeneratecondition.ThisissopositivelydeclaredbyourSaviourthatthereisnorisingupagainstit,John3:3–8.Now, regeneration being the delivery ofmen (or themeans of it) fromthat state and condition wherein they are born or are by nature, wecannotdiscoverwhereinitdothconsistwithoutadeclarationofthatstatewhich it givesusdeliverance from.And this, in the firstplace,we shallinsistuponatlarge,givinganaccountofthestateoflapsednatureundera loss of the original grace of God. And these things I shall handlepractically,fortheedificationofallsortsofbelievers,andnotinthewayandmethodoftheschools;whichyetshallbedoneelsewhere.

In the declaration of the state of corrupted nature after the fall, andbefore the reparation of it by the grace of Jesus Christ,—that is, theeffectualoperationoftheHolySpirit,—theScriptureprincipallyinsistsonthree things:—1. The corruption and depravation of themind;which itcalls by the name of darkness and blindness, with the consequents ofvanity,ignorance,andfolly.2.Thedepravationofthewillandaffections;which it expresseth several ways, as by weakness or impotency, andstubbornnessorobstinacy.3.Bythegeneralnameofdeath,extendedtothe condition of the whole soul And these have various effects andconsequences,asinourexplanationofthemwillappear.

Allmen by nature, not enlightened, not renewed in theirminds by thesaving, effectual operationof theHolySpirit, are in a state of darknessandblindnesswithrespectuntoGodandspiritualthings,withthewayof

pleasinghimandlivinguntohim.Bemenotherwiseandinotherthingsneversowise,knowing, learned,andskilful, inspiritual things theyaredark,blind,ignorant,unlesstheyarerenewedinthespiritoftheirmindsby theHoly Ghost. This is amatter which theworld cannot endure tohearof,anditisreadytofallintoatumultuponitsmention.Theythinkit but an artificewhich someweakmen have got up, to reflect on andcondemnthemwhoarewiserthanthemselves.OnthelikeoccasiondidthePhariseesaskofourSaviourthatquestionwithprideandscorn,"Arewe blind also?" John 9:40. But as he lets them know that theirpresumptionoflightandknowledgewouldserveonlytoaggravatetheirsin and condemnation, verse 41; so he plainly tells them, thatnotwithstandingall theirboasting, "theyhadneitherheard the voiceofGodatanytime,norseenhisshape,"chap.5:37.

Someatpresenttalkmuchaboutthepoweroftheintellectualfacultiesofoursouls,asthoughtheywereneitherdebased,corrupted,impaired,nordepraved. All that disadvantage which is befallen our nature by theentranceof sin isbut in "thedisorderof the affections and the inferiorsensitivepartsofthesoul,whichareapttotumultuateandrebelagainstthatpureuntaintedlightwhichisinthemind!"AndthistheyspeakofitwithoutrespectuntoitsrenovationbytheHolySpirit;foriftheyincludethat also, they are in their discoursesmost notorious confused triflers.Indeed,someofthemwriteasiftheyhadneverdeignedoncetoconsultwiththeScriptures,andothersareplainlygoneoverintothetentsofthePelagians.But,settingasidetheirmodernartificesofconfidentboasting,contemptuous reproaches, and scurrilous railings, it is no difficultundertaking so todemonstrate thedepravationof themindsofmenbynature, and their impotency thence to discern spiritual things in aspiritualmanner,without a saving, effectualwork of theHoly Spirit intheirrenovation,asthattheproudestandmostpetulantofthemshallnotbeable to returnany thingof a solid answer thereunto.Andhereinwepleadfornothingbuttheknowndoctrineoftheancientcatholicchurch,declaredinthewritingsofthemostlearnedfathersanddeterminationsofcouncils against the Pelagians, whose errors and heresies are againrevivedamongusbyacrewofSocinianizedArminians.

We may to this purpose first consider the testimonies given in the

Scripture unto the assertion as laid down in general: Matt. 4:16, "Thepeoplewhichsatindarknesssawgreatlight;andtothemwhichsatintheregion and shadow of death light is sprung up." Of what kind thisdarknesswasinparticularshallbeafterwarddeclared.Forthepresentitanswerswhat is proposed,—that before the illumination given them bythepreachingof thegospel, thepeoplementioned "sat indarkness,"orlivedunderthepowerofit.Andsuchaswasthelightwherebytheywererelieved, of the same kind was the darkness under which they weredetained.Andinthesamesense,whenChristpreachedthegospel,"thelight shined indarkness, and thedarkness comprehended itnot," John1:5,—gavenotplacetothelightofthetruthdeclaredbyhim,thatitmightbereceived in thesoulsofmen.Thecommissionwhichhegave toPaulthe apostle,when he sent him to preach the gospel,was, "To open theeyesofmen,andtoturnthemfromdarknesstolight,"Acts26:18;—nottoalightwithinthem;forinternallightistheeyeorseeingofthesoul,butthedarknesswassuchasconsistedintheirblindness,innothavingtheireyesopen:"Toopentheireyes,andturnthemfromdarkness."Eph.5:8,"Yeweresometimesdarkness,butnowareyelightintheLord."Whatisthe change and alteration made in the minds of men intended in thisexpression will afterward appear; but that a great change is proposednone can doubt. Col. 1:13, "Who hath delivered us from the power ofdarkness;"asalso1Pet.2:9,"Whohathcalledusoutofdarknessintohismarvellous light." And the darkness which is in these testimoniesascribeduntopersonsinanunregenerateconditionisbyPaulcomparedtothatwhichwasatthebeginning,beforethecreationoflight:Gen.1:2,"Darknesswasuponthefaceofthedeep."Therewasnocreaturethathadavisivefaculty;therewasdarknesssubjectively inall;andtherewasnolight to see by, but all was objectivelywrapped up in darkness. In thisstateofthings,Godbyanalmightyactofhispowercreatedlight:Verse3,"Godsaid,Lettherebelight:andtherewaslight."Andnootherwiseisitin this new creation: "God, who commanded the light to shine out ofdarkness, shines in the hearts of men, to give them the light of theknowledgeofhisglory in the faceofJesusChrist,"2Cor.4:6.Spiritualdarknessisinanduponallmen,untilGod,byanalmightyandeffectualwork of the Spirit, shine into them, or create light in them. And thisdarkness is that lightwithinwhich someboast tobe in themselves andothers!

To clear ourway in thismatter,wemust consider,—first, thenature ofthisspiritualdarkness,whatitis,andwhereinitdothconsist;andthen,secondly, show itsefficacyandpower inandon themindsofmen,andhowtheyarecorruptedbyit.

FIRST,The term"darkness" in this case ismetaphorical, andborrowedfrom that which is natural. What natural darkness is, and wherein itconsists, allmenknow; if they know it not in its cause and reason, yettheyknowitbyitseffects.Theyknowitisthatwhichhindersmenfromallregularoperationswhicharetobeguidedbytheoutwardsenses.Andit is twofold:—1.Whenmenhavenot light to seeby,orwhen theusuallight, the only external medium for the discovery of distant objects, istaken from them. So was it with the Egyptians during the three days'darknessthatwasontheirland.Theycouldnotseeforwantoflight;theyhadtheirvisivefacultycontinueduntothem,yethaving"no light," they"sawnotoneanother,neitheraroseanyfromhisplace,"Exod.10:23:forGod, probably, to augment the terror of his judgment, restrained thevirtueofartificiallight,aswellashedidthatwhichwasnatural.2.Thereisdarknessuntomenwhentheyareblind,eitherbornsoormadeso:Ps69:23,"Lettheireyesbedarkened,thattheyseenot."Sotheangelssmotethe Sodomites with blindness, Gen. 19:11; and Paul the sorcerer, Acts13:11.However the sun shineth, it is all one perpetual night unto themthatareblind.

Answerablehereunto,spiritualdarknessmaybereferreduntotwoheads;for there is an objective darkness, a darkness that is on men, and asubjectivedarkness,adarknessthat is in them.Thefirstconsists in thewant of those means whereby alone they may be enlightened in theknowledgeofGodandspiritualthings.Thisisintended,Matt.4:16.Thismeans is theword ofGod, and thepreaching of it.Hence it is called a"light,"Ps.119:105,and issaid to"enlighten,"Ps.19:8,or tobe"a lightshininginadarkplace,"2Pet.1:19;anditissotermed,becauseitistheoutwardmeansofcommunicatingthelightoftheknowledgeofGoduntothemindsofmen.Whatthesunisuntotheworldasuntothingsnatural,that isthewordandthepreachingof ituntomenastothingsspiritual;andhenceourapostleapplieswhatissaidofthesuninthefirmament,asto the enlightening of the world, Ps. 19:1–4, unto the gospel and the

preachingofit,Rom.10:15,18.

And this darkness is uponmany in theworld, even all untowhom thegospelisnotdeclared,orbywhomitisnotreceived,whereitisorhathbeen so. Some, I know, have entertained a vain imagination about asavingrevelationof theknowledgeofGodby theworksofcreationandprovidence, objected to the rational faculties of theminds ofmen. It isnotmypurposeheretodivertuntotheconfutationofthatfancy.Wereitso, itwereeasy todemonstrate that there isnosavingrevelationof theknowledge of God unto sinners, but as he is in Christ reconciling theworlduntohimself;andthatsoheisnotmadeknownbutbythewordofreconciliation committed unto the dispensers of the gospel. Whateverknowledge, therefore,ofGodmaybeattainedby themeansmentioned,asheistheGodofnaturerulingovermen,andrequiringobediencefromthem according to the covenant and law of their creation, yet theknowledgeofhimasaGodinChristpardoningsinandsavingsinnersisattainable by the gospel only. But this I have proved and confirmedelsewhere.2

ItistheworkoftheHolySpirittoremoveandtakeawaythisdarkness;whichuntilitisdonenomancanseethekingdomofGod,orenterintoit.And this he doth by sending the word of the gospel into any nation,country,place,orcity,ashepleaseth.Thegospeldoesnotgetgroundinanyplace,norisrestrainedfromanyplaceorpeople,byaccident,orbythe endeavours ofmen; but it is sent and disposed of according to thesovereign will and pleasure of the Spirit of God. He gifteth, calls, andsends men unto the work of preaching it, Acts 13:2, 4, and disposeththem unto the places where they shall declare it, either by expressrevelation, as of old, chap. 16:6–10, or guides them by the secretoperations of his providence. Thus the dispensation of the "light of thegospel," as to times, places, and persons, depends on his sovereignpleasure,Ps.147:19,20.Wherefore,althoughwearetotakecareandpraymuch about the continuance of the dispensation of the gospel in anyplace,anditspropagationinothers,yetneedwenottobeover-solicitousaboutit.ThisworkandcaretheHolyGhosthathtakenonhimself,andwill carry it on according to the counsel of God and his purposesconcerning thekingdomof JesusChrist in thisworld.And thus far the

dispensation of the gospel is only a causa sine quâ non of theregenerationofmen,andthegrantingofitdependssolelyonthewilloftheSpiritofGod.

It is subjective darkness which is of more direct and immediateconsideration in this matter, the nature whereof, with what it dothrespect,and the influenceof iton themindsofmen,mustbedeclared,beforewecanrightlyapprehendtheworkoftheHolySpiritinitsremovalbyregeneration.

ThisisthatwherebytheScriptureexpresseththenaturaldepravationandcorruptionofthemindsofmen,withrespectuntospiritualthingsandthedutythatweowetoGod,accordingtothetenorofthecovenant.Andtwothingsmustbepremisedtoourconsiderationofit;as,—

1.That I shallnot treatof thedepravationorcorruptionof themindofmanbythefall,withrespectuntothingsnatural,civil,political,ormoral,butmerelywith regard to things spiritual, heavenly, and evangelical. Itwereeasytoevince,notonlybytestimoniesoftheScripture,butbytheexperience of all mankind, built on reason and the observation ofinstancesinnumerable,thatthewholerationalsoulofmansincethefall,and by the entrance of sin, is weakened, impaired, vitiated, in all itsfacultiesandalltheiroperationsabouttheirproperandnaturalobjects.Neitheristhereanyreliefagainsttheseevils,withallthoseunavoidableperturbationswherewithitispossessedandactuallydisorderedinallitsworkings,butbysomesecretandhiddenoperationoftheSpiritofGod,suchashecontinuallyexertsintheruleandgovernmentoftheworld.Butitisconcerningtheimpotency,defect,depravation,andperversityofthemind with respect unto spiritual things alone, that we shall treat atpresent.Isay,then,—

2.That,byreasonofthatvice,corruption,ordepravationofthemindsofallunregeneratemen,whichtheScripturecallsdarknessandblindness,they are not able of themselves, by their own reasons andunderstandings, however exercised and improved, to discern, receive,understand, or believe savingly, spiritual things, or the mystery of thegospel,whenandas theyareoutwardlyrevealeduntothem,withoutaneffectual, powerfulworkof theHolySpirit, creating, orbyhis almighty

powerinducing,anewsavinglightintothem.Letitbesupposedthatthemindofamanbenowayhurtorimpairedbyanynaturaldefect,suchasdoth not attend the whole race of mankind, but is personal only andaccidental; suppose it free from contracted habits of vice or voluntaryprejudices,—yetupon theproposal of thedoctrine andmysteries of thegospel,letitbedonebythemostskilfulmastersoftheassemblies,withthe greatest evidence and demonstration of the truth, it is not able ofitself, spiritually and savingly, to receive, understand, and assent untothem,withouttheespecialaidandassistanceandoperationof theHolySpirit.

To evince this truth,wemay consider, in one instance, the descriptiongiven us in the Scripture of the mind itself, and its operations withrespect unto spiritual things. This we have, Eph. 4:17, 18, "This I saytherefore, and testify in the Lord, that ye henceforthwalk not as otherGentiles walk, in the vanity of their mind, having the understandingdarkened,beingalienatedfromthelifeofGodthroughtheignorancethatis in them,becauseof theblindnessof theirheart." It isof theGentilesthattheapostlespeaks,buttheapostlespeaksofthemontheaccountofthat which is common unto all men by nature; for he treats of theircondition with respect unto the faculties of their minds and souls,whereinthereis,asuntothelifeofGod,orspiritualthings,nodifferencenaturally among men. And their operations and effects are, for thesubstanceofthem,thesame.

Some,indeed,givesuchanaccountofthistextasiftheapostlehadsaid,"Donotyeliveafterthemanneroftheheathens,inthevilenessofthosepractices, and in their idol-worship. That long course of sin havingblindedtheirunderstandings,sothattheyseenotthatwhichbythelightof nature they are enabled to see, and, by that gross ignorance andobdurationofheart,runintoallimpiety,[they]arefarremovedfromthatlife which God and nature require of them." It is supposed in thisexposition,—(1.) That the apostle hath respect, in the first place, to thepractice of theGentiles, not to their state and condition. (2.) That thispracticeconcernsonly their idolatryand idol-worship. (3.)Thatwhat ishereascribeduntothemcameuponthembyalongcourseofsinning.(4.)Thatthedarknessmentionedconsistsinanotdiscerningofwhatmight

beseenby the lightofnature. (5.)That theiralienation fromthe lifeofGodconsistedinrunningintothatimpietywhichwasdistantorremovedfromthelifethatGodandnaturerequire.Butallthesesentimentsaresofar frombeing contained in the text as that theyare expressly contraryunto it; for,—(1.) Although the apostle doth carry on his description ofthisstateoftheGentilesuntothevilepracticesthatensuedthereon,verse19,yetitistheirstatebynature,withrespectuntothe"lifeofGod,"whichis first intendedbyhim.This isapparent fromwhatheprescribesuntoChristiansinoppositionthereunto,—namely,"Thenewman,whichafterGod is created in righteousness and true holiness," verse 24. (2.) The"vanity"mentionedissubjectiveintheirminds,andsohathnorespecttoidol-worship,butasitwasaneffectthereof.The"vanityoftheirminds"isthe principle whereof this walking, be what it will, was the effect andconsequent.(3.)Hereisnomentionnorintimationofanylongcourseofsinning,muchlessthatitshouldbethecauseoftheotherthingsascribedtotheGentiles;whereof,indeed,itwastheeffect.Thedescriptiongivenisthatof the stateofallmenbynature,as isplain fromchap.2:1–3. (4.)The"darkness"herementionedisopposeduntobeing"lightintheLord,"chap.5:8;whichisnotmerenaturallight,norcananybythatlightalonediscernspiritual things,or thethingsthatbelongtothe lifeofGod.(5.)ThelifeofGodhereisnotthatlifewhichGodandnaturerequire,butthatlife which God reveals in, requires, and communicates by, the gospel,throughJesusChrist, as all learned expositors acknowledge.Whereforetheapostletreatethhereofthestateofmenbynaturewithrespectuntospiritualandsupernaturalthings.Andthreeheadshereducethallthingsinmanunto:—1.Hementionsτὸννοῦν,the"mind;"2.Τὴνδιάνοιαν,the"understanding;"and,3.Τὴνκαρδίαν,the"heart."Andalltheseareoneentire principle of all our moral and spiritual operations, and are allaffectedwiththedarknessandignorancewhereofwetreat.

1.Thereisthe"mind."Thisistheleadingandrulingfacultyofthesoul.Itis that in us which looketh out after proper objects for the will andaffections to receive and embrace. Hereby we have our firstapprehensionsofallthings,whencedeductionsaremadetoourpractice.Andhereuntoisascribedματαιότης,"vanity:""Theywalkinthevanityoftheirmind."ThingsintheScripturearesaidtobevainwhichareuselessandfruitless.Μάταιος,"vain,"isfromμάτην,"tonopurpose,"Matt.15:9.

Hence the apostle calls the idols of the Gentiles, and the rites used intheir worship, μάταια, "vain things," Acts 14:15. So he expresseth theHebrew, אְוָׁש־יֵלְבַה ,Jonah2:8,"lyingvanities,"or ןֶוָא ;whichisasmuchasἀνωφελές, a thing altogetheruseless andunprofitable, according to thedescription given of them, 1 Sam. 12:21, רֶׁשֲא ּוהֹּתַההָּמַה ּוהֹת־יִּכ ּוליִּצַי אֹלְו ּוליִעֹוי־אֹל ,—"Vain things, which

cannotprofitnordeliver;fortheyarevain."Thereisnoprofitinnoruseofthatwhichisvain.Asthemindissaidtobevain,orunderthepowerofvanity, two thingsare intended:—(1.) Itsnatural inclinationunto thingsthatarevain,—thatis,suchasarenotapropernorusefulobjectuntothesoul and its affections. It seeks about to lead the soul to rest andsatisfaction, but always unto vain things, and that in great variety. Sin,theworld, pleasures, the satisfactionof the flesh,withprideof life, arethethingswhichitnaturallypursues.Andinactingsofthisnatureavainmindabounds;itmultipliesvainimaginations,likethesandonthesea-shore. These are called "The figments of the hearts ofmen," Gen. 6:5,whicharefoundtobeonly"evilcontinually."Theseitfeignsandframes,abundantly bringing them forth, as the earth doth grass, or as a cloudpoursoutdropsofwater.Andherein,(2.)Itisunstable;forthatwhichisvainisvarious,inconstant,unfixed,light,asanaturalmindis,sothatitislike hell itself for confusion and disorder, or the whorish womandescribedbySolomon,Prov.7:11,12.Andthishathbefallenitbythelossof that fixed regularity which it was created in. There was the samecogitativeor imaginative faculty inus in thestateof innocencyas thereremainsunderthepowerofsin;butthenalltheactingsofitwereorderlyandregular,—themindwasabletodirectthemalluntotheendforwhichweweremade. Godwas, andwould have been, the principal object ofthem,andallotherthingsinorderuntohim.Butnow,beingturnedofffrom him, themind in them engageth in allmanner of confusion; andthey all end in vanity or disappointment. They offer, as it were, theirservice unto the soul, to bring it in satisfaction. And although they arerejectedoneafteranother,asnotansweringwhattheypretendunto,yetthey constantly arise under the same notion, and keep the whole soulunder everlasting disappointments.And fromhence it is that themindcannotassentunto thecommonprinciplesof religion inaduemanner,whichyet itcannotdeny.Thiswillbefartherclearedafterward.Hereonin conversionuntoGod,we are said tohave ourminds renewed,Rom.

12:2, and to be "renewed in the spirit of ourmind," Eph. 4:23. By the"mind" the faculty itself is intended, the rational principle in us ofapprehension,ofthinking,discoursing,andassenting.Thisisrenewedbygrace,orbroughtintoanotherhabitudeandframe,bytheimplantationofa ruling, guiding, spiritual light in it. The "spirit" of the mind, is theinclination and disposition in the actings of it; these also must beregulatedbygrace.

2.There is the δάνοια, the "understanding."This is the τὸ διακριτικόν,the directive, discerning, judging faculty of the soul, that leads it untopractice.Itguidesthesoulinthechoiceofthenotionswhichitreceivesbythemind.Andthisismorecorruptthantheminditself;forthenearerthingscometopractice,themoreprevalentinthemisthepowerofsin.This,therefore,issaidtobe"darkened;"andbeingso,itiswhollyinvainto pretend a sufficiency in it to discern spiritual things without asupernatural illumination. Light, in the dispensation of the gospel,shines,orcastsoutsomeraysofitself,intothisdarkenedunderstandingofmen,butthatreceivesitnot,John1:5.

3. There is καρδία, the "heart." This in Scripture is in the soul, thepractical principle of operation, and so includes the will also. It is theactual compliance of the will and affections with the mind andunderstanding,withrespectuntotheobjectsproposedbythem.Lightisreceivedby themind, appliedby theunderstanding, usedby theheart.Upon this, saith the apostle, there is πώρωσις, "blindness." It is not amere ignorance or incomprehensiveness of the notions of truth that isintended,butastubbornresistanceoflightandconviction.Anobstinateand obdurate hardness is upon the heart, whence it rejects all theimpressions that come upon it from notions of truth. And on theseconsiderations men themselves before conversion are said to be"darkness," Eph. 5:8. There may be degrees in a moral privation, butwhenitisexpressedintheabstract,itisasignthatitisatitsheight,thatitistotalandabsolute.Andthisisspokenwithrespectuntospiritualandsaving light only, or a saving apprehension of spiritual truths. There isnot in such persons so much as any disposition remaining to receivesavingknowledge,anymorethanthereisadispositionindarknessitselftoreceivelight.Themind,indeed,remainsacapablesubjecttoreceiveit,

but hath no active power nor disposition in itself towards it; and,therefore,whenGodispleasedtogiveusanewabilitytounderstandandperceive spiritual things in a due manner, he is said to give us a newfaculty, becauseof theutterdisability of ourmindsnaturally to receivethem,1John5:20.Letvainmenboastwhilsttheypleaseoftheperfectionand ability of their rational facultieswith respect unto religion and thethingsofGod,thisisthestateofthembynature,uponHisjudgmentthatmuststandforever.

And, by the way, it may not be amiss to divert here a little unto theconsiderationofthatexpositionwhichthewholeworldandallthingsinitgiveunto this text and testimony concerning themindsof naturalmenbeingunderthepowerofvanity,forthisisthespringandinexhaustiblefountainofallthatvanitywhichtheworldisfilledwith.Thereis,indeed,a vanity which is penal,—namely, that vexation and disappointmentwhichmenfinallymeetwithalinthepursuitofperishingthings,whereofthewiseman treats at large inhisEcclesiastes;but I intend that sinfulvanitywhich themind itself produces, and that in all sorts of persons,ages,sexes,andconditionsintheworld.Thissomeoftheheathenssaw,complained of, reproved, andderided, but yet couldnever reach to thecauseofit,norfreethemselvesfrombeingunderthepowerofthesamevanity, though inawaypeculiaranddistinct fromthecommonsort,asmighteasilybedemonstrated.Butthething isapparent;almostall thatoureyesseeorourearshearof in theworld isaltogethervain.All thatwhichmakessuchanoise,suchabusiness,suchanappearanceandshowamongmen,maybereduceduntotwoheads:—(1.)Thevanity that theybringintothethingsthatare,andthatareeithergoodinthemselvesandof some use, or at least indifferent. Somen do variously corrupt theirbuildingsandhabitations,theirtrading,theirconversation,theirpower,theirwealth, their relations.They join innumerable vanitieswith them,which render them loathsome and contemptible, and the meanestcondition to be themost suitable to rational satisfaction. (2.)Men findout,andas itwerecreate, thingstobemeresupporters,countenancers,and nourishers of vanity. Such, in religion, are carnal, pompousceremonies,likethoseofthechurchofRome,whichhavenoendbuttobringinsomekindofprovisionforthesatisfactionofvainminds;stage-players,mimics,withinnumerableotherthingsofthesamenature,which

arenothingbuttheatresforvanitytoactitselfupon.Itwereendlessbutto mention the common effects of vanity in the world. And men aremightily divided about these things. Those engaged in them think itstrangethatothersrunnotoutintothe"samecompassofexcessandriotwith themselves, speaking evil of them," 1Pet. 4:4.Theywonderat theperverse, stubborn, and froward humourwhich befalls somemen, thatthey delight not in, that they approve not of, those things and wayswhereintheyfindsogreatasuitablenessuntotheirownminds.Others,again,arereadytoadmirewhenceitisthattheworldismadonsuchvainandfoolishthingsasitisalmostwhollygivenupunto.Theconsiderationwe have insisted on gives us a satisfactory account of the grounds andreasons hereof. The mind of man by nature is wholly vain, under thepowerofvanity,andisanendless,fruitfulwombofallmonstrousbirths.Theworldisnowgrowingtowardssixthousandyearsold,andyetisnonearer thebottomof the springsof its vanity, or thedrawingoutof itssupplies,thanitwasthefirstdaythatsinenteredintoit.Newsins,newvices,newvanities,breakforthcontinually;andallisfromhence,thatthemindofmanbynatureisaltogethervain.Noristhereanywayormeansforputtingastophereuntoinpersons,families,cities,nations,butsofarasthemindsofmenarecuredandrenewedbytheHolyGhost.Theworldmayalteritsshapeandtheoutwardappearancesofthings,itmaychangeits scenes,andact itspart innewhabitsanddresses,but itwill stillbealtogethervainso longasnaturaluncuredvanity ispredominant in themindsofmen;and thiswill sufficientlysecure themfromattaininganysavingacquaintancewithspiritualthings.

Again:Itisoneoftheprincipaldutiesincumbentonus,tobeacquaintedwith, and diligently towatch over, the remainders of this vanity in ourownminds.Thesinfuldistempersofournaturesarenotpresentlycuredatonce,but thehealingand removingof them is carriedonbydegreesuntotheconsummationofthecourseofourobedienceinthisworld.Andthereare threeeffectsof thisnaturalvanityof themind in itsdepravedconditiontobefoundamongbelieversthemselves:—(1.)Aninstabilityinholyduties,asmeditation,prayer,andhearingoftheword.Howreadyisthemind towander in them, and to give entertainment unto vain andfond imaginations, at least unto thoughts and apprehensions of thingsunsuitedtothedutieswhereinweareengaged!Howdifficultisittokeep

it up unto an even, fixed, stable frame of acting spiritually in spiritualthings! How is it ready at every breath to unbend and let down itsintension! All we experience or complain of in this kind is from theuncured relics of this vanity. (2.) This is that which inclines and leadsmen towards a conformitywith and unto a vainworld, in its customs,habits, and ordinary converse; which are all vain and foolish. And soprevalentisitherein,andsuchargumentshathitpossesseditselfwithaltogiveitcountenance,thatinmanyinstancesofvanityitishardtogiveadistinctionbetweenthemandthewholeworldthatliesunderthepowerof it.Professors, itmaybe,willnotcomplywiththeworld inthethingsbeforementioned,thathavenootherusenorendbutmerelytosupport,act,andnourishvanity;butfromotherthings,which,beingindifferentinthemselves,areyetfilledwithvanityintheiruse,howreadyaremanyforacompliancewiththecourseoftheworld,whichliethinevilandpassethaway! (3.) It acts itself in fond and foolish imaginations, whereby itsecretlymakesprovision for the fleshand the lusts thereof; for theyallgenerally lead unto self-exaltation and satisfaction. And these, if notcarefully checked,will proceed to such an excess as greatly to taint thewholesoul.Andinthesethingslietheprincipalcauseandoccasionofallothersinsandmiscarriages.Wehave,therefore,nomoreimportantdutyincumbentonusthanmightilytoopposethisradicaldistemper.Itisso,also,toattenddiligentlyuntotheremedyofit;andthisconsists,(1.)Inaholyfixednessofmind,andanhabitualinclinationuntothingsspiritual;whichiscommunicateduntousbytheHolyGhost,asshallbeafterwarddeclared,Eph.4:23,24.(2.)Inthedueandconstantimprovementofthatgracious principle,—[1.] By constant watchfulness against the mind'sactingitselfinvain,foolish,unprofitableimaginations,sofaratleast[as]thatvain thoughtsmaynot lodge inus; [2.]Byexercising itcontinuallyunto holy spiritual meditations, "minding always the things that areabove,"Col.3:2;[3.]Byaconstant,conscientioushumblingofoursouls,forallthevainactingsofourmindsthatwedoobserve;—allwhichmightbeusefullyenlargedon,butthatwemustreturn.

[SECONDLY],Themindsofmenunregeneratebeingthusdepravedandcorrupted,beingthusaffectedwithdarkness,andtherebybeingbroughtunderthepowerofvanity,wemayyetfartherconsiderwhatothereffectsandconsequentsareonthesameaccountascribeduntoit.Andthemind

ofman in thisstatemaybeconsidered,either,—1.As to itsdispositionsand inclinations; [or], 2.As to itspowerandactings,with respectuntospiritual,supernaturalthings:—

1.Astoitsdispositions,itis(fromthedarknessdescribed)perverseanddepraved,wherebymenare"alienated fromthe lifeofGod,"Eph.4:18;forthisalienationofmenfromthedivinelifeisfromthedepravationoftheirminds.Hence are they said to be "alienated and enemies in theirmindbywickedworks,"orbytheirmindinwickedworks,beingfixedonthemandunderthepowerofthem,Col.1:21.Andthatwemaythebetterunderstandwhat is intendedhereby,wemayconsiderbothwhat is this"lifeofGod,"andhowtheunregeneratemindisalienatedfromit:—

(1.)AlllifeisfromGod.Thelifewhichwehaveincommonwithallotherliving creatures is from him, Acts 17:28; Ps. 104:30. And, (2.) Thatpeculiarvitallifewhichwehavebytheunionoftherationalsoulwiththebody is from God also, and that in an especial manner, Gen. 2:7; Job10:12.Butneitheroftheseisanywherecalledthe"lifeofGod."Butitisanespecial life unto God which is intended; and sundry things belongthereunto,orsundrythingsareapplieduntothedescriptionofit:—(1.)Itis the lifewhichGod requirethofus, thatwemaypleasehimhereandcome to the enjoyment of him hereafter; the life of faith and spiritualobediencebyJesusChrist,Rom.1:17;Gal.2:20,"IlivebythefaithoftheSonofGod;"Rom.6.,7.(2.)ItisthatlifewhichGodworkethinus,notnaturallybyhispower,butspirituallybyhisgrace;andthatbothastotheprincipleandallthevitalactsofit,Eph.2:1,5;Phil.2:13.(3.)Itisthatlifewhereby God liveth in us, that is, in and by his Spirit through JesusChrist:Gal.2:20,"Christlivethinme."AndwheretheSonis,thereistheFather;whence,also,thislifeissaidtobe"hidwithhiminGod,"Col.3:3.(4.)ItisthelifewherebywelivetoGod,Rom.6.,7.,whereofGodisthesupremeandabsoluteend,asheistheprincipalefficientcauseofit.Andtwothingsarecontainedherein:—[1.]Thatwedoallthingstohisglory.Thisistheproperendofalltheactsandactingsofthislife,Rom.14:7,8.[2.]Thatwedesign inandby it to comeunto the eternal enjoymentofhimasourblessednessandreward,Gen. 15:1. (5.) It is the lifewhereofthegospelisthelawandrule,John6:68;Acts5:20.(6.)Alifeallwhosefruitsareholinessandspiritual,evangelicalobedience,Rom.6:22;Phil.

1:11.Lastly, It is a life thatdiethnot, that isnotobnoxiousuntodeath,"eternal life,"John17:3.Thesethingscontainthechiefconcernsof thatpeculiarspiritual,heavenlylife,whichiscalledthe"lifeofGod."

The carnal mind is alienated from this life. It hath no liking of it, noinclinationtoit,butcarriethawaythewholesoulwithanaversationfromit. And this alienation or aversation appears in two things:—(1.) In itsunreadiness and unaptness to receive instruction in and about theconcernments of it.Hence aremendull and "slow of heart to believe,"Luke 24:25; Heb. 5:11, 12, "heavy in hearing;" and slow in theapprehensionofwhattheyhear.Soareallmentowardswhattheydonotlike,buthaveanaversationfrom.ThisGodcomplainsofinhispeopleofold: "My people are foolish, they have not knownme; they are sottishchildren,andtheyhavenoneunderstanding:theyarewisetodoevil,butto do good they have no knowledge," Jer. 4:22. (2.) In the choice andpreferring of any other life before it. The first choice a natural mindmakesisofalifeinsinandpleasure;whichisbutadeath,adeathtoGod,1Tim.5:6,James5:5,—alifewithoutthelaw,andbeforeitcomes,Rom.7:9.This is the lifewhich is suited to thecarnalmind,which itdesires,delightsin,andwhichwillinglyitwouldneverdepartfrom.Again,if,byafflictionsorconvictions,itbeinpartorwhollyforcedtoforsakeandgiveupthislife,itwillchoose,magnify,andextolamorallife,alifein,by,andunderthelaw;thoughatthelastitwillstanditinnomoresteadthanthelifeof sinandpleasurewhich ithathbeen forced to forego,Rom.9:32,10:3.Thethoughtsofthisspirituallife,this"lifeofGod,"itcannotawaywith.Thenotionsofitareuncouth,thedescriptionofitisunintelligible,andthepracticeof iteitherodiousfollyorneedlesssuperstition.Thisisthedispositionandinclinationofthemindtowardsspiritualthings,asitiscorruptanddepraved.

2. The power also of the mind with respect unto its actings towardsspiritualthingsmaybeconsidered;andthis,inshort,isnoneatall,inthesensewhich shall be explained immediately, Rom. 5:6. For this is thatwhichweshallproveconcerningthemindofanaturalman,orofamanin the state of nature:However itmay be excited and improved underthoseadvantagesofeducationandpartswhichitmayhavereceived,yet[it]isnotable,hathnotapowerofitsown,spirituallyandsavingly,orin

aduemanner,toreceive,embrace,andassentuntospiritualthings,whenproposeduntoitinthedispensationandpreachingofthegospel,unlessitberenewed,enlightened,andactedbytheHolyGhost.

This theapostleplainlyasserts, 1Cor.2:14, "Thenaturalmanreceivethnot the things of the Spirit of God: for they are foolishness unto him:neithercanheknowthem,becausetheyarespirituallydiscerned."

(1.)Thesubjectspokenofis"animalishomo,"the"naturalman,"hewhois a natural man. This epithet is in the Scripture opposed untoπνευματικός, "spiritual," 1 Cor. 15:44, Jude 19, where ψυχικοί aredescribedbysuchashavenot theSpirit ofGod.The foundationof thisdistinction, and thedistributionofmen into these two sorts thereby, islaid in thatofourapostle, 1Cor. 15:45, ·—"The firstAdamwasmadealiving soul."Hence everymanwho hath nomore butwhat is traducedfromhimiscalledψυχικός,—heisa"livingsoul,"aswasthefirstAdam.And,"ThelastAdamwasmadeaquickeningspirit."Hencehethatisofhim, partaker of his nature, that derives from him, is πνευματικός, a"spiritualman."Theperson,therefore,herespokenof,orψυχικός,isonethathathallthatisorcanbederivedfromthefirstAdam,oneendowedwitha"rationalsoul,"andwhohaththeuseandexerciseofallitsrationalfaculties.

Somewho lookupon themselves almost sonear to advancements as tocountenance them inmagisterial dictates and scornful reflections uponothers, tell us that by this "natural man," "a man given up to hispleasures, and guidedby brutish affections," andno other, is intended,—"onethatgiveshimselfuptothegovernmentofhisinferiorfaculties;"butnorationalman,noonethatwillattenduntothedictatesofreason,isatall concerned in thisassertion.Buthow is thisproved?Ifwearenotcontentwithbareaffirmations,wemustatlengthbesatisfiedwithrailingand lying, and all sorts of reproaches. But the apostle in this chapterdistributes allmen living into πνευματικοί andψυχικοί, "spiritual" and"natural."Hewhoisnotaspiritualman,behewhoandwhathewill,beheasrationalassomeeitherpresumethemselvestobeorwouldbegoftheworldtobelievethattheyare,isanaturalman.Thesuppositionofamiddlestateofmenisabsolutelydestructiveofthewholediscourseoftheapostleastoitsproperdesign.Besides,thisofψυχικὸςἄνθρωποςisthe

bestandsoftesttermthatisgivenintheScripturetounregeneratemen,withrespectuntothethingsofGod;andthereisnoreasonwhyitshouldbethoughtonlytoexpresstheworstsortofthemthereby.TheScripturetermsnotmenpeculiarlycaptivateduntobrutishaffections,ἀνθρώπουςψυχικούς, "natural men," but rather ἄλογα ζῶα φυσικά, 2 Pet. 2:12,"natural brute beasts." And Austin gives us a better account of thisexpression,Tractat.98, inJohan:—"Animalishomo, i.e.,quisecundumhominemsapit,animalisdictusabanima,carnalisacarne,quiaexanimaetcarneconstatomnishomo,nonpercipiteaquæsuntSpiritusDei,i.e.,quid gratiæ credentibus conferat crux Christi." And another: "Carnalesdicimur, quando totos nos voluptatibus damus; spirituales, quandoSpiritum Sanctum prævium sequimur; id est, cum ipso sapimusinstruente, ipso ducimur auctore. Animales reor esse philosophos quiproprios cogitatus putant esse sapientiam, de quibus recte dicitur,animalis autemhomonon recipit eaquæ suntSpiritus, stultitia quippeestei,"Hieronym.Comment, inEpist.adGal. cap.v.Andanother: in1Cor.2:15;—"Thenaturalmanishewhoascribesallthingstothepowerofthereasoningsofthemind,anddothnotthinkthathestandsinneedofaid from above: which ismadness; for God hath given the soul that itshould learn and receive what he bestows, what is from him, and notsuppose that it is sufficient of itself or to itself. Eyes are beautiful andprofitable;butiftheywouldseewithoutlight,thisbeautyandpowerwillnotprofitbuthurtthem.Andthemind,ifitwouldsee"(spiritualthings)"withouttheSpiritofGod,itdothbutensnareitself."Andit isasottishsupposition, that there is a sort of unregenerate, rationalmenwho arenotunder thepowerof corruptaffections inandabout spiritual things,seeing the "carnalmind is enmity against God." This, therefore, is thesubjectoftheapostle'sproposition,—namely,"anaturalman,"everyonethatisso,thatisnomorebutso,thatis,everyonewhoisnot"aspiritualman," isonewhohathnotreceivedtheSpiritofGod,verses11,12,onethathath[only]thespiritofaman,enablinghimtosearchandknowthethingsofaman,ortoattainwisdominthingsnatural,civil,orpolitical.

(2.)There is in thewords a suppositionof theproposal of some thingsuntothemindofthis"naturalman;"fortheapostlespeakswithrespectuntothedispensationandpreachingofthegospel,wherebythatproposalis made, verses 4–7. And these things are "the things of the Spirit of

God;" which are variously expressed in this chapter. Verse 2, they arecalled"JesusChrist,andhimcrucified;"verse7,the"wisdomofGodinamystery, the hiddenwisdom,whichGodhath ordained;" verse 12, "thethingsthatarefreelygiventousofGod;"verse16,"themindofChrist;"andsundryotherwaystothesamepurpose.Thereareinthegospel,andbelong to the preaching of it, precepts innumerable concerning moralduties to be observed towards God, ourselves, and other men; and allthesehaveacoincidencewithandasuitablenessuntotheinbredlightofnature,becausetheprinciplesofthemallareindeliblyingraftedtherein.Thesethingsbeinginsomesensethe"thingsofaman,"maybeknownbythe "spirit of a man that is in him," verse 11: howbeit they cannot beobservedandpractisedaccordingtothemindofGodwithouttheaidandassistanceoftheHolyGhost.Butthesearenotthethingspeculiarlyhereintended, but the mysteries, which depend on mere sovereignsupernaturalrevelation,andthatwholly;thingsthat"eyehathnotseen,norearheard,neitherhaveentered into theheartofman" to conceive,verse 9; things of God's sovereign counsel, whereof there were noimpressionsinthemindofmaninhisfirstcreation:seeEph.3:8–11.

(3.) Thatwhich is affirmed of the naturalmanwith respect unto thesespiritual things isdoublyexpressed:—[1.]By—"Hereceiveththemnot;"[2.]By—"Hecannotknowthem."Inthisdoubleassertion,—1st.Apowerofreceivingspiritualthingsisdenied:"Hecannotknowthem;hecannotreceivethem;"asRom.8:7,"ThecarnalmindisnotsubjecttothelawofGod, neither indeed can be." And the reason hereof is subjoined:"Becausetheyarespirituallydiscerned;"athingwhichsuchapersonhathnopowertoeffect.2dly.Awillofrejectingthemisimplied:"Hereceiveththemnot;"andthereasonhereofis,"Fortheyarefoolishnessuntohim."Theyarerepresenteduntohimundersuchanotionasthathewillhavenothingtodowiththem.3dly.Actually(andthatbothbecausehecannotandbecausehewillnot),hereceivesthemnot.Thenaturalmanneithercan, nor will, nor doth, receive the things of the Spirit of God;—isaltogether incapable of giving them admission in the sense to beexplained.

Toclearandfreethisassertionfromobjections,itmustbeobserved,—

(1.) That it is not themere literal sense of doctrines or propositions of

truth that is intended. For instance, "That Jesus Christ was crucified,"mentionedby the apostle, 1Cor. 2:2, is a propositionwhose sense andimportanceanynaturalmanmayunderstand,andassentuntoitstruth,and sobe said to receive it.And all thedoctrines of the gospelmaybetaught and declared in propositions and discourses, the sense andmeaning whereof a natural man may understand. And in the dueinvestigation of this sense, and judging thereon concerning truth andfalsehood, lies that use of reason in religious thingswhich somewouldignorantly confound with an ability of discerning spiritual things inthemselvesandtheirownpropernature.This,therefore,isgranted;butitisdeniedthatanaturalmancanreceivethethingsthemselves.Thereisawidedifferencebetweenthemind'sreceivingdoctrinesnationally,anditsreceivingthethingstaughtinthemreally.Thefirstanaturalmancando.Itisdonebyallwho,bytheuseofoutwardmeans,doknowthedoctrineof the Scripture, in distinction from ignorance, falsehood, and error.Hence,menunregeneratearesaidto"knowthewayofrighteousness,"2Pet.2:21,—thatis,notionallyanddoctrinally;forreally,saithourapostle,they cannot. Hereon "they profess that they know God,"—that is, thethings which they are taught concerning him and his will,—whilst "inworkstheydenyhim,beingabominableanddisobedient,"Tit1:16;Rom.2:23, 24. In the latter way they only receive spiritual things in whosemindstheyaresoimplantedastoproducetheirrealandpropereffects,Rom. 12:2; Eph. 4:22–24. And there are two things required unto thereceivingofspiritualthingsreallyandastheyareinthemselves:—

[1.] That we discern, assent unto them, and receive them, under anapprehension of their conformity and agreeableness to the wisdom,holiness,andrighteousnessofGod,1Cor.1:23,24.ThereasonwhymenreceivenotChristcrucified,aspreachedinthegospel,isbecausetheyseenotaconsonancy in itunto thedivineperfectionsof thenatureofGod.Neither can any receive it until they see in it an expression of divinepower and wisdom. This, therefore, is required unto our receiving thethingsoftheSpiritofGodinaduemanner,—namely,thatwespirituallysee and discern their answerableness unto the wisdom, goodness, andholinessofGod;wherein lies theprincipal restandsatisfactionof themthatreallybelieve.Thisanaturalmancannotdo.

[2.]Thatwediscerntheirsuitablenessuntothegreatendsforwhichtheyareproposedas themeansof accomplishing.Unlesswe see this clearlyand distinctly, we cannot but judge them weakness and foolishness.TheseendsbeingthegloryofGodinChrist,withourdeliverancefromastateofsinandmisery,withatranslationintoastateofgraceandglory,unlessweareacquaintedwiththesethings,andtheaptness,andfitness,and power of the things of the Spirit ofGod to effect them,we cannotreceive themasweought;and thisanaturalmancannotdo.And fromtheseconsiderations,untowhichsundryothersof the likenaturemightbe added, it appears how and whence it is that a natural man is notcapableofreceivingthethingsoftheSpiritofGod.

(2.) Itmust be observed that there is, ormaybe, a twofold capacity orability of receiving, knowing, or understanding spiritual things in themindofaman:—

[1.] There is a natural power, consisting in the suitableness andproportionablenessof thefacultiesof thesoultoreceivespiritual thingsin the way that they are proposed unto us. This is supposed in all theexhortations, promises, precepts, and threatenings of the gospel; for invain would they be proposed unto us had we not rational minds andunderstandingstoapprehendtheirsense,use,andimportance,and[werewenot]alsomeetsubjects forthefaith,grace,andobediencewhicharerequiredofus.Nonepretend thatmenare, in their conversion toGod,like stocksandstones,orbrutebeasts, thathavenounderstanding; foralthough thework of our conversion is called a "turning of stones intochildren of Abraham," because of the greatness of the change, andbecause of ourselves we contribute nothing thereunto, yet if we wereeverywayassuchastothecapacityofournatures,itwouldnotbecomethewisdom of God to apply themeansmentioned for effecting of thatwork.God is said, indeed,herein to"giveusanunderstanding,"1John5:20; but the natural faculty of the understanding is not therebyintended,butonlytherenovationofitbygrace,andtheactualexerciseofthatgraceinapprehendingspiritualthings.TherearetwoadjunctsofthecommandsofGod:—1st.Thattheyareequal;2dly.Thattheyareeasy,ornot grievous. The former they have from the nature of the thingscommanded, and the fitness of our minds to receive such commands,

Ezek.18:25;thelattertheyhavefromthedispensationoftheSpiritandgraceofChrist,whichrenders themnotonlypossibleuntous,buteasyforus.

Somepretendthatwhateverisrequiredofusorprescribeduntousinawayofduty,wehaveapower inandofourselves toperform. Ifby thispower they intend nomore but that ourminds, and the other rationalfacultiesofoursouls,arefitandmeet,astotheirnaturalcapacity,foranduntosuchactsaswhereinthosedutiesdoconsist,itisfreelygranted;forGod requires nothing of us but what must be acted in ourminds andwills,andwhichtheyarenaturallymeetandsuitedfor.Butiftheyintendsuch an active power and ability as, being excited by the motivesproposed unto us, can of itself answer the commands of God in a duemanner, theydeny the corruptionof ournatureby the entranceof sin,andrenderthegraceofChristuseless,asshallbedemonstrated.

[2.]Thereis,ormaybe,apowerinthemindtodiscernspiritualthings,whereby it is so able to do it as that it can immediately exercise thatpowerinthespiritualdiscerningofthemupontheirdueproposaluntoit,thatis,spiritually;asamanthathaththevisivefacultysoundandentire,upon the due proposal of visible objects unto him can discern and seethem. This power must be spiritual and supernatural; for whereas toreceivespiritualthingsspirituallyissotoreceivethemasreallytobelievethemwithfaithdivineandsupernatural,tolovethemwithdivinelove,toconformthewholesoulandaffectionsuntothem,Rom.6:17,2Cor.3:18,nonaturalmanhathpowersotodo:this isthatwhichisdeniedinthisplacebytheapostle.Wherefore,betweenthenaturalcapacityofthemindand the act of spiritual discerning theremust be an interpositionof aneffectual work of theHoly Ghost enabling it thereunto, 1 John 5:20; 2Cor.4:6.

Oftheassertionthuslaiddownandexplainedtheapostlegivesadoublereason: the first taken from thenature of the things tobe known,withrespect unto the mind and understanding of a natural man; the otherfrom the way or manner whereby alone spiritual things may beacceptablydiscerned:—

(1.)Thefirstreason,takenfromthenatureofthethingsthemselves,with

respectuntothemind,is,that"theyarefoolishness."Inthemselvestheyarethe"wisdomofGod,"1Cor.2:7;—effectsofthewisdomofGod,andthose which have the impress of the wisdom of God upon them. Andwhen thedispensationof themwassaid tobe"foolishness," theapostlecontends not about it, but tells them, however, it is the "foolishness ofGod," chap. 1:25;whichhedoth to cast contempt on all thewisdomofmen,wherebythegospelisdespised.Andtheyarethe"hiddenwisdom"ofGod; suchaneffectofdivinewisdomasnocreature couldmakeanydiscoveryof,Eph. 3:9, 10; Job28:20–22.And they are the "wisdomofGodinamystery,"orfullofdeep,mysteriouswisdom.Buttothenaturalman they are "foolishness," not only although they are the wisdom ofGod,butpeculiarlybecausetheyareso,andastheyareso;for"thecarnalmindisenmityagainstGod."Now,thatisesteemedfoolishnesswhichislookedoneitherasweakand impertinent,oras thatwhich containsorexpresseth means and ends disproportionate, or as that which isundesirableincomparisonofwhatmaybesetupincompetitionwithit,orisonanyotherconsiderationnoteligibleortobecompliedwithonthetermswhereonitisproposed.Andforoneorotherorallofthesereasonsarespiritualthings,—namely,thosehereintended,whereinthewisdomofGodinthemysteryofthegospeldothconsist,—foolishnessuntoanaturalman;whichweshalldemonstratebysomeinstances:—

[1.] That they were so unto the learned philosophers of old, both ourapostle doth testify and the known experience of the first ages of thechurchmakesevident,1Cor.1:22,23,26–28.Hadspiritualthingsbeensuiteduntothemindsorreasonsofnaturalmen,itcouldnotbebutthatthose who had most improved their minds, and were raised unto thehighestexerciseoftheirreasons,mustmuchmorereadilyhavereceivedand embraced the mysteries of the gospel than those who were poor,illiterate, and came many degrees behind them in the exercise andimprovement thereof.Sowesee it isas to thereceptionofany thing innatureormoralitywhich,beingofanyworth,isproposeduntothemindsofmen; it isembracedsoonestby themthatarewisestandknowmost.Butherethingsfelloutquiteotherwise.Theywerethewise,theknowing,the rational, the learnedmen of theworld, thatmade the greatest andlongestoppositionuntospiritualthings,andthatexpresslyandavowedlybecausetheywere"foolishnessuntothem,"andthatonalltheaccounts

before mentioned; and their opposition unto them they managed withpride,scorn,andcontempt,astheythought"foolishthings"oughttobehandled.

Theprofoundignoranceandconfidencewhenceitisthatsomeoflatearenot ashamed topreachandprint that itwas the learned, rational,wisepartofmankind,as theywereesteemedorprofessedof themselves, thephilosophers, and such as under their conduct pretended unto a lifeaccording to the dictates of reason, who first embraced the gospel, asbeingmoredisposeduntoitsreceptionthanothers,cannotbesufficientlyadmiredordespised.Hadtheyonceconsideredwhatisspokenuntothispurpose in the New Testament, or known any thing of the entrance,growth, or progress of Christian religion in the world, they wouldthemselves be ashamed of this folly. But every day in this matter,"prodeunt oratores novi, stulti adolescentuli," who talk confidently,whilsttheyknowneitherwhattheysaynorwhereoftheydoaffirm.

[2.] The principal mysteries of the gospel, or the spiritual thingsintended, are bymany looked on and rejected as foolish, because falseanduntrue;though,indeed,theyhavenoreasontothinkthemfalse,butbecausetheysupposethemfoolish.Andtheyfixuponchargingthemwithfalsity tocountenance themselves in judging themtobe folly.WhateverconcernstheincarnationoftheSonofGod,thesatisfactionthathemadefor sinandsinners, the imputationofhis righteousnessunto them thatbelieve,theeffectualworkingofhisgraceintheconversionofthesoulsofmen,—which,withwhatbelongsuntothem,comprisethegreatestpartofthespiritualthingsofthegospel,—arenotreceivedbymanybecausetheyarefalse,astheyjudge;andthatwhichinduceththemsotodetermineis,because they look on them as foolish, and unsuited unto the rationalprinciplesoftheirminds.

[3.] Many plainly scoff at them, and despise them as the mostcontemptible notions that mankind can exercise their reasons about.Suchwereofoldprophesiedconcerning,2Pet.3:3,4;andthingsatthisday are come to that pass. Theworld swarmswith scoffers at spiritualthings, as those which are unfit for rational, noble, generous spirits tocomeunder a senseorpowerof, because they are so foolish.But thesethingswereweforetoldof,thatwhentheycametopassweshouldnotbe

troubled or shaken in our minds; yea, the atheism of some is made ameanstoconfirmthefaithofothers!

[4.]Itisnotmuchotherwisewithsome,whoyetdarenotengageintoanopen opposition to the gospel with them before mentioned; for theyprofess the faithof it,andavowasubjectiontotherulesand lawsof it.Butthethingsdeclaredinthegospelmaybereduceduntotwoheads,aswasbeforeobserved:—1st.Suchasconsistintheconfirmation,direction,and improvement of the moral principles and precepts of the law ofnature. 2dly. Such as flow immediately from the sovereign will andwisdomofGod,beingnowaycommunicateduntousbutbysupernaturalrevelationonly.SucharealltheeffectsofthewisdomandgraceofGod,as he was in Christ reconciling the world unto himself; the offices ofChrist, his administration of them, anddispensation of the Spirit;withthe especial, evangelical, supernatural graces and duties which arerequiredinuswithrespectthereunto.Thefirstsortofthesethingsmanywillgreatlypraiseandhighlyextol;andtheywilldeclarehowconsonantthey are to reason, and what expressions suitable unto them may befoundintheancientphilosophers.Butitisevidentthathereinalsotheyfall under a double inconvenience: for,—1st. Mostly, they visiblytransgress what they boast of as their rule, and that above others; forwhereshallwemeetwithany,atleastwithmany,ofthissortofmen,whoinanymeasurecomplywiththatmodesty,humility,meekness,patience,self-denial, abstinence, temperance, contempt of the world, love ofmankind,charity,andpurity,whichthegospelrequiresunderthisheadofduties?Pride,ambition,insatiabledesiresafterearthlyadvantagesandpromotions, scoffing, scorn and contemptof others, vanity of converse,envy,wrath,revenge,railing,arenoneofthemoraldutiesrequiredinthegospel. And,—2dly. No pretence of an esteem for any one part of thegospelwillsheltermenfromthepunishmentduetotherejectionof thewhole by whom any essential part of it is refused. And this is thecondition of many. The things which most properly belong to themysteriesofthegospel,ortheunsearchablerichesofthegraceofGodinChrist Jesus, are foolishness unto them; and the preaching of them iscalled"cantingandfolly."Andsomeofthese,althoughtheygonotsofaras the friar at Rome, who said that "St Paul fell into great excesses inthesethings,"yettheyhavedaredtoaccusehiswritingsofdarknessand

obscurity;fornootherreason,sofarasIcanunderstand,butbecauseheinsistsonthedeclarationofthesespiritualmysteries:anditisnoteasytoexpresswhatcontemptandreproachiscastbysomepreachersonthem.But it isnotamiss that somehaveproclaimed theirownshameherein,andhaveleftitonrecord,totheabhorrencyofposterity.

[5.] The event of the dispensation of the gospel manifesteth that thespiritual things of it are foolishness to the most; for as such are theyrejected by them, Isa. 53:1–3. Suppose a man of good reputation forwisdomandsobriety shouldgountoothers,and informthem,and thatwith earnestness, evidence of love to them, and care for them,with allkindsofmotivestobegetabeliefofwhatheproposeth,thatbysuchwaysas he prescribeth theymay exceedingly increase their substance in thisworld,until theyexceed thewealthofkings,—a thing that themindsofmen in their contrivances and designs are intent upon;—if in this casetheyfollownothisadvice,itcanbefornootherreasonbutbecausetheyjudgethethingsproposedbyhimtobenowaysuitedorexpedientuntotheendspromised,—that is, tobefoolishthings.Andthis isthestateofthingswithrespectuntothemysteriesofthegospel.Menareinformed,inandbythewaysofGod'sappointment,howgreatandglorioustheyare,and what blessed consequents there will be of a spiritual reception ofthem. The beauty and excellency of Christ, the inestimable privilege ofdivineadoption,thegreatandpreciouspromisesmadeuntothemthatdobelieve, the glory of theworld to come, the necessity and excellency ofholiness and gospel obedience unto the attaining of everlastingblessedness, are preached unto men, and pressed on them withargumentsandmotivesfilledwithdivineauthorityandwisdom;yetafterallthis,weseehowfeweventuallydoapplythemselveswithanyindustrytoreceivethem,oratleastactuallydoreceivethem:for"manyarecalled,but few are chosen." And the reason is, because, indeed, unto theirdarkened minds these things are foolishness, whatsoever they pretenduntothecontrary.

(2.)Astheinstanceforegoingcompriseththereasonswhyanaturalmanwill never receive the things of the Spirit ofGod, so the apostle adds areasonwhyhecannot;andthatistakenfromthemannerwherebyalonetheymaybeusefullyandsavinglyreceived,whichhecannotattainunto,

"Becausetheyarespirituallydiscerned."Inthiswholechapterheinsistsonanoppositionbetweenanatural anda spiritualman,natural thingsand spiritual things, natural light and knowledge and spiritual. Thenatural man, he informs us, will, by a natural light, discern naturalthings: "The things of a man knoweth the spirit of a man." And thespiritualman,byaspiritual lightreceivedfromJesusChrist,discernethspiritual things; for "none knoweth the things ofGod, but the Spirit ofGod,andhetowhomhewillrevealthem."Thisabilitytheapostledeniesuntoanaturalman;andthisheproves,—[1.]BecauseitistheworkoftheSpirit ofGod to endow themindsofmenwith that ability,which therewerenoneedofincasemenhaditofthemselvesbynature;and,[2.](ashe showsplentifully elsewhere), The light itselfwhereby alone spiritualthingscanbespirituallydiscernediswrought,effected,createdinus,byanalmightyactofthepowerofGod,2Cor.4:6.

From these things premised, it is evident that there is a twofoldimpotency in themindsofmenwith respectunto spiritual things:—(1.)Thatwhichimmediatelyaffectsthemind,anaturalimpotency,whenceitcannotreceivethemforwantoflightinitself.(2.)Thatwhichaffectsthemind by thewill and affections, amoral impotency, whereby it cannotreceivethethingsoftheSpiritofGod,becauseunalterablyitwillnot;andthat because, from the unsuitableness of the objects unto its will andaffections,andtothemindbythem,theyarefoolishnessuntoit.

(1.) There is in unregenerate men a natural impotency, through theimmediate depravation of the faculties of the mind or understanding,whereby a natural man is absolutely unable, without an especialrenovation by the Holy Ghost, to discern spiritual things in a savingmanner. Neither is this impotency, although absolutely and naturallyinsuperable,andalthough ithave in italsothenatureofapunishment,anyexcuseoralleviationofthesinofmenwhentheyreceivenotspiritualthingsasproposeduntothem;foralthoughitbeourmisery,itisoursin;—itisthemiseryofourpersons,andthesinofournatures.AsbyitthereisanunconformityinourmindstothemindofGod,itisoursin;asitisaconsequentofthecorruptionofournaturebythefall,itisaneffectofsin;and as it exposethusunto all the ensuing evil of sin andunbelief, it isboththepunishmentandcauseofsin.Andnomancanpleadhissinor

faultasanexcuseofanothersininanykind.Thisimpotencyisnatural,because it consists in the deprivation of the light and power that wereoriginallyinthefacultiesofourmindsorunderstandings,andbecauseitcanneverbetakenawayorcuredbutbyanimmediatecommunicationofanewspiritualpowerandabilityuntotheminditselfbytheHolyGhostinitsrenovation,socuringthedepravationofthefacultyitself.Andthisis consistent with what was before declared [concerning] the naturalpowerofthemindtoreceivespiritualthings:forthatpowerrespectsthenatural capacity of the faculties of our minds; this impotency, thedepravationofthemwithrespectuntospiritualthings.

(2.) There is in theminds of unregenerate persons amoral impotency,which is reflectedon themgreatly from thewill andaffections,whencethemind neverwill receive spiritual things,—that is, it will always andunchangeablyrejectandrefusethem,—andthatbecauseofvariouslusts,corruptions,andprejudicesinvinciblyfixedinthem,causingthemtolookonthemasfoolishness.Henceitwillcometopassthatnomanshallbejudged and perish at the last daymerely on the account of his naturalimpotency. Every one towhom the gospel hath been preached, and bywhomitisrefused,shallbeconvincedofpositiveactingsintheirminds,rejecting the gospel from the love of self, sin, and theworld. Thus ourSaviourtellstheJewsthat"nomancancomeuntohim,excepttheFatherdrawhim,"John6:44.Suchistheirnaturalimpotencythattheycannot.Nor is it to be cured but by an immediate divine instruction orillumination;asitiswritten,"TheyshallbealltaughtofGod,"verse45.Butthisisnotall;hetellsthemelsewhere,"Yewillnotcometome,thatyemighthavelife,"chap.5:40.Thepresentthinginquestionwasnotthepoweror impotencyof theirminds,but theobstinacyof theirwillsandaffections,whichmenshallprincipallybejudgeduponatthelastday;for"this is the condemnation, that light is come into the world, andmenloved darkness rather than light, because their deeds were evil," chap.3:19.Henceitfollows,—

That the will and affections being more corrupted than theunderstanding,—asisevidentfromtheiroppositionuntoanddefeatingofits manifold convictions,—noman doth actually apply his mind to thereceivingof the thingsof theSpirit ofGod to theutmostof that ability

whichhehath; forallunregeneratemenare invincibly impededthereinby the corrupt stubbornness and perverseness of their wills andaffections.Thereisnotinanyofthemadueimprovementofthecapacityof theirnatural faculties, in theuseofmeans, for thedischargeof theirdutytowardsGodherein.AndwhathathbeenpleadedmaysufficeforthevindicationofthisdivinetestimonyconcerningthedisabilityofthemindofmaninthestateofnaturetounderstandandreceivethethingsoftheSpirit of God in a spiritual and saving manner, however they areproposed unto it; which those who are otherwise mindedmay despisewhilsttheyplease,butarenowayabletoanswerorevade.

Andhencewemayjudgeofthatparaphraseandexpositionofthisplacewhichonehathgivenoflate:"Butsuchthingsasthese,theythatareledonly by the light of human reason, the learned philosophers, etc., doabsolutelydespise,andsohearkennotafterthedoctrineofthegospel;foritseemsfollytothem.Norcanthey,byanystudyoftheirown,cometotheknowledgeofthem;fortheyareonlytobehadbyunderstandingtheprophecies of the Scripture, and other such means, which depend ondivine revelation, the voice from heaven, descent of the Holy Ghost,miracles," etc. (1.) The natural man is here allowed to be the rationalman,thelearnedphilosopher,onewalkingbythelightofhumanreason;which complies not with their exception to this testimony who wouldhaveonlysuchanoneasissensualandgivenupuntobrutishaffectionsto be intended. But yet neither is there any ground (though somecountenancebegiventoitbyHierom)tofixthisinterpretationuntothatexpression.Iftheapostlemaybeallowedtodeclarehisownmind,hetellsus that he intends every one, of what sort and condition soever, "whohathnotreceivedtheSpiritofChrist."(2.)Οὐδέχεταιisparaphrasedby,"Doth absolutely despise;"whichneither thewordhere, nor elsewhere,nor its disposal in the present connection, will allow of or givecountenanceunto. The apostle in thewhole discourse gives an accountwhy so few received the gospel, especially of those who seemed mostlikelysotodo,beingwiseandlearnedmen,andthegospelbeingnolessthan the wisdom of God; and the reason hereof he gives from theirdisability to receive the things of God, and their hatred of them, oropposition to them, neither of which can be cured but by the Spirit ofChrist.(3.)Theapostletreatsnotofwhatmencouldfindoutbyanystudy

of their own, but of what they did and would do, and could do nootherwise,when the gospelwasproposed, declared, andpreacheduntothem.Theydidnot,theycouldnot,receive,giveassentunto,orbelieve,thespiritualmysteriesthereinrevealed.(4.)Thispreachingofthegospelunto them was accompanied with and managed by those evidencesmentioned,—namely, the testimonies of the prophecies of Scripture,miracles,andthelike,—inthesamewayandmanner,anduntothesamedegree,asitwastowardsthembywhomitwasreceivedandbelieved.Inthe outward means of revelation and its proposition there was nodifference. (5.) The proper meaning of οὐ δέχεται, "receiveth not," isgivenusintheensuingreasonandexplanationofit:Οὐδύναταιγνῶναι,"He cannot know them,"—that is, unless he be spiritually enabledthereuntobytheHolyGhost.Andthisisfartherconfirmedinthereasonsubjoined, "Because they are spiritually discerned." And to wrest thisunto the outward means of revelation, which is directly designed toexpresstheinternalmannerofthemind'sreceptionofthingsrevealed,istowresttheScriptureatpleasure.HowmuchbetterdoththedescriptiongivenbyChrysostomofanaturalandspiritualmangive lightuntoanddeterminethesenseofthisplace:—"ThespiritualmanishewholivethbytheSpirit,havinghismindenlightenedbyhim;havingnotonlyaninbredhumanunderstanding,butratheraspiritualunderstanding,bestowedonhim graciously, which the Holy Ghost endues the minds of believerswithal."Butweproceed.

3. Having cleared the impotency to discern spiritual things spirituallythatisinthemindsofnaturalmen,byreasonoftheirspiritualblindness,orthatdarknesswhichisinthem,itremainsthatweconsiderwhatisthepower and efficacy of this darkness to keep them in a constant andunconquerableaversionfromGodandthegospel.Tothispurpose,sometestimoniesofScripturemustbealsoconsidered;fornotwithstandingallother notions and disputes in thismatter, for themost part compliantwith the inclinations and affections of corrupted nature, by themmustourjudgmentsbedetermined,andintothemisourfaithtoberesolved.Isay,then,thatthisspiritualdarknesshathapoweroverthemindsofmentoalienatethemfromGod;thatis,thiswhichtheScripturesocallethisnotamereprivation,withan impotency inthe facultyensuingthereon,butadepravedhabit,whichpowerfully,and,asuntotheminwhomitis,

unavoidably, influenceth their wills and affections into an oppositionuntospiritualthings,theeffectswhereoftheworldisvisiblyfilledwithalat this day. And this I shall manifest, first in general, and then inparticularinstances.AndbythewholeitwillbemadetoappearthatnotonlytheactofbelievingandturninguntoGodisthesoleworkandeffectof grace,—which the Pelagians did not openly deny, and the semi-Pelagians did openly grant,—but also that all power and ability for it,properlysocalled,isfromgracealso.

(1.)Col.1:13,Wearesaidtobedeliveredfrom"thepowerofdarkness."The word signifies such a power as consists in authority or rule, thatbearssway,andcommands themwhoareobnoxiousunto it.Hence thesinsofmen, especially thoseof agreaterguilt thanordinary, are called"worksofdarkness,"Eph.5:11;notonlysuchasareusuallyperpetratedin the dark, but such as the darkness also ofmen'sminds doth inclinethem unto and naturally produce. That, also, which is here called "thepower of darkness" is called "the power of Satan," Acts 26:18; for Iacknowledge that it is not only or merely the internal darkness orblindnessofthemindsofmeninthestateofnaturethatishereintended,but thewhole state of darkness,withwhat is contributed thereunto bySatanandtheworld.Thistheprophetspeaksof,Isa.60:2,"Behold,thedarkness shall cover the earth, and gross darkness the people: but theLORDshallariseuponthee."Suchadarknessitis,asnothingcandispelbut the light of the Lord arising on and in the souls ofmen. But all isresolved into internal darkness: for Satan hath no power in men, norauthorityoverthem,butwhathehathbymeansofthisdarkness;forbythis alonedoth that "princeof thepowerof the air"work effectually in"thechildrenofdisobedience,"Eph.2:2.Herebydothheseduce,pervert,andcorruptthem;norhathheanywaytofortifyandconfirmtheirmindsagainstthegospelbutbyincreasingthisblindnessordarknessinthem,2Cor.4:4.

Anevidenceofthepowerandefficacyofthisdarknesswemayfindinthedevil himself. The apostle Peter tells us that the angelswho sinned are"reserved unto judgment" under "chains of darkness," 2 Pet. 2:4. It isplainthatthereisanallusioninthewordsuntothedealingofmenwithstubborn andheinousmalefactors. Theydonot presently execute them

upontheiroffences,norwhentheyare firstapprehended; theymustbekeptuntoasolemndayoftrialandjudgment.Butyet,tosecurethemthatthey make no escape, they are bound with chains which they cannotdeliverthemselvesfrom.ThusGoddealswithfallenangels;foralthoughyetthey"gotoandfrointheearth,andwalkupanddowninit,"asalsointheair,inaseeminglibertyandattheirpleasure,yetaretheyundersuchchainsasshall securelyhold themunto thegreatdayof their judgmentandexecution.Thattheymaynotescapetheirappointeddoom,theyareheld in "chains of darkness." They are always so absolutely anduniversally under the power ofGod as that they are not capable of thevanity of a thought for the subducting themselves from under it. Butwhenceisitthat,inalltheirwisdom,experience,andthelong-continuedprospectwhichtheyhavehadoftheirfutureeternalmisery,noneofthemeverhave attempted,nor everwill, amitigationof theirpunishmentordeliverancefromit,byrepentanceandcompliancewiththewillofGod?Thisisalonefromtheirowndarkness,inthechainswhereoftheyaresoboundthatalthoughtheybelievetheirowneverlastingruin,andtrembleat the vengeance of God therein, yet they cannot but continue in theircourse of mischief, disobedience, and rebellion. And although naturalmenarenotunderthesameobduratenesswiththem,ashavingawayofescape and deliverance provided for them and proposed unto them,whichtheyhavenot;yetthisdarknessisnolesseffectualtobindtheminastateofsin,withoutthepowerfulilluminationoftheHolyGhost,thanitis in the devils themselves. And thismay be farthermanifested by theconsiderationoftheinstanceswhereinitputsforthitsefficacyinthem:—

(1.)ItfillsthemindwithenmityagainstGod,andallthethingsofGod:Col.1:21,"Yewereenemiesinyourmind."Rom.8:7,"ThecarnalmindisenmityagainstGod:foritisnotsubjecttothelawofGod,neitherindeedcanbe."Andthecarnalmindthereintendedisthatwhichisineverymanwhohathnotreceived,whoisnotmadepartakerof,theSpiritofGod,inapeculiarsavingmanner,asisatlargedeclaredinthewholediscourseofthe apostle, verses 5, 6, 9–11; so that the pretence is vain, and directlycontradictory to the apostle, that it is only one sort of fleshly, sensual,unregenerate men, whom he intends. This confidence, not only inperverting,butopenlyopposing,theScripture, isbutofa latedate,andthat which few of the ancient enemies of the grace of God did rise up

unto.NowGodinhimselfisinfinitelygoodanddesirable."Howgreatishisgoodnessandhowgreatishisbeauty!"Zech.9:17.Thereisnothinginhimbutwhatissuitedtodrawout,toanswer,andfilltheaffectionsofthesoul. Unto them that know him, he is the only delight, rest, andsatisfaction.Whence, then,doth it come topass that themindsofmenshouldbefilledandpossessedwithenmityagainsthim?Enmityagainstand hatred of him who is absolute and infinite goodness seemincompatible unto our human affections; but they arise from thisdarkness,whichis thecorruptionanddepravationofournature,bythewaysthatshallbedeclared.

It is pretended and pleaded by some in these days, that upon anapprehensionofthegoodnessofthenatureofGod,asmanifestedintheworksandlightofnature,menmay,withoutanyotheradvantages, lovehimaboveall,andbeacceptedwithhim.ButasthiswouldrenderChristand the gospel, as objectively proposed, if not useless, yet notindispensablynecessary,soIdesiretoknowhowthisenmityagainstGod,whichthemindsofallnaturalmenarefilledwithal,ifwemaybelievetheapostle,comestoberemovedandtakenaway,soasthattheyshouldlovehim above all, seeing these things are absolute extremes and utterlyirreconcilable?ThismustbeeitherbythepoweroftheminditselfupontheproposalofGod'sgoodnessuntoit,orbytheeffectualoperationinitanduponitoftheSpiritofGod.Anyotherwayisnotpretendedunto;andthelatteristhatwhichwecontendfor.Andastotheformer,theapostlesupposeththegoodnessofGod,andtheproposalofthisgoodnessofGoduntothemindsofmen,notonlyasrevealedintheworksofnature,butalsointhelawandgospel,andyetaffirmsthat"thecarnalmind,"whichis ineveryman,"isenmityagainsthim;"and inenmity there isneitherdispositionnorinclinationtolove.InsuchpersonstherecanbenomoretrueloveofGodthanisconsistentwithenmitytohimandagainsthim.

Alldiscourses, therefore, about theacceptance they shall findwithGodwho love him above all for his goodness, without any farthercommunications of Christ or the Holy Spirit unto them, are vain andempty, seeing there neverwas, nor everwill be, any one dram of suchloveuntoGodintheworld;for,whatevermenmayfancyconcerningtheloveofGod,wherethisenmityarisingfromdarknessisunremovedbythe

Spiritofgraceandlove,itisbutaself-pleasingwiththosefalsenotionsofGod which this darkness suggests unto them. With these they eitherplease themselves or are terrified, as they represent things to theircorrupt reason and fancies. Men in this state, destitute of divinerevelation, didof old seek afterGod,Acts 17:27, asmengroping in thedark;andalthoughtheydidinsomemeasurefindhimandknowhim,sofar as that from the things thatweremade they came tobe acquaintedwith "his eternal power and Godhead," Rom. 1:20, yet he was stillabsolutely unto them "the unknown God," Acts. 17:23, whom they"ignorantlyworshipped,"—that is, theydirectedsomeworshiptohiminthe dedication of their altars, but knew him not: And that theyentertainedallof themfalsenotionsofGod is fromhenceevident, thatnone of them either, by virtue of their knowledge of him, did freethemselvesfromgrossidolatry,whichisthegreatestenmityuntohim,ordid not countenance themselves in many impieties or sins from thosenotions theyhad receivedofGodandhisgoodness,Rom. 1:20,21.Theissue of their disquisitions after the nature of God was, that "theyglorifiedhimnot,butbecamevainintheirimaginations,andtheirfoolishhearts were darkened." Upon the common principles of the first Beingandthechiefestgood,theirfancyorimaginationsraisedsuchnotionsofGodaspleasedanddelightedthem,anddrewouttheiraffections;whichwas not, indeed, unto God and his goodness, but unto the effect andproductoftheirownimaginations.Andhenceitwasthatthosethathadthe most raised apprehensions concerning the nature, being, andgoodnessofGod,withthehighestexpressionsofaconstantadmirationofhim and love unto him, when by anymeans the true God indeed wasdeclareduntothemashehathrevealedhimselfandashewillbeknown,these great admirers and lovers of divine goodnesswere constantly thegreatestopposersofhimandenemiesuntohim.Andanuncontrollableevidencethisisthattheloveofdivinegoodness,whichsomedofancyinpersonsdestituteofsupernaturalrevelationandotheraidsofgrace,was,in the best of them, placed on the products of their own imaginations,andnotonGodhimself.

Butomittingthem,wemayconsidertheeffectsofthisdarknessworkingbyenmityinthemindsofthemwhohavethewordpreacheduntothem.Even in these, until effectually prevailed on by victorious grace, either

closely or openly, it exerts itself. And however theymay be doctrinallyinstructed in truenotions concerningGodandhis attributes, yet in theapplicationofthemuntothemselves,orintheconsiderationoftheirownconcernment inthem,they"alwayserr intheirhearts."All thepracticalnotionstheyhaveofGodtendtoalienatetheirheartsfromhim,andthateitherbycontemptorbyanunduedreadandterror;forsomeapprehendhim slow and regardless of what they do, at least one that is not soseverelydispleasedwiththemasthatitshouldbenecessaryforthemtoseekachangeoftheirstateandcondition.TheythinkthatGodissuchanoneasthemselves,Ps.50:21;atleast,thathedothapprovethem,andwillaccept them,although theyshouldcontinue in theirsins.Now, this isafruit of the highest enmity against God, though palliated with thepretenceof themostraisednotionsandapprehensionsofhisgoodness;for as it is a heinous crime to imagine an outward shape of the divinenature,andthatGodisliketomenorbeasts,—theheightofthesinofthemost gross idolaters, Rom. 1:23, Ps. 106:20,—so it is a sin of a higherprovocation to conceive him so far like unto bestialmen as to approveandacceptofthemintheirsins.YetthisfalsenotionofGod,evenwhenhis nature and will are objectively revealed in the word, this darknessdoth and will maintain in the minds of men, whereby they are madeobstinateintheirsintotheuttermost.Andwherethisfails,itwillontheother hand representGod all fire and fury, inexorable and untractable.SeeMic.6:6,7;Isa.33:14;Gen.4:13.

Moreover,thisdarknessfillsthemindwithenmityagainstallthewaysofGod;foras"thecarnalmindisenmityagainstGod,"so"itisnotsubjectuntohislaw,neitherindeedcanbe."Sotheapostleinformsusthatmenare"alienatedfromthelifeofGod,"ordislikethewholewayandworkoflivinguntohim,byreasonoftheignoranceandblindnessthatisinthem,Eph. 4:18; and it esteems the whole rule and measure of it to be"foolishness,"1Cor.1:18,21.ButImustnottoolonginsistonparticulars,although in these days, wherein some are so apt to boast in proudswelling words of vanity concerning the power and sufficiency of themind, evenwith respect unto religion and spiritual things, it cannot beunseasonabletodeclarewhatisthejudgmentoftheHolyGhost,plainlyexpressedintheScriptures,inthismatter;andonetestimonythereofwillbe of more weight with the disciples of Jesus Christ than a thousand

declamationstothecontrary.

(2.) This darkness fills the mind with wills or perverse lusts that aredirectly contrary to the will of God, Eph. 2:3. There are θελήματαδιανοιῶν, the wills or "lusts of the mind,"—that is, the habitualinclinationsof theminduntosensualobjects; it "mindsearthly things,"Phil.3:19.Andhencetheminditselfissaidtobe"fleshly,"Col.2:18.AsUnto spiritual things, it is "born of the flesh," and "is flesh." It likes,savours, approves of nothing but what is carnal, sensual, and vain.Nothing is suited unto it but what is either curious, or needless, orsuperstitious,orsensualandearthly.Andthereforearemensaidto"walkin thevanityof theirminds." In thewholecourseof their lives theyareinfluenced by a predominant principle of vanity. And in this state thethoughtsandimaginationsofthemindarealwayssetonworktoprovidesensualobjectsforthisvainandfleshlyframe;hencearetheysaidtobe"evil continually," Gen. 6:5. This is the course of a darkenedmind. Itsvainframeorinclination,thefleshlywillofit,stirsupvainthoughtsandimaginations;it"mindsthethingsoftheflesh,"Rom.8:5.Thesethoughtsfixonandrepresentuntothemindobjectssuiteduntothesatisfactionofitsvanityand lust.Withthesethemindcommitteth follyand lewdness,and the fleshly habit thereof is thereby heightened and confirmed, andthis multiplies imaginations of its own kind, whereby men "inflamethemselves,"Isa.57:5,waxingworseandworse.Andtheparticularbentoftheseimaginationsdothanswerthepredominancyofanyespeciallustintheheartormind.

Itwillbeobjected,"Thatalthoughthesethingsaresoinmany,especiallyinpersons that arebecomeprofligate in sin, yet, proceeding from theirwillsandcorrupt,sensualaffections,theyarguenotanimpotencyinthemindtodiscernandreceivespiritual things,but,notwithstanding theseenormitiesofsome,thefacultyofthemindisstillenduedwithapowerofdiscerning,judging,andbelievingspiritualthingsinaduemanner."

Ans.1.Wedonotnowdiscourseconcerningtheweaknessanddisabilityof the mind in and about these things, which is as it were a naturalimpotency, like blindness in the eyes, which hath been both explainedandconfirmedbefore;butitisamoraldisability,andthatasuntoallthepowersofnatureinvincible,asuntotherightreceivingofspiritualthings,

which ensues on that corrupt depravation of the mind in the state ofnature, that the Scripture calls "darkness" or "blindness," which weintend.

2. Our present testimonies have sufficiently confirmed that all theinstancesmentioneddoproceedfromthedepravationofthemind.Andwhereas this is common unto and equal in all unregenerate men, if itproducenotinalleffectstothesamedegreeofenormity,itisfromsomebeams of light and secret convictions from theHoly Spirit, aswe shallafterwarddeclare.

3.Ouronlyaimis,toprovetheindispensablenecessityofasavingworkof illumination on the mind, to enable it to receive spiritual thingsspiritually;whichappearssufficientlyfromtheefficacyofthisdarkness,whenceamanhathnoabilitytodisentangleorsavehimself;for,also,—

(3.)Itfillsthemindwithprejudicesagainstspiritualthings,asproposeduntoit inthegospel;andfromtheseprejudicesithathneitherlightnorpower to extricate itself.No smallpartof itsdepravationconsists in itsreadinesstoembracethem,andpertinaciousadherenceuntothem.Somefewoftheseprejudicesmaybeinstanced:—

[1.]Themind, fromthedarkness that is in it,apprehends thatspiritualthings, the things of the gospel, as they are proposed, have an utterinconsistency with true contentment and satisfaction. These are thethingswhichallmen,byvariousways,doseekafter.Thisisthescentandchase which they so eagerly pursue, in different tracks and pathsinnumerable. Something theywould attainor arriveuntowhich shouldsatisfytheirmindsandfilltheirdesires;andthiscommonly,beforetheyhave had any great consideration of the proposals of the gospel, theysuppose themselves in the way at least unto, by those little tastes ofsatisfactionuntotheirlustswhichtheyhaveobtainedinthewaysoftheworld. And these hopeful beginnings they will not forego: Isa. 57:10,"Thouartweariedinthegreatnessofthyway;yetsaidstthounot,Thereisnohope:thouhastfoundthelifeofthinehand;thereforethouwastnotgrieved." They are ready ofttimes to faint in the pursuit of their lusts,becauseofthedisappointmentswhichtheyfindinthemortheevilsthatattendthem;for,whichwaysoevertheyturnthemselvesintheircourse,

theycannotbutseeorshrewdlysuspectthattheendofthemis,orwillbe,vanity and vexation of spirit. But yet they give not over the pursuitwherein they are engaged; they say not, "There is no hope." And thereason hereof is, because they "find the life their hand." Something orothercomesindaily,eitherfromtheworkthattheydo,orthecompanytheykeep,ortheexpectationtheyhave,whichpreservestheirhopealive,andmakesthemunwillingtoforegotheirpresentcondition.Theyfinditto be none of the best, but do not think there can be a better; and,therefore,theironlydesignistoimproveortothriveinit.Iftheymightobtain more mirth, more wealth, more strength and health, moreassuranceoftheirlives,morepower,morehonour,moresuitableobjectsuntotheirsensualdesires,thentheysupposeitwouldbebetterthanitis;but as for any thingwhichdiffereth from these in thewhole kind, theycan entertain no respect for it. In this state and condition, spiritualthings, thespiritual,mysterious thingsof thegospel,areproposeduntothem.Atfirstviewtheyjudgethatthesethingswillnotassisttheminthepursuitorimprovementoftheircarnalsatisfactions.Andsofartheyarein the right; they judge not amiss. The things of the gospel will giveneither countenance nor help to the lusts of men. Nay, it is no hardmatterforthemtocometoadiscoverythatthegospel,beingadmittedinthe power of it, will crucify andmortify those corrupt affectionswhichhitherto they have been given up to the pursuit of; for this it plainlydeclares,Col.3:1–5;Tit.2:11,12.

There are but two things wherein men seeking after contentment andsatisfactionareconcerned:—first,theobjectsoftheirlustsordesires,andthenthoselustsanddesiresthemselves.Theformermaybeconsideredintheirownnature,astheyareindifferent,orastheyarecapableofbeingabused to corrupt and sinful ends. In the first way, as the gospelcondemnsthemnot,soitaddsnothingtothemuntothosebywhomitisreceived.Itgivesnotmenmoreriches,wealth,orhonour,thantheyhadbeforeintheworld.Itpromisesnosuchthinguntothemthatdoreceiveit,butratherthecontrary.Thelatterconsiderationofthemitcondemnsandtakesaway.Andforthedesiresofmenthemselves,theavowedworkof the gospel is, to mortify them. And hereby the naturally corruptrelationwhich is between thesedesires and their objects is broken anddissolved.The gospel leavesmen, unless upon extraordinary occasions,

their names, their reputations, their wealth, their honours, if lawfullyobtained and possessed; but the league that is between the mind andthese things inallnaturalmenmustbebroken.Theymustnomorebelookedonasthechiefestgood,orintheplacethereof,norasthematterof satisfaction, butmust give place to spiritual, unseen, eternal things.Thissecretlyalienatesthecarnalmind,andaprejudiceisraisedagainstit,asthatwhichwoulddeprivethesoulofallitspresentsatisfactions,andoffernothingintheroomofthemthatissuitabletoanyofitsdesiresoraffections;for,byreasonofthedarknessthatitisunderthepowerof,itcan neither discern the excellency of the spiritual and heavenly thingswhichareproposedunto it,norhaveanyaffectionswhereunto theyareproperandsuited,sothatthesoulshouldgoforthafterthem.Herebythisprejudicebecomesinvincibleintheirsouls.Theyneitherdo,norcan,norwill admit of those thingswhich areutterly inconsistentwith all thingswherein they hope or look for satisfaction. And men do but pleasethemselveswithdreamsand fancies,who talkof sucha reasonablenessand excellency in gospel truths as that themind of a naturalmanwilldiscernsuchasuitablenessinthemuntoitself,asthereontoreceiveandembracethem;nordoany, for themostpart,giveagreaterevidenceofthe prevalency of the darkness and enmity that are in carnal mindsagainstthespiritualthingsofthegospel,astotheirlifeandpower,thanthosewhomostprideandpleasethemselvesinsuchdiscourses.

[2.] The mind by this darkness is filled with prejudices against themysteryofthegospelinapeculiarmanner.ThehiddenspiritualwisdomofGodinit,asnaturalmencannotreceive,sotheydodespiseit,andallthe parts of its declaration they look upon as empty and unintelligiblenotions.Andthisisthatprejudicewherebythisdarknessprevailsinthemindsofmen,otherwiseknowingandlearned.Ithathdonesoinallages,andinnonemoreeffectuallythaninthatwhichispresent.Butthereisasacred,mysterious,spiritualwisdominthegospelandthedoctrineofit.Thisisfanatical,chimerical,andfoolishtothewisestintheworld,whilstthey are under the power of this darkness. To demonstrate the truthhereofisthedesignoftheapostlePaul,1Cor.1:2,:forhedirectlyaffirmsthat thedoctrineof the gospel is thewisdomofGod in amystery; thatthiswisdomcannotbediscernednorunderstoodbythewiseandlearnedmen of the world, who have not received the Spirit of Christ, and,

therefore, that the thingsof itareweaknessand foolishnessunto them.Andthatwhichisfoolishistobedespised,yea,follyistheonlyobjectofcontempt. And hencewe see that some,with the greatest pride, scorn,and contempt imaginable, do despise the purity, simplicity, and wholemystery of the gospel, who yet profess they believe it. But to clear thewhole nature of this prejudice, some few things may be distinctlyobserved:—

There are two sorts of things declared in the gospel:—1st. Such as areabsolutelyitsown,thatareproperandpeculiaruntoit,—suchashavenofootsteps in the lawor in the lightofnature,butareofpurerevelation,peculiar to the gospel.Of this nature are all things concerning the loveandwill of God in Christ Jesus. Themystery of his incarnation, of hisoffices andwholemediation, of the dispensation of the Spirit, and ourparticipation thereof, and our unionwithChrist thereby, our adoption,justification, and effectual sanctification, thence proceeding, in brief,every thing that belongs unto the purchase and application of savinggrace, is of this sort. These things are purely and properly evangelical,peculiar to the gospel alone. Hence the apostle Paul, unto whom thedispensationofitwascommitted,putsthateminencyuponthem,that,incomparison,heresolvedtoinsistonnothingelseinhispreaching,1Cor.2:2;andtothatpurposedothhedescribehisministry,Eph.3:7–11.2dly.Therearesuchthingsdeclaredandenjoined in thegospelashave theirfoundation in the lawand lightofnature.Suchareall themoraldutieswhich are taught therein. And two thingsmay be observed concerningthem:—(1st.) That they are in somemeasure known untomen aliundefromotherprinciples.Theinbredconcreatedlightofnaturedoth,thoughobscurely,teachandconfirmthem.Sotheapostle,speakingofmankindin general, saith, Rom. 1:19;—"That which may be known of God ismanifestedinthemselves."TheessentialpropertiesofGod,renderingourmoraldutytohimnecessary,areknownbythelightofnature;andbythesamelightaremenabletomakeajudgmentoftheiractionswhethertheybegoodorevil,Rom.2:14,15.Andthisisallthelightwhichsomeboastof,astheywillonedayfindtotheirdisappointment.(2dly.)Thereisonallmenanobligationuntoobedienceanswerabletotheirlightconcerningthesethings.Thesamelawandlightwhichdiscovereththesethingsdothalsoenjointheirobservance.Thusisitwithallmenantecedentlyuntothe

preachingofthegospeluntothem.

Inthisestatethegospelsuperaddstwothingsuntothemindsofmen:—(1st.)Itdirectsusuntoarightperformanceofthesethings,fromarightprinciple, by a right rule, and to a right endandpurpose; so that they,andweinthem,mayobtainacceptancewithGod.Herebyitgivesthemanewnature,andturnsmoraldutiesintoevangelicalobedience.(2dly.)ByacommunicationofthatSpiritwhichisannexeduntoitsdispensation,itsupplies us with strength for their performance in the manner itprescribes.

Henceitfollowsthatthisisthemethodofthegospel:—first,itproposethand declareth thingswhich are properly and peculiarly its own. So theapostlesetsdowntheconstantentranceofhispreaching,1Cor.15:3. Itreveals its own mysteries, to lay them as the foundation of faith andobedience. It inlays them in themind,and therebyconforms thewholesouluntothem.SeeRom.6:17;Gal.4:19;Tit.2:11,12;1Cor.3:11;2Cor.3:18. This foundation being laid,—without which it hath, as it were,nothingtodowiththesoulsofmen,norwillproceeduntoanyotherthingwiththembywhomthisitsfirstworkisrefused,—itthengraftsalldutiesof moral obedience on this stock of faith in Christ Jesus. This is themethodofthegospel,whichtheapostlePaulobservethinallhisepistles:first,hedeclaresthemysteriesoffaiththatarepeculiartothegospel,andthendescendsuntothosemoraldutieswhichareregulatedthereby.

Buttheprejudicewementionedinvertstheorderofthesethings.Thosewho are under the power of it, when, on various accounts, they giveadmittance unto the gospel in general, yet fix their minds, firstly andprincipally,onthethingswhichhavetheirfoundationinthelawandlightof nature. These they know and have some acquaintance with inthemselves, and therefore cry them up, although not in their properplace,nortotheirproperend.Thesetheymakethefoundation,accordingtotheplacewhichtheyheldinthelawofnatureandcovenantofworks,whereasthegospelallowsthemtobeonlynecessarysuperstructionsonthefoundation.Butresolvingtogiveuntomoraldutiesthepre-eminencein their minds, they consider afterward the peculiar doctrines of thegospel, with one or other of these effects; for, first, Some in amannerwholly despise them, reproaching those by whom they are singularly

professed. What is contained in them is of no importance, in theirjudgment, comparedwith themorenecessaryduties ofmorality,whichthey pretend to embrace; and, to acquit themselves of the trouble of asearch into them, they reject themasunintelligible orunnecessary.Or,secondly, Theywill, by forced interpretations, enervating the spirit andpervertingthemysteryofthem,squareandfitthemtotheirownlowandcarnalapprehensions.Theywouldreducethegospelandallthemysteriesofittotheirownlight,assome;toreason,asothers;tophilosophy,astherest;—andletthemwhocomplynotwiththeirweakandcarnalnotionsofthings expect all the contemptuous reproaches which the proudpretenders unto science andwisdom of old cast upon the apostles andfirst preachers of the gospel. Hereby advancing morality above themystery and grace of the gospel, they at once reject the gospel anddestroymoralityalso;for,takingitofffromitsproperfoundation,itfallsintothedirt,—whereoftheconversationofthemenofthispersuasionisnosmallevidence.

From this prejudice it is that the spiritual things of the gospel are bymanydespisedandcondemned.SoGodspakeofEphraim,Hos.8:12,"Ihavewrittentohimthegreatthingsofmylaw,buttheywerecountedasastrangething."Thethingsintendedwere יֵּבֻר ] יִתָרֹוּת Keri] וֵּבֻר ,—the"great,manifold, various thingsof the law."Thatwhich the lawwas thenuntothatpeople, such is thegospelnowuntous.The "torah"was theentiremeansofGod'scommunicatinghismindandwilluntothem,ashiswholecounsel is revealed unto us by the gospel. These things he wrote untothem, or made them in themselves and their revelation plain andperspicuous.Butwhenallwasdone,theywereesteemedbythem רָז־ֹומְּכ ,asisalsothegospel,"athingforeign"andalienuntothemindsofmen,whichtheyintendnottoconcernthemselvesin.Theywillheedthethingsthatarecognateuntotheprinciplesoftheirnature,thingsmorallygoodorevil;butforthehiddenwisdomofGodinthemysteryofthegospel,itis esteemed by them as "a strange thing." And innumerable otherprejudices of the samenature doth this darkness fill theminds ofmenwithal,wherebytheyarepowerfully,and,asuntoanylightorstrengthoftheir own, invincibly, kept off from receiving of spiritual things in aspiritualmanner.

4.Again;thepowerandefficacyofthisdarknessinanduponthesoulsofunregeneratemenwill be farther evidenced by the consideration of itsespecial subject, or the nature and use of that facultywhich is affectedwith it. This is the mind or understanding. Light and knowledge areintellectual virtues or perfections of the mind, and that in every kindwhatever, whether in things natural, moral, or spiritual. The darknesswhereofwetreatistheprivationofspirituallight,orthewantofit;andtherefore are they opposed unto one another: "Ye were sometimesdarkness,butnowareyelightintheLord,"Eph.5:8.Itis,therefore,themind or understanding which is affected with this darkness, which isvitiatedanddepravedbyit.

Now,themindmaybeconsideredtwoways:—(1.)As it is theoreticalorcontemplative,discerningandjudgingofthingsproposeduntoitSoitisitsofficetofindout,consider,discern,andapprehendthetruthofthings.Inthecasebeforeus,itisthedutyofthemindtoapprehend,understand,andreceive,thetruthsofthegospelastheyareproposeduntoit, inthemanner of and unto the end of their proposal. This, as we havemanifested,byreasonofitsdepravation,itneitherdothnorisabletodo,John1:5;1Cor.2:14.(2.)Itmaybeconsideredasitispractical,astothepowerithathtodirectthewholesoul,anddeterminethewilluntoactualoperation,accordingtoitslight.Ishallnotinquireatpresentwhetherthewill, as to the specification of its acts, do necessarily follow thedeterminationofthemindorpracticalunderstanding.Iaimatnomorebut that it is the directive faculty of the soul as unto all moral andspiritualoperations.Henceitfollows:—

(1.)Thatnothinginthesoul,northewillandaffections,canwill,desire,orcleaveuntoanygood,butwhat ispresentedunto themby themind,andasitispresented.Thatgood,whateveritbe,whichthemindcannotdiscover, thewillcannotchoosenor theaffectionscleaveunto.All theiractings about and concerning them are not such as answer their duty.ThisourSaviourdirectsustotheconsiderationof,Matt.6:22,23,"Thelight of the body is the eye: if therefore thine eye be single, thy wholebodyshallbefulloflight.Butifthineeyebeevil,thywholebodyshallbefull of darkness. If therefore the light that is in thee be darkness, howgreatisthatdarkness!"Astheeyeisnaturallythelightofthebody,orthe

meansthereof,soistheminduntothesoul.Andifdarknessbeintheeye,not only the eye but thewhole body is in darkness, because in the eyealone is the light of the whole; so if the mind be under darkness, thewholesoulissoalso,becauseithathnolightbutbythemind.Andhenceboth is illumination sometimes taken for thewholework of conversionuntoGod,andthespiritualactingsofthemind,bytherenovationoftheHolyGhost,areconstantlyproposedasthosewhichprecedeanygraciousactingsinthewill,heart,andlife;asweshallshowafterward.

(2.)Asthesoulcannoway,byanyotherofitsfaculties,receive,embrace,or adhereunto that good in a savingmannerwhich theminddothnotsavinglyapprehend;sowherethemindispracticallydeceived,oranywaycaptivatedunderthepowerofprejudices,thewillandtheaffectionscannowayfreethemselvesfromentertainingthatevilwhichthemindhathperverselyassentedunto.Thus,wherethemindisreprobateorvoidofasound judgment, so as to call good evil, and evil good, the heart,affections,andconversationwillbeconformable thereunto,Rom.1:28–32.AndintheScripturethedeceitofthemindiscommonlylaiddownastheprincipleofallsinwhatever,1Tim.2:14;Heb.3:12,13;2Cor.11:3.

And this is a brief delineation of the state of the mind of man whilstunregenerate, with respect unto spiritual things. And from what hathbeen spoken,wedo conclude that themind in the state of nature is sodepraved,vitiated,andcorrupted,thatitisnotable,upontheproposalofspiritualthingsuntoitinthedispensationandpreachingofthegospel,tounderstand,receive,andembracetheminaspiritualandsavingmanner,so as to have the sanctifying power of them thereby brought into andfixedinthesoul,withoutaninternal,especial,immediate,supernatural,effectual, enlightening act of the Holy Ghost; which what it is, andwhereinitdothconsist,shallbedeclared.

CHAPTERIV:LIFEANDDEATH,NATURALANDSPIRITUAL,COMPARED

Ofdeath in sin—All unregeneratemen spiritually dead—Spiritual deathtwofold: legal; metaphorical—Life natural, what it is, and wherein itconsists—Death natural, with its necessary consequents—ThesupernaturallifeofAdamininnocency,initsprinciple,acts,andpower—Differencesbetween itandourspiritual life inChrist—Deathspiritualaprivation of the life we had in Adam; a negation of the life of Christ—Privationof aprincipleof all life toGod—Spiritual impotency therein—Differences between death natural and spiritual—The use of precepts,promises,andthreatenings—Nomanperishethmerelyforwantofpower—No vital acts in an state of death—Theway of the communication ofspirituallife—Ofwhatnaturearethebestworksofpersonsunregenerate—Nodispositionuntospirituallifeunderthepowerofspiritualdeath.

ANOTHERdescriptionthat theScripturegivesofunregeneratemen,astotheirstateandcondition,is,thattheyarespirituallydead;andhence,inlikemanner,itfollowsthatthereisanecessityofaninternal,powerful,effectualworkoftheHolyGhostonthesoulsofmen,todeliverthemoutofthisstateandconditionbyregeneration.Andthisprincipallyrespectstheirwillsandaffections,asthedarknessandblindnessbeforedescribeddoth theirminds and understandings. There is a spiritual life wherebymenliveuntoGod;thistheybeingstrangersuntoandalienatedfrom,arespiritually dead. And this the Scripture declares concerning allunregenerate persons, partly in direct words, and partly in otherassertions of the same importance.Of the first sort the testimonies aremanyandexpress:Eph.2:1,"Yeweredeadintrespassesandsins;"Verse5, "Whenweweredead in sins;"Col. 2:13, "And yebeingdead in yoursins,andtheuncircumcisionofyourflesh;"2Cor.5:14,"Ifonediedforall,thenwerealldead;"Rom.5:15,"Throughtheoffenceofonemanyaredead;"Verse 12, "Deathpasseduponallmen, for thatallhave sinned."And the same is asserted in the second way, where the recovery andrestorationofmenbythegraceofChrist iscalledtheir"quickening,"orthebestowingofanewlifeuponthem:forthissupposeththattheyweredead,ordestituteofthatlifewhichinthisrevivificationiscommunicatedunto them; for that alone can be said to be quickenedwhichwas deadbefore.SeeEph.2:5;John5:21,6:63.

Thisdeaththatunregeneratepersonsareunderistwofold:—

1.Legal,withreferenceuntothesentenceofthelaw.Thesanctionofthelaw was, that upon sin man should die: "In the day that thou eatestthereof thou shalt die the death," Gen. 2:17. Upon this sentence Adamandallhisposteritybecamedeadinlaw,morallydead,orobnoxiousuntodeathpenally,andadjudgeduntoitThisdeathisintendedinsomeoftheplacesbeforementioned;asRom.5:12,and itmaybealso,2Cor.5:14:forasChristdied,sowerealldead.Hediedpenallyunderthesentenceofthelaw,andallwereobnoxiousuntodeath,ordeadonthataccount.Butthis isnot thedeathwhichI intend,neitherarewedeliveredfromitbyregeneration,butbyjustification,Rom.8:1.

2.There is in themaspiritualdeath,calledsometaphorically, fromtheanalogy and proportion that it bears unto death natural. Of greatimportance it is to know the true nature hereof, and how by reasonthereofunregeneratemenareutterlydisabledfromdoinganythingthatis spiritually good, until they are quickenedby the almightypower andirresistibleefficacyof theHolyGhost.Wherefore, todeclare thisaright,we must consider the nature of life and death natural, in allusionwhereuntothespiritualestateofunregeneratemenisthusdescribed.

Life in general, or the life of a living creature, is "Actus vivificantis invivificatumperunionemutriusque;"—"Theactofaquickeningprincipleonasubjecttobequickened,byvirtueoftheirunion."Andthreethingsaretobeconsideredinit:—

1.Theprincipleof life itself;andthis inmanis therational, livingsoul,called םיִּיַח תַמְׁשִנ :Gen. 2:7, "God breathed into his nostrils the breath oflife,andmanbecamea livingsoul."Having formed thebodyofmanofthe dust of the earth, he designed him a principle of life superior untothat of brute creatures, which is but the exurgency and spirit of theirtemperatureandcomposition,thoughpeculiarlyeducedbytheformativevirtue and power of theHoly Ghost, as hath been before declared. Hecreates for him, therefore, a separate, distinct, animating soul, andinfusethitintothematterpreparedforitsreception.Andashedidthusinthebeginningofthecreationofthespeciesorkindofthehumanrace,in its first individuals, sohe continueth todo the same in the ordinarycourseoftheworksofhisprovidenceforthecontinuationofit;forhavingordained the preparation of the body by generation, he immediately

infusethintoitthe"livingsoul,"the"breathoflife."

2.Thereisthe"actusprimus,"orthequickeningactofthisprincipleontheprinciplequickened,inandbyvirtueofunion.Herebythewholemanbecomes הָּיַח ׁשֶפֶנ ,—a "living soul;" ψυχικὸς ἄνθρωπος,—a personquickenedbyavitalprinciple,andenabledforallnaturallyvitalactions.

3.Therearetheactsofthislifeitself;andtheyareoftwosorts:—(1.)Suchasflowfromlifeaslife.(2.)Suchasproceedfromitassuchalife,fromthe principle of a rational soul. Those of the first sort are natural andnecessary, as are all the actings and energies of the senses, and of thelocomotivefaculty,asalsowhatbelongsuntothereceivingandimprovingofnutriment.Theseareactsoflife,whencethepsalmistprovesidolstobedeadthingsfromthewantofthem;sofararetheyfromhavingadivinelife,as that theyhaveno lifeatall,Ps.115:4–7.Theseareactsof lifeaslife, inseparable from it; and their end is, to preserve the union of thewhole between the quickening and quickenedprinciples. (2.) There aresuch acts of life as proceed from the especial nature of this quickeningprinciple.Sucharealltheelicitandimperate2actsofourunderstandingsandwills;allactionsthatarevoluntary,rational,andpeculiarlyhuman.Theseproceedfromthatspecialkindoflifewhichisgivenbytheespecialquickeningprincipleofarationalsoul.

Henceitisevidentwhereindeathnaturaldothconsist;andthreethingsmay be considered in it:—1. The separation of the soul from the body.Herebytheactofinfusingthelivingsoulceasethuntoallitsends;forasaprincipleoflifeuntothewhole,itoperatesonlybyvirtueofitsunionwiththesubjecttobequickenedbyit.2.Acessationofallvitalactingsinthequickened subject; for that union from whence they should proceed isdissolved.3.Asaconsequentofthese,thereisinthebodyanimpotencyforandanineptitudeuntoallvitaloperations.Notonlydoalloperationsoflifeactuallycease,butthebodyisnomoreabletoeffectthem.Thereremains in it, indeed, "potentia obedientialis," a "passive power" toreceivelifeagain,ifcommunicateduntoitbyanexternalefficientcause,—so the body of Lazarus being dead had a receptive power of a livingsoul,—butanactivepowertodisposeitselfuntolifeorvitalactionsithathnot.

From these things we may, by a just analogy, collect wherein life anddeath spiritual do consist. And to that end some things must bepreviouslyobserved;as,—1.ThatAdaminthestateofinnocency,besideshisnaturallife,wherebyhewasalivingsoul,hadlikewiseasupernaturallifewithrespectunto itsend,wherebyhe liveduntoGod.This iscalledthe "life of God," Eph. 4:18, whichmen now in the state of nature arealienatedfrom;—thelifewhichGodrequires,andwhichhathGodforitsobjectandend.Andthislifewasinhimsupernatural:foralthoughitwasconcreated inandwith the rational soul, asaperfectiondueunto it, inthestatewhereinandwithrespectunto theend forwhich itwasmade,yetitdidnotnaturallyflowfromtheprinciplesoftherationalsoul;norweretheprinciples,faculties,orabilitiesofit, inseparablefromthoseofthesoul itself,beingonlyaccidentalperfectionsof them, inlaid in thembyespecialgrace.Thislifewasnecessaryuntohimwithrespectuntothestatewhereinandtheendforwhichhewasmade.Hewasmadeto liveuntothelivingGod,andthatinapeculiarmanner;—toliveuntohisgloryin this world, by the discharge of the rational and moral obediencerequired of him; and to live afterward in his glory and the eternalenjoymentofhim,ashischiefestgoodandhighestreward.Thatwherebyhe was enabled hereunto was that life of God, which we are alienatedfrominthestateofnature.2.Inthislife,asinlifeingeneral,threethingsaretobeconsidered:—(1.)Itsprinciple;(2.)Itsoperation;(3.)Itsvirtue;orhabit,act,andpower.

(1.)Therewasaquickeningprinciplebelonginguntoit;foreverylifeisanactofaquickeningprinciple.ThisinAdamwastheimageofGod,oranhabitual conformity untoGod, hismind andwill, wherein the holinessandrighteousnessofGodhimselfwasrepresented,Gen.1:26,27.Inthisimagehewascreated,oritwasconcreatedwithhim,asaperfectiondueto his nature in the conditionwherein hewasmade. This gave him anhabitualdispositionuntoalldutiesofthatobediencethatwasrequiredofhim;itwastherectitudeofallthefacultiesofhissoulwithrespectuntohissupernaturalend,Eccles.7:29.

(2.)Therebelongedunto it continual actings from,orby virtueof, andsuitableunto,thisprinciple.AlltheactsofAdam'slifeshouldhavebeensubordinateuntohisgreatmoralend. Inall thathedidheshouldhave

lived unto God, according unto the law of that covenant wherein hewalkedbeforehim.Andanactinginall thingssuitablyuntothelight inhismind,untotherighteousnessandholinessinhiswillandaffections,thatuprightness,orintegrity,ororder,thatwasinhissoul,washislivinguntoGod.

(3.)Hehadherewithalpowerorabilitytocontinuetheprincipleoflifeinsuitableactsofit,withrespectuntothewholeobediencerequiredofhim;thatis,hehadasufficiencyofabilityfortheperformanceofanyduty,orofall,thatthecovenantrequired.

And in these three [things] did the supernatural life of Adam ininnocencyconsist;anditisthatwhichthelifewhereuntowearerestoredbyChristdothanswer.Itanswersuntoit,Isay,andsuppliesitsabsencewith respect unto the end of living unto God according unto the newcovenant thatwe are taken into; for neitherwould the life ofAdambesufficient for us to live unto God according to the terms of the newcovenant, nor is the life of grace we now enjoy suited to the covenantwhereinAdamstoodbeforeGod.Wherefore,somedifferences therearebetweenthem,theprincipalwhereofmaybereducedintotwoheads:—

1.Theprincipleofthislifewaswhollyandentirelyinmanhimself.Itwastheeffectofanothercause,ofthatwhichwaswithouthim,—namely,thegood-willandpowerofGod;butitwaslefttogrowonnootherrootbutwhat was in man himself. It was wholly implanted in his nature, andthereindiditsspringslie.Actualexcitations,byinfluenceofpowerfromGod, it shouldhavehad; fornoprincipleofoperationcansubsist inanindependence of God, nor apply itself unto operation without hisconcurrence.But in the lifewhereuntoweare renewedbyJesusChrist,the fountain and principle of it is not in ourselves, but in him, as onecommonheaduntoall thataremadepartakersofhim.He is "our life;"andourlife(astothespringandfountainofit) ishidwithhiminGod,Col. 3:3, 4; for he quickeneth us by his Spirit, Rom. 8:11. And ourspiritual life,as inus,consists inthevitalactingsof thisSpiritofhis inus;for"withouthimwecandonothing,"John15:5.Byvirtuehereofwe"walkinnewnessoflife,"Rom.6:4.Welive,therefore,hereby;yetnotsomuchwe,as"Christlivethinus,"Gal.2:20

2.Thereisadifferencebetweentheseliveswithrespectuntotheobjectoftheirvitalacts, forthe lifewhichwenowleadbythefaithof theSonofGod hath sundry objects of its actings which the other had not; forwhereasalltheactingsofourfaithandlove,—thatis,allourobedience,—dothrespect therevelationthatGodmakesofhimselfandhiswilluntous,therearenownewrevelationsofGodinChrist,andconsequentlynewduties of obedience requiredof us; aswill afterward appear.Andothersuchdifferencestherearebetweenthem.ThelifewhichwehadinAdamandthatwhichwearereneweduntoinChristJesusaresofarofthesamenatureandkind,asourapostlemanifestsinsundryplaces,Eph.4:23,24,Col.3:10,asthattheyservetothesameendandpurpose.

Therebeing,therefore,thistwofoldspirituallife,orabilityoflivinguntoGod, thatwhichwehad inAdamand thatwhichwehave inChrist,wemust inquirewith referenceuntowhichof these it is thatunregeneratemenaresaidtobespirituallydead,ordeadintrespassesandsins.Nowthis,inthefirstplace,hathrespectuntothelifewehadinAdam;forthedeprivationofthatlifewasinthesanctionofthelaw,"Thoushaltdiethedeath." This spiritual death is comprised therein, and that in theprivationofthatspirituallife,orlifeuntoGod,whichunregeneratemennever had, neither de facto nor de jure, in any state or condition.Wherefore, with respect hereunto they are dead only negatively,—theyhaveitnot;butwithrespectuntothelifewehadinAdam,theyaredeadprivatively,—theyhavelostthatpoweroflivinguntoGodwhichtheyhad.

From what hath been discoursed, we may discover the nature of thisspiritual death, under the power whereof all unregenerate persons doabide: for there are three things in it: 1. A privation of a principle ofspiritual lifeenablingus to liveuntoGod;2.Anegationofall spiritual,vital acts,—that is, of all acts and duties of holy obedience, acceptableunto God, and tending to the enjoyment of him; 3. A total defect andwant of power for any such acts whatever. All these are in that deathwhichisaprivationoflife,suchasthisis.

FIRST,Thereisinitaprivationofaprincipleofspirituallife,namely,ofthatwhichwehadbefore theentranceof sin,orapowerof livinguntoGodaccordingtothecovenantofworks;andanegationofthatwhichwehavebyChrist,orapoweroflivinguntoGodaccordingtothetenorofthe

covenantofgrace.Those,therefore,whoarethusdeadhavenoprincipleorfirstpoweroflivinguntoGod,orfortheperformanceofanydutytobeacceptedwithhim,inordertotheenjoymentofhim,accordingtoeithercovenant.Itiswiththem,astoalltheactsandendsoflifespiritual,asitiswiththebody,astotheactsandendsoflifenatural,whenthesoulisdepartedfromit.Whyelsearetheysaidtobedead?

Itisobjected"Thatthereisawidedifferencebetweendeathnaturalandspiritual. In death natural, the soul itself is utterly removed and takenfrom the body; but in death spiritual it continues. A man is still,notwithstanding this spiritual death, endowed with an understanding,will,andaffections;andbythesearemenenabledtoperformtheirdutyuntoGod,andyieldtheobediencerequiredofthem."

Ans. 1. In lifespiritual thesoul isunto theprincipleof itas thebody isuntothesoulinlifenatural;forinlifenaturalthesoulisthequickeningprinciple,andthebodyistheprinciplequickened.Whenthesouldeparts,itleavesthebodywithallitsownnaturalproperties,bututterlydeprivedof them which it had by virtue of its union with the soul. So in lifespiritual,thesoulisnot,inandbyitsessentialproperties,thequickeningprinciple of it, but it is the principle that is quickened. And when thequickeningprincipleofspirituallifedeparts,itleavesthesoulwithallitsnatural properties entire as to their essence, thoughmorally corrupted;butofallthepowerandabilitieswhichithadbyvirtueofitsunionwithaquickeningprinciple of spiritual life, it is deprived.And todeny such aquickeningprincipleofspirituallife,superaddeduntousbythegraceofChrist, distinct and separate from the natural faculties of the soul, is,upon thematter, to renounce thewhole gospel. It is all one as to denythatAdamwascreatedintheimageofGodwhichhelost,andthatwearereneweduntotheimageofGodbyJesusChrist.Hence,2.Whateverthesoulactsinspiritualthingsbyitsunderstanding,will,andaffections,asdeprivedofornotquickenedby thisprincipleofspiritual life, itdoth itnaturally,notspiritually,asshallbeinstantlymadetoappear.

There is, therefore, in the first place, a disability or impotency unto allspiritualthingstobeperformedinaspiritualmanner,inallpersonsnotbornagainbytheSpirit;becausetheyarespirituallydead.Whatevertheycando,orhowevermenmaycallwhattheydo,unlesstheyareendowed

withaquickeningprincipleofgrace,theycanperformnoactspirituallyvital,noactoflifewherebywelivetoGod,orthatisabsolutelyacceptedwithhim.Henceitissaid,"ThecarnalmindisenmityagainstGod:foritis not subject to the lawofGod, neither indeed canbe,"Rom.8:7. "SothentheythatareinthefleshcannotpleaseGod,"verse8.Menmaycavilwhilsttheypleaseaboutthiscarnalmind,andcontendthatitisonlythesensitivepartofthesoul,ortheaffections,ascorruptedbyprejudicesand[by]depravedhabitsofvice, two thingsareplain in the text; first,Thatthis carnal mind is in all mankind, whoever they be, who are notpartakersof theSpiritofGodandhisquickeningpower;secondly,Thatwhereitis,thereisadisabilityofdoinganythingthatshouldpleaseGod:which is the sumofwhatwe contend for, andwhichmenmaywith aslittleadisparagementoftheirmodestydenyasrejecttheauthorityoftheapostle.SoourSaviour,astooneinstance,tellsusthat"nomancancometohimexcepttheFatherdrawhim,"John6:44.Andsois it figurativelyexpressedwhere,allmenbeingbynaturecompareduntoeviltrees,it isaffirmed of them that they cannot bring forth good fruit unless theirnaturebechanged,Matt.7:18,12:33.Andthisdisabilityastogoodisalsocompared by the prophet unto such effects as lie under a naturalimpossibility of accomplishment, Jer. 13:23. We contend not aboutexpressions. This is thatwhich the Scripture abundantly instructeth usin:Thereisnopowerinmenbynaturewherebytheyareofthemselves,—upon the mere proposal of their duty in spiritual obedience, andexhortations from the word of God unto the performance of it,accompaniedwith all themotiveswhich aremeet and suited to prevailwith themthereunto,—[able] toperceive,know,will,ordoany thing insuchawayormannerasthatitshouldbeacceptedwithGod,withrespectunto our spiritual life unto him, according to his will, and futureenjoymentofhim,withouttheefficaciousinfusionintothem,orcreationin them, of a new gracious principle or habit enabling them thereunto;andthatthisisaccordinglywroughtinallthatbelievebytheHolyGhost,weshallafterwarddeclare.

Butitwillbeobjected,andhathagainstthisdoctrinebeeneversosincethedaysofPelagius,"Thatasuppositionhereofrendersallexhortations,commands,promises,andthreatenings,—whichcomprisethewholewayof the external communication of the will of God unto us,—vain and

useless;fortowhatpurposeisittoexhortblindmentoseeordeadmento live, or to promise rewards unto them upon their so doing? Shouldmenthusdealwithstones,would itnotbevainandludicrous,andthatbecause of their impotency to comply with any such proposals of ourminduntothem;andthesameisheresupposedinmenastoanyabilityinspiritualthings."

Ans. 1. There is nothing, in the highest wisdom, required in theapplicationofanymeansto theproducingofaneffect,but that intheirownnaturetheyaresuitedthereunto,andthatthesubjecttobewroughtupon by them is capable of being affected according as their naturerequires.Andthusexhortations,withpromisesand threatenings,are intheirkind,asmoralinstruments,suitedandpropertoproducetheeffectsof faith and obedience in theminds ofmen. And the faculties of theirsouls,theirunderstandings,wills,andaffections,aremeettobewroughtuponbythemuntothatend;forbymen'srationalabilitiestheyareableto discern their nature and judge of their tendency. And because thesefacultiesaretheprincipleandsubjectofallactualobedience,itisgrantedthatthereis inmananatural,remote,passivepowertoyieldobedienceunto God, which yet can never actually put forth itself without theeffectualworkingof thegraceofGod,notonlyenablingbutworking inthemtowillandtodo.

2. Exhortations, promises, and threatenings respect not primarily ourpresentability,butourduty.Theirendis,todeclareuntous,notwhatwecando,butwhatweoughttodo;andthis isdonefully inthem.Ontheotherhand,makeageneralrule,thatwhatGodcommandsorexhortsusunto,withpromisesmadeuntoourobedience,andthreateningsannexeduntoasuppositionofdisobedience,wehavepowerinandofourselvestodo,orweareofourselvesabletodo,andyouquiteevacuatethegraceofGod, or at leastmake it only useful for themore easy discharge of ourduty, not necessary unto the very being of duty itself; which is thePelagianismanathematizedbysomanycouncilsofold.Butinthechurchithathhithertobeenbelievedthatthecommanddirectsourduty,butthepromisegivesstrengthfortheperformanceofit.

3.Godispleasedtomaketheseexhortationsandpromisestobe"vehiculagratiæ,"—the means of communicating spiritual life and strength unto

men;andhehathappointedthemuntothisend,because,consideringthemoral and intellectual faculties of the minds of men, they are suitedthereunto.Hence, theseeffectsareascribeduntotheword,whichreallyarewroughtbythegracecommunicatedthereby,James1:18;1Pet.1:23.And this, in their dispensation under the covenant of grace, is theirproperend.Godmay,therefore,wiselymakeuseofthem,andcommandthem to be used towardsmen, notwithstanding all their own disabilitysavinglytocomplywiththem,seeinghecan,will,anddothhimselfmakethemeffectualuntotheendaimedat.

But itwillbe fartherobjected, "That ifmenare thusutterlydevoidofaprincipleofspirituallife,ofallpowertoliveuntoGod,—thatis,torepent,believe, and yield obedience,—is it righteous that they should perisheternallymerelyfortheirdisability,ortheirnotdoingthatwhichtheyarenotabletodo?Thiswouldbetorequirebrickandtogivenostraw,yea,torequire much where nothing is given. But the Scripture everywherechargeththedestructionofmenupontheirwilfulsin,nottheirweaknessordisability."

Ans. 1.Men's disability to live toGod is their sin.Whatever, therefore,ensuesthereonmaybejustlychargedonthem.Itisthatwhichcameonusbythesinofournatureinourfirstparents,allwhoseconsequentsareoursinandourmisery,Rom.5:12.Haditbefallenuswithoutaguilttrulyour own, according to the law of our creation and covenant of ourobedience, thecasewouldhavebeenotherwise;buton thissupposition(sufficiently confirmedelsewhere), thosewhoperishdobut feedon thefruitoftheirownways.

2. In the transactions betweenGod and the souls ofmen,with respectunto their obedience and salvation, there is none of them but hath apower in sundry things, as to some degrees andmeasures of them, tocomplywithhismindandwill,whichtheyvoluntarilyneglect;andthisofitselfissufficienttobearthechargeoftheireternalruin.But,—

3.NomanissounabletoliveuntoGod,todoanythingforhim,butthatwithalheisabletodoanythingagainsthim.Thereisinallmenbynatureadepraved,vicioushabitofmind,whereintheyarealienatedfromthelifeofGod;andthereisnocommandgivenuntomenforevangelicalfaithor

obedience,buttheycananddoputforthafreepositiveactoftheirwillsin the rejection of it, either directly or interpretatively, in preferringsomewhatelsebeforeit.As"theycannotcometoChristexcepttheFatherdraw them," so "theywillnot come that theymayhave life;"whereforetheirdestructionisjustandofthemselves.

This is the description which the Scripture giveth us concerning thepower, ability, or disability, of men in the state of nature, as unto theperformanceof spiritual things.By some it is traducedas fanatical andsenseless; which the Lord Christ must answer for, not we, for we donothingbutplainlyrepresentwhathehathexpressedinhisword;andifitbe"foolishness"untoany,thedaywilldeterminewheretheblamemustlie.

SECONDLY, There is in this death an actual cessation of all vital acts.Fromthisdefectofpower,orthewantofaprincipleofspirituallife,itisthat men in the state of nature can perform no vital act of spiritualobedience,—nothingthatisspirituallygood,orsaving,oracceptablewithGod,accordingto thetenorof thenewcovenant;whichweshall, in thesecondplace,alittleexplain.

ThewholecourseofourobediencetoGodinChrist is the"lifeofGod,"Eph.4:18,—thatlifewhichisfromhiminapeculiarmanner,whereofheistheespecialauthor,andwherebyweliveuntohim,—whichisourend.Andthegospel,whichistheruleofourobedience,iscalled"Thewordsofthislife,"Acts5:20,—thatwhichguidesanddirectsushowtolivetoGod.Henceallthedutiesofthislifearevitalacts,spirituallyvitalacts,actsofthatlifewherebywelivetoGod.

Where, therefore, this life is not, all theworks ofmen are deadworks.Wherepersonsaredeadinsin,theirworksare"deadworks."Theyaresoall of them, either in their own nature, or with respect unto them bywhomtheyareperformed,Heb.9:14.Theyaredeadworksbecausetheyproceednotfromaprincipleoflife,areunprofitableasdeadthings,Eph.5:11,andendindeatheternal,James1:15.

Wemay, then, consider how this spiritual life, which enableth us untothesevitalacts,isderivedandcommunicateduntous:—

1.TheoriginalspringandfountainofthislifeiswithGod:Ps.36:9,"Withthee is the fountainof life."Thesole springofourspiritual life is inanespecialway andmanner inGod. And hence our life is said to be "hidwith Christ in God," Col. 3:3; that is, as to its internal producing andpreserving cause.But it is thus alsowith respectunto all lifewhatever.God is the "living God." All other things are in themselves but deadthings;theirlife,whateveritbe,isinhimefficientlyandeminently,andinthemitispurelyderivative.Wherefore,—

2.Ourspiritual life,asuntotheespecialnatureof it, isspecificatedanddiscerned from a life of any other kind, in that the fulness of it iscommunicateduntotheLordChristasmediator,Col.1:19;andfromhisfulnesswe do receive it, John 1:16. There is a principle of spiritual lifecommunicated unto us fromhis fulness thereof,whence he quickenethwhomhepleaseth.Henceheissaidtobe"ourlife,"Col.3:4.Andinourlife,itisnotsomuchwewholive,as"Christthatlivethinus,"Gal.2:20;becauseweactnothingbutasweareactedbyvirtueandpowerfromhim,1Cor.15:10.

3.ThefountainofthislifebeinginGod,andthefulnessofitbeinglaidupinChristforus,hecommunicatesthepowerandprincipleofituntousbythe Holy Ghost, Rom. 8:11. That he is the immediate efficient causehereof,weshallafterwardfullyevinceanddeclare.Butyethedothitsoastoderive ituntous fromJesusChrist,Eph.4:15,16; forhe is"the life,"and "without him," or power communicated from him, "we can donothing,"John15:5.

4. This spiritual life is communicated unto us by the Holy Ghost,accordinguntoandinorderfortheendsofthenewcovenant:forthisisthepromiseofit,ThatGodwillfirstwritehislawinourhearts,andthenweshallwalkinhisstatutes;thatis,theprincipleoflifemustprecedeallvitalacts.Fromthisprincipleoflife,thusderivedandconveyeduntous,areallthosevitalactswherebywelivetoGod.Wherethisisnot,—asitisnot in any that are "dead in sins," for from the want hereof are theydenominated"dead,"—noactofobedienceuntoGodcansobeperformedasthatitshouldbeanactofthe"lifeofGod;"andthisisthewaywherebytheScripturedothexpressit.Thesamethingisintendedwhenwesayinother words, that without an infused habit of internal inherent grace,

received from Christ by an efficacious work of the Spirit, no man canbelieve or obeyGod, or perform any duty in a savingmanner, so as itshouldbeacceptedwithhim.Andifweabidenotinthisprinciple,weletinthewholepoisonousfloodofPelagianismintothechurch.Tosaythatwehaveasufficiencyinourselvessomuchastothinkagoodthought,ortodoanythingasweought,anypower,anyabilitythatisourown,orinus by nature, however externally excited and guided by motives,directions, reasons, encouragements, of what sort soever, to believe orobeythegospelsavingly inanyone instance, is tooverthrowthegospelandthefaithofthecatholicchurchinallages.

But itmaybeobjected, "Thatwhereasmanyunregeneratepersonsmayanddoperformmanydutiesofreligiousobedience,iftherebenothingofspiritual life in them then are they all sins, and so differ not from theworst things they do in this world, which are but sins; and if so, untowhat end should they take pains about them?Were it not as good forthem to indulgeunto their lusts andpleasures, seeing all comes to oneend?It isallsin,andnothingelse.Whydothedispensersof thegospelpress any duties on such as they know to be in that estate? Whatadvantageshalltheyhavebyacompliancewiththem?Wereitnotbettertoleavethemtothemselves,andwaitfortheirconversion,thantospendtimeandlabouraboutthemtonopurpose?"

Ans.1.Itmustbegrantedthatallthedutiesofsuchpersonsareinsomesensesins.ItwasthesayingofAustin,thatthevirtuesofunbelieversaresplendidapeccata.Thissomearenowdispleasedwith;butitiseasiertocensurehimthantoconfutehim.Twothingsattendineverydutythatisproperly so:—(1.) That it is accepted with God; and, (2.) That it issanctified in them that do it. But neither of these is in the duties ofunregenerate men; for they have not faith, and "without faith it isimpossibletopleaseGod,"Heb.11:6.Andtheapostlealsoassuresusthatunto the defiled and unbelieving,—that is, all unsanctified persons, notpurified by the Spirit of grace,—all things are unclean, because theirconsciencesandmindsaredefiled,Tit.1:15.Sotheirprayingissaidtobean "abomination," and their ploughing "sin." It doth not, therefore,appearwhatisotherwiseinthemortothem.Butastherearegooddutieswhichhavesinadheringtothem,Isa.64:6,sotherearesinswhichhave

goodinthem;forbonumoriturexintegris,malumexquocunquedefectu.Sucharethedutiesofmenunregenerate.Formally,anduntothem,theyare sin;materially, and in themselves, theyaregood.Thisgives themadifferencefrom,andapreferenceabove,suchsinsasareeverywaysinful.Astheyareduties,theyaregood;astheyarethedutiesofsuchpersons,theyareevil,becausenecessarilydefectiveinwhatshouldpreservethemfrombeingso.Andonthisgroundtheyoughttoattenduntothem,andmaybepressedthereunto.

2. Thatwhich is goodmaterially and in itself, though vitiated from therelationwhichithathtothepersonbywhomitisperformed,isapproved,andhathitsacceptationinitsproperplace;fordutiesmaybeperformedtwoways:—(1.)Inhypocrisyandpretence.SotheyareutterlyabhorredofGod, in matter and manner. That is such a poisonous ingredient asvitiatesthewhole,Isa.1:11–15;Hos.1:4.(2.)Inintegrity,accordinguntopresent light and conviction; which, for the substance of them, areapproved.Andnomanistobeexhortedtodoanythinginhypocrisy:seeMatt. 10:26. And on this account also, that the duties themselves areacceptable,menmaybepressedtothem.But,—

3. It must be granted that the same duty, for the substance of it ingeneral, and performed according to the same rule as to the outwardmanner of it,may be accepted in or from one and rejected in or fromanother.SowasitwiththesacrificesofCainandAbel.Andnotonlyso,but the same rejected duty may have degrees of evil for which it isrejected,andbemoresinful inanduntoonethanuntoanother.Butwemustobserve,thatthedifferencedothnotrelatemerelyuntothedifferentstatesofthepersonsbywhomsuchareperformed,—as,becauseoneisinthestateofgrace,whosedutiesareaccepted,andanotherinthestateofnature,whosedutiesarerejected,as theirpersonsare: foralthoughtheacceptationofourpersonsbeanecessaryconditionfortheacceptationofourduties,asGodfirsthadrespectuntoAbel,andthenuntohisoffering,yet there is always a real specifical difference between the dutiesthemselveswhereof one is accepted and theother rejected, although, itmaybe,untousitbeeverywayimperceptible;asintheofferings,ofCainandAbel,thatofAbelwasofferedinfaith,thedefectwhereofintheothercaused it to be refused. Suppose duties, therefore, to be every way the

same, as to the principles, rule, and ends, or whatever is necessary torender themgood in theirkind, and theywouldbeall equallyacceptedwithGod,bywhomsoevertheyareperformed,forheis"norespecterofpersons." But this cannot be but where those that perform them arepartakers of the same grace. It is, therefore, thewills ofmen only thatvitiate theirduties,whichare requiredof themas good; and if so, theymay justly be required of them. The defect is not immediately in theirstate,butintheirwillsandtheirperversity.

4. The will of God is the rule of allmen's obedience. This they are allbound to attend unto; and if what they do, through their own defect,proveeventuallysinunto them,yet thecommandment is justandholy,andtheobservanceofitjustlyprescribeduntothem.Thelawisthemoralcauseof theperformanceof theduties it requires, butnot of the sinfulmanner of their performance; and God hath not lost his right ofcommandingmen,becausetheybytheirsinhavelosttheirpowertofulfilhis command. And if the equity of the command doth arise from theproportioningof strength thatmenhave toanswer it,he that contractsthehighestmoraldisability thatdepravedhabitsofmindcan introduceoracourseofsinningproduceinhim,isfreedfromowingobedienceuntoanyofGod'scommands,seeingallconfessthatsuchahabitofsinmaybecontractedaswilldeprivetheminwhomit isofallpowerofobedience!Wherefore,—

5. Preachers of the gospel and others have sufficient warrant to pressupon all men the duties of faith, repentance, and obedience, althoughthey know that in themselves they have not a sufficiency of ability fortheirdueperformance;for,—(1.)ItisthewillandcommandofGodthatsotheyshoulddo,andthat is theruleofallourduties.Theyarenot toconsiderwhatmancandoorwilldo,butwhatGodrequires.Tomakeajudgment ofmen's ability, and to accommodate the commands of Goduntothemaccordingly,isnotcommitteduntoanyofthesonsofmen.(2.)Theyhaveadoubleendinpressingonmentheobservanceofduties,withasuppositionofthestateofimpotencydescribed:—[1.]Topreventthemfrom such courses of sin as would harden them, and so render theirconversion more difficult, if not desperate. [2.] To exercise a meansappointed ofGod for their conversion, or the communication of saving

grace unto them. Such are God's commands, and such are the dutiesrequired in them. In andby themGoddothuse to communicateofhisgraceuntothesoulsofmen;notwithrespectuntothemastheirduties,but as they are ways appointed and sanctified by him unto such ends.And hence it follows that even such duties as are vitiated in theirperformance, yet are of advantage unto them by whom they areperformed; for,—1st. By attendance unto them they are preserved frommanysins.2d.InanespecialmannerfromthegreatsinofdespisingGod,whichendscommonlyinthatwhichisunpardonable.3d.Theyareherebymadeusefuluntoothers,andmanyendsofGod'sgloryintheworld.4th.TheyarekeptinGod'sway,whereintheymaygraduallybebroughtoveruntoarealconversionuntohim.

THIRDLY, In this stateof spiritualdeath there isnot, in themwhoareunder the power of it, any disposition active and inclining unto lifespiritual.Thereisnotsoinadeadcarcaseuntolifenatural.Itisasubjectmeet for an external power to introduce a living principle into. So thedead body of Lazarus was quickened and animated again by theintroductionofhissoul;butinitselfithadnottheleastactivedispositionnor inclination thereunto. And no otherwise is it with a soul dead intrespasses and sins. There is in it potentia obedientialis, a powerrendering itmeet to receive the communications of grace and spirituallife; but a disposition thereunto of its own it hath not. There is in it aremotepower,inthenatureofitsfaculties,meettobewroughtuponbythe Spirit and grace of God; but an immediate power, disposing andenabling it unto spiritual acts, it hath not. And the reason is, becausenatural corruption cleaves unto it as an invincible, unmovable habit,constantly inducing unto evil, wherewith the least disposition untospiritual good is not consistent. There is in the soul, in the Scripturelanguage(whichsomecall"canting"),"thebodyofthesinsoftheflesh,"Col.2:11;whichunlessitbetakenawaybyspiritualcircumcision,throughthevirtueof thedeathofChrist, itwill liedead in toeternity.There is,therefore,inusthatwhichmaybequickenedandsaved;andthisisallwehave toboastofbynature.Thoughmanby sinbemade like thebeaststhatperish,beingbrutishandfoolishinhismindandaffections,yetheisnotsoabsolutely;heretains that livingsoul, those intellectual faculties,whichwerethesubjectoforiginalrighteousness,andaremeettoreceive

againtherenovationoftheimageofGodbyJesusChrist.

Butthisalsoseemsobnoxioustoanobjectionfromtheinstancesthataregiven in the Scripture, and whereof we have experience, concerningsundry good duties performed by men unregenerate, and that in atendency unto living unto God, which argues a disposition to spiritualgood.SoBalaamdesiredto"die thedeathof therighteous;"andHerod"heardJohn theBaptist gladly,doingmany thingswillingly;" andgreatendeavoursafterconversionuntoGodwefindinmanywhoneverattainthereunto.Sothattosaythereisnodispositionuntospirituallifeinanyunregenerate person is to make them all equal, which is contrary toexperience.

Ans.1.Thereisnodoubtbutthatunregeneratemenmayperformmanyexternaldutieswhicharegoodinthemselves,andlieintheorderoftheoutward disposal of the means of conversion; nor is it questioned buttheymayhave realdesigns,desires, andendeavoursafter thatwhich ispresenteduntothemastheirchiefestgood;—butsofarasthesedesiresoractingsaremerelynatural,thereisnodispositioninthemuntospirituallife,orthatwhichisspirituallygood.Sofarastheyaresupernatural,theyarenotofthemselves;for,—

2.Although there arenopreparatory inclinations inmen, yet there arepreparatory works upon them. Those who have not the word, yetmayhave convictions of good and evil, from the authority of God in theirconsciences,Rom. 2:14, 15.And the law, in the dispensation of it,mayworkmenuntomanydutiesofobedience,muchmoremaythegospelsodo; butwhatever effects are hereby produced, they arewrought by thepower of God, exerted in the dispensation of the word. They are noteducedoutofthenaturalfacultiesofthemindsofmen,butareeffectsofthepowerofGodinthemanduponthem,forweknowthat"inthefleshtheredwellethnogoodthing;"andallunregeneratemenarenomore,for"thatwhichisbornofthefleshisflesh."

3. The actings thus effected and produced in men unregenerate areneither fruits of, nor dispositions unto spiritual life. Men that arespiritually deadmay have designs and desires to free themselves fromdyingeternally,butsuchadesiretobesavedisnosavingdispositionunto

life.

CHAPTERV:THENATURE,CAUSES,ANDMEANSOFREGENERATION

Descriptionofthestateofnaturenecessaryuntoarightunderstandingofthework of the Spirit in regeneration—No possibility of salvation untopersons living and dying in a state of sin—Deliverance from it byregeneration only—The Holy Ghost the peculiar author of this work—Differences about themanner and nature of it—Way of the ancients inexplaining the doctrine of grace—The present method proposed—Conversionnotwroughtbymoralsuasiononly—Thenatureandefficacyof moral suasion, wherein they consist—Illumination preparatory untoconversion—The nature of grace morally effective only, opened; notsufficient forconversion—Thefirstargument,disprovingtheworkingofgraceinconversiontobebymoralsuasiononly—Thesecond—Thethird—The fourth—Wherein theworkof theSpirit in regenerationpositivelydoth consist—The use and end of outward means—Real internalefficiency of the Spirit in this work—Grace victorious and irresistible—The nature of it explained; proved—The manner of God's working bygraceonourwills fartherexplained—Testimoniesconcerning theactualcollation of faith by the power of God—Victorious efficacy of internalgraceprovedbysundrytestimoniesofScripture—Fromthenatureofthework wrought by it, in vivification and regeneration—Regenerationconsideredwithrespectuntothedistinctfacultiesofthesoul;themind,thewill,theaffections.

UNTO the description we are to give of the work of regeneration, theprecedentaccountofthesubjectofit,orthestateandconditionofthemthataretoberegenerated,wasnecessarilytobepremised;forupontheknowledge thereof doth a due apprehension of the nature of thatworkdepend.And theoccasionofall themistakesanderrors thathavebeenaboutit,eitherofoldoroflate,hathbeenamisunderstandingofthetruestateofmenintheirlapsedcondition,orofnatureasdepraved.Yea,andthose by whom this whole work is derided do now countenancethemselves therein by their ignorance of that state,which theywill notlearn either from the Scripture or experience; for, "natura sic apparet

vitiata ut hoc majoris vitii sit non videre," as Austin speaks. It is anevidenceofthecorruptionofnature,thatitdisenablesthemindsofmentodiscerntheirowncorruption.Wehavepreviouslydischargedthisworkso far as it is necessary unto our present purpose. Many other thingsmight be added in the explication of it, were that our direct design.Particularly, having confined myself to treat only concerning thedepravation of the mind and will, I have not insisted on that of theaffections, which yet is effectual to retain unregeneratemen under thepower of sin; though it be far enough from truth that the wholecorruptionofnatureconsiststherein,assomeweaklyandatheologicallyhave imagined.Much less have I treated concerning that increase andheighteningofthedepravationofnaturewhichiscontractedbyacustomofsinning,asuntoalltheperverseendsofit.YetthisalsotheScripturemuchinsistsupon,asthatwhichnaturallyandnecessarilyensuesinallinwhomitisnotpreventedbytheeffectualtransforminggraceoftheSpiritof God; and it is that which seals up the impossibility of their turningthemselvestoGod,Jer.13:23;Rom.3:10–19.Butthatthewholedifficultyof conversion shouldarise frommen's contractingahabitor customofsinning is false,andopenlycontradictory to theScripture.These thingsare personal evils, and befall individuals, through their own default, invarious degrees.Andwe see that amongstmen, under the sameuse ofmeans,someareconverteduntoGodwhohavebeendeeplyimmersedinan habitual course of open sins, whilst others, kept from them by theinfluence of their education upon their inclinations and affections,remainunconverted.Sowasitofoldbetweenthepublicansandharlotsontheonehand,andthePhariseesontheother.Butmydesignwasonlytomentionthatwhichiscommonuntoall,orwhereinallmenuniversallyareequallyconcerned,whoarepartakersofthesamehumannatureinitslapsedcondition.AndwhatwehavehereindeclaredfromtheScriptureswillguideus inour inquiryafter theworkof theHolySpiritofgrace inourdeliverancefromit.

It isevident,andneedsnofartherconfirmation,thatpersonslivinganddyinginthisestatecannotbesaved.ThishithertohathbeenallowedbyallthatarecalledChristians;norarewetobemovedthatsomewhocallthemselvessodobegintolaughatthedisease,anddespisetheremedyofour nature. Among those who lay any serious and real claim unto

Christianity,thereisnothingmorecertainnormoreacknowledgedthanthatthereisnodeliverancefromastateofmiseryforthosewhoarenotdeliveredfromastateofsin.Andhewhodeniesthenecessaryperishingofallthatliveanddieinthestateofcorruptednature,deniesalltheuseof the incarnation andmediation of the Son of God: for if wemay besavedwithouttherenovationofournatures,therewasnoneednoruseofthenewcreationofallthingsbyJesusChrist,whichprincipallyconsiststherein;andifmenmaybesavedunderalltheevilsthatcameuponusbythefall,thendidChristdieinvain.Besides,itisfrequentlyexpressedthatmeninthatstateare"enemiestoGod,""alienatedfromhim,""childrenofwrath,""underthecurse;"andifsuchmaybesaved,somaydevilsalso.In brief, it is not consistent with the nature of God, his holiness,righteousness,ortruth,withthelaworgospel,norpossibleinthenatureof the thing itself, that such persons should enter into or be madepossessorsofgloryandrestwithGod.Adeliverance,therefore,outofandfrom this condition is indispensablynecessary tomakeusmeet for theinheritanceofthesaintsinlight.

This deliverancemust be and is by regeneration. The determination ofour Saviour is positive, both in this and the necessity of it, beforeasserted: John 3:3, "Except aman be born again," or from above, "hecannotseethekingdomofGod."Whateversensethe"kingdomofGod."istakenin,eitherforthatofgracehereorofgloryhereafter,itisallthesame as unto our present purpose. There is no interest in it to beobtained, no participation of the benefits of it, unless a man be bornagain,unlessheberegenerate.AndthisdeterminationofourSaviour,asit is absolute and decretory, so it is applicable unto and equallycomprisetheveryindividualofmankind.Andtheworkintendedbytheirregeneration, or in being born again, which is the spiritual conversionand quickening of the souls ofmen, is everywhere ascribed unto themthatshallbesaved.Andalthoughmenmayhave,throughtheirignoranceandprejudices,falseapprehensionsaboutregenerationandthenatureofit, or wherein it doth consist, yet, so far as I know, all Christians areagreedthat it isthewayandmeansofourdeliverancefromthestateofsin or corrupted nature, or rather our deliverance itself; for this bothexpress testimonies of Scripture and the nature of the thing itself putbeyondcontradiction,Tit.3:3–5.Andthosebywhomit isexposedunto

scorn,whoesteemitaridiculousthingforanyonetoinquirewhetherheberegenerateorno,willonedayunderstandthenecessityofit,although,itmaybe,notbeforeitistoolatetoobtainanyadvantagethereby.

The Holy Ghost is the immediate author and cause of this work ofregeneration. And herein again, as I suppose, we have in general theconsentofall.Nothingismoreinwordsacknowledgedthanthatall theelectofGodaresanctifiedbytheHolyGhost.Andthisregenerationisthehead, fountain, or beginning of our sanctification, virtually comprisingthewhole in itself, as will afterward appear.However, that it is a partthereofisnottobedenied.Besides,asIsuppose,itisequallyconfessedtobeaneffectorworkofgrace,theactualdispensationwhereofissolelyinthehandoftheHolySpirit.This,Isay,isinwordsacknowledgedbyall,althoughIknownothowsomecanreconcile thisprofessionuntoothernotionsandsentimentswhichtheydeclareconcerningit;forsettingasidewhat men do herein themselves, and others do towards them in theministry of theword, I cannot seewhat remains, as they express theirlooseimaginations,tobeascribeduntotheSpiritofGod.Butatpresentwe shall make use of this general concession, that regeneration is theworkof theHolyGhost,oraneffectofhisgrace.Not thatwehaveanyneed so to do, but that we may avoid contesting about those thingswhereinmenmayshroudtheirfalseopinionsundergeneral,ambiguousexpressions;whichwas theconstantpracticeofPelagiusandthosewhofollowed him of old. But the Scripture is express in testimonies to ourpurpose.What our Saviour calls being "born again," John 3:3, he callsbeing "bornof theSpirit," verses5,6,becausehe is the sole,principal,efficient cause of this new birth; for "it is the Spirit that quickeneth,"John6:63;Rom.8:11.AndGodsavethus"accordingtohismercy,bythewashing of regeneration, and renewing of the Holy Ghost," Tit. 3:5.Whereas, therefore,wearesaid tobe"bornofGod,"or tobe"begottenagainofhisownwill,"John1:13,James1:18,1John3:9,itiswithrespectuntotheespecialandpeculiaroperationoftheHolySpirit.

These things are thus far confessed, even by the Pelagians themselves,boththoseofoldandthoseatpresent,atleastingeneral;norhathanyasyet been so hardy as to deny regeneration to be the work of the HolySpirit inus, unlesswemust except thosedeluded soulswhodenyboth

himandhiswork.Oursoleinquiry,therefore,mustbeafterthemannerandnatureofthiswork;forthenatureofitdependsonthemanneroftheworkingof theSpirit ofGodherein.This, I acknowledge,wasvariouslycontendedaboutofold;andthetruthconcerningithathscarceescapedanopenopposition inanyagoof thechurch.Andatpresent this is thegreatballofcontentionbetweentheJesuitsandtheJansenists;thelatterkeeping close to the doctrine of the principal ancient writers of thechurch; the former, under new notions, expressions, and distinctions,endeavouringthere-enforcementofPelagianism,whereuntosomeoftheelder schoolmen led the way, of whom our Bradwardine so long agocomplained. But never was it with so much impudence and ignorancetraducedandreviledasitisbysomeamongourselves;forasortofmenwehavewho,bystoriesofwanderingJews,rhetoricaldeclamations,pertcavillings,andproudrevilingsof thosewhodissent fromthem,thinktoscorn and banish truth out of the world, though they never yet durstattempttodealopenlyandplainlywithanyoneargumentthatispleadedinitsdefenceandconfirmation.

Theancientwritersofthechurch,wholookedintothesethingswithmostdiligence, and laboured in them with most success, as Austin, Hilary,Prosper,andFulgentius,dorepresentthewholeworkoftheSpiritofGodtowards the souls ofmen under certain heads or distinctions of grace;andhereinweretheyfollowedbymanyofthemoresoberschoolmen,andothers of late without number. Frequent mention we find in them ofgrace,as "preparing,preventing,working,co-working,andconfirming."Undertheseheadsdotheyhandlethewholeworkofourregenerationorconversion unto God. And although there may be some alteration inmethodandwaysofexpression,—whichmaybevariedastheyarefoundto be of advantage unto them that are to be instructed,—yet, for thesubstance of the doctrine, they taught the same which hath beenpreachedamongstussincetheReformation,whichsomehaveignorantlytraducedasnovel.AndthewholeofitisnoblyandelegantlyexemplifiedbyAustin inhisConfessions;whereinhegivesus the experienceof thetruthhehad taught inhis own soul.And Imight follow their footstepsherein, and perhaps should for some reasons have chosen so to havedone, but that there have been so many differences raised about theexplication and application of these terms and distinctions, and the

declaration of the nature of the acts and effects of the Spirit of graceintended in them, as that to carry the truth through the intricateperplexitieswhichunderthesenotionshavebeencastuponit,wouldbealongerworkthanIshallhereengageinto,andtoomuchdivertmefrommyprincipalintention.Ishall,therefore,ingeneral,referthewholeworkof the Spirit ofGodwith respect unto the regeneration of sinners untotwoheads:—First,Thatwhich is preparatory for it; and, secondly,Thatwhichiseffectiveofit.Thatwhichispreparatoryforitistheconvictionofsin; this is theworkof theHolySpirit,John16:8.Andthisalsomaybedistinctlyreferreduntothreeheads:—1.Adiscoveryofthetruenatureofsin by the ministry of the law, Rom. 7:7. 2. An application of thatdiscoverymadeinthemindorunderstandinguntotheconscienceofthesinner. 3. The excitation of affections suitable unto that discovery andapplication,Acts 2:37. But these things, so far as they belong unto ourpresent design, have been before insisted on. Our principal inquiry atpresentisaftertheworkitself,orthenatureandmanneroftheworkingoftheSpiritofGodinandonthesoulsofmenintheirregeneration;andthismustbebothnegativelyandpositivelydeclared:—

FIRST,Theworkof theSpiritofGod in the regenerationof sinners,orthequickeningof themwhoaredead in trespassesandsins,or in theirfirstsavingconversiontoGod,dothnotconsistinamoralsuasiononly.Bysuasionweintendsuchapersuasionasmayormaynotbeeffectual;so absolutely we call that only persuasion whereby a man is actuallypersuaded. Concerning this we must consider,—1. What it is that isintendedbythatexpression,andwhereinitsefficacydothconsist;and,2.Prove that the whole work of the Spirit of God in the conversion ofsinnersdothnotconsisttherein.AndIshallhandlethismatterunderthisnotion, as thatwhich is knownunto thosewhoare conversant in thesethingsfromthewritingsoftheancientandmoderndivines;foritistonopurpose to endeavour the reducing of the extravagant, confuseddiscoursesofsomepresentwritersuntoacertainanddeterminatestatingofthethingsindifferenceamongus.Thatwhichtheyseemtoaimatandconcludemaybe reducedunto theseheads:—(1.)ThatGodadministersgraceuntoallinthedeclarationofthedoctrineofthelawandgospel.(2.)That the reception of this doctrine, the belief and practice of it, isenforced by promises and threatenings. (3.) That the things revealed,

taught,andcommanded,arenotonlygood inthemselves,butsosuiteduntothereasonandinterestofmankindasthatthemindcannotbutbedisposedand inclined toreceiveandobey them,unlessoverpoweredbyprejudicesandacourseofsin.(4.)Thattheconsiderationofthepromisesand threatenings of the gospel is sufficient to remove these prejudicesandreformthatcourse.(5.)Thatuponacompliancewiththedoctrineofthe gospel and obedience thereunto, men are made partakers of theSpirit,withotherprivilegesoftheNewTestament,andhavearightuntoall thepromisesofthepresentandfuturelife.Now,thisbeingaperfectsystem of Pelagianism, condemned in the ancient church as absolutelyexclusiveofthegraceofourLordJesusChrist,willbefullyremovedoutof our way in our present discourse, though the loose, confusedexpressionsofsomebenotconsideredinparticular;foriftheworkofourregenerationdonotconsist inamoralsuasion,—which,asweshall see,containsallthatthesemenwillallowtograce,—theirwholefabricfallstothegroundofitsownaccord:—

1.Astothenatureofthismoralsuasion,twothingsmaybeconsidered:—(1.)Themeans,instrument,andmatterofit,andthisisthewordofGod;thewordofGod,ortheScripture,inthedoctrinalinstructions,precepts,promises, and threatenings of it. This is that, and this is that alone,wherebywearecommanded,pressed,persuaded, to turnourselvesandlive to God. And herein we comprise the whole, both the law and thegospel, with all the divine truths contained in them, as severallyrespecting the especial ends whereunto unto they are designed; foralthough they are distinctly and peculiarly suited to produce distincteffectsonthemindsofmen,yettheyalljointlytenduntothegeneralendofguidingmenhowtoliveuntoGod,andtoobtaintheenjoymentofhim.AsforthosedocumentsandinstructionswhichmenhaveconcerningthewillofGod,andtheobediencewhichherequiresofthemfromthelightofnature,with theworksofcreationandprovidence, Ishallnothere takethem into consideration: for either they are solitary, or without anysuperaddition of instructive light by revelation, and then I utterly denythemtobeasufficientoutwardmeansoftheconversionofanyonesoul;ortheymaybeconsideredasimprovedbythewrittenwordasdispensedunto men, and so they are comprised under it, and need not to beconsideredapart.Wewill, therefore,supposethatthoseuntowhomthe

word isdeclaredhaveantecedaneously thereuntoall thehelpwhich thelightofnaturewillafford.

(2.) The principal way of the application of this means to produce itseffect on the souls of men is the ministry of the church. God hathappointed theministry for the application of theword unto themindsand consciences of men for their instruction and conversion. Andconcerningthiswemayobservetwothings:—[1.]ThatthewordofGod,thus dispensed by the ministry of the church, is the only ordinaryoutwardmeanswhichtheHolyGhostmakethuseofintheregenerationoftheadultuntowhomitispreached.[2.]Thatitiseverywaysufficientinitsownkind,—thatis,asanoutwardmeans;fortherevelationwhichismadeofGodandhismind thereby is sufficient to teachmenall that isneedfulforthemtobelieveanddothattheymaybeconverteduntoGod,andyieldhimtheobediencethatherequires.Hencetwothingsdoensue:—

1st.Thattheuseofthosemeansuntomeninthestateofsin,iftheyarenot complied withal, is sufficient, on the grounds before laid down, toleave thembywhom they are rejected inexcusable: so Isa. 5:3–5;Prov.29:1;2Chron.36:14–16.

2d. That the effect of regeneration or conversion unto God is assignedunto the preaching of theword, because of its efficacy thereunto in itsownkindandway,astheoutwardmeansthereof,1Cor.4:15;James1:18;1Pet.1:23.

2.Wemay considerwhat is thenature andwherein the efficacyof thismoralworkdothconsist.Towhichpurposewemayobserve,—

(1.) That in the use of this means for the conversion of men, there is,preparatory unto that wherein this moral persuasion doth consist, aninstructionofthemindintheknowledgeofthewillofGodanditsdutytowardshim.Thefirstregarduntomeninthedispensationofthewordunto them is their darkness and ignorance,whereby they are alienatedfromthelifeofGod.This,therefore,isthefirstendofdivinerevelation,—namely, tomakeknown the counsel andwill ofGoduntous: seeMatt.4:15,16;Luke4:18,19;Acts26:16–18,20:20,21,26,27.Bythepreaching

ofthelawandthegospel,menareinstructedinthewholecounselofGodandwhatherequiresofthem;andintheirapprehensionhereofdoththeillumination of their minds consist, whereof we must treat distinctlyafterward.Without a suppositionof this illumination there isnouseofthe persuasive power of the word; for it consists in affecting themindwith its concernment in the things that it knows, or wherein it isinstructed.Whereforewesupposeinthiscasethatamanistaughtbythewordboththenecessityofregeneration,andwhatisrequiredofhimselfthereunto.

(2.)Onthissupposition,thatamanisinstructedintheknowledgeofthewillofGod,asrevealedinthelawandthegospel,thereisaccompanyingthewordofGod,inthedispensationofit,apowerfulpersuasiveefficacyuntoacompliancewith itandobservanceof it.For instance, supposeamantobeconvincedbythewordofGodofthenatureofsin;ofhisownsinful condition,ofhisdanger from thencewith respectunto the sinofnature, on which account he is a child of wrath; and of his actual sin,which farther rendershimobnoxiousunto the curseof the lawand theindignation of God; of his duty hereon to turn unto God, and the waywhereby he may so do,—there are in the precepts, exhortations,expostulations, promises, and threatenings of the word, especially asdispensedintheministryof thechurch,powerfulmotivestoaffect,andargumentstoprevailwith,themindandwillofsuchamantoendeavourhisownregenerationorconversionuntoGod,rationalandcogentaboveall that canbe objectedunto the contrary.On some it is acknowledgedthat these thingshavenoeffect; theyarenotmovedby them, theycarenotforthem,theydodespisethem,andliveanddieinrebellionagainstthelightofthem,"havingtheireyesblindedbythegodofthisworld."Butthis isnoargument that theyarenotpowerful in themselves,although,indeed,itisthattheyarenotsotowardsusofthemselves,butonlyastheHoly Spirit is pleased to act them towards us. But in these motives,reasons,andarguments,wherebymenare,inandfromthewordandtheministryofit,urgedandpresseduntoconversiontoGod,doththismoralpersuasionwhereofwespeakconsist.Andtheefficacyofituntotheendproposedarisethfromthethingsensuing,whichareallresolvedintoGodhimself:—

[1.] From an evidence of the truth of the things from whence thesemotivesandargumentsweretaken.Thefoundationofall theefficacyofthedispensationofthegospelliesinanevidencethatthethingsproposedin it are not "cunningly-devised fables," 2 Pet. 1:16. Where this is notadmitted,whereitisnotfirmlyassentedunto,therecanbenopersuasiveefficacy in it; butwhere there is, namely, a prevalent persuasion of thetruthofthethingsproposed,therethemindisunderadispositionuntothe thingswhereunto it is persuaded.Andhereon thewhole efficacy ofthe word in and upon the souls of men is resolved into the truth andveracity of God; for the things contained in the Scripture are notproposed unto us merely as true, but as divine truths, as immediaterevelations from God, which require not only a rational but a sacredreligiousrespectuntothem.Theyarethingsthatthe"mouthoftheLORDhathspoken."

[2.]Thereisaproposaluntothewillsandaffectionsofmeninthethingsso assented unto, on the one hand as good, amiable, and excellent,whereinthechiefestgood,happiness,andutmostendofournaturesarecomprised, to be pursued and attained; and on the other of things eviland terrible, the utmost evil that our nature is obnoxious unto, to beavoided:forthisisurgedonthem,thattocomplywiththewillofGodintheproposalsofthegospel,toconformthereunto,todowhatherequires,to turn fromsinuntohim, isgooduntomen,best for them,—assuredlyattendedwith present satisfaction and future glory.And therein is alsoproposedthemostnobleobjectforouraffections,evenGodhimself,asafriend,asreconcileduntousinChrist;andthatinawaysuiteduntohisholiness,righteousness,wisdom,andgoodness,whichwehavenothingtooppose unto nor to lay in the balance against. The way, also, of thereconciliationofsinnersuntoGodbyJesusChristissetoutasthatwhichhathsuchan impressofdivinewisdomandgoodnessuponit,as that itcanbe refusedbynonebutoutof adirect enmity againstGodhimself.Unto the enforcing of these things on theminds ofmen, the Scriptureabounds with reasons,motives, and arguments; the rendering whereofeffectual is the principal end of the ministry. On the other hand, it isdeclaredandevidencedthatsinisthegreatdebasementofournatures,—the ruin of our souls, the only evil in the world, in its guilt andpunishment;andthatacontinuanceinastateofit,witharejectionofthe

invitation of the gospel unto conversion to God, is a thing foolish,unworthy of a rational creature, and that which will be everlastinglypernicious. Whereas, therefore, in the judgment of every rationalcreature,spiritualthingsaretobepreferredbeforenatural,eternalthingsbefore temporal, and these things are thus disposed of in infinitegoodness, love, andwisdom, theymust needs be apt to affect thewillsandtaketheaffectionsofmen.Andhereintheefficacyofthewordontheminds and consciences of men is resolved into the authority of God.These precepts, these promises, these threatenings are his, who hathrighttogivethemandpowertoexecutethem.Andwithhisauthority,hisglorious greatness andhis infinite power comeunder consideration; soalsodothhisgoodnessandloveinanespecialmanner,withmanyotherthings, even all the known properties of his holy nature;—all whichconcur in giving weight, power, and efficacy unto these motives andarguments.

(3.)Greatpowerandefficacyisaddedhereuntofromthemanagementofthese motives in the preaching of the word. Herein with some therhetorical faculty of them by whom it is dispensed is of greatconsideration;forherebyaretheyabletoprevailverymuchonthemindsof men. Being acquainted with the inclinations and dispositions of allsorts of persons, the nature of their affections and prejudices,with thetopicsorkindsandheadsofargumentsmeet toaffect themandprevailwiththem,asalsothewaysof insinuatingpersuasivemotives intotheirminds,theyexpressthewholeinwordselegant,proper,expressive,andsuited to allure, draw, and engage them unto the ways and dutiesproposeduntothem.Hereindosomeplacetheprincipaluseandefficacyof the ministry in the dispensation of the word; with me it is of noconsideration, for our apostle rejects it utterly from any place in hisministry:1Cor.2:4."Myspeechandmypreachingwasnotwithenticingwordsofman'swisdom,butindemonstrationoftheSpiritandofpower."Someoflatehaveputinfaintandweakexceptionsuntothelatterclause,asthoughnotanevidenceofthepowerfulpresenceoftheSpiritofGodinthe dispensation of the gospelwere intended therein, but the power ofworkingmiracles,contrarytothewholescopeoftheplaceandconsentofthe best expositors; but that, by the first clause, the persuasive art ofhumanoratoryisexcludedfromuseandefficacyinthepreachingofthe

gospel,noneasyethathhadtheimpudencetodeny.Butletthisalsobeesteemed to be as useful and efficacious in this work, as to the end ofpreaching in the conversionof the soulsofmen, as any can imagine, itshall be granted; only I shall take leave to resolve the efficacy ofpreachingintotwoothercauses:—

[1.]TheinstitutionofGod.Hehathappointedthepreachingofthewordtobethemeans,theonlyoutwardordinarymeans,fortheconversionofthe souls of men, 1 Cor. 1:17–20; Mark 16:15, 16; Rom. 1:16. And thepowerorefficacyofanythingthatisuseduntoanendinspiritualmattersdependssolelyonitsdivineappointmentuntothatend.

[2.]TheespecialgiftsthattheSpiritofGoddothfurnishthepreachersofthe gospel withal, to enable them unto an effectual discharge of theirwork, Eph. 4:11–13, whereof we shall treat afterward. All the power,therefore, that these things are accompaniedwithal is resolved into thesovereigntyofGod;forhehathchosenthiswayofpreachingforthisend,andhebestowsthesegiftsonwhomhepleaseth.Fromthesethingsitisthat the persuasive motives which the word abounds withal untoconversion,orturningtoGodfromsin,havethatpeculiarefficacyonthemindsofmenwhichisproperuntothem.

(4.)We do not therefore, in this case, suppose that themotives of thewordareleftuntoamerenaturaloperation,withrespectuntotheabilityofthembywhomitisdispensed,but,moreover,thatitisblessedofGod,andaccompaniedwiththepoweroftheHolySpirit,fortheproducingofitseffectandenduponthesoulsofmen.Only,theoperationoftheHolyGhostonthemindsandwillsofmeninandbythesemeansissupposedto extend no farther but unto motives, arguments, reasons, andconsiderations,proposeduntothemind,sotoinfluencethewillandtheaffections.Hencehisoperationishereinmoral,andsometaphorical,notreal,proper,andphysical.

Now,concerningthiswholeworkIaffirmthesetwothings:—

1. That the Holy Spirit doth make use of it in the regeneration orconversionofallthatareadult,andthateitherimmediatelyinandbythepreachingof it,orbysomeotherapplicationof lightandtruthuntothe

mindderivedfromtheword;forbythereasons,motives,andpersuasiveargumentswhichthewordaffordsareourmindsaffected,andoursoulswrought upon in our conversion unto God, whence it becomes ourreasonableobedience.Andtherearenoneordinarilyconverted,buttheyareabletogivesomeaccountbywhatconsiderationstheywereprevailedonthereunto.But,—

2.Wesaythatthewholework,orthewholeoftheworkoftheHolyGhostin our conversion, doth not consist herein; but there is a real physicalwork, whereby he infuseth a gracious principle of spiritual life into allthatareeffectuallyconvertedandreallyregenerated,andwithoutwhichthere is no deliverance from the state of sin and death which we havedescribed; which, among others, may be proved by the ensuingarguments.

The principal arguments in this casewill ensue in our proofs from theScripturesthatthereisarealphysicalworkoftheSpiritonthesoulsofmen in their regeneration.Thatallhedothconsistethnot in thismoralsuasion,theensuingreasonsdosufficientlyevince:—

First,IftheHolySpiritworknootherwiseonmen,intheirregenerationor conversion, but by proposing unto them and urging upon themreasons, arguments, andmotives to that purpose, then after his wholework, and notwithstanding it, the will of man remains absolutelyindifferentwhetheritwilladmitofthemorno,orwhetheritwillconvertitselfuntoGodupon themorno; for thewholeof thisworkconsists inproposing objects unto the will, with respect whereunto it is leftundetermined whether it will choose and close with them or no. And,indeed,thisisthatwhichsomepleadfor:fortheysaythat"inallmen,atleastalluntowhomthegospelispreached,thereisthatgracepresentorwiththemthattheyareabletocomplywiththewordiftheyplease,andsobelieve,repent,ordoanyactofobedienceuntoGodaccordingtohiswill;andiftheywill, theycanrefusetomakeuseofthisassistance,aid,power, or grace, and so continue in their sins."What this grace is, orwhencemenhavethispowerandability,bysomeisnotdeclared.Neitheris it much to be doubted but that many do imagine that it is purelynatural;onlytheywillallowittobecalledgrace,becauseitisfromGodwhomade us. Others acknowledge it to be the work or effect of grace

internal, wherein part of the difference lay between the Pelagians andsemi-Pelagiansofold.Buttheyallagreethatitisabsolutelyinthepowerofthewillofmantomakeuseofitornot,—thatis,ofthewholeeffectonthem, or product in them, of this, grace communicated in the waydescribed; for notwithstanding any thing wrought in us or upon usthereby,thewillisstillleftvarious,flexible,andundetermined.Itistrue,thatnotwithstandingthegracethusadministered,thewillhathpowertorefuseitandtoabideinsin;butthatthereisnomoregracewroughtinusbutwhatmaybesorefused,orthatthewillcanmakeuseofthatgraceforconversionwhichitcanrefuse,isfalse.

For,—1.Thisascribesthewholegloryofourregenerationandconversionuntoourselves,andnottothegraceofGod;forthatactofourwills,onthis supposition,wherebyweconvertuntoGod, ismerelyanactofourown,andnotofthegraceofGod.Thisisevident;foriftheactitselfwereofgrace,thenwoulditnotbeinthepowerofthewilltohinderit.2.Thiswouldleaveitabsolutelyuncertain,notwithstandingthepurposeofGodandthepurchaseofChrist,whethereveranyoneintheworldshouldbeconverteduntoGodorno;forwhenthewholeworkofgraceisover,itisabsolutelyinthepowerofthewillofmanwhetheritshallbeeffectualorno, and so absolutely uncertain: which is contrary to the covenant,promise,andoathofGoduntoandwithJesusChrist.3.ItiscontrarytoexpresstestimoniesofScriptureinnumerable,whereinactualconversionuntoGodisascribeduntohisgrace,astheimmediateeffectthereof.Thiswillfartherappearafterward."Godworkethinusbothtowillandtodo,"Phil.2:13.Theact,therefore,itselfofwillinginourconversionisofGod'soperation;andalthoughwewillourselves,yetitishewhocausethustowill, by working in us to will and to do. And if the act of our will, inbelievingandobedience,inourconversiontoGod,benottheeffectofhisgrace inus, hedothnot "work inusboth towill and todoofhis goodpleasure."

Secondly, This moral persuasion, however advanced or improved, andsupposed tobe effectual, yet confersnonew real supernatural strengthunto the soul; for whereas it worketh, yea, the Spirit or grace of Godtherein and thereby, by reasons, motives, arguments, and objectiveconsiderations, andnootherwise, it is ableonly to excite anddrawout

the strength which we have, delivering the mind and affections fromprejudicesandothermoralimpediments.Realaid,andinternalspiritualstrength, neither are nor can be conferred thereby. And he who willacknowledge that there is any such internal spiritual strengthcommunicateduntousmustalsoacknowledgethatthereisanotherworkof the Spirit of God in us and upon us than can be effected by thesepersuasions.But thus it is in this case, as some suppose: "Themindofman is affected with much ignorance, and usually under the power ofmany prejudices, which, by the corrupt course of things in the world,possess it from its first actings in the stateof infancy.Thewill and theaffections likewisearevitiatedwithdepravedhabits,whichbythesamemeans are contracted. But when the gospel is proposed and preacheduntothem,thethingscontainedinit,thedutiesitrequires,thepromisesitgives,aresorational,orsosuiteduntotheprinciplesofourreason,andthe subject-matterof them is sogood,desirable, andbeautiful,untoanintellectual appetite, that, beingwell conveyed unto themind, they areable todiscardall theprejudicesanddisadvantagesofa corrupt courseunderwhichithathsuffered,andprevailwiththesoultodesistfromsin,—thatis,acourseofsinning,—andtobecomeanewmaninallvirtuousconversation." And that this is in the liberty and power of the will is"irrefragablyproved"bythatsophismofBiel2outofScotusandOccam,whichcontainsthesubstanceofwhattheypleadinthiscause.Yea,"thustodoissosuitableuntotherationalprinciplesofawell-disposedmind,that to do otherwise is the greatest folly and madness in the world.""Especiallywillthisworkofconversionbeunquestionablywroughtiftheapplicationofthesemeansofitbesodisposed,intheprovidenceofGod,asthattheymaybeseasonablewithrespectuntotheframeandconditionof the mind whereunto they are applied. And as sundry things arenecessary to render themeans of grace thus seasonable and congruousuntothepresentframe,temper,anddispositionofthemind,soinsuchacongruitymuchofitsefficacydothconsist.Andthis,"asitissaid,"istheworkoftheHolyGhost,andaneffectofthegraceofGod;foriftheSpiritof God did not by the word prevent, excite, stir up, and provoke theminds ofmen, did he not help and assist them,when endeavouring toturn to God, in the removal of prejudices and all sorts of moralimpediments, men would continue and abide, as it were, dead intrespassesandsins,at leasttheirendeavoursafterdeliverancewouldbe

weakandfruitless."

Thisisallthegrace,alltheworkoftheSpiritofGod,inourregenerationandconversion,whichsomewillacknowledge,sofarasIcanlearnfromtheirwritingsanddiscourses.ButthatthereismorerequiredthereuntoIhavebeforedeclared;asalso,ithathbeenmanifestedwhatisthetrueandproper use and efficacy of these means in this work. But to place thewhole of it herein is that which Pelagius contended for of old; yea, hegrantedagreateruseandefficacyofgracethanIcanfindtobeallowedinthepresentconfuseddiscoursesofsomeonthissubject.2Whereforeitissomewhatpreposteroustoendeavouranimpositionofsuchrottenerrorsupon the minds of men, and that by crude assertions, without anypretenceofproof,asisthewayofmany.Andthatthesolefoundation,ofall their harangues,—namely, the suitableness of gospel principles andpromises unto our wisdom and reason, antecedently unto any savingworkoftheSpiritonourminds,—isdirectlycontradictorytothedoctrineofourapostle,shallafterwardbedeclared.But,itmaybe,itwillbesaidthatit isnotsomuchwhatisPelagianandwhatisnot,aswhatistruthandwhatisnot,thatistobeinquiredafter;anditisgrantedthatthisis,andoughttobe,ourfirstandprincipalinquiry;butitisnotunusefultoknowinwhosestepstheytreadwhoatthisdayopposethedoctrineoftheeffectualgraceofChrist,andwhatjudgmenttheancientchurchmadeoftheirprinciplesandopinions.

It is pretended yet farther, that "grace in the dispensation of theworddoth work really and efficiently, especially by illumination, internalexcitationsofthemindandaffections;andifthereonthewilldoputforthitsact,andtherebydetermineitselfinthechoiceofthatwhichisgood,inbelievingandrepenting,thenthegracethusadministeredconcurswithit,helpsandaidsitintheperfectingofitsact;sothatthewholeworkisofgrace."Sopleadedthesemi-Pelagians,andsodootherscontinue todo.But all thiswhile thewaywherebygrace, or theSpirit ofGod,workeththis illumination, excites the affections, and aids the will, is by moralpersuasion only, no real strength being communicated or infused butwhatthewillisatperfectlibertytomakeuseofortorefuseatpleasure.Nowthis,ineffect,isnolessthantooverthrowthewholegraceofJesusChrist,andtorenderituseless;foritascribesuntomanthehonourofhis

conversion, his will being the principal cause of it. It makes a man tobeget himself anew, or to be born again of himself,—to make himselfdiffer from others by that which he hath not in an especial mannerreceived.It takesawaytheanalogythat there isbetweenthe formingofthenaturalbodyofChrist inthewomb,andtheformingofhismysticalbody in regeneration. Itmakes the act of living untoGod by faith andobediencetobeamerenaturalact,nofruitofthemediationorpurchaseofChrist; and allows theSpirit ofGodnomorepoweror efficacy in ortowardsourregenerationthanis inaministerwhopreacheththeword,or inanoratorwhoeloquentlyandpatheticallypersuades tovirtueanddehortsfromvice.Andalltheseconsequences,itmaybe,willbegrantedbysomeamongstus,andallowedtobetrue;tothatpassarethingscomeintheworld,throughtheconfidentprideandignoranceofmen.Butnotonly itmay be, but plainly and directly, thewhole gospel and grace ofChristarerenouncedwheretheyareadmitted.

Thirdly, This is not all that we pray for, either for ourselves or others,when we beg effectual grace for them or ourselves. There was noargumentthat theancientsmorepressedthePelagianswithal thanthatthe grace which they acknowledged did not answer the prayers of thechurch,orwhatwearetaughtintheScripturetoprayfor.WearetoprayonlyforwhatGodhathpromised,andforthecommunicationofituntousinthatwaywherebyhewillworkitandeffectit.Now,heisatagreatindifferencyinthismatterwhoonlypraysthatGodwouldpersuadehimorothers tobelieve and to obey, tobe convertedor to converthimself.ThechurchofGodhathalwaysprayedthatGodwouldworkthesethingsin us; and those who have a real concernment in them do praycontinually thatGodwould effectuallywork them in their hearts. Theypraythathewouldconvertthem;thathewouldcreateacleanheartandrenew a right spirit in them; that hewould give them faith for Christ'ssake,andincreaseitinthem;andthatinallthesethingshewouldworkin themby the exceedinggreatnessofhispowerboth towill and todoaccordingtohisgoodpleasure.AndthereisnotaPelagianintheworldwho ever once prayed for grace, or gracious assistance against sin andtemptation, with a sense of his want of it, but that his prayerscontradicted his profession. To think that by all these petitions, withothers innumerable dictated unto us in the Scripture, and which a

spiritualsenseofourwantswillengageinto,wedesirenothingbutonlythatGodwouldpersuade,excite,andstirusuptoputforthapowerandabilityofourownintheperformanceofwhatwedesire,iscontraryuntoallChristianexperience.Yea, foramanto lieprayingwith importunity,earnestness, and fervency, for thatwhich is in his ownpower, and canneverbeeffectedbutbyhisownpower,isfondand.ridiculous;andtheydobutmockGodwhoprayuntohimtodothatforthemwhichtheycandoforthemselves,andwhichGodcannotdoforthembutonlywhenandas theydo it themselves. Suppose aman tohave apower inhimself tobelieveandrepent;supposethesetobesuchactsofhiswillasGoddothnot, indeed cannot, by his grace work in him, but only persuade himthereunto,andshowhimsufficientreasonwhyheshouldsodo,—towhatpurposeshouldthisman,orwithwhatcongruitycouldhe,praythatGodwould give him faith and repentance? This some of late, as it seems,wisely observing, do begin to scoff at and reproach the prayers ofChristians; forwhereas, inall their supplications forgrace, they lay thefoundationoftheminanhumbleacknowledgmentoftheirownvilenessandimpotencyuntoanythingthatisspirituallygood,yea,andanaturalaversation from it, and a sense of the power and working of theremainder of indwelling sin in them, hereby exciting themselves untothatearnestnessandimportunity intheirrequests forgracewhichtheircondition makes necessary (which hath been the constant practice ofChristianssincetherewasoneintheworld),thisisbythemderidedandexposedtocontempt.Intheroom,therefore,ofsuchdespisedprayers,Ishall supply themwith an ancient form that is better suited unto theirprinciples.2Theprefaceuntoitis,"IlleadDeumdigneelevatmanus,illeorationem bonâ conscientiâ effundit qui potest dicere." The prayerfolloweth:—"Tu nosti Domine quam sanctæ et puræ et mundæ sint abomni malitia, et iniquitate, et rapina quas ad te extendo manus:quemadmodumjustaetmundalabiaetabomnimendacioliberaquibusofferotibideprecationes,utmihimiserearis."ThisprayerPelagiustaughtawidowtomake,as itwasobjecteduntohimintheDiospolitansynod,that isatLydda inPalestine,cap.vi.;onlyhetaughthernot tosaythatshehadnodeceitinherheart,asoneamongusdothwiselyandhumblyvaunt thatheknowethofnone inhis, so everywayperfect is theman!Only tobalance this ofPelagius, I shall give thesemenanotherprayer,butinthemargin,notdeclaringwhoseitis,lesttheyshouldcensurehim

to the gallows.Whereas, therefore, it seems to be the doctrine of somethatwehavenogracefromChristbutonlythatofthegospelteachingusourduty,andproposingareward,Iknownotwhattheyhavetoprayfor,unless it be riches, wealth, and preferments, with those things thatdependthereon.

Fourthly,Thiskindoftheoperationofgrace,whereitissolitary,—thatis,where it isassertedexclusively toan internalphysicalworkof theHolySpirit,—is not suited to effect and produce thework of regeneration orconversion unto God in persons who are really in that state of naturewhichwehavebeforedescribed.Themosteffectualpersuasions cannotprevailwithsuchmentoconvert themselves,anymorethanargumentscanprevailwithablindmantosee,orwithadeadmantorisefromthegrave, or with a lame man to walk steadily. Wherefore, the wholedescriptionbeforegivenfromtheScriptureofthestateof lapsednaturemustbedisprovedandremovedoutof thewaybeforethisgracecanbethought to be sufficient for the regeneration and conversion ofmen inthatestate.Butsomeproceedonotherprinciples."Men,"theysay,"haveby nature certain notions and principles concerning God and theobediencedueuntohim,whicharedemonstrablebythelightofreason;andcertainabilitiesofmindtomakeuseofthemuntotheirproperend."Buttheygrant,at leastsomeofthemdo,that"howevertheseprinciplesmaybeimprovedandactedbythoseabilities,yettheyarenotsufficient,orwillnoteventuallybeeffectual,tobringmenuntothelifeofGod,ortoenable themso tobelieve inhim, lovehim, andobeyhim, as that theymaycomeatlengthuntotheenjoymentofhim;atleast,theywillnotdothissafelyandeasily,butthroughmuchdangerandconfusion:whereforeGod, out of his goodness and love to mankind, hath made a fartherrevelationofhimselfbyJesusChristinthegospel,withtheespecialwaywhereby his anger against sin is averted, and peace made for sinners;which men had before only a confused apprehension and hope about.Now,thethingsreceived,proposed,andprescribedinthegospel,aresogood,sorational,soeverywaysuiteduntotheprinciplesofourbeing,thenatureofour intellectualconstitutions,orthereasonofmen,andthosefortified with such rational and powerfulmotives, in the promises andthreateningsofit,representinguntousontheonehandthechiefestgoodwhich our nature is capable of, and on the other the highest evil to be

avoidedthatweareobnoxiousunto,thattheycanberefusedorrejectedbynonebutoutofabrutishloveofsin,ortheefficacyofdepravedhabits,contractedbyaviciouscourseofliving.AndhereinconsiststhegraceofGodtowardsmen,especiallyastheHolyGhostispleasedtomakeuseofthese things in the dispensation of the gospel by the ministry of thechurch;forwhenthereasonofmenisbythesemeansexcitedsofarastocastoffprejudices,andenabledtherebytomakearightjudgmentofwhatis proposed unto it, it prevailswith them to convert toGod, to changetheir lives, andyieldobedienceaccording to the ruleof thegospel, thattheymaybesaved."

AndnodoubtthiswereanotablesystemofChristiandoctrine,especiallyasitisbysomerhetoricallyblendedortheatricallyrepresentedinfeignedstoriesandapologues,wereitnotdefectiveinoneortwothings:for,first,it is exclusive of a supposition of the fall of man, at least as unto thedepravationofournaturewhichensuedthereon,and,secondly,ofallrealeffective grace dispensed by Jesus Christ; which render it a fantasticdream,alienfromthedesignanddoctrineofthegospel.ButitisafondthingtodiscoursewithmenabouteitherregenerationorconversionuntoGodbywhomthesethingsaredenied.

Such a work of the Holy Spirit we must, therefore, inquire after aswhereby the mind is effectually renewed, the heart changed, theaffectionssanctified,allactuallyandeffectually,ornodeliverancewillbewrought, obtained, or ensue, out of the estate described; fornotwithstandingtheutmostimprovementofourmindsandreasonsthatcan be imagined, and the most eminent proposal of the truths of thegospel, accompaniedwith themost powerful enforcements of duty andobedience that the nature of the things themselves will afford, yet themindofman in thestateofnature,withoutasupernaturalelevationbygrace, isnotablesotoapprehendthemasthat itsapprehensionshouldbe spiritual, saving, or proper unto the things apprehended. Andnotwithstanding the perceptionwhich themindmay attain unto in thetruthofgospelproposals,andtheconvictionitmayhaveofthenecessityofobedience,yetisnotthewillabletoapplyitselfuntoanyspiritualactthereof,withoutanabilitywroughtimmediatelyinitbythepoweroftheSpiritofGod;orrather,unlesstheSpiritofGodbyhisgracedoeffectthe

act ofwilling in it.Wherefore, not tomultiply arguments,we concludethat themost effectual use of outwardmeans alone is not all the gracethat is necessary unto, nor all that is actually put forth in, theregenerationofthesoulsofmen.

Having thus evidenced wherein the work of the Holy Spirit in theregenerationofthesoulsofmendothnotconsist,—namely,inasupposedcongruouspersuasionoftheirminds,whereitisalone,—

SECONDLY,Ishallproceedtoshowwhereinitdothconsist,andwhatisthetruenatureofit.AndtothispurposeIsay,—

1.Whatever efficacy thatmoral operationwhich accompanies, or is theeffect of, the preaching of the word, as blessed and used by the HolySpirit,isof,ormaybesupposedtobeof,orispossiblethatitshouldbeof, in and towards them that are unregenerate, we dowillingly ascribeunto it. We grant that in the work of regeneration, the Holy Spirit,towardsthosethatareadult,dothmakeuseoftheword,boththelawandthegospel,andtheministryofthechurchinthedispensationofit,astheordinarymeansthereof;yea,thisisordinarilythewholeexternalmeansthat is made use of in this work, and an efficacy proper unto it it isaccompaniedwithal.Whereas, therefore, somecontend that there isnomoreneedfultotheconversionofsinnersbutthepreachingoftheworduntothemwhoarecongruouslydisposedtoreceiveit,andthatthewholeof the grace of God consists in the effectual application of it unto themindsandaffectionsofmen,wherebytheyareenabledtocomplywithit,andturnuntoGodbyfaithandrepentance,theydonotascribeagreaterpower unto theword thanwe do, bywhom this administration of it isdeniedtobethetotalcauseofconversion;forweassignthesamepowerto theword as they do, andmore also, onlywe affirm that there is aneffect to be wrought in this work which all this power, if alone, isinsufficientfor.Butinitsownkinditissufficientandeffectual,sofarasthat the effect of regeneration or conversion unto God is ascribedthereunto.Thiswehavedeclaredbefore.

2. There is not only amoral but a physical immediate operation of theSpirit,byhispowerandgrace,orhispowerfulgrace,uponthemindsorsoulsofmenintheirregeneration.Thisisthatwhichwemustcleaveto,

orallthegloryofGod'sgraceislost,andthegraceadministeredbyChristneglected.Soisitasserted,Eph.1:18–20,"Thatyemayknowwhatistheexceedinggreatnessofhispowertous-wardwhobelieve,accordingtotheworkingofhismightypower,whichhewroughtinChristwhenheraisedhim from the dead." The power here mentioned hath an "exceedinggreatness" ascribedunto it,with respectunto the effectproducedby it.The power of God in itself is, as unto all acts, equally infinite,—he isomnipotent;butsomeeffectsaregreaterthanothers,andcarryinthemmorethanordinaryimpressionsofit.Suchisthathereintended,wherebyGodmakesmen to be believers, and preserves themwhen they are so.And unto this power of God there is an actual operation or efficiencyascribed,—the "working of his mighty power." And the nature of thisoperationorefficiencyisdeclaredtobeofthesamekindwiththatwhichwasexertedintheraisingofChristfromthedead;andthiswasbyarealphysicalefficiencyofdivinepower.This,therefore,isheretestified,thatthework ofGod towardsbelievers, either tomake them so or preservethemsuch,—forall isoneasuntoourpresentpurpose,—consists in theactingofhisdivinepowerbyarealinternalefficiency.SoGodissaidto"fulfil inusall thegoodpleasureofhisgoodness,and theworkof faithwith power," 2 Thess. 1:11; 2 Pet. 1:3. And hence the work of grace inconversion is constantly expressed by words denoting a real internalefficiency; such as creating, quickening, forming, giving a new heart,whereof afterward.Wherever thisword is spokenwith respect unto anactiveefficiency,itisascribeduntoGod;hecreatesusanew,hequickensus,hebegetsusofhisownwill.Butwhereitisspokenwithrespectuntous,thereitispassivelyexpressed;wearecreatedinChristJesus,wearenewcreatures,wearebornagain,andthelike;whichoneobservationissufficienttoevertthewholehypothesisofArminiangrace.Unlessaworkwroughtbypower,andthatrealandimmediate,beintendedherein,sucha work may neither be supposed possible, nor can be expressed.Wherefore, it is plain in the Scripture that the Spirit of God worksinternally,immediately,efficiently,inanduponthemindsofmenintheirregeneration.Thenewbirthistheeffectofanactofhispowerandgrace;or,nomanisbornagainbutitisbytheinwardefficiencyoftheSpirit.

3.This internalefficiencyof theHolySpiriton themindsofmen,as totheevent,isinfallible,victorious,irresistible,oralwaysefficacious.Butin

thisassertionwesupposethatthemeasureoftheefficacyofgraceandtheendtobeattainedarefixedbythewillofGod.AstothatendwhereuntoofGod it is designed, it is always prevalent or effectual, and cannot beresisted, or it will effectually work what God designs it to work: forwherein he "will work, none shall let him;" and "who hath resisted hiswill?"Therearemanymotionsofgrace,even in theheartsofbelievers,which are thus far resisted, as that they attain not that effectwhich intheir own nature they have a tendency unto. Were it otherwise, allbelieverswouldbeperfect.Butitismanifestinexperiencethatwedonotalwaysanswertheinclinationsofgrace,atleastasuntothedegreewhichitmovestowards.Butyetevensuchmotionsalso,iftheyareofandfromsaving grace, are effectual so far, and for all those endswhich they aredesigneduntointhepurposeofGod;forhiswillshallnotbefrustratedinany instance. Andwhere anywork of grace is not effectual, God neverintendeditshouldbeso,nordidputforththatpowerofgracewhichwasnecessarytomakeitso.Wherefore,inortowardswhomsoevertheHolySpirit puts forth his power, or acts his grace for their regeneration, heremovesallobstacles,overcomesalloppositions,andinfalliblyproduceththe effect intended. This proposition being of great importance to theglory of God's grace, and most signally opposed by the patrons ofcorruptednature andman's free-will in the state thereof,mustbebothexplainedandconfirmed.Wesay,therefore,—

(1.) The power which theHoly Ghost puts forth in our regeneration issuch, in its acting or exercise, as our minds, wills, and affections, aresuited to bewrought upon, and to be affected by it, according to theirnatures and natural operations: "Turn thoume, and I shall be turned;draw me, and I shall run after thee." He doth not act in them anyotherwise than they themselves aremeet to bemoved andmove, to beacted and act, according to their own nature, power, and ability. Hedrawsuswith"thecordsofaman."Andthework itself isexpressedbypersuading,—"GodshallpersuadeJapheth;"andalluring,—"Iwill allureher into the wilderness, and speak comfortably unto her:" for as it iscertainly effectual, so it carries nomore repugnancy unto our facultiesthanaprevalentpersuasiondoth.Sothat,—

(2.) He doth not, in our regeneration, possess the mind with any

enthusiastical impressions, nor act absolutely upon us as he did inextraordinary prophetical inspirations of old, where the minds andorgansofthebodiesofmenweremerelypassiveinstruments,movedbyhim above their own natural capacity and activity, not only as to theprincipleofworking,butastothemannerofoperation;butheworksonthe minds of men in and by their own natural actings, through animmediateinfluenceandimpressionofhispower:"Createinmeacleanheart,OGod."He"workethbothtowillandtodo."

(3.)Hethereforeoffersnoviolenceorcompulsionuntothewill.Thisthatfacultyisnotnaturallycapabletogiveadmissionunto.Ifitbecompelled,it is destroyed. And the mention that is made in the Scripture ofcompelling ("Compel them to come in") respects the certainty of theevent,notthemanneroftheoperationonthem.Butwhereasthewill,inthedepravedconditionof fallennature, isnotonlyhabitually filledandpossessed with an aversion from that which is good spiritually("AlienatedfromthelifeofGod"),butalsocontinuallyactsanoppositionuntoit,asbeingunderthepowerofthe"carnalmind,"whichis"enmityagainst God;" and whereas this grace of the Spirit in conversion dothprevailagainstallthisopposition,andiseffectualandvictoriousoverit,—itwillbe inquiredhowthiscananyotherwisebedonebutbyakindofviolence and compulsion, seeing we have evinced already that moralpersuasionandobjectiveallurementisnotsufficientthereunto?Ans.ItisacknowledgedthatintheworkofconversionuntoGod,thoughnotinthevery act of it, there is a reaction between grace and thewill, their actsbeingcontrary,andthatgraceisthereinvictorious,andyetnoviolenceorcompulsionisoffereduntothewill;for,—

[1.] The opposition is not ad idem. The enmity and opposition that isactedbythewillagainstgraceisagainstitasobjectivelyproposeduntoit.Sodomen"resisttheHolyGhost,"—thatis,intheexternaldispensationofgracebytheword.Andifthatbealone,theymayalwaysresistit;theenmitythatisinthemwillprevailagainstit:"YedoalwaysresisttheHolyGhost."Thewill,therefore,isnotforcedbyanypowerputforthingrace,in thatwaywherein it is capable ofmaking opposition unto it, but theprevalencyofgraceisofitasitisinternal,workingreallyandphysically;whichisnottheobjectofthewill'sopposition,foritisnotproposedunto

itasthatwhichitmayacceptorrefuse,butworketheffectuallyinit.

[2.] The will, in the first act of conversion (as even sundry of theschoolmenacknowledge),actsnotbutasitisacted,movesnotbutasitismoved;and therefore ispassive therein, in thesense immediately tobeexplained.Andif thisbenotso, itcannotbeavoidedbutthattheactofourturninguntoGodisamerenaturalact,andnotspiritualorgracious;for it isanactof thewill,notenabled thereuntoantecedentlybygrace.Wherefore itmust be granted, and it shall be proved, that, in order ofnature,theactingofgraceinthewillinourconversionisantecedentuntoits own acting; though in the same instant of time wherein the will ismoveditmoves,andwhenitisacteditactsitself,andpreservesitsownliberty in its exercise. There is, therefore, herein an inward almightysecretactofthepoweroftheHolyGhost,producingoreffectinginusthewill of conversion unto God, so acting our wills as that they also actthemselves, and that freely. SoAustin, cont.Duas Epistol. Pelag. lib. i.cap.19:"Trahitur[homo]mirismodisutvelit,ab illoquinovit intus inipsiscordibushominumoperari;nonuthomines,quodfierinonpotest,nolentes credant, sed ut volentes ex nolentibus fiant." TheHoly Spirit,who in his power and operation ismore intimate, as it were, unto theprinciples of our souls than they are to themselves, doth, with thepreservation and in the exercise of the liberty of our wills, effectuallyworkourregenerationandconversionuntoGod.

This is the substance of what we plead for in this cause, and whichdeclares the nature of this work of regeneration, as it is an inwardspiritualwork.Ishall,therefore,confirmthetruthproposedwithevidenttestimoniesofScripture,andreasonscontainedinthemoreducedfromthem.

First,Theworkofconversionitself,andinespecialtheactofbelieving,orfaithitself,isexpresslysaidtobeofGod,tobewroughtinusbyhim,tobe given unto us from him. The Scripture says not that God gives usabilityorpowertobelieveonly,—namely,suchapoweraswemaymakeuseof ifwewill,ordootherwise;but faith, repentance,andconversionthemselves are said to be the work and effect of God. Indeed, there isnothingmentioned in the Scriptures concerning the communicating ofpower, remote or next unto themind ofman, to enable him to believe

antecedently unto actual believing. A "remote power," if it may be socalled,inthecapacitiesofthefacultiesofthesoul,thereasonofthemind,andlibertyofthewill,wehavegivenanaccountconcerning;butforthatwhichsomecalla"nextpower,"oranabilitytobelieveinorderofnatureantecedentuntobelieving itself,wrought inusby thegraceofGod, theScriptureissilent.TheapostlePaulsaithofhimself,Πάντα ἰσχύωἐντῷἐνδυναμοῦντίμεΧριστῷ,Phil.4:13,—"Icandoall things,"orprevail inall things, "throughChristwho enablethme;"where a power or abilityseemstobespokenofantecedentuntoacting:butthisisnotapowerforthe first act of faith, but a power in them that believe. Such a power Iacknowledge,whichisactedintheco-operationoftheSpiritandgraceofChrist with the grace which believers have received, unto theperformanceofallactsofholyobedience;whereofImusttreatelsewhere.Believershaveastockofhabitualgrace;whichmaybecalledindwellinggrace inthesamesensewhereinoriginalcorruptioniscalled indwellingsin.Andthisgrace,asitisnecessaryuntoeveryactofspiritualobedience,soof itself,without the renewedco-workingof theSpiritofChrist, it isnotableorsufficienttoproduceanyspiritualact.ThisworkingofChristupon andwith the gracewe have received is called enabling of us; butwithpersonsunregenerate,andastothefirstactoffaith,itisnotso.

Butitwillbeobjected,"Thateverythingwhichisactuallyaccomplishedwasinpotentiabefore;theremust,therefore,beinusapowertobelievebeforewe do so actually."Ans. The act ofGodworking faith in us is acreating act: "We are his workmanship, created in Christ Jesus," Eph.2:10;andhethatisinChristJesus"isanewcreature,"2Cor.5:17.Now,theeffectsofcreatingactsarenotinpotentiaanywherebutintheactivepowerofGod;sowastheworld itselfbefore itsactualexistence.This istermed potentia logica, which is no more but a negation of anycontradiction to existence; not potentia physica, which includes adisposition unto actual existence. Notwithstanding, therefore, all thesepreparatory works of the Spirit of God which we allow in this matter,thereisnotbythemwroughtinthemindsandwillsofmensuchanextpower, as they call it, as should enable them to believewithout fartheractualgraceworkingfaithitself.Wherefore,withrespecttobelieving,thefirstactofGodistoworkinus"towill:"Phil.2:13,"Heworkethinustowill."Now, towill tobelieve is tobelieve.ThisGodworks inusby that

grace which Austin and the schoolmen call gratia operans, because itworketh in us without us, the will being merely moved and passivetherein.That there isapoweror facultyofbelievinggivenuntoallmenunto whom the gospel is preached, or who are called by the outwarddispensationofit,somedopretend;andthat"becausethoseuntowhomthe word is so preached, if they do not actually believe, shall perisheternally,asispositivelydeclaredinthegospel,Mark16:16;butthistheycould not justly do if they had not received a power or faculty ofbelieving."

Ans.1.ThosewhobelievenotupontheproposalofChrist in thegospelare left without remedy in the guilt of those other sins, forwhich theymustperisheternally. "Ifyebelievenot,"saithChrist, "that Iamhe,yeshalldieinyoursins,"John8:24.

2.Theimpotencythatisinmen,astotheactofbelieving,iscontractedby their own fault, both as it ariseth from the original depravation ofnature,andasitisincreasedbycorruptprejudicesandcontractedhabitsof sin:wherefore, they justly perishedofwhomyet it is said that "theycouldnotbelieve,"John12:39.

3.Thereisnonebywhomthegospelisrefused,buttheyputforthanactof thewill in its rejection,which allmen are free unto and able for: "Iwould have gathered you, but ye would not,"Matt. 23:37. "Ye will notcometome,thatyemayhavelife,"[John5:40.]

But the Scripture positively affirms of some to whom the gospel waspreached that "they could not believe," John 12:39; and of all naturalmen,that"theycannotreceivethethingsofGod,"1Cor.2:14.Neitherisit"given"untoallto"knowthemysteriesofthekingdomofheaven,"buttosomeonly,Matt.11:25,13:11;andthosetowhomit isnotsogivenhavenotthepowerintended.Besides,faithisnotofall,or"allhavenotfaith,"2Thess.3:2,but it ispeculiar to the"electofGod,"Tit.1:1;Acts13:48;andtheseelectarebutsomeofthosethatarecalled,Matt.20:16.

Yet farther toclear this, itmaybeobserved, that this firstactofwillingmaybeconsideredtwoways:—1.Asitiswroughtinthewillsubjectively,and so it is formally only in that faculty; and in this sense the will is

merelypassive,andonlythesubjectmovedoracted.AndinthisrespecttheactofGod'sgrace in thewill is anactof thewill.But,2. Itmaybeconsideredasitisefficientlyalsointhewill,as,beingacted,itactsitself.Soitisfromthewillasitsprinciple,andisavitalactthereof,whichgivesit thenatureofobedience.Thusthewill in itsownnature ismobilis, fitand meet to be wrought upon by the grace of the Spirit to faith andobedience;withrespectuntothecreatingactofgraceworkingfaithinus,itismota,movedandactedthereby;andinrespectofitsownelicitact,asitsoactedandmoved,itismovens,thenextefficientcausethereof.

These things being premised for the clearing of the nature of theoperationof theSpirit in the firstcommunicationofgraceuntous,andthe will's compliance therewithal, we return unto our arguments ortestimoniesgivenuntotheactualcollationoffaithuponusbytheSpiritandgraceofGod,whichmustneedsbeeffectualandirresistible;forthecontraryimpliesacontradiction,—namely,thatGodshould"workwhatisnotwrought:"—Phil.1:29,"Toyouit isgiveninthebehalfofChrist,notonly to believe on him, but also to suffer for his sake." To "believe onChrist"expressethsavingfaithitself.Thisis"given"untous.Andhowisitgivenus?EvenbythepowerofGod"workinginusbothtowillandtodoofhisgoodpleasure,"chap.2:13.OurfaithisourcomingtoChrist."Andnoman,"saithhe,"cancomeuntome,exceptitbegivenuntohimofmyFather," John 6:65. All power in ourselves for this end is utterly takenaway:"Nomancancomeuntome."Howeverwemaysupposementobepreparedordisposed,whateverargumentsmaybeproposeduntothem,and in what season soever, to render things congruous and agreeableunto their inclinations, yet nomanof himself can believe, can come toChrist,unlessfaithitselfbe"givenuntohim,"—thatis,bewroughtinhimbythegraceoftheFather,Phil.1:29.Soitisagainasserted,andthatbothnegativelyandpositively,Eph.2:8,"Bygraceareyesavedthroughfaith;and that not of yourselves: it is the gift ofGod."Our own ability, be itwhat it will, however assisted and excited, and God's gift, arecontradistinguished.Ifitbe"ofourselves,"itisnot"thegiftofGod;"ifitbe "the gift ofGod," it is not "of ourselves."And themanner howGodbestowsthisgiftuponusisdeclared,verse10,"Wearehisworkmanship,created in Christ Jesus unto good works." Good works, or gospelobedience, are the things designed. Thesemust proceed from faith, or

theyarenotacceptablewithGod,Heb.11:6.Andthewaywherebythisiswrought in us, or a principle of obedience, is by a creating act ofGod:"Wearehisworkmanship,createdinChristJesus."InlikemannerGodissaidto"giveusrepentance,"2Tim.2:25;Acts11:18.Thisisthewholeofwhatweplead:Godinourconversion,bytheexceedinggreatnessofhispower, as he wrought in Christ when he raised him from the dead,actuallyworkethfaithandrepentanceinus,givesthemuntous,bestowsthem on us; so that they are mere effects of his grace in us. And hisworkinginusinfalliblyproduceththeeffectintended,becauseitisactualfaiththatheworks,andnotonlyapowertobelieve,whichwemayeitherput forth and make use of or suffer to be fruitless, according to thepleasureofourownwills.

Secondly,AsGodgivethandworketh inusfaithandrepentance,sothewaywherebyhedothit,orthemannerhowheissaidtoeffecttheminus,makes it evident that he doth it by a power infallibly efficacious, andwhich thewill ofmandothnever resist; for thisway is suchas thathethereby takes away all repugnancy, all resistance, all opposition, everythingthatliethinthewayoftheeffectintended:Deut.30:6,"TheLORDthyGodwillcircumcisethineheart,andtheheartofthyseed,tolovetheLORD thy God with all thine heart, and with all thy soul, that thoumayestlive."Adenialoftheworkhereintendedisexpressedchap.29:4,"TheLORDhathnotgivenyouanhearttoperceive,andeyestosee,andearstohear,untothisday."Whatitistohavetheheartcircumcisedtheapostledeclares,Col.2:11.Itisthe"puttingoffthebodyofthesinsofthefleshbythecircumcisionofChrist,"—thatis,byourconversiontoGod.Itis thegiving"anheart toperceive,andeyes tosee,andears tohear,"—thatis,spirituallightandobedience,—bytheremovalofallobstaclesandhinderances.ThisistheimmediateworkoftheSpiritofGodhimself.Nomanevercircumcisedhisownheart.Nomancansayhebegantodoitbythepowerofhisownwill,andthenGodonlyhelpedhimbyhisgrace.Asthe act of outward circumcision on the body of a child was the act ofanother,andnotofthechild,whowasonlypassivetherein,buttheeffectwasinthebodyofthechildonly,soisitinthisspiritualcircumcision,—itistheactofGod,whereofourheartsarethesubject.Andwhereasitistheblindness,obstinacy,andstubbornnessinsinthatisinusbynature,withtheprejudiceswhichpossessourmindsandaffections,whichhinderus

fromconversionuntoGod,bythiscircumcisiontheyaretakenaway;forby it the "body of the sins of the flesh is put off." Andhow should theheart resist the work of grace, when that whereby it should resist iseffectuallytakenaway?

Ezek.36:26,27,"AnewheartalsowillIgiveyou,andanewspiritwillIputwithinyou:andIwilltakeawaythestonyheartoutofyourflesh,andIwillgiveyouaheartof flesh.AndIwillputmySpiritwithinyou,andcauseyoutowalkinmystatutes,andyeshallkeepmyjudgments,anddothem." To whichmay be added, Jer. 24:7, "I will give them a heart toknowme,thatIamtheLORD:andtheyshallbemypeople,andIwillbetheirGod:sotheyshallreturnuntomewiththeirwholeheart."Asalso,Isa.44:3–5,"Iwillpourwateruponhimthatisthirsty,andfloodsuponthe dry ground: I will pour my Spirit upon thy seed, andmy blessingupon thine offspring: and they shall spring up as among the grass, aswillows by thewater-courses.One shall say, I am theLORD'S," etc. SoJer.31:33,"Iwillputmy lawintheir inwardparts,andwrite it in theirhearts." I shall first inquire two things about these concurrenttestimonies:—

1.Isitlawfulforus,isitourduty,topraythatGodwoulddoandeffectwhathehathpromisedtodo,andthatbothforourselvesandothers?—[Wemay pray] for ourselves, that the work of our conversion may berenewed, carried on, and consummated in the way and by the meanswherebyitwasbegun,thatso"hewhichhathbegunthegoodworkinusmayperfectituntilthedayofJesusChrist,"Phil.1:6;forthosewhoareconverted and regenerated, and are persuaded on good and infalliblegrounds that so they are, may yet pray for those things which Godpromisethtoworkintheirfirstconversion.Andthisisbecausethesamework is tobepreservedandcarriedon inthembythesamemeans, thesamepower,thesamegrace,wherewithitwasbegun.Andthereasonis,thoughthiswork,as it ismerelytheworkofconversion, is immediatelyperfectedandcompletedastothebeingofit;yetasitisthebeginningofa work of sanctification, it is continually to be renewed and gone overagain,becauseoftheremainderofsininusandtheimperfectionofourgrace. [And we may pray] for others, that it may be both begun andfinished in them.Anddowenot insuchprayersdesire thatGodwould

really,powerfully,effectually,bytheinternalefficiencyofhisSpirit,takeaway all hinderances, oppositions, and repugnancy in our minds andwills, andactually collateuponus, giveuntous, andwork inus, anewprincipleofobedience,thatwemayassuredlylove,fear,andtrustinGodalways? or dowe only desire thatGodwould so help us as to leave usabsolutelyundeterminedwhetherwewillmakeuseofhishelporno?Didever any pious soul couch such an intention in his supplications? Heknows not how to pray who prays not that God would, by his ownimmediatepower,work those things inhimwhichhe thusprayeth for.And unto this prayer, also, grace effectual is antecedently required.Wherefore,Iinquire,—

2.WhetherGoddoth really effect andwork in any the thingswhichhehere promiseth that hewillwork and effect? If he do not,where is histruthandfaithfulness?Itissaidthat"hedothso,andwillsodo,providedthatmendonotrefusehistenderofgracenorresisthisoperations,butcomplywiththem."Butthisyieldsnorelief,—

For, (1.)What is itnot to refuse thegraceof conversion,but to complywithit?Isitnottobelieve,toobey,—toconvertourselves?So,then,Godpromisethtoconvertus,onconditionthatweconvertourselves;toworkfaithinus,onconditionthatwedobelieve;andanewheart,onconditionthatwemakeourheartsnewourselves!Tothisarealltheadversariesofthe grace of God brought by those conditions which they feign of itsefficacy topreserve the sovereigntyof free-will in our conversion,—thatis, unto plain and open contradictions, which have been chargedsufficiently upon them by others, and from which they could neverextricate themselves. (2.)Where God promiseth thus to work, as thesetestimoniesdowitness,anddothnoteffectuallydoso, itmustbeeitherbecausehecannotorbecausehewillnot.Ifitbesaidthathedothitnotbecausehewillnot,thenthisisthatwhichisascribeduntoGod,—thathepromisethindeedtotakeawayourstonyheart,andtogiveusanewheartwithhislawwritteninit,buthewillnotdoso;whichistooverthrowhisfaithfulness,andtomakehima liar. If theysay it isbecausehecannot,seeingthatmenopposeandresistthegracewherebyhewouldworkthiseffect,thenwhereisthewisdomofpromisingtoworkthatinuswhichheknewhecouldnoteffectwithoutourcompliance,andwhichheknewthat

wewouldnot complywithal?But itwill be said thatGodpromiseth toworkandeffect these things,but insuchawayashehathappointed,—that is, by giving such supplies of grace asmay enable us thereunto,—whichifwerefusetomakeuseof,thefaultismerelyourown.Ans.Itisthethingsthemselvesthatarepromised,andnotsuchacommunicationof means to effect them as may produce them or may not, as theconsiderationoftheplacewillmanifest;whereofobserve,—

[1.]Thesubjectspokenofinthesepromisesistheheart.AndtheheartintheScriptureistakenforthewholerationalsoul,notabsolutely,butasallthe faculties of the soul are one common principle of all our moraloperations.Henceithathsuchpropertiesassigneduntoitasarepeculiarto the mind or understanding, as to see, perceive, to be wise, and tounderstand;and,onthecontrary,tobeblindandfoolish;andsometimessuchasbelongproperlytothewillandaffections,astoobey,tolove,tofear, to trust in God. Wherefore, the principle of all our spiritual andmoraloperationsisintendedhereby.

[2.]Thereisadescriptionofthisheart,asitisinusantecedentuntotheeffectualworkingof thegraceofGod inus: it issaidtobestony,—"Theheartofstone."Itisnotabsolutelythatitissaidsotobe,butwithrespectuntosomecertainend.ThisendisdeclaredtobeourwalkinginthewaysofGod,orour fearingofhim.Wherefore,ourheartsbynature,asuntoliving to God or his fear, are a stone, or stony; and who hath notexperience hereof from the remainders of it still abiding in them?Andtwothingsare included in thisexpression:—1st.An ineptitudeuntoanyactings towards that end. Whatever else the heart can do of itself, inthingsnaturalorcivil,inoutwardthings,astotheendoflivinguntoGoditcanofitself,withouthisgrace,donomorethanastonecandoofitselfuntoanyendwhereuntoitmaybeapplied.2dly.Anobstinate,stubbornopposition unto all things conducing unto that end. Its hardness orobstinacy, in opposition to the pliableness of a heart of flesh, isprincipally intended in this expression.And in this stubbornnessof theheartconsistsall thatrepugnancy to thegraceofGodwhich is inusbynature,andhenceallthatresistancedotharise,whichsomesayisalwayssufficient to render any operation of the Spirit of God by his gracefruitless.

[3.] This heart,—that is, this impotency and enmity which is in ournaturesuntoconversionandspiritualobedience,—Godsayshewill takeaway;thatis,hewilldosointhemwhoaretobeconvertedaccordingtothepurposeofhiswill,andwhomhewillturnuntohimself.Hedothnotsay thathewill endeavour to take it away,nor thathewill use suchorsuchmeans for the takingof it away,but absolutely thathewill take itaway.He doth not say that hewill persuademen to remove it or do itaway,thathewillaidandhelpthemintheirsodoing,andthatsofarasthatitshallwhollybetheirownfaultifitbenotdone,—whichnodoubtitiswhereitisnotremoved;butpositivelythathehimselfwilltakeitaway.Wherefore,theactoftakingitawayistheactofGodbyhisgrace,andnottheactofourwillsbutastheyareactedthereby;andthatsuchanactaswhoseeffectisnecessary.ItisimpossiblethatGodshouldtakeawaythestonyheart,andyetthestonyheartnotbetakenaway.What,therefore,God promiseth herein, in the removal of our natural corruption, is asuntotheeventinfallible,andastothemannerofoperationirresistible.

[4.]AswhatGod taketh fromus in the cure of our original disease, sowhathebestowethonusorworksinusisherealsoexpressed;andthisis,anewheartandanewspirit:"Iwillgiveyouanewheart."Andwithalitisdeclaredwhatbenefitwedoreceivethereby:forthosewhohavethisnewheartbestowedonthemorwrought in them,theydoactually,byvirtuethereof,"feartheLORDandwalkinhisways;"forsoitisaffirmedinthetestimoniesproduced:andnomoreisrequiredthereunto,asnothinglesswilleffectit.Theremust,therefore,beinthisnewheartthusgivenusaprincipleofallholyobedienceuntoGod:thecreatingofwhichprinciplein us is our conversion to him; for God doth convert us, and we areconverted. And how is this new heart communicated unto us? "I will,"saithGod,"givethemanewheart.""Thatis,itmaybe,hewilldowhatisto be done on his part that they may have it; but we may refuse hisassistance,andgowithoutit."No;saithhe,"Iwillputanewspiritwithinthem;" which expression is capable of no such limitation or condition.Andtomakeitmoreplainyet,heaffirmsthathe"willwritehislawinourhearts."Itisconfessedthatthisisspokenwithrespectuntohiswritingofthelawofoldinthetablesofstone.As,then,hewrotetheletterofthelawin the tables of stone, so that thereon and thereby they were actuallyengraventherein;sobywritingthelaw,thatis,thematterandsubstance

ofit,inourhearts,itisasreallyfixedthereinastheletterofitwasofoldinthetablesofstone.Andthiscanbenootherwisebutinaprincipleofobedienceandloveuntoit,whichisactuallywroughtofGodinus.Andtheaidsorassistanceswhichsomemengrantthatareleftuntothepowerofourownwillstouseornottouse,havenoanalogywiththewritingofthelawintablesofstone.AndtheendoftheworkofGoddescribedisnotapowertoobey,whichmaybeexertedornot;butitisactualobedienceinconversion,andallthefruitsofit.AndifGoddonotinthesepromisesdeclarearealefficiencyof internalgrace, takingawayall repugnancyofnature unto conversion, curing its depravation actually and effectually,andcommunicatinginfalliblyaprincipleofscripturalobedience,Iknownot in what words such a work may be expressed. And whatever isexceptedastothesuspendingoftheefficacyofthisworkuponconditionsinourselves, it falls immediately intogrossandsensible contradictions.Anespecialinstanceofthisworkwehave,Acts16:14.

Athirdargumentistakenfromthestateandconditionofmenbynature,beforedescribed; for it issuchas thatnomancanbedelivered fromit,butbythatpowerful,internal,effectualgracewhichwepleadfor,suchaswherein the mind and will of man can act nothing in or towardsconversiontoGodbutastheyareactedbygrace.Thereasonwhysomedespise, someoppose, somederide theworkof theSpiritofGod inourregenerationorconversion,orfancyittobeonlyanoutwardceremony,or a moral change of life and conversation, is, their ignorance of thecorruptedanddepravedestateofthesoulsofmen,intheirminds,wills,andaffections,bynature;forifitbesuchaswehavedescribed,—thatis,suchasintheScriptureitisrepresentedtobe,—theycannotbesobrutishas once to imagine that itmaybe cured, or thatmenmaybedeliveredfrom it,without any other aid but that of those rational considerationswhichsomewouldhavetobetheonlymeansofourconversiontoGod.We shall, therefore, inquire what that grace is, and what it must be,wherebywearedeliveredfromit:—

1. It is called a vivification or quickening. We are by nature "dead intrespassesandsins,"ashathbeenproved,andthenatureofthatdeathatlarge explained. In our deliverance from thence, we are said to be"quickened," Eph. 2:5. Though dead, we "hear the voice of the Son of

God, and live," John 5:25; being made "alive unto God through JesusChrist,"Rom.6:11.Now,no suchwork canbewrought inusbutbyaneffectualcommunicationofaprincipleofspiritual life;andnothingelsewilldeliverus.Somethinktoevadethepowerofthisargumentbysayingthat"alltheseexpressionsaremetaphorical,andarguingsfromthemarebut fulsome metaphors:" and it is well if the whole gospel be not ametaphor unto them.But if there be not an impotency in us by natureuntoallactsofspirituallife,likethatwhichisinadeadmanuntotheactsof lifenatural; if therebenot an alikepower ofGod requireduntoourdeliverance from that condition, and the working in us a principle ofspiritualobedience,asisrequireduntotheraisingofhimthatisdead,—theymayaswellsaythattheScripturespeaksnottrulyasthatitspeaksmetaphorically.Andthatitisalmightypower,the"exceedinggreatnessofGod'spower,"thatisputforthandexercisedherein,wehaveprovedfromEph.1:19,20;Col.2:12,13;2Thess.1:11;2Pet.1:3.Andwhatdothesemenintendbythisquickening,thisraisingusfromthedeadbythepowerofGod?A persuasion of ourminds by rationalmotives taken from theword, and the things contained in it! But was there ever heard such amonstrousexpression,iftherebenothingelseinit?Whatcouldtheholywriters intend by calling such awork as this by a "quickening of themwhoweredeadintrespassesandsinsthroughthemightypowerofGod,"unless itwere, by a noise of insignificantwords, to draw us off from arightunderstandingofwhatisintended?Anditiswellifsomearenotofthatmind.

2.Theworkitselfwroughtisourregeneration.Ihaveprovedbeforethatthis consists inanew, spiritual, supernatural, vitalprincipleorhabitofgrace,infusedintothesoul,themind,will,andaffections,bythepoweroftheHolySpirit,disposingandenablingtheminwhomitisuntospiritual,supernatural, vital acts of faith and obedience. Some men seem to beinclinedtodenyallhabitsofgrace.Andonsuchasupposition,amanisnolongerabelieverthanheisintheactualexerciseoffaith;forthereisnothing in him from whence he should be so denominated. But thiswould plainly overthrow the covenant of God, and all the grace of it.Othersexpresslydenyallgracious, supernatural, infusedhabits, thoughtheymay grant such as are ormay be acquired by the frequent acts ofthose graces or virtues whereof they are the habits. But the Scripture

givethusanotherdescriptionofthisworkofregeneration,foritconsistsintherenovationoftheimageofGodinus:Eph.4:23,24,"Berenewedinthe spirit of your mind, and put on the new man, which after God iscreatedinrighteousnessandtrueholiness."ThatAdamininnocencyhada supernatural ability of living unto God habitually residing in him isgenerally acknowledged; and although itwere easy for us toprove thatwhereas he wasmade for a supernatural end,—namely, to live to God,andtocometotheenjoymentofhim,—itwasutterlyimpossiblethatheshould answer it or complywith it by themere strength of his naturalfaculties, had they not been enduedwith a supernatural ability, which,with respectunto that end,was createdwith themand in them,yetwewillnotcontendaboutterms.LetitbegrantedthathewascreatedintheimageofGod,andthathehadanabilitytofulfilallGod'scommands,andthat inhimself, andnomore shall bedesired.Thiswas lostby the fall.Whenthisisbyanydenied,itshallbeproved.Inourregeneration,thereisarenovationofthisimageofGodinus:"Renewedinthespiritofyourmind." And it is renewed in us by a creating act of almighty power:"Which after God," or according to his likeness, "is created inrighteousness and true holiness." There is, therefore, in it animplantation of a new principle of spiritual life, of a life unto God inrepentance, faith, and obedience, or universal holiness, according togospeltruth,orthetruthwhichcamebyJesusChrist,John1:17.Andtheeffectofthisworkiscalled"spirit:"John3:6,"ThatwhichisbornoftheSpirit isspirit."It istheSpiritofGodofwhomweareborn;thatis,ournewlifeiswroughtinusbyhisefficiency.Andthatwhichinusissobornof him is spirit; not the natural faculties of our souls,—they are oncecreated, once born, and no more,—but a new principle of spiritualobedience, whereby we live unto God. And this is the product of theinternalimmediateefficiencyofgrace.

This will the better appear if we consider the faculties of the souldistinctly,andwhatistheespecialworkoftheHolySpiritupontheminourregenerationorconversiontoGod:—

(1.) The leading, conducting faculty of the soul is the mind orunderstanding.Now,thisiscorruptedandvitiatedbythefall;andhowitcontinuesdepravedinthestateofnaturehathbeendeclaredbefore.The

sumis,thatitisnotabletodiscernspiritualthingsinaspiritualmanner;foritispossessedwithspiritualblindnessordarkness,andisfilledwithenmityagainstGodandhislaw,esteemingthethingsofthegospeltobefoolishness; because it is alienated from the life of God through theignorancethatisinit.Wemust,therefore,inquirewhatistheworkoftheHoly Spirit on our minds in turning of us to God, whereby thisdepravationisremovedandthisviciousstatecured,wherebywecometosee and discern spiritual things in a spiritual manner, that we maysavinglyknowGodandhismindasrevealedinandbyJesusChrist.AndthisisseveralwaysdeclaredintheScripture:—

[1.]Heissaidtogiveusanunderstanding:1John5:20,"TheSonofGodiscome,andhathgivenusanunderstanding,thatwemayknowhimthatistrue;"whichhedothbyhisSpirit.Manbysinisbecomelikethe"beaststhatperish,whichhavenounderstanding,"Ps.49:12,20.Menhavenotlosttheirnaturalintellectivefacultyorreasonabsolutely.Itiscontinueduntothem,withthefreethoughimpaireduseofit,inthingsnaturalandcivil.Andithathanadvanceinsin;menare"wisetodoevil:"butitislostas to theespecialuseof it in thesavingknowledgeofGodandhiswill,"Todogoodtheyhavenoknowledge,"Jer.4:22; fornaturally, "there isnone that understandeth, there is none that seeketh after God," Rom.3:11.Itiscorruptednotsomuchintherootandprincipleofitsactings,aswithrespectuntotheirproperobject,term,andend.Wherefore,althoughthis giving of an understanding be not the creating in us anew of thatnaturalfaculty,yetitisthatgraciousworkinitwithoutwhichthatfacultyinus,asdepraved,willnomoreenableustoknowGodsavinglythanifwehadnoneatall.Thegrace,therefore,hereassertedinthegivingofanunderstanding is the causing of our natural understandings tounderstand savingly. This David prays for: Ps. 119:34, "Give meunderstanding,andIshallkeepthylaw."Thewholeworkisexpressedbythe apostle, Eph. 1:17, 18, "That the God of our Lord Jesus Christ, theFatherofglory,maygiveuntoyoutheSpiritofwisdomandrevelationintheknowledgeofhim:theeyesofyourunderstandingbeingopened;thatye may know what is the hope of his calling," etc. That "the Spirit ofwisdomandrevelation" is theSpiritofGodworkingthoseeffects inus,wehavebeforeevinced.Anditisplainthatthe"revelation"hereintendedis subjective, in enabling us to apprehend what is revealed, and not

objective, in new revelations, which the apostle prayed not that theymightreceive.Andthisisfartherevidencedbytheensuingdescriptionofit:"Theeyesofyourunderstandingbeingopened."Thereisaneyeintheunderstandingofman,—thatis,thenaturalpowerandabilitythatisinittodiscernspiritual things.But thiseye is sometimessaid tobe "blind,"sometimes to be "darkness," sometimes to be "shut" or closed; andnothingbuttheimpotencyofourmindstoknowGodsavingly,ordiscernthingsspirituallywhenproposeduntous,canbe intendedthereby.It istheworkoftheSpiritofgracetoopenthiseye,Luke4:18;Acts26:18;andthis is by the powerful, effectual removal of that depravation of ourminds,with all its effects,whichwe before described. And how arewemade partakers thereof? It is of the gift of God, freely and effectuallyworkingit:for,first,he"givethustheSpiritofwisdomandrevelation"tothatend;and,secondly,worksthethingitselfinus.He"givethusahearttoknowhim,"Jer.24:7,withoutwhichwecannotsodo,orhewouldnothimself undertake towork it in us for that end. There is, therefore, aneffectual,powerful,creatingactoftheHolySpiritputforthinthemindsofmenintheirconversionuntoGod,enablingthemspirituallytodiscernspiritual things; wherein the seed and substance of divine faith iscontained.

[2.]Thisiscalledtherenovationofourminds:"Renewedinthespiritofyour mind," Eph. 4:23; which is the same with being "renewed inknowledge," Col. 3:10. And this renovation of our minds hath in it atransformingpower tochange thewhole soul intoanobediential frametowards God, Rom. 12:2. And the work of renewing our minds ispeculiarly ascribed unto theHoly Spirit: Tit. 3:5, "The renewing of theHolyGhost."Somemenseemto fancy,yea,dodeclare, that there isnosuchdepravationinorofthemindofman,butthatheisable,bytheuseof his reason, to apprehend, receive, and discern those truths of thegospelwhichareobjectivelyproposeduntoit.Butoftheuseofreasoninthese matters, and its ability to discern and judge of the sense ofpropositionsand forceof inferences in thingsof religion,we shall treatafterward. At present, I only inquire whether men unregenerate be ofthemselves able spiritually to discern spiritual things when they areproposed unto them in the dispensation of the gospel, so as theirknowledgemay be saving in and unto themselves, and acceptable unto

God inChrist,and thatwithoutanyespecial, internal, effectualworkoftheHolySpiritofgraceinthemanduponthem?Iftheysaytheyare,asthey plainly plead them to be, andwill not content themselveswith auascription unto themof that notional, doctrinal knowledgewhich nonedeny them to be capable of, I desire to know towhat purpose are theysaid to be "renewedby theHolyGhost?" towhat purpose are all thosegraciousactingsofGodinthembeforerecounted?Hethatshallconsiderwhat, on the one hand, the Scripture teacheth us concerning theblindness,darkness,impotencyofourminds,withrespectuntospiritualthings, when proposed unto us, as in the state of nature; and, on theother, what it affirms concerning the work of the Holy Ghost in theirrenovation and change, in giving them new power, new ability, a new,active understanding,—will not be much moved with the groundless,confident,unproveddictatesofsomeconcerningthepowerofreasoninitselftoapprehendanddiscernreligiousthings,sofaraswearerequiredinawayofduty.Thisisalloneasiftheyshouldsay,thatifthesunshineclearandbright,everyblindmanisabletosee.

Godhereinissaidtocommunicatealightuntoourminds,andthatsoasthatweshallseebyit,orperceivebyit,thethingsproposeduntousinthegospelusefullyandsavingly:2Cor.4:6,"God,whocommandedthelighttoshineoutofdarkness,hathshinedinourhearts,togivethelightoftheknowledgeof the gloryofGod in the faceof JesusChrist."DidGodnootherwise work on the minds of men but by an external, objectiveproposalof truthunto them, towhatpurposedoth theapostlementionthealmightyactofcreatingpowerwhichheputforthandexercisedinthefirstproductionofnatural lightoutofdarkness?Whatallusion is therebetween that work and the doctrinal proposal of truth to theminds ofmen?It is, therefore,aconfidencenot tobecontendedwith, ifanywilldenythattheactofGodinthespiritualilluminationofourmindsbeofthe same nature, as to efficacy and efficiency, with that whereby hecreated light at the beginning of all things. And because the effectproduced in us is called "light," the act itself is described by "shining:""Godhathshinedinourhearts,"—thatis,ourminds.Soheconveyslightunto them by an act of omnipotent efficiency. And as that which is sowrought in our minds is called "light," so the apostle, leaving hismetaphor,plainlydeclareswhatheintendsthereby,—namely,theactual

"knowledgeofthegloryofGodinthefaceofJesusChrist;"thatis,asGodis revealed in Christ by the gospel, as he declares, verse 4. Having,therefore,first,comparedthemindofmanbynature,withrespectuntoapower of discerning spiritual things, to the state of all things underdarknessbeforethecreationoflight;and,secondly,thepowerfulworkingofGodinilluminationuntotheactofhisomnipotencyintheproductionor creation of light natural,—he ascribes our ability to know, and ouractualknowledgeofGodinChrist,untohisrealefficiencyandoperation.Andthesethingsinpartdirectustowardsanapprehensionofthatworkof theHolySpiritupon themindsofmen in theirconversionuntoGodwherebytheirdepravationiscured,andwithoutwhichitwillnotsobe.By this means, and no otherwise, do we who were "darkness" become"lightintheLord,"orcometoknowGodinChristsavingly,lookingintoanddiscerningspiritualthingswithaproperintuitivesight,wherebyallthe other faculties of our souls are guided and influenced unto theobedienceoffaith.

(2.) It is principally with respect unto the will and its depravation bynature that we are said to be dead in sin. And herein is seated thatpeculiarobstinacy,whenceitisthatnounregeneratepersondothorcananswerhisownconvictions,orwalkupuntohis light inobedience.Forthewillmaybeconsideredtwoways:—first,Asarational,vitalfacultyofour souls; secondly,Asa freeprinciple, freedombeingof its essenceornature.This,therefore,inourconversiontoGod,isrenewedbytheHolyGhost, and that by an effectual implantation in it of a principle ofspiritual life and holiness in the room of that original righteousnesswhichitlostbythefall.Thathedothsoisprovedbyallthetestimoniesbefore insisted on:—First, This is its renovation as it is a rational, vitalfaculty; and of this vivification see before. Secondly, As it is a freeprinciple, it is determined unto its acts in this case by the powerfuloperationoftheHolyGhost,withouttheleastimpeachmentofitslibertyor freedom; as hath been declared. And that this is so might be fullyevinced,asbyotherssobytheensuingarguments;foriftheHolyGhostdo not work immediately and effectually upon the will, producing andcreatinginitaprincipleoffaithandobedience,infalliblydeterminingitinitsfreeacts,thenisallthegloryofourconversiontobeascribeduntoourselves, andwemake ourselves therein, by the obediential actings of

ourown freewill, todiffer fromotherswhodonot so complywith thegraceofGod;whichisdeniedbytheapostle,1Cor.4:7.NeithercananypurposeofGodconcerningtheconversionofanyonesoulbecertainanddeterminate, seeing afterhehathdoneall that is tobedone, or canbedonetowardsit,thewill,remainingundetermined,maynotbeconverted,contrarytothosetestimoniesofourSaviour,Matt.11:25,26;John6:37;Rom.8:29.NeithercantherebeanoriginalinfallibilityinthepromisesofGodmadetoJesusChristconcerningthemultitudesthatshouldbelievein him, seeing it is possible no one may so do, if it depend on theundetermined liberty of their wills whether they will or no. And then,also,mustsalvationofnecessitybe"ofhimthatwilleth,andofhimthatrunneth," and not "of God, that showethmercy onwhom hewill havemercy,"contrarytotheapostle,Rom.9:15,16.AndthewholeefficacyofthegraceofGodismadetherebytodependonthewillsofmen;whichisnotconsistentwithourbeingthe"workmanshipofGod,createdinChristJesus unto good works," Eph. 2:10. Nor, on this supposition, do menknowwhat they pray for,when they pray for their own or othermen'sconversion to God; as hath been before declared. There is, therefore,necessarysuchaworkoftheHolySpirituponourwillsasmaycureandtakeawaythedepravationofthembeforedescribed,freeingusfromthestate of spiritual death, causing us to live unto God, and determiningtheminanduntotheactsoffaithandobedience.Andthishedothwhilstand as he makes us new creatures, quickens us who are dead intrespassesandsins,givesusanewheartandputsanewspiritwithinus,writeshislawinourhearts,thatwemaydothemindofGodandwalkinhis ways, worketh in us to will and to do, making them who wereunwillingandobstinate tobecomewillingandobedient,and that freelyandofchoice.

(3.)Inlikemanneraprevailingloveisimplantedupontheaffectionsbythe Spirit of grace, causing the soul with delight and complacency tocleave to God and his ways. This removes and takes away the enmitybeforedescribed,with theeffectsof it:Deut.30:6, "TheLORDthyGodwillcircumcisethineheart,andtheheartof thyseed, to lovetheLORDthyGodwithallthineheart,andwithallthysoul,thatthoumayestlive."Thiscircumcisionoftheheartconsistsinthe"puttingoffthebodyofthesinsoftheflesh,"astheapostlespeaks,Col.2:11.He"crucifiestheflesh,

with the affections and lusts" thereof. Somemen are inclined to thinkthatallthedepravationofournatureconsistsinthatofthesensitivepartofthesoul,orouraffections;thevanityandfollyofwhichopinionhathbeen before discovered. Yet it is not denied but that the affections aresignallydepraved, so thatby themprincipally themindandwill doactthoseluststhatarepeculiarlyseatedinthem,orbythemdoactaccordingto their perverse and corrupt inclinations, Gal. 5:24; James 1:14, 15.Wherefore,inthecircumcisionofourhearts,whereintheflesh,withthelusts, affections, and deeds thereof, is crucified by the Spirit, he takesfrom them their enmity, carnal prejudices, and depraved inclinations,reallythoughnotabsolutelyandperfectly;andinsteadofthemhefillsuswithholyspiritual love, joy, fear,anddelight,notchangingthebeingofouraffections,butsanctifyingandguidingthembytheprincipleofsavinglightandknowledgebeforedescribed,andunitingthemuntotheirproperobjectinaduemanner.

Fromwhathathbeenspokeninthisthirdargument,itisevidentthattheHolySpirit,designingtheregenerationorconversionofthesoulsofmen,worketh therein effectually, powerfully, and irresistibly; which wasproposeduntoconfirmation.

FromthewholeitappearsthatourregenerationisaworkoftheSpiritofGod, and that not any act of our own, which is only so, is intendedthereby.Isayitisnotsoourownasbyoutwardhelpsandassistancetobeeducedoutoftheprinciplesofournatures.AndhereinistheScriptureexpress; for,mentioning this work directlywith respect unto its cause,and the manner of its operation in the effecting of it, it assigns itpositively unto God or his Spirit: 1 Pet. 1:3, "God, according to hisabundantmercy, hath begottenus again." James 1:18, "Of his ownwillbegatheuswiththewordoftruth."John3:5,6,8,"BornoftheSpirit."1John3:9,"BornofGod."And,ontheotherhand, itexcludesthewillofmanfromanyactiveinterestherein;Imean,astothefirstbeginningofit:1Pet.1:23,"Bornagain,notofcorruptibleseed,butof incorruptible,bythewordofGod,whichlivethandabidethforever."John1:13,"Whichwereborn,notofblood,norofthewilloftheflesh,norofthewillofman,but of God." See Matt. 16:17; Tit. 3:5; Eph. 2:9, 10. It is, therefore,incumbentonthemwhopleadfortheactiveinterestofthewillofmanin

regeneration to produce some testimonies of Scripture where it isassigneduntoit,astheeffectuntoitspropercause.Whereisitsaidthatamanisbornagainorbegottenanewbyhimself?Andifitbegranted,—asitmustbeso,unlessviolencebeofferednotonlytotheScripturebuttoreasonandcommonsense,—thatwhateverbeourdutyandpowerherein,yet these expressions must denote an act of God, and not ours, thesubstanceofwhatwecontendforisgranted,asweshallbereadyatanytimetodemonstrate.Itistrue,Goddothcommandustocircumciseourheartsandtomakethemnew:buthedoththereindeclareourduty,notourpower;forhimselfpromisethtoworkinuswhatherequirethofus.And that power whichwe have and do exercise in the progress of thiswork,insanctificationandholiness,proceedsfromtheinfusedprinciplewhichwereceiveinourregeneration;forallwhichendsweoughttoprayforHim,accordingtotheexampleofholymenofold.

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CHAPTERVI:THEMANNEROFCONVERSIONEXPLAINEDINTHE

INSTANCEOFAUGUSTINE

Theoutwardmeansandmannerofconversion toGod,or regeneration,with thedegrees of spiritual operations on theminds ofmen and theireffects, exemplified in the conversion of Augustine, as the account isgiventhereofbyhimself.

Asamongallthedoctrinesofthegospel,thereisnoneopposedwithmoreviolence and subtlety than that concerning our regeneration by theimmediate, powerful, effectual operation of theHoly Spirit of grace; sothere is not scarce any thingmoredespised or scornedbymany in theworld thanthatanyshouldprofess that therehathbeensuchaworkofGodupon themselves,oronanyoccasiondeclareaughtof thewayandmannerwherebyitwaswrought.Theverymentioninghereofisgrownaderision among some that call themselves Christians; and to plead an

interestorconcern in thisgrace is to forfeitallaman's reputationwithmanywhowouldbe thoughtwise, andboast themselves tobe rational.Neitheristhisapracticetakenupoflate,inthesedecliningtimesoftheworld,but seems tohavebeenstartedand followed fromdaysofold,—possiblyfromthebeginning;yea,theenmityofCainagainstAbelwasbutabranchofthisproudandperverseinclination.TheinstanceofIshmaelin the Scripture is representative of all such as, under an outwardprofession of the true religion, did or do scoff at those who, being, asIsaac,childrenofthepromise,doprofessandevidenceaninterestintheinternalpowerof it,which theyareunacquaintedwithal.And thesamepracticemaybetraced insucceedingages.Hence,holyAustin,enteringupontheconfessionofhisgreatersins,designingtherebytomagnifythegloryandefficacyofthegraceofGodinhisconversion,providesagainstthis scorn of men, which he knew he should meet withal. "Irrideant,"saithhe,"mearrogantesetnondumsalubriterprostratietelisiate,Deusmeus,egotamenconfiteartibidedecoramea,inlaudetua,"Confess,lib.iv. cap. 1;—"Let arrogant men deride or scorn me, who were neversavingly cast down nor broken in pieces by thee, my God, yet I will[rather, let me] confessmy own shame, unto thy praise." Let none beoffendedwiththeseexpressions,ofbeing"savinglyorwholesomelycastdownandbrokenofGod;"for,inthejudgmentofthisgreatperson,theyare not fanatical. We may not, therefore, think it strange if the sametruth,thesamepractice,andprofessionofit,dostillmeetwiththesameentertainment. Let them deride and scorn it who were never humbledsavingly,norbrokenwithasenseofsin,norrelievedbygrace; theholyworkofGod'sSpiritistobeowned,andthetruthtobeavowedasitisinJesus.

Of the original depravation of our nature we have treated so far as isneedful unto our present purpose; yet some things must be addedconcerning the effects of thatdepravation,whichwill conduceunto theright understanding of theway andmannerwhereby the Spirit of Godproceedethfor thehealingandremovalof it,whichwehavenowunderespecialconsideration.Andwemayobserve,—

First,Thatthecorruptprincipleofsin,thenativehabitualinclinationthatis in us unto evil, worketh early in our natures, and for themost part

preventethalltheactingsofgraceinus.Thoughsomemaybesanctifiedinor fromthewomb,yet inorderofnature thisnativecorruptionhathfirstplaceinthem;foracleanthingcannotbebroughtoutofanunclean,but "thatwhich is bornof the flesh is flesh:"Ps. 58:3, "Thewicked areestranged from the womb: they go astray as soon as they be born,speakinglies."Itistonopurposetosaythathespeaksofwickedmen,—that is, such who are habitually and profligately so; for, whatever anymanmayafterwardrunintobyacourseofsin,allmenaremorallyalikefromthewomb,anditisanaggravationofthewickednessofmenthatitbeginssoearly,andholdsonanuninterruptedcourse.Childrenarenotabletospeakfromthewomb,assoonastheyareborn;yetherearetheysaidtospeaklies.Itis,therefore,theperverseactingofdepravednatureininfancythatisintended;foreverythingthatisirregular,thatanswersnotthelawofourcreationandruleofourobedience,isalie.AndamongthemanyinstancescollectedbyAustinofsuchirregularactingsofnaturein its infant state, one is peculiarly remarkable: Confess, lib. i. cap. 6,"Paulatim sentiebam ubi essem, et voluntatesmeas volebam ostendereeisperquosimplerentur,etnonpoteram……Itaquejactabammembra,et voces, signa similia voluntatibus meis, pauca quæ poteram, qualiapoteram; et cum mihi non obtemperabatur, vel non intellecto, vel neobesset,indignabarnonsubditismajoribus,etliberisnonservientibus,etme de illis flendo vindicabam." This again he repeats, cap. 7: "An protempore illa bona erant, flendo petere etiam quod noxie daretur;indignariacriternonsubjectishominibus, liberisetmajoribus,hisqueaquibus genitus est; multisque præterea prudentioribus, oribus, non adnutumvoluntatisobtemperantibus,feriendonocereniti,quantumpotest,quianonobediturimperilsquibuspernicioseobediretur?Itaimbecillitasmembrorum infantilium innocens est, non animus infantium." Thoseirregularandperverseagitationsofmind,andofthewillorappetite,notyet under the conduct of reason, which appear in infants, with theindignation and little self-revengeswherewith they are accompanied intheir disappointments when all about them do not subject themselvesuntotheir inclinations, itmaybetotheirhurt,arefromtheobliquityofournature,andeffectsofthatdepravedhabitofsinwherewithitiswhollypossessed.Andbythefrequencyoftheselesseractingsarethemindandwill prepared for thosemore violent and impetuousmotionswhich, bythe improving of their natural capacities, and the incitation of new

objectspresenteduntotheircorruptions,theyareexposeduntoandfilledwithal.Goddidnotoriginallythuscreateournature,—aconditionworsethanandinferioruntothatofothercreatures,inwhoseyoungonestherearenoneof thesedisorders,butaregularcompliancewiththeirnaturalinstinct prevails in them. And as the dying of multitudes of infants,notwithstanding the utmost care for their preservation, whereas theyoungonesofothercreaturesallgenerallylive,iftheyhavewherebytheirnaturemay be sustained, argues the imputation of sin unto them,—fordeathenteredbysin,andpasseduponall,inasmuchasallhavesinned,—sothoseirregularactings,peculiaruntothem,provesininherentinthem,orthecorruptionoftheirnaturefromtheirconceptions.

Secondly, With the increase of our natural faculties, and thestrengtheningofthemembersofourbodies,whichbynaturearebecomeready "instruments of unrighteousness unto sin," Rom. 6:13, thisperverseprincipleactsitselfwithmoreevidence,frequency,andsuccessin the production of actual sin, or inordinate actings of themind,will,and affections. So thewiseman tells us that "childhood and youth arevanity," Eccles. 11:10. Themind of man, in the state of childhood andyouth,putsitselfforthinallkindsofvainactings,infoolishimaginations,perverseandfrowardappetites, falseness inwords,withsensibleeffectsofcorruptinclinationsineverykind.Austin'sfirstbookofConfessionsisanexcellentcommentonthattext,whereinthe"vanityofchildhoodandyouth" are graphically described, with pathetical self-reflectingcomplaintsconcerningtheguiltofsinwhichiscontractedinthem.Some,perhaps, may think light of those ways of folly and vanity whereinchildhood doth, or left alone would, consume itself;—that there is nomoralevil in thosechildish innocencies.Thatgoodmanwasofanothermind. "Istaneest," saithhe, "innocentiapuerilis?nonest,Domine,nonest,orote,Deusmeus.Namhæcipsasuntquæapædagogisetmagistris,anucibusetpilulisetpasseribus,adpræfectosetreges,aurum,prædia,mancipia, hæc ipsa omnino quæ succedentibus majoribus ætatibustranseunt[sicutiferulismajorasuppliciasuccedunt],"lib.i.cap.19.Thisis not innocency; it is not so. The same principle and habit of mind,carried over unto riper age and greater occasions, bring forth thosegreater sinswhich the lives ofmen are filledwithal in thisworld. Andwho is there, who hath a serious reverence of God, with any due

apprehensionofhisholiness,andaclearconvictionofthenatureofsin,whoisnotabletocalloversuchactingsinchildhood,whichmostthinkmeettoconniveat,whereintheymayrememberthatperversitywhereoftheyarenowashamed?Bythismeansistheheartpreparedforafartherobdurationinsin,bytheconfirmationofnativeobstinacy.

Thirdly,Untothosemoregeneralirregularitiesactualsinsdosucceed,—such,Imean,asareagainsttheremaininglightofnature,orcommittedinrebellionuntothedictatesandguidanceofourmindsandconsciences,the influence of those intelligences of moral good and evil which areinseparablefromthefacultiesofoursouls;foralthoughinsometheymaybe stifled and overborne, yet can they never be utterly obliterated orextinguished,butwillaccompanythenatureofmanuntoeternity,eveninthat conditionwherein they shall be of no other use but to add to andincreaseitsmisery.Amongstthosewemaycalloveroneortwoinstances.Lyingissuchasin,whichthedepravationofnatureinyouthispronetoexert itselfby,andthatonsundryreasons,notnowtobeinquiredinto:"Theygoastray fromthewomb,speaking lies."The first inducementofour nature unto sinwas by a lie, andwe fell in Adam by giving creditthereunto;andthereisineverysinaparticularlie.Butspeakingfalsely,contraryuntowhattheyknowtobetrue,isthatwhichchildrenareproneunto, though somemore than others, according as other vicious habitsprevail in them, whose actings they foolishly think to thatch over andcoverthereby.Thisthatholypersonwhomweinstanceinacknowledgeth,andbewailethinhim-self:"Nonvidebamvoraginemturpitudinisinquamprojectuseramaboculis tuis.Namin illisjamquidme fœdius fuit, [ubietiam talibus displicebam], fallendo innumerabilibus mendaciis, etpædagogum et magistros et parentes amore ludendi, studio spectandinugatoria[et imitandi ludicrainquietudine?]" lib. i.cap.19;—"Isawnot(OGod)intowhatagulfoffilthIwascastoutfrombeforethee;forwhatwasmorefilthythanI,whilstoutof loveofplays,anddesireof lookingafter vanities, I deceived teachers and parents with innumerable lies?"Andthisthegoodmanwasafterwardexceedinglyhumbledfor,andfromit learned much of the vileness of his own nature. And we find byexperience that a sense of this sin ofttimes accompanies the first realconvictions that befall the souls ofmen; forwhen they seriously reflectuponthemselves,ordoviewthemselvesintheglassofthelaw,theyare

not only sensible of the nature of this sin, but also how much theyindulged themselves therein, partly whilst they remember how on theleast occasions theywere surprised into it, which yet they neglected towatch against, and partly understanding how sometimes they made ittheir business, by premeditated falsehoods, so to cover other sins as toescaperebukeandcorrection.Thementionofthesethingswillprobablybe entertained with contempt and scorn in this age, wherein themostprodigious wickednesses of men are made but a sport; but God, hisholiness,andhistruth,arestillthesame,whateveralterationstheremaybeintheworld.Andtheholypsalmistseemstohavesomereflectiononthisviceofyouth,whenhepraysthatGodwouldtakefromhimthe"wayof lying."Of the samenature are those lesser thefts, indespoiling theirparentsandgovernorsofsuchthingsastheyarenotallowedtotakeandmakeuseofforthemselves:"Theyrobtheirfatherormother,andsay,Itisnotransgression,"Prov.28:24.Sosaiththesameperson,"Furtaetiamfaciebamdecellarioparentumetdemensa, vel gula imperitante, veluthaberem quod darem pueris, ludum suum mihi, quo pariterdelectabantur tamen, vendentibus," lib. i. cap. 19. He sometimes stolefrom his parents, either to gratify his own sensual appetite, or to giveuntohiscompanions.Insuchinstancesdothoriginalpravityexert itselfin youth or childhood, and thereby both increase its own power andfortify the mind and the affections against the light and efficacy ofconviction.

Fourthly,Asmengrowupinthestateofnature,singetsgroundinthemanduponthem,subjectivelyandobjectively.Concupiscencegetsstrengthwithage,andgrowsinviolenceaspersonsarrivetoabilityforitsexercise;theinstrumentsofit,inthefacultiesofthesoul,organsofthesenses,andmembers of the body, growing every daymore serviceable unto it, andmore apt to receive impressions from it or to complywith itsmotions.Hence some charge the sins of youth on the heat of blood and therestlessnessof theanimalspirits,whichpromptmenunto irregularitiesandextravagancies;—but theseareonlyvehiculaconcupiscentiœ, thingswhichitmakesuseoftoexert itspoisonby;forsinturnseverythinginthisstateuntoitsownadvantage,andabusetheven"thecommandment"itself,to"workinusallmannerofconcupiscence,"Rom.7:8.Again,theobjectsof lust,bytheoccasionsof life,arenowmultiplied.Temptations

increasewithyearsandthebusinessesoftheworld,butespeciallybythatcorruption of conversation which is among the most. Hence sundrypersonsareinthispartoftheiryouth,onewayorother,overtakenwithsome gross actual sin or sins. That all are not so is a mere effect ofpreventing grace, and not at all from themselves. This the apostlerespects in his charge, 2 Tim. 2:22, "Flee youthful lusts;" such lusts aswork effectually and prevail mightily in those that are young, if notsubduedbythegraceofGod.AndDavid,inasenseandfromexperiencehereof,prays thatGodwouldnot remember "the sinsofhisyouth,"Ps.25:7.And a reflection from them is sometimes the torment of age, Job20:11:soheinwhomwehavechosentoexemplifytheinstancesofsuchacourse. He humbly confesseth unto God his falling into and beingovertaken with great sins, such as fornication and uncleanness, in hisyoungerdays;inthemirewhereofhewaslongdetained.Tothispurposehe discourseth at large, lib. ii. cap. 1–3. And of the reason of this hishumbleandpublic acknowledgmenthegives thisholy account: "Nequeenimtibi,Deusmeus,sedapudtenarrohæcgenerimeo,generihumano,quantulacunque ex particula incidere potest in istasmeas literas. Et utquid hoc? Ut videlicet ego et quisquis hæc legit, cogitemus de quamprofundo clamandum sit ad te," cap. 3;—"I declare these things, OmyGod,notuntothee,butbeforethee"(orinthypresence),"untomyownrace, unto human kind, whatever portion thereof may fall on thesewritingsofmine.Anduntowhatend?Namely,thatIandeveryonewhoshallreadthesethingsmayconsideroutofwhatgreatdepthswearetocry unto thee." So he, who lived not to see the days wherein humbleconfessionofsinwasmadeamatterofcontemptandscorn.

Now,thereiscommonlyatwofoldeventofmen'sfallingunderthepoweroftemptations,andtherebyintogreatactualsins:—

1.Godsometimestakesoccasionfromthemtoawakentheirconsciencesuntoadeepsensenotonlyofthatsininparticularwhoseguilttheyhavecontracted,butoftheirothersinsalso.ThegreatPhysicianoftheirsoulsturnsthispoisonintoamedicine,andmakesthatwoundwhichtheyhavegiven themselves to be the lancing of a festered sore; forwhereas theiroscitancy,prejudices,andcustomofsinning,havetakenawaythesenseoflessersins,andsecurethemfromreflectionsfromthem,thestrokeon

their consciences from those greater provocations pierceth so deep asthattheyareforcedtoentertainthoughtsoflookingoutafterareleaseorremedy.SodidtheyofoldatthesermonofPeter,whenhechargedthemwith theguiltofaconsent to thecrucifyingofJesusChrist: "Theywerepricked in their heart, and said,Men andbrethren,what shallwedo?"Acts2:36,37.

2.Withothers itprovesaviolententrance intoa fartherpursuitof sin.Theboundsofrestraints,withtheinfluenceofnaturallight,beingbrokenup and rejected, men's lusts being let loose, do break through allremainingobstacles,andrunoutintothegreatestcompassofexcessandriot; observing no present evil to ensue on what they have done,accordingtotheirfirstfears,theyareemboldenedtogreaterwickedness,Eccles. 8:11. And by thismeans is their conversion untoGod renderedmoredifficult,andmenthuswanderawaymoreandmorefromhimuntothegreatestdistancethatisrecoverablebygrace;for,—

Fifthly,Acoursein,andacustomof,sinningwithmanyensueshereon.Such the apostle treats concerning, Eph. 4:18, 19, "Being past feeling,havegiventhemselvesoverunto lasciviousness, toworkalluncleannesswithgreediness."Customofsinningtakesawaythesenseofit;thecourseoftheworldtakesawaytheshameofit;andlovetoitmakesmengreedyinthepursuitofit.SeeConfess.lib.ii.cap.6.Andthislasteffectofsin,asincited,provoked,andassistedbytemptations,hathgreatvariety intheeffects and degrees of it. Hence are the various courses of unhumbledsinners in theworld,wherein the outrage and excess of some seems tojustify others in their more sedate irregularities and less conspicuousprovocations.Yea,somewhoarenotinanybetterstateandconditionasto their interest in the covenant of God than others, will yet not onlystartle at but really abhor those outrages of sin and wickedness whichtheyfallinto.Now,thisdifferencearisethnotfromhence,thatthenatureofallmenisnotequallycorruptanddepraved,butthatGodispleasedtomakehis restraininggraceeffectual towardssome, tokeep themwithinthose bounds of sinning which they shall not pass over, and to permitotherssotofallunderaconjunctionoftheirlustsandtemptationsasthatthey proceed unto all manner of evil. Moreover, there are peculiarinclinationsuntosomesins,ifnotinlaidin,yetmuchenhancedandmade

obnoxiousuntoincitationsby,thetemperatureofthebody;andsomearemore exposed unto temptations in the world from their outwardcircumstancesandoccasionsoflife.Herebyaresomeevenprecipitatedtoallmannerofevil.But still "theoldman,which is corruptaccording tothedeceitfullusts,"isthesamenaturallyinall.Alldifferenceastogoodfromevil,—Imeannotastothenatureofthethingsthemselves,butastomen'sinterestinthem,soastoadheretotheoneandavoidtheother,—isfrom the will of God. Thus he secretly prepares for some a bettertemperatureofnature,docileandpliableuntosuchnoticesof thingsasmayentertaintheirminds,andsatisfythemabovesensualdelights.Andsome he disposeth, in their education, callings, societies, aims, anddesigns in theworld, intoways inconsistentwithopen lewdness,whichwillmuchbalancetheirinclinations,besideshissecretinternalactingsontheirheartsandminds,whereofafterward.Thisis,excellentlyexpressedbyAustin,Confess.lib.ii.cap.7:"Diligamte,Domine,etgratiasagam,etconfitearnominituo,quoniamtantadimisistimihimalaetnefariaoperamea.Gratiætuædeputoetmisericordiatuæquodpeccatameatanquamglaciem solvisti, gratiæ tuæ deputo et quæcunque non feci mala; quidenimnonfacerepotuiquietiamgratuitumfacinusamavi?Etomniamihidimissaessefateor,etquæmeaspontefecimala,etquæteducenonfeci.Quis est hominum, qui suam cogitans infirmitatem, audet viribus suistribuere castitatem atque innocentiam suam, ut minus amet te, quasiminus ei necessaria fuerit misericordia tua, quâ condonas peccataconversisadte?Quienimvocatusadtesecutusestvocemtuametvitavit,etquæmedemeipsorecordantemetfatentemlegit,nonmederideatabeomedicoægrumsanari, aquosibiprestitumestutnonægrotaret, velpotiusutminusægrotaret;etideotetantundemimoveroampliusdiligat,quiaperquernmevidettantispeccatorummeorumlanguoribusexui,pereumsevidettantispeccatorumlanguoribusnonimplicari;"—"Iwill lovethee,OLord,andthankthee,andconfessuntothyname,becausethouhastforgivenmemyevilandnefariousdeeds.Iimputeittothygraceandmercythatthouhastmademysinstomeltawayasice,andIimputeittothygraceas toall theevilswhichIhavenotdone; forwhatcouldnot Ihavedonewholovedwickednessforitself?AllIacknowledgeareforgivenme,boththeevilsthatIhavedoneofmyownaccord,andwhatthroughthy guidance I have not done.Who is there who, considering his ownweakness,dareascribehischastityor innocencyuntohisownstrength,

thathemaylesslovethee,asthoughthymercywerelessnecessaryuntohim,wherebythouforgivestthesinsofthemthatareconvertedtothee.For let not himwho, being called of thee, and having heard thy voice,hathavoidedtheevilswhichIhaveconfessed,deridemethat,beingsick,washealedofthatphysicianfromwhomhereceivedthemercynottobesick, ornot tobe so sick; [and therefore lethim love thee somuch themore, as he sees himself prevented from having fallen into the greatmaladiesofsin,throughthatGodbywhomheseesmedeliveredfromthegreatmaladiesofthesinintowhichIhadactuallyfallen.]"

Thisbriefaccountoftheactingsofcorruptednature,untilitcomesuntotheutmostofarecoverablealienationfromGod,maysomewhatillustrateandsetofftheworkofhisgracetowardsus.Andthusfar,whateverhabitbe contracted in a course of sin, yet the state of men is absolutelyrecoverablebythegraceofJesusChristadministeredinthegospel,1Cor.6:9–11.NostateofsinisabsolutelyunhealableuntilGodhathvariouslydealtwithmenbyhisSpirit.Hiswordmustberejected,andhemustbesinnedagainstinapeculiarmanner,beforeremissionbeimpossible.Allsins and blasphemies antecedent thereuntomay be forgiven untomen,and thatbefore their conversionuntoGod,Matt. 12:31,32;Luke12:10.Wherefore,themanneranddegreesoftheoperationsofthisSpiritofGodonthemindsofmen,towardsandintheirconversion, is thatwhichweshallnowinquireinto,reducingwhatwehavetoofferconcerningituntocertainheadsorinstances:—

FIRST,Undertheashesofourcollapsednaturethereareyetremainingcertain sparks of celestial fire, consisting in inbrednotices of good andevil, of rewards andpunishments, of thepresence andall-seeing eyeofGod, of help and assistance to be had from him, with a dread of hisexcellencies where any thing is apprehended unworthy of him orprovokinguntohim;andwherethereareanymeansofinstructionfromsupernaturalrevelation,bythewordpreached,orthecareofparents inprivate, there they are insensibly improved and increased.Herebymendoobtainanobjective,distinctknowledgeofwhattheyhadsubjectivelyand radically, though very imperfectly, before.Thesenotices, therefore,Godoftentimesexcitesandquickenseveninthemthatareyoung,sothattheyshallwork in themsomerealregardofandapplicationsuntohim.

And those great workings about the things of God, and towards him,whicharesometimesfoundinchildren,arenotmereeffectsofnature;forthatwouldnotsoactitselfwereitnot,byoneoccasionorother,forthatend administered by the providence of God, effectually excited. Andmanycancalloversuchdivinevisitationsintheiryouth,whichnowtheyunderstandtobeso.Tothispurposespeaksthepersonmentioned:"Puercœpi rogare te auxilium et refugium meum, et in tuam invocationemrumpebamnodos linguæmeæ,et rogabamteparvusnonparvoaffectu,neinscholavapularem."HeprayedearnestlytoGodasarefuge,whenhewasafraidtobebeatatschool.Andthisheresolves into instruction,orwhat he had observed in others: "Invenimus homines rogantes te, etdidicimusabeis, sentientes teutpoteramusessemagnumaliquem;quiposses etiam non adparens sensibus nostris, exaudire nos et subvenirenobis," lib. i. cap. 9. And hereunto he adds some general instructionwhich he had from the word, cap. 11. And from the same principles,when, hewas a little after surprisedwith a fit of sickness, he cried outwith all earnestness that hemight be baptized, that so hemight, as hethought,gotoheaven;forhisfatherwasnotyetaChristian,whencehewasnotbaptizedinhisinfancy:"Vidisti,Domine,cumadhucpueressem,et quodam die pressus stomachi dolore repente æstuarem penemoriturus;vidisti,Deusmeus,quoniamcustosmeusjameras,quomotuanimietquafidebaptismumChristitui,DeietDominimeiflagitavi,"cap.11. Such affections and occasional actings of soul towards God arewroughtinmanybytheSpirit.Withthemosttheywearoffandperish,astheydidwithhim,whoafter thiscasthimself intomany flagitioussins.ButinsomeGoddoth,inandbytheuseofthesemeans,inlaytheirheartswith those seeds of faith and grace which he gradually cherisheth andincreaseth.

SECONDLY, God works uponmen by his Spirit in outwardmeans, tocausethemtotakesomerealandsteadyconsiderationofhim,theirowndistance from him, and obnoxiousness unto his righteousness on theaccountofsin.Itisalmostincredibletoapprehend,butthatitistestifieduntobydailyexperience,howmenwillliveevenwherethewordisreadandpreached;how theywill geta formof speakingofGod,yea,andofperforming some duties of religion, and yet never come to have anysteady thoughts of God, or of their relation to him, or of their

concernment in his will.Whatever they speak of God, "he is not in alltheirthoughts,"Ps.10:4.Whatevertheydoinreligion,theydoitnotuntohim,Amos5:25.Theyhave"neitherheardhisvoiceatanytime,norseenhis shape," John 5:37; knowing nothing for themselves, which is theirduty, Job 5:27. And yet it is hard to convince them that such is theircondition.ButwhenGodispleasedtocarryonhisworkoflightandgraceinthem,theycancall tomindandunderstandhowitwaswiththemintheir former darkness. Then will they acknowledge that in truth theynever had serious, steady thoughts of God, but only such as wereoccasional and transient. Wherefore God begins here with them. Andtherebytosubductthemfromundertheabsolutepowerofthevanityoftheirminds, by onemeans or other he fixeth in them steady thoughtsconcerning himself, and their relation unto him. And there are severalwayswhichheproceedethinfortheeffectinghereof;as,—

1.Bysomesuddenamazingjudgments,wherebyhe"revealethhiswrathfromheavenagainsttheungodlinessofmen,"Rom.1:18.SoWaldowasaffectedwhenhiscompanionwasstrickendeadashewalkedwithhiminthefields;whichprovedtheoccasionofhisconversionuntoGod.Sothepsalmist describes the affections and thoughts of men when they aresurprised with a storm at sea, Ps. 107:25–28; an instance whereof wehaveinthemarinersofJonah'sship,chap.1:4–7.AndthatPharaohwhodespisedoneday,saying,"WhoistheLORD,thatIshouldregardhim?"being the next day terrified with thunder and lightning, cries out,"EntreattheLORDformethat itmaybesonomore,"Exod.9:28.Andsuchlikeimpressionsfromdivinepowermostmen,atonetimeorother,haveexperienceof.

2. By personal afflictions, Job 33:19, 20; Ps. 78:34, 35; Hos. 5:15.Affliction naturally bespeaks anger, and anger respects sin. It bespeaksitself to beGod'smessenger to call sin to remembrance, 1Kings 17:18;Gen.42:21,22.The timeof affliction is a timeof consideration,Eccles.7:14; and if men be not obdurate and hardened almost unto practicalatheismbyacourseofsinning,theycannotbutbethinkthemselveswhosendsaffliction,andforwhatenditissent.HencegreatthoughtsoftheholinessofGodandofhishatredofsin,withsomesenseofmen'sownguiltandespecialcrimes,willarise;andtheseeffectsmanytimesprove

preparatory and materially dispositive unto conversion. And not whatthese things are in themselves able to operate is to be considered, butwhattheyaredesigneduntoandmadeeffectualforbytheHolyGhost.

3.By remarkabledeliverances andmercies: so itwaswithNaaman theSyrian, 2 Kings 5:15–17. Sudden changes from great dangers anddistresses by unexpected reliefs deeply affect the minds of men,convincingthemof thepower,presence,andgoodnessofGod;andthisproduceth a sense and acknowledgment of their own unworthiness ofwhat they have received. Hence, also, some temporary effects ofsubmissiontothedivinewillandgratitudedoproceed.

4. An observation of the conversation of others hath affected many toseekintothecausesandendsofit;andthisinclinesthemuntoimitation,1Pet.3:1,2.

5. The word, in the reading or preaching of it, is the principal meanshereof.ThistheHolySpiritemployethandmakethuseofinhisentranceintothiswork,1Cor.14:24,25;forthoseconvictionsbefallnotmenfromtheworduniversallyorpromiscuously,butastheHolySpiritwillethanddesigneth.Itisbythelawthatmenhavetheknowledgeofsin,Rom.7:7;yetweseebyexperience that thedoctrineof the law isdespisedby themostthathearit.Wherefore,ithathnotinitselfaforceorvirtuealwaystowork convictionof sin in themuntowhom it isoutwardlyproposed;only towards some theSpirit ofGod is pleased toput forth an especialenergyinthedispensationthereof.

By these and the like means doth God ofttimes put the wildness ofcorruptednatureuntoastand,andstirupthefacultiesofthesoul,byaneffectualthoughnotsavingimpressionuponthem,seriouslytoconsiderof itself, and its relation unto him and his will. And hereby are menofttimesincitedandengageduntomanydutiesofreligion,asprayerforthe pardon of sin, with resolutions of amendment. And although thesethingsinsomearesubordinateduntoafartherandmoreeffectualworkof the Spirit of God upon them, yet withmany they prove evanid andfading, their goodness in them being "as a morning cloud, and as theearlydewwhichpasseth away,"Hos. 6:4.And the reasonswhence it isthat men cast off these warnings of God, and pursue not their own

intentionsunderthem,noranswerwhattheyleadunto,areobvious;for,—

(1.)Thedarknessof theirmindsbeingyetuncured, theyarenotable todiscernthetruenatureofthesedivineintimationsandinstructions,butafterawhileregardthemnot,orrejectthemastheoccasionsofneedlessscruplesandfears.(2.)Presumptionoftheirpresentcondition,thatitisasgoodasitneedbe,orasisconvenientintheirpresentcircumstancesandoccasions,makes themneglect the improvementof theirwarnings.(3.)Profanesocietiesandrelations,suchas,itmaybe,scoffatandderidealltremblingsatdivinewarnings,withignorantministers,thatundertaketoteachwhattheyhavenotlearned,aregreatmeansofhardeningmenintheir sins, and of forfeiting the benefit of these divine intimations. (4.)Theywill,astoallefficacy,andthemotionstheybringontheaffectionsof men, decay and expire of themselves, if they are not diligentlyimproved: wherefore in many they perish through mere sloth andnegligence. (5.) Satanapplies all his engines to thedefeatmentof thesebeginnings of any good in the souls ofmen. (6.)Thatwhich effectuallyand utterly overthrows thiswork,which causeth them to cast off theseheavenly warnings, is mere love of lusts and pleasures, or theunconquered adherence of a corrupted heart unto sensual and sinfulobjects, that offer present satisfaction unto its carnal desires. By thismeansisthisworkoftheSpiritofGodintheheartsandmindsofmanyutterlydefeated,totheincreaseoftheirguilt,anadditiontotheirnaturalhardness,andtheruinoftheirsouls.Butinsomeofthemheisgraciouslypleasedtorenewhiswork,andbymoreeffectualmeanstocarryitontoperfection,asshallbeafterwarddeclared.

Now,thereisscarceanyoftheseinstancesofthecareandwatchfulnessof God over the souls of men whom he designs either to convince orconvert,fortheendsofhisownglory,buttheholypersonwhomwehaveproposedasanexamplegivesanaccountoftheminandtowardshimself,declaring in likemannerhow, by theways andmeansmentioned, theywerefrustrated,andcametonothing.SuchwerethewarningswhichheacknowledgedthatGodgavehimbythepersuasionsandexhortationsofhismother,lib.ii.cap.3;suchwerethosewhichhehadinsicknessesofhisown,andinthedeathofhisdearfriendandcompanion,lib. iv.cap.

5–7.And in all the severalwarningshehad fromGod,he chargeth thewant and guilt of their non-improvement on his natural blindness, hismind being not illuminated, and the corruption of his nature not yetcured,withtheefficacyofevilsociety,andthecourseoftheworldintheplaceswherehelived.Butitwouldbetedioustotranscribetheparticularaccounts that he gives of these things, though all of them singularlyworthy of consideration: for Imust say, that, inmy judgment, there isnoneamongtheancientormoderndivinesuntothisday,who,eitherinthedeclarationsoftheirownexperiences,ortheirdirectionsuntoothers,have equalled, much less outgone him, in an accurate search andobservationofallthesecretactingsoftheSpiritofGodonthemindsandsouls ofmen,both towards and in their recoveryor conversion; and inorderhereunto, scarceanyonenotdivinely inspiredhath so traced thewayoftheserpent,ortheeffectualworkingoforiginalsininandonthehearts of men, with the efficacy communicated thereunto by varioustemptationsandoccasionsof life inthisworld.Theways,also,wherebythedeceitfulness of sin, in compliancewithobjective temptations, dothseek to elude and frustrate the work of God's grace, when it begins toattemptthestrongholdsofsinintheheart,wereexceedinglydiscovereduntohim.Neitherhathanymanmorelivelyandexpresslylaidopenthepowerofeffectualandvictoriousgrace,withthemannerofitsoperationandprevalency.Andallthesethings,bytheguidanceofthegoodSpiritofGod and attendance unto the word, did he exemplify from his ownexperience in the whole work of God towards him; only it must beacknowledgedthathedeclareththesethingsinsuchawayandmanner,asalsowithsuchexpressions,asmany inourdayswouldcryoutonasfulsomeandfanatical.

THIRDLY,InthewayofcallingmenuntothesavingknowledgeofGod,the Holy Spirit convinceth them of sin, or he brings them under thepowerofaworkofconviction.

Itisnotmydesign,norhereinmyway,tohandlethenatureoftheworkof conviction, themeans, causes,andeffectsof it.Besides, ithathbeendoneatlargebyothers.Itissufficientuntomypurpose,—1.Toshowthenatureofitingeneral;2.Thecausesofit;3.Thewayswherebymenlosetheirconvictions,andsobecomemoreandmorehardenedinsin;4.How

theHolySpiritdothcarryontheworkinsomeuntocompleteconversionuntoGod:—

1.Forthenatureofitingeneral,itconsistsinafixingthevainmindofasinner upon a due consideration of sin, its nature, tendency, and end,withhisownconcernmenttherein,andafixingofaduesenseofsinuponthe secure mind of the sinner, with suitable affections unto itsapprehensions. The warnings, before insisted on, whereby God excitesmen to some steadynotices of himand themselves, are like calls givenuntoamaninaprofoundsleep,whereatbeingstartledheliftsuphimselffor a little space, but oppressed with the power of his deep slumber,quickly lays him down again, as Austin expresseth it; but this work ofconviction abides with men, and they are no way able speedily todisentanglethemselvesfromit.

Now, themindofman,which is the subject of thiswork of conviction,hath two things distinctly to be considered in it:—first, Theunderstanding,whichistheactive,noetical,orcontemplativepowerandfaculty of it; second, The affections, wherein its passive and sensitivepowerdothconsist.Withrespecthereuntotherearetwopartsoftheworkof conviction:—(1.) The fixing of the mind, the rational, contemplativepowerofit,uponadueconsiderationofsin;(2.)Thefixingofaduesenseof sin on the practical, passive, sensible part of themind,—that is, theconscienceandaffections,aswassaidbefore:—

(1.)Itisagreatwork,tofixthevainmindofanunregeneratesinneronadueconsiderationofsin, itsnatureandtendency.Thedarknessof theirownmindandinexpressiblevanity,—whereinIplacetheprincipaleffectofourapostasy fromGod,—dodisenable,hinder, anddivert them fromsuchapprehensions.HenceGodsooftencomplainsofthefoolishnessofthepeople,thattheywouldnotconsider,thattheywouldnotbewisetoconsider their latter end.We findbyexperience this folly andvanity inmany unto an astonishment. No reasons, arguments, entreaties, by allthatisnaturallydeartothem,nonecessities,canprevailwiththemtofixtheirmindsonadueconsiderationofsin.Moreover,Satannowemploysallhisenginestobeatofftheefficacyandpowerofthiswork;andwhenhistemptationsanddelusionsaremixedwithmen'snaturaldarknessandvanity, themindseemstobe impregnablyfortifiedagainstthepowerof

conviction: for although it be [only] real conversion unto God thatoverthrowsthekingdomofSataninus,yetthisworkofconvictionraisethsuchacombustioninitthathecannotbutfearitwillbeitsend;andthisstrongmanarmedwould,ifpossible,keephisgoodsandhouseinpeace.Hence all sorts of persons have daily experience, in their children,servants, relations, how difficult, yea, how impossible, it is to fix theirmindsonadueconsiderationofsin,until itbewrought in themby theexceedinggreatnessofthepoweroftheSpiritofGod.Wherefore,hereinconsiststhefirstpartofthisworkofconviction,—itfixeththemindonadue consideration of sin. So it is expressed, Ps. 51:3, "My sin is everbeforeme."God"reprovesmen,"and"setstheirsinsinorderbeforetheireyes,"Ps.50:21.Hencetheyarenecessitated,asitwere,alwaystobeholdthem,andthatwhichwaysoevertheyturnthemselves.Faintheywouldcast thembehind theirbacks,or castout the thoughtsof them,but thearrowsofGodstick in them,and theycannot takeoff theirminds fromtheirconsideration.Andwhereastherearethreethingsinsin,—1st.Theoriginalofit,anditsnativeinherenceinus,asPs.51:5;2dly.Thestateofit, or the obnoxiousness of men to the wrath of God on the accountthereof,Eph.2:1–3;3dly.Theparticularsinsofmen'slives;—inthefirstpartoftheworkofconviction,themindsofmenarevariouslyexercisedwith respect unto them, according as the Spirit of God is pleased toengageandfixthem.

(2.)Asthemindisherebyfixedontheconsiderationofsin,soasenseofsin must also be fixed on the mind,—that is, the conscience andaffections.Abarecontemplationoftheconcernmentsofsinisoflittleusein this matter. The Scripture principally evidenceth this work ofconviction,orplacethitinthiseffectofasenseofsin,introuble,sorrow,disquietmentofmind,fearofruin,andthelike:seeActs2:37,24:25.Butthis Imustnotenlargeupon.This, therefore, is thesecond thingwhichweobserveinGod'sgraciousactingstowardstherecoveryofthesoulsofmenfromtheirapostasyandfromunderthepowerofsin.

2. The principal efficient cause of this work is the Holy Ghost; thepreachingoftheword,especiallyofthelaw,beingtheinstrumentwhichbemakethuse of therein.Theknowledgeof sin is by the law, both thenature,guilt,andcursebelongingtoit,Rom.7:7.Thereis,therefore,no

conviction of sin but what consists in an emanation of light, andknowledgefromthedoctrineofthelaw,withanevidenceofitspowerandasenseofitscurse.Othermeans,asafflictions,dangers,sicknesses,fears,disappointments,maybemadeuseoftoexcite,stirup,andputanedgeuponthemindsandaffectionsofmen;yet it is,byonemeansorother,fromthelawofGodthatsuchadiscoveryismadeofsinuntothem,andsuch a sense of it wrought upon them, as belong unto this work ofconviction.ButitistheSpiritofGodalonethatistheprincipalefficientcauseofit,forheworkstheseeffectsonthemindsofmen.Godtakesitupon himself, as his ownwork, to "reprovemen, arid set their sins inorder before their eyes," Ps 50:21. And that this same work is doneimmediatelybytheSpiritisexpresslydeclared,John16:8.Healoneitiswhomakes allmeans effectual unto this end andpurpose.Without hisespecial and immediate actingsonus to this end,wemayhear the lawpreachedallthedaysofourlivesandnotbeonceaffectedwithit.

Anditmay,bytheway,beworthourobservationtoconsiderhowGod,designingthecallingorconversionofthesoulsofmen,doth,inhisholy,wiseprovidence,overrulealltheiroutwardconcernments,soasthattheyshallbedisposedintosuchcircumstancesasconducetotheendaimedat.Either by their own inclinations and choice, or by the intervention ofaccidentscrossingtheirinclinationsandfrustratingtheirdesigns,hewillleadthemintosuchsocieties,acquaintances,relations,places,means,ashe hath ordained to be useful unto them for the great ends of theirconviction and conversion. So, in particular, Austin aboundeth in hiscontemplation on the holy, wise providence of God, in carrying of himfrom Carthage to Rome, and from thence to Milan, where he heardAmbrosepreacheveryLord'sday;whichprovedat length themeansofhis thorough conversion to God. And in that whole course, by hisdiscourse upon it, he discovers excellently, as, on the one hand, thevarietyofhisownprojectsanddesigns,hisaimsandends,whichofttimeswere perverse and froward; so, on the other, the constant guidance ofdivine Providence,working powerfully through all occurrences towardsthe blessed end designed for him. And I no way doubt but that Godexercisedhimuntothosedistinctexperiencesofsinandgraceinhisownheartandways,becausehehaddesignedhimtobethegreatchampionofthedoctrineofhisgraceagainstall itsenemies,andthatnotonlyinhis

own age, wherein it met with a fierce opposition, but also in allsucceeding ages, by his excellent labours, preserved for the use of thechurch:seeConfess,lib.v.cap.7–9,etc."Tuspesmea[etportiomea]interraviventium,admutandumterrarumlocumprosaluteanimæmea,etCarthaginistimulosquibusindeavellereradmovebas,etRomæillecebrasquibus attraherer, proponebas mihi per homines, qui diligunt vitammortuam,hincinsanafacientes,indevanapollicentes,etadcorrigendosgressus meos, utebaris occulte et illorum et mea perversitate," cap. 8;—"Thouwhoartmyhope[andmyportion]inthelandoftheliving,thatImightremovefromonecountrytoanother,forthesalvationofmysoul,didstbothapplygoadsuntomeatCarthage,wherebyImightbedrivenfrom thence, and proposedst allurements untome at Rome,whereby Imightbedrawnthither;and this thoudidstbymen:who love thedeadlifeinsin,heredoingthingsoutrageous,therepromisingthingsdesirabletovainminds,whilstthou,tocorrectandreformmyways,didstsecretlymakeuseoftheirfrowardnessandmine."

3.Itmustbegrantedthatmanyonwhomthisworkhathbeenwrought,producinggreatresolutionsofamendmentandmuchreformationoflife,do lose all the power and efficacy of it, with all the impressions it hadmade on their affections. And some of these wax worse and moreprofligateinsinningthanevertheywerebefore;forhavingbrokendownthedamoftheirrestraints,theypourouttheirlustslikeaflood,andaremoresenselessthaneverofthosechecksandfearswithwhichbeforetheywerebridledandawed,2Pet.2:20–22.So theperson latelymentioneddeclares, that after many convictions which he had digested andneglected, he was grown so obdurate and senseless, that falling into afever,whereinhethoughtheshoulddieandgoimmediatelyuntohell,hehadnotthatendeavourafterdeliveranceandmercywhichhehadmanyyears before on lesser dangers. And this perverse effect is variouslybroughtabout:—

(1.)Itiswithmostanimmediateproductofthepoweroftheirownlust.Especially is itsowiththemwhotogetherwiththeirconvictionsreceiveno gifts of the Holy Ghost; for, as we observed, their lusts being onlychecked and controlled, not subdued, they get new strength by theirrestraint, and rebel with success against conviction. Such as these fall

awayfromwhattheyhaveattainedsuddenly,Matt.13:5,21.Onedaytheyseem to lie inhellby the terrorof their convictions, and thenext tobehastingtowardsitbytheirsinsandpollutions:seeLuke11:24–26;Hos.6:4.

(2.)Thisapostasyispromotedandhastenedbyothers;as,—[1.]Suchasundertake to be spiritual guides and instructors of men in their waytowards rest,whobeingunskilful in thewordof righteousness,dohealtheirwoundsslightly,orturnthemoutoftheway.Seducersalso,itmaybe,interposetheircraftydeceits,wherebytheylieinwaittodeceive,andso turn men off from those good ways of God whereinto they wouldotherwiseenter.So it felloutwithAustin,who,beginningsomewhat toinquireafterGod,fellintothesocietyandheresyoftheManichees,whichfrustrated all the convictionswhichby anymeanshehad received. [2.]Such as directly, and that perhaps with importunity and violence, willendeavourtodrawmenbackintothewaysoftheworldandthepursuitoftheir lusts, Prov. 1:11–14. So the same person declares with whatearnestness and restless importunities some of his companionsendeavouredtodrawhimuntothespectaclesandplaysatRome.Anditisnot easily imaginedwithwhat subtlety some personswill entice othersintosinfulcourses,norwhatviolencetheywilluseintheirtemptations,underapretenceof loveandfriendship. [3.]Theawethat isputonthemindsofmen in theirconvictions,arising fromadreadof the terrorofthe law,andthe judgmentsofGodthreatenedtherein, isaptof itself towearoffwhenthesoulisalittleaccustomeduntoit,andyetseesnoevilactuallytoensue,Eccles.8:11;2Pet.3:4.

4. In some the Holy Spirit of God is pleased to carry on this work ofconviction towards a farther blessed issue, and then two things ensuethereoninthemindsofthemwhoaresoconvinced:—

(1.) There will follow great and strange conflicts between theircorruptionsandtheirconvictions.Andthisdothespeciallymanifestitselfinthemwhohavebeenaccustomeduntoacourseofsinning,orhaveanyparticular sin wherein they delight, and by which they have givensatisfactionuntotheirlusts;forthelaw,comingwithpowerandterrorontheconscience,requiresarelinquishmentofallsins,attheeternalperilofthesoul.Sinherebyisincitedandprovoked,andthesoulbeginstosee

itsdisabilitytoconflictwiththatwhichbeforeitthoughtabsolutelyinitsownpower:formenthat indulgethemselvesintheirsinsdoubtnotbutthattheycanleavethemattheirpleasure;butwhentheybegintomakeheadagainstthemonthecommandofthelaw,theyfindthemselvestobeinthepowerofthatwhichtheyimaginedtobeintheirs.Sodothsintakeoccasion by the commandment to work in men all manner ofconcupiscence;and thosewho thought themselvesbefore tobealivedofindthatitissinwhichlives,andthatthemselvesaredead,Rom.7:7–9.Sin risingup in rebellionagainst the law,discovers its ownpower, andtheutterimpotencyoftheminwhomitistocontestwithitordestroyit.Butyetmen'sconvictionsinthisconditionwilldiscoverthemselves,andoperatetwoways,orinatwofolddegree:—

[1.]Theywillproducesomeendeavoursandpromisesofamendmentandreformation of life. These men are unavoidably cast upon or wroughtunto,topacifythevoiceofthelawintheirconsciences,whichbidsthemdosoorperish.Butsuchendeavoursorpromises,forthemostpart,holdonly unto the next occasion of sinning or temptation. An access of theleast outward advantage or provocation unto the internal power of sinslightsallsuchresolutions,andthesoulgivesupitselfuntothepowerofitsoldruler.Sucheffectsofthewordaredescribed,Hos.6:4.SoAustinexpressethhisownexperienceafterhisgreatconvictionsandbeforehisfullconversion,lib.viii.cap.5:"Suspirabamligatusnonferroalieno,sedmeaferreavoluntate.Vellemeumtenebatinimicus,etindemihicatenamfeceratetconstrinxeratme.Quippeexvoluntateperversafactaestlibido,etdumservitur libidini, factaest consuetudo;etdumconsuetudininonresistitur,factaestnecessitas.Quibusquasiansulissibimetinnexis,undecatenamappellavi, tenebatmeobstrictumduraservitus."Andheshowshow faint and languid his endeavours were for reformation andamendment:"Sarcinâsæculi,velutsomnoadsolet,dulciterpremebar,etcogitationes quibus meditabar in te, similes erant conatibus expergiscivolentium, qui tamen superati soporis altitudine remerguntur." And heconfesseththatalthough,throughtheurgencyofhisconvictions,hecouldnotbutpray thathemightbe freed fromthepowerofsin,yet, throughtheprevalencyof thatpower inhim,hehadasecret reserveanddesirenottopartwiththatsinwhichheprayedagainst,cap.7:"Petieramatecastitatem et dixeram, Da mihi castitatem et continentiam, sed noli

modo. Timebam enim ne me cito exaudires, et cito sanares a morboconcupiscentiæ,quammalebamexpleriquamextingui."

[2.]Theseendeavoursdoariseuntogreatperplexitiesanddistresses;forafterawhile,thesoulofasinneristornanddividedbetweenthepowerofcorruptionandtheterrorofconviction.Andthisfallsoutuponadoubleaccount:—1st. Upon some occasional sharpening of former convictions,whenthesenseofthemhasbeenreadytowearoff.2dly.Fromthesecretinsinuationofaprincipleofspirituallifeandstrengthintothewill,whosenatureandpowerthesoulisasyetunacquaintedwithal.Ofboththesewehave signal instances in the person beforementioned; for after all themeanswhichGodhadusedtowardshimforhisconversion,whilstyethewasdetainedunder thepowerof sin,and readyonevery temptation toreverttohisormercourses,heoccasionallyheardonePontitianusgivinganaccountoftheconversionoftwoeminentcourtiers,whoimmediatelyrenouncedtheworld,andbetookthemselveswhollytotheserviceofGod.ThisdiscourseGodwaspleasedtomakeuseoffarthertoawakehim,andeventoamazehim.Lib.viii.cap.7:"NarrabathocPontitianus;tuautem,Domine, inter verba ejus retorquebas me ad meipsum, auferens me adorsomeoubimeposueram,dumnollemmeattendere,etconstituebasmeantefaciemmeam,utvideremquamturpisessem,quamdistortusetsordidus,maculosusetulcerosus:etvidebamethorrebam,etquoamefugerem non erat. Et si conabar a me avertere aspectum narrabat illequod narrabat, et tu me rursus opponebas mihi, et impingebas me inoculosmeos, ut invenirem iniquitatemmeam et odissem." And a littleafter, "Ita rodebar intus et confundebar pudore horribili vehementer,cumPontitianustalialoqueretur."Thesubstanceofwhathesaysis,thatin and by that discourse of Pontitianus, God held him to theconsiderationofhimself,causedhimtoseeandbeholdhisownfilthandvileness,untilhewashorriblyperplexedandconfoundedinhimself.SoitoftenfallsoutinthisworkoftheSpiritofGod.Whenhisfirstwarningsare not complied withal, when the light he communicates is notimproved,uponthereturnofthemtheyshallbemixedwithsomesenseofseverity.

This effect, I say, proceeds from hence, that under this work God ispleasedsecretlytocommunicateaprincipleofgraceorspirituallifeunto

thewill.This,therefore,beingdesignedtoruleandbearswayinthesoul,beginsitsconflicteffectuallytoejectsinoutofitsthroneanddominion;forwhereas,whenwecomeunderthepowerofgrace,sincannolongerhave dominion over us, Rom. 6:14; so the Spirit begins now to "lustagainsttheflesh,"asGal.5:17,aimingatandintendingacompletevictoryor conquest. There was, upon bare conviction, a contest before in thesoul, but it was merely between the mind and conscience on the onehand,andthewillontheother.Thewillwasstillabsolutelybentonsin,onlysomehead,wasmadeagainstitsinclinationsbythelightofthemindbeforesin,andrebukesofconscienceafterit;buttheconflictbeginsnowtobe in thewill itself.Anewprincipleofgracebeing infusedthereinto,opposeth those habitual inclinations unto evil which were beforepredominant in it. This fills the mind with amazement, and in somebrings them to the very door of despair, because they see not hownorwhentheyshallbedelivered.Sowasitwiththepersoninstancedin.Lib.viii. cap.5: "Voluntasnovaquæmihiesse cœperat,ut tegratis coleremfruique te vellem, Deus, sola certa jucunditas, nondum erat idonea adsuperandamprioremvetustateroboratam.Itaduævoluntatesmeæ,unavetus,alianova, illacarnalis, illaspiritualis,confligebant interse,atquediscordando dissipabant animam meam. Sic intelligebam in me ipsoexperimento id quod legeram, quomodo 'caro concupisceret adversusSpiritum,etSpiritusadversuscarnem'.Egoquideminutroque,sedmagisegoineoquodinmeapprobabamquamineoquodinmeimprobabam.Ibi enimmagis jam non ego, quia ex magna parte id patiebar invitus,quodfaciebamvolens;"—"Thenewwillwhichbegantobeinme,wherebyIwouldlovethee,myGod,theonlycertainsweetness,wasnotyetabletoovercome my former will, confirmed by long continuance. So my twowills, the one old, the other new, the one carnal, the other spiritual,conflictedbetweenthemselves,andrentmysoulby theirdisagreement.ThendidIunderstandbyexperienceinmyselfwhatIhadread,how'theflesh lusteth against the Spirit, and the Spirit against the flesh.' I wasmyselfonbothsides,butmoreinthatwhichIapprovedinmyselfthaninwhatIcondemnedinmyself.IwasnotmoreinthatwhichIcondemned,because for the most part I suffered it unwillingly, rather than did itwillingly." This conflict between grace and sin in the will he mostexcellentlyexpresseth, cap.9–11,delivering those thingswhichmoreorlessareevidentintheexperienceofthosewhohavepassedthroughthis

work.Hisfluctuations,hispromises,hishopesandfears,thegroundhegot and lost, the pangs of conscience and travail of soul which heunderwent in the new birth, are all of them graphically represented byhim.

Inthistumultanddistressofthesoul,Godoftentimesquietsitbysomesuitablewordoftruth,administereduntoiteitherinthepreachingofthegospel,orbysomeothermeansdisposedinhisprovidenceuntothesameend.Inthemidstofthisstormanddisorder,hecomesandsays,"Peace,bestill;"for,togetherwithhisword,hecommunicatessomeinfluenceofhisgracethatshallbreaktherebelliousstrength,andsubduethepowerofsin,andgivethemindsatisfactioninafullresolutionforitseverlastingrelinquishment.Sowasitwithhimmentioned.Whenintheconditiondescribed, he was hurried up and down almost like a distracted person,whilsthesufferedtheterrorsoftheLord,sometimespraying,sometimesweeping, sometimes alone, sometimes in the company of his friends,sometimeswalking, and sometimes lying on the ground, hewas, by anunusualoccurrence,warned to takeupabookandread.ThebooknexthimwasthatofPaulsEpistle,whichtakingupandopening,theplacehefirstfixedhiseyesuponwasRom.13:13,14,"Letuswalkhonestly,asinthe day; not in rioting and drunken ness, not in chambering andwantonness, not in strife and envying. But put ye on the Lord JesusChrist, andmakenotprovision for the flesh, to fulfil the lusts thereof."Immediatelyonthereadingofthesewords,therewasanendputuntohisperplexing conflict.He found hiswhole soul, by the power of almightygrace, subdued wholly to the will of God, and fixed unto a prevalentresolution of adhering to him with a relinquishment of sin, with anassured composure upon the account of the success he should havethereinthroughJesusChrist.Immediatelyhedeclaredwhathehaddone,what had befallen him, first to his friend, then to his mother; whichprovedtheoccasionofconversiontotheoneandinexpressiblejoytotheother. The end of the story deserves to be reported in his own words:"Arripuilibrum.aperui,etlegi……Necultravoluilegere,necopuserat;statim quippe cum fine hujusce sententiæ, quasi luce securitatis infusâcordimeo, omnesdubitationis tenebrædiffugerunt.Turn interjecto autdigito autnescioquo alio signo, codicemclausi, et tranquillo jamvultuindicavi Alypio. At ille quid in se ageretur, quod ego nesciebam, sic

indicavit: petit videre quid legissem. Ostendi, et attendit etiam ultraquam ego legeram, et ignorabam quid sequeretur. Sequebatur vero,'Infirmumauteminfiderecipite,'quodilleadseretulit,mihiqueaperuit.Sed tali admonitione firmatus est, placitoque ac proposito bono, etcongruentissimo suis moribus, quibus a me in melius jam olim valdelongequedistabat, sineulla turbulenta cunctatione conjunctusest. Indead matrem ingredimur. Indicamus, gaudet. Narramus quemadmodumgestum sit; exultat et triumphat, et benedicit tibi, qui potens es ultraquam petimus aut intelligimus facere," lib. viii. cap. 12;—"Having readthese verses, I would read nomore, nor was there any need that so Ishould do; for upon the end of that sentence, as if a light of peace orsecurityhadbeeninfusedintomyheart,alldarknessofdoubtsfledaway.Markingthebookwithmyfingerputintoit,orbysomeothersign,Ishutit,andwithaquietcountenancedeclaredwhatwasdonetoAlypius;andhereupon he also declaredwhatwas atwork in himself,whereof Iwasignorant.Hedesired to seewhat Ihadread;whichwhenIhadshowedhim,helookedfartherthanIhadread,nordidIknowwhatfollowed.Butitwasthis,'Himthatisweakinthefaithreceive;'whichheapplieduntohimself,anddeclared ituntome.Confirmedby thisadmonition,withafirm purpose, and suitable to his manners, wherein he formerly muchexcelledme,hewasjoinedtomewithoutanyturbulentdelay.Wegoinhereonuntomymother, anddeclarewhatwasdone; she rejoiceth.Wemake known the manner of it how it was done; she exulteth andtriumpheth, and blesseth thee, O God, who art able to do for usmorethanweknowhowtoaskorunderstand."Andthesethingsdoththeholyman express to bear witness, as he says, "adversus typhum humanigeneris,"—to"represstheswellingprideofmankind."AndintheexampleofAlypiuswehaveaninstancehowvariouslyGodispleasedtoeffectthiswork in men, carrying some through strong convictions, deephumiliations,greatdistresses,andperplexingterrorsofmind,beforetheycome to peace and rest; leading others gently and quietly, without anyvisible disturbances, unto the saving knowledge of himself by JesusChrist.

(2.)Asecondthingwhichbefallsmenunderthisworkofconviction,isadread and fear as to their eternal condition. There doth befall themanapprehensionofthatwrathwhichisduetotheirsins,andthreatenedin

thecurseofthelawtobeinflictedonthem.Thisfillsthemwithafflictiveperturbations of mind, with dread and terror, consternation andhumblingof theirsouls thereon.Andwhatbefalls themindsofmenonthisaccount ishandledby somedistinctly,under thenamesor titlesof"dolor legalis," "timor servilis," "attritio mentis," "compunctio cordis,""humiliatio animæ,"—"legal sorrow," "servile fear," "attrition of mind,""compunction,"and"humiliation,"andthelike.Andasthesethingshavebeen handledmost of thembymodern divines, and cast into a certainseriesanddependenceononeanother,withadiscoveryof theirnatureand degrees, and how far they are required in order unto sincereconversion and sound believing; so they are all of them treated on, intheirway,by the schoolmen,asalso theywerebefore thembymanyofthe fathers. The charge, therefore, of novelty, which is laid by someagainst the doctrine of these things, ariseth from a fulsomemixture ofignorance and confidence. Whether, therefore, all things that aredeliveredconcerningthesethingsberightorno,sureenoughIamthatthewholedoctrineaboutthem,forthesubstanceofit, isnonewerthanthegospel,andthatithathbeentaughtinallagesofthechurch.WhatisneedfultobereceivedconcerningitIshallreducetotheensuingheads:—

[1.]Convictionofsinbeingordinarilybythelaw,eitherimmediatelyorbylightandtruththencederived,theredothordinarilyaccompanyitadeepsense and apprehension of the eternal danger which the soul is liableuntoontheaccountoftheguiltofthesinwhereofitisconvinced;forthelawcomeswithitswholepoweruponthemindandconscience.Menmaybepartialinthelaw;thelawwillnotbepartial.Itdothnotonlyconvincebyitslight,butalsoatthesametimecondemnsbyitsauthority;forwhatthelawspeaks,"itspeaksuntothemthatareunderthelaw."Ittakesmenunder its power, then, shutting themunder sin, it speaksunto them ingreat severity. This is called the coming of the commandment, andslayingofasinner,Rom.7:9.

[2.] This apprehension will ordinarily ingenerate disquieting andperplexingaffectionsinthemindsofmen;norcanitbeotherwisewhereitisfixedandprevalent;as,—1st.Sorrowandshameforandofwhattheyhavedone.Shamewasthefirstthingwhereinconvictionofsindiscovereditself,Gen. 3:7. And sorrow always accompanieth it. Acts 2:37, hearing

these things, κατενύγησαν τῇ καρδίᾳ,—"they were pierced withperplexinggriefintheirheart."Theneyesareopenedtoseetheguiltandsense of sin, which pierceth them through with dividing sorrow. 2dly.Fearofeternalwrath.Thiskeepsthesoul inbondage,Heb.2:15,and isaccompanied with torment. The person so convinced believes thethreateningofthelawtobetrue,andtremblesatit;aneminentinstancewhereofwehaveinourfirstparentsalso,Gen.3:8,10.3dly.Perplexingunsatisfactoryinquiriesaftermeansandwaysfordeliveranceoutofthispresentdistressand from futuremisery. "What shallwedo?what shallwedo tobe saved?" is the restless inquiryof suchpersons,Mic.6:6, 7;Acts2:37,16:30.

[3.]Thesethingswillassuredlyputthesoulonmanyduties,asprayerfordeliverance, abstinence from sin, endeavours after a general change oflife; in all which, and the like, this conviction puts forth and variouslyexercisethitspower.

[4.]Wedonotascribetheeffectsintendeduntothemereworkingofthepassions of theminds of men upon the rational consideration of theirstate and condition; which yet cannot but be grievous and afflictive.Thesethingsmaybesoproposeduntomenandpressedonthemasthatthey shall not be able to avoid their consideration, and the conclusionswhich naturally follow on them; and yet they may not be in the leastaffectedwiththem,asweseebyexperience.Whereforewesay,moreover,that the law or the doctrine of it, when the consciences of men areeffectuallybroughtunder itspower, isaccompaniedwithasecretvirtuefromGod,calleda"spiritofbondage;"whichcausethasenseofthecurseofittotakeadeepimpressiononthesoul,tofillitwithfearanddread,yea,sometimeswithhorroranddespair.Thistheapostlecallsthe"spiritofbondageuntofear,"Rom.8:15,anddeclaresat largehowall thatareunderthelaw,—thatis,theconvincingandcondemningpowerofit,—areinbondage;nordoth the law in theadministrationof it leadorgenderuntoanythingelsebutbondage,Gal.4:22–24.

[5.] The substance of these things is ordinarily found in thosewho areconverteduntoGodwhengrownupuntotheuseofreason,andcapableofimpressionsfromexternaladministrations.Especiallyaretheyevidentinthemindsandconsciencesofsuchashavebeenengagedinanyopen

sinfulcourseorpractice.Butyetnocertainruleormeasureofthemcanbe prescribed as necessary in or unto any antecedaneously untoconversion.Toevincethetruthhereoftwothingsmaybeobserved:—1st.That perturbations, sorrows, dejections, dread, fears, are no duty untoany;onlytheyaresuchthingsassometimesensueorare immittedintotheminduponthatwhichisadutyindispensable,namely,convictionofsin.Theybelongnottothepreceptofthelaw,buttoitscurse.Theyarenopartofwhat is requiredofus,butofwhat is inflictedonus.There is agospelsorrowandhumiliationafterbelievingthatisaduty,thatisbothcommandedandhathpromisesannexeduntoit;butthislegalsorrowisan effect of the curse of the law, andnot of its command. 2dly.God ispleased to exercise a prerogative and sovereignty in this wholematter,anddealswiththesoulsofmeninunspeakablevariety.Someheleadsbythe gates of death and hell unto rest in his love, like the people of oldthroughthewasteandhowlingwildernessintoCanaan;andthepathsofothershemakesplainandeasyuntothem.Somewalkorwanderlongindarkness; in the souls of others Christ is formed in the first graciousvisitation.

[6.]Thereis,aswassaid,nocertainmeasureordegreeoftheseaccidentsor consequents of conviction to be prescribed unto any asantecedaneously necessary to sincere conversion and sound believing;but these two things in general are so:—1st. Such a conviction of sin,—thatis,ofastateofsin,ofacourseofsin,ofactualsins,againstthelightof natural conscience,—as that the soul is satisfied that it is therebyobnoxiousuntothecurseofthelawandthewrathofGod.Thus,atleast,dothGodconcludeandshutupeveryoneundersinonwhomhewillhavemercy; for "every mouth must be stopped, and all the world becomeguiltybeforeGod,"Rom.3:19;Gal.3:22.Withoutthisnomaneverdid,noreverwill, sincerelybelieve inJesusChrist; forhecallethnoneuntohimbutthosewhoinsomemeasurearewearyorthirsty,oronewayorotherseekafterdeliverance."Thewhole,"hetellsus,—thatis,thosewhoso conceit themselves,—"have no need of a physician" theywill neitherinquireafterhimnorcaretogountohimwhentheyareinvitedsotodo.SeeIsa.32:2.2dly.Adueapprehensionandresolvedjudgmentthatthereisnowaywithinthecompassofaman'sowncontrivancetofindout,orhis ability to make use of and to walk in, nor any other way of God's

appointmentorapprobation,whichwilldeliverthesoulinandfromthestate and conditionwherein it is and that which it fears, but only thatwhichisproposedinthegospelbyJesusChrist.

[7.]Wherethesethingsare,thedutyofapersonsoconvincedis,—1st,Toinquire after and to receive the revelation of Jesus Christ, and therighteousnessofGodinhim,John1:12.Andinorderhereunto,heought,—(1st.) To own the sentence of the law under which he suffereth,justifyingGodinhisrighteousnessandthelawinitsholiness,whateverbetheissueofthisdispensationtowardshimself,Rom.3:19,20,7:12,13;forGodinthisworkintendstobreakthestubbornnessofmen'shearts,and to hide pride from them, chap. 3:4. (2dly.) Not hastily to believeevery thing that will propose itself unto him as a remedy ormeans ofrelief,Micah6:6,7.The thingswhichwillpresent themselves in suchacase as means of relief are of two sorts:—[1st.] Such as the fears andsuperstitions of men have suggested or will suggest. That which hathraised all the false religion which is in the world is nothing but acontrivance for the satisfactionofmen's consciencesunder convictions.TopassbyGentilism,thisistheverylifeandsoulofPopery.Whatisthemeaningofthesacrificeofthemass,ofpurgatory,ofpardons,penances,indulgences, abstinences, and the like things innumerable, but only tosatisfy conscienceby them,perplexedwith a senseof sin?Hencemanyamong them, after great and outrageous wickednesses, do betakethemselves to their highest monastical severity. The life and soul ofsuperstitionconsistsinendeavourstoquietandcharmtheconsciencesofmenconvincedofsin.[2dly.]Thatwhichispressedwithmostvehemencyandplausibility,beingsuggestedbythelawitself,inawayofescapefromthedangerofitssentence,asthesenseofwhatitspeaks,representedinanatural conscience, is legal righteousness, to be sought after inamendment of life. This proposeth itself unto the soul, as with greatimportunity, so with great advantages, to further its acceptance; for,—First,Thematterof it isunquestionablynecessary,andwithout it in itsproper place, andwith respect unto its proper end, there is no sincereconversionuntoGod.Secondly,Itislookedonasthesenseofthelaw,orasthatwhichwillgivesatisfactionthereunto.Butthereisadeceit inallthese things as to the end proposed, and if any amendment of life beleaned on to that purpose, it will prove a broken reed, and pierce the

handofhimthatrestsuponit;foralthoughthelawrequireatalltimesan abstinence from sin, and so for the future, which in a sinner isamendmentof life,yet itproposeth itnotas thatwhichwilldeliveranysoul from the guilt of sin already contracted, which is the state underconsideration.Andifitwinuponthemindtoacceptofitstermsuntothatend or purpose, it can do nomore, nor will do less, than shut up thepersonunderitscurse.2dly.Itisthedutyofpersonsinsuchaconditionto beware of entangling temptations; as,—(1st.) That they have notattainedsuchadegreeofsorrowforsinandhumiliationas isnecessaryunto them thatare called tobelieve inJesusChrist.Therewas, indeed,morereasonofgivingcautionagainsttemptationsofthiskindinformerdays,whenpreachersofthegospeldealtmoreseverely,—IwishImaynotalsosaymoresincerely,—withtheconsciencesofconvincedsinners,thanitisthemannerofmostnowtodo.Butitisyetpossiblethathereinmaylie a mistake, seeing no such degrees of these things as some may betroubledaboutareprescribedforanysuchendeitherinthelaworgospel.(2dly.) That those who persuade them to believe know not how greatsinnerstheyare.ButyettheyknowthatChristcalledthegreatest;anditis anundervaluationof the grace ofChrist to suppose that the greatestsins should disappoint the effects of it in any that sincerely come untohim.

FOURTHLY,The last thing,whereby thisworkof conversion toGod iscompleted,astotheoutwardmeansofit,whichistheingeneratingandacting of faith inGod by JesusChrist, remains alone to be considered,whereinallpossiblebrevityandplainnessshallbeconsulted;andIshallcomprisewhatIhavetoofferonthisheadintheensuingobservations:—

1. This is the proper and peculiar work of the gospel, and ever was sofrom the first giving of the promise. "The lawwas given byMoses, butgraceandtruthcamebyJesusChrist,"John1:17;Rom.1:16;1Pet1:23;James1:18;Eph.3:8–10.

2.Tothispurposeitisnecessarythatthegospel,—thatis,thedoctrineofitconcerningredemption,righteousness,andsalvation,byJesusChrist,—bedeclaredandmadeknowntoconvincedsinners.Andthisalsoisaneffectofsovereignwisdomandgrace,Rom.10:13–15.

3.Thedeclarationof thegospel isaccompaniedwitharevelationof thewillofGodwithrespectuntothefaithandobedienceofthemuntowhomitisdeclared."ThisistheworkofGod,"theworkwhichherequiresatourhands,"thatwebelieveonhimwhomhehathsent,"John6:29.AndthiscommandofGoduntosinners,tobelieveintheLordJesusChristforlifeand salvation, the gospel teacheth us to press from the manifoldaggravationswhichattendthesinofnotcomplyingtherewith:foritis,asthereindeclared,—(1.)ArejectionofthetestimonyofGod,whichhegivesuntohiswisdom,love,andgrace,withtheexcellencyandcertaintyofthewayofsalvationofsinnersbyJesusChrist;whichistomakeGodaliar,1John5:10;John3:33.(2.)Acontemptofloveandgrace,withthewayandmeansoftheircommunicationtolostsinnersbythebloodoftheSonofGod;whichisthehighestprovocationthatcanbeoffereduntothedivineMajesty.

4. In the declaration of the gospel, the Lord Christ is in an especialmannerproposedascrucifiedandliftedupfortheespecialobjectofourfaith,John3:14,15;Gal.3:1.AndthispropositionofChristhathincludedinitaninvitationuntoallconvincedsinnerstocomeuntohimforlifeandsalvation,Isa.55:1–3,65:1.

5.TheLordChristbeingproposeduntosinners in thegospel,andtheiracceptanceorreceivingofhimbeingurgedonthem,itiswithaldeclaredforwhatendheissoproposed;andthisis,ingeneral,to"savethemfromtheirsins,"Matt.1:21,or"thewrathtocome,"whereoftheyareafraid,1Thess.1:10:forintheevangelicalpropositionofhimthereisincluded,—(1.) That there is a way yet remaining for sinners whereby they mayescape the curse of the law and the wrath of God, which they havedeserved, Ps. 130:4; Job 33:24; Acts 4:12. (2.) That the foundation ofthesewaysliesinanatonementmadebyJesusChristuntothejusticeofGod,andsatisfactiontohislawforsin,Rom.3:25;2Cor.5:21;Gal.3:13.(3.)ThatGodiswellpleasedwiththisatonement,andhiswillisthatweshould accept of it and acquiesce in it, 2 Cor. 5:18–20; Isa. 53:11, 12;Rom.5:10,11.

6.It isproposedandpromisedthatthroughandupontheirbelieving,—that is, on Christ as proposed in the gospel, for the only way ofredemption and salvation,—convinced sinners shall be pardoned,

justified,andacquittedbeforeGod,dischargedof the lawagainst them,throughtheimputationuntothemofwhattheLordChristhathdoneforthemandsufferedintheirstead,Rom.8:1,3,4,10:3,4;1Cor.1:30,31;2Cor.5:21;Eph.2:8–10.

7.ToprevailwithandwinoverthesoulsofmenuntoaconsenttoreceiveChrist on the termswherein he is proposed,—that is, to believe in himandtrustuntohim,towhatheis,hathdoneandsuffered,andcontinuethto do, for pardon of sin, life, and salvation,—the gospel is filled witharguments, invitations, encouragements, exhortations, promises, all ofthem designed to explain and declare the love, grace, faithfulness, andgood-will of God herein. In the duemanagement and improvement ofthese parts of the gospel consists the principalwisdom and skill of theministersoftheNewTestament.

8.Amongthesevariouswaysormeansofthedeclarationofhimselfandhiswill,Godfrequentlycausethsomeespecialword,promise,orpassageto fix itselfon themindofa sinner;aswesaw it in the instancebeforeinsisted on. Hereby the soul is first excited to exert and act the faithwherewith it is endued by the effectual working of the Spirit of Godbeforedescribed; andby thismeans aremendirectedunto rest, peace,and consolation, in that variety of degrees wherein God is pleased tocommunicatethem.

9.This actingof faithonChrist, through thepromiseof the gospel, forpardon, righteousness, and salvation, is inseparably accompaniedwith,andthatfaithistherootandinfalliblecauseof,auniversalengagementofheartuntoallholyobediencetoGodinChrist,witharelinquishmentof all known sin, necessarily producing a thorough change andreformationoflifeandfruitfulnessinobedience:foras,uponadiscoveryoftheloveofGodinChrist,thepromiseswherebyitisexhibiteduntousbeingmixedwithfaith,thesoulofapoorsinnerwillbefilledwithgodlysorrow and shame for its former sins, and will be deeply humbled forthem;soallthefacultiesofitbeingnowrenewedandinwardlychanged,itcannomorerefrainfromtheloveofholinessandfromanengagementinto a watchful course of universal obedience unto God, by such freeactingsasareproperuntoit,thanonethatisnewborncanrefrainfromall actsof lifenatural, inmotion,desireof food, and the like.Vainand

foolish,therefore,arethereproachesofsome,who,inahighcourseofaworldly lifeandprofane,dochargeotherswithpreachinga justificationby faithalone inChristJesus,untoaneglectofholiness, righteousness,andobediencetoGod,whichsuchscoffersandfiercedespisersofallthataregooddosoearnestlypleadfor.Thosewhomtheyopenlyreflectupondounanimouslyteachthatthefaithwhichdothnotpurifytheheartandreform the life, which is not fruitful in good works, which is not aneffectual cause and means of repentance and newness of life, is notgenuine nor pleadable unto justification, but empty, dead, and thatwhich,iftrustedunto,willeternallydeceivethesoulsofmen.Theydoallofthempresstheindispensablenecessityofuniversalholiness,godliness,righteousness, or obedience to all the commands of God, on surerprinciples,withmorecogentarguments,inamoreclearcompliancewiththewill,grace,andloveofGodinChrist,thananytheypretenduntowhoignorantlyandfalselytraducethemasthosewhoregardthemnot.Andasthey urge an obediential holiness which is not defective in any duty,eithertowardsGodorman,whichtheyeitherpleadfororpretendunto,so it contains that in it which ismore sublime, spiritual, and heavenlythan what they are either acquainted with or do regard; which in itsproperplaceshallbemademorefullytoappear.

10.ThosewhowerethusconverteduntoGodintheprimitivetimesofthechurchwere, upon their confession or profession hereof, admitted intochurch-societyandtoaparticipationofallthemysteriesthereof.Andthisbeing the commonwaywherebyanywereaddedunto the fellowshipofthe faithful, it was an effectual means of in tense love withoutdissimulationamongthemall,ontheaccountoftheirjointinterestinthegraceofourLordJesusChrist.AndIshallshutupthisdiscoursewithoneinstancehereof,givenusbyAustin,intheconversionandadmissionintochurch-societyofVictorinus,aPlatonicalphilosopher,ashereceivedthestory fromSimplicianus, bywhomhewas baptized: "Ut ventum est adhoram profitendæ fidei quæ verbis certis conceptis retentisquememoriter,delocoeminentiore,inconspectupopulifidelis,Romæreddisolet ab eis qui accessuri sunt ad gratiam tuam, oblatum esse dicebatVictorino a presbyteris, ut secretius redderet, sicut nonnullis quivereciundia trepidaturi videbantur, offerri mos erat; ilium autemmaluisse salutemsuam in conspectu sanctæmultitudinisprofiteri.Non

enim erat salus, quam docebat in rhetorica, et tamen eam publiceprofessus erat. Quanto minus ergo vereri debuit mansuetum gregemtuumpronunciansverbumtuum,quinonverebaturinverbissuisturbasinsanorum! Itaque ubi ascendit ut redderet, omnes sibimet invicemquisque ut eum noverant, instrepuerunt nomen ejus strepitugratulationis,(quisautemibieumnonnoverat?)etsonuitpressosonituperoracunctorumcollætantium,Victorinus,Victorinus.Cito sonueruntexultatione quia videbant eum, et cito siluerunt intentione ut audirenteum.Pronunciavit ille fidemveracempræclara fiducia,etvolebanteumomnesrapere intro incorsuum;etrapiebantamandoetgaudendo.Hærapientiummanuserant,"lib.viii.cap.2.Notafewthingsconcerningtheorder, discipline, and fervent love of the primitive Christians in theirchurch-societies are intimated and represented in thesewords,which Ishallnotherereflectupon.

AndthisisthesecondgreatworkoftheSpiritofGodinthenewcreation.Thisisasummarydescriptionofhisformingandcreatingthemembersofthatmysticalbody,whoseheadisChristJesus.Thelatterpartofourdiscourse,concerningtheexternalmannerofregenerationorconversionuntoGod,withthegradualpreparationforitandaccomplishmentofitinthe souls of men, is that subject which many practical divines of thisnation have in their preaching and writings much insisted on andimproved, to the great profit and edification of the church ofGod. Butthis whole doctrine, with all the declarations and applications of it, isnow,bysomeamongourselves,deridedandexposedtoscorn,althoughitbeknowntohavebeentheconstantdoctrineofthemostlearnedprelatesof the church of England. And as the doctrine is exploded, so allexperience of thework itself in the souls ofmen is decried as fanaticalandenthusiastical.

To obviate the pride andwantonness of this filthy spirit, I have, in thesummary representation of the work itself now given, confirmed theseveral instancesof itwith theexperienceof thegreatandholymansooftennamed;forwhereassomeofthosebywhomthisdoctrineandworkare despised are puffed up with a conceit of their excellency in thetheatrical,scepticalfacultyofthesedays,untoacontemptofallbywhomtheyarecontradictedinthemostimportuneoftheirdictates,yetifthey

shouldswell themselvesuntil theybreak, like the frog in the fable, theywould never prevail with their fondest admirers to admit them into acompetitionwith the immortalwit, grace, and learningof that eminentchampionofthetruthandlightoftheagewhereinhelived.